sun-beams of gospel-light shining clearly from severall texts of scripture, opened and applyed. . a heavemly [sic] treatise of the devine love of christ. . the christians freedome. . the deformed forme of a formall profession. . christs fulnesse, and mans emptinesse. by john preston, doctor in divinity, chaplaine in ordinary to king james, mr. of emmanuel colledge in cambridge, and sometimes preacher at lincolnes inne. preston, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing p a estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) sun-beams of gospel-light shining clearly from severall texts of scripture, opened and applyed. . a heavemly [sic] treatise of the devine love of christ. . the christians freedome. . the deformed forme of a formall profession. . christs fulnesse, and mans emptinesse. by john preston, doctor in divinity, chaplaine in ordinary to king james, mr. of emmanuel colledge in cambridge, and sometimes preacher at lincolnes inne. preston, john, - . preston, john, - . two treatises, viz. the christian freedome, and the deformed forme of a formall profession. preston, john, - . plenitudo fontis, or, christ's fulnesse and man's emptinesse. [ ], , - , [ ], , [ ], , [ ], p. printed for john stafford, and are to be sold in blacke horse alley, london : . each text has a separate dated title page, register and pagination; "two treatises, viz. the christian freedome, and the deformed forme of a formall profession" and "plenitudo fontis: or, christ's fulness, and man's emptinesse" were also published separately - cf. wing ( nd. ed.) p a and p . text is continuous despite pagination. signatures: a-n⁴ o² ² [a]-g⁴ ² h ³a-b⁴ ³c⁴ [-² a , ³c ]. reproduction of the original in the dr. williams' library, london. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher 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markup guidelines are available at the text creation partnership web site . eng christian literature -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion svn-beams of gospel-light , shining clearly from severall texts of scripture , opened and applyed . . a heavemly treatise of the devine love of christ. . the christians freedome . . the deformed forme of a formall profession . . christs fulnesse , and mans emptinesse . by iohn preston , doctor in divinity , chaplaine in ordinary to king iames , mr. of emanuel colledge in cambridge , and sometimes preacher at lincolnes inne . london , printed for iohn stafford , and are to be sold in bracke horse alley , . a heavenly treatise of the divine love of christ . shewing , . the motives . the meanes . the markes . the kindes thereof . delivered in five sermons , by iohn preston , doctor in divinity , chaplane in ordinary to his majestie ; master of emanuel colledge in cambridge , and sometimes preacher at lincolnes inne . matth . . , . this is the first , and great commandement : thou shalt love the lord thy god with all thy heart . london , printed by thomas paine , for iohn stafford , in chancery lane , over against the roules . anno dom. . the names of doctor iohn preston his severall treatises . . a treatise of the attributes of god containing . sermons upon divers texts . . foure treatises viz. . a remedy against covetousnesse upon coloss. . . . an elegant and lively description of spirituall life and death upon iohn . . . the doctrine of selfe dentall , upon luke . . . a treatise of the sacrament , upon 〈◊〉 ioh. . . . the saints daily exercise , or a treatise of prayer upon thess. . . . the new covenant in . sermons , upon gen. . , . unto which is added . sermons upon eccles. . , . . . . the saints qualification , containing , viz. . a treatise of humiliation in . sermons , the first upon romans . . the tenth preached before the common house of parliament upon numb . . , . . of sanctification or the new creature in . sermons upon cor. . . . of communion with christ in the sacrament in . sermons upon cor. . . . the doctrine of the saints infirmities upon chron. . , , . . the brestplate of faith and love , containing . sermons upon three severall texts , viz. revel . . . thes. . . gal. . . . five sermons preached before his majestie , viz. . the new life , upon iohn . . . a sensible demonstration of the diety , upon esay . . . of exact walking , upon ephe. . . . the pillar and ground of truth , upon tim. . . . sam. support of sorrowfull sinners upon sam. . . , . . two treatises of mortification , and humiliation , upon col. . . ephes. . , , . together with the livelesse life , a treatise of vivisication . . his remaines , containing . excellent treatises , viz. . iudas's repentance . . the saints spirituall strength . pauls conversion . . the golden scepter , with the churches marriage , being three treatises in one volume . . the fulnesse of christ , upon iohn . . . a heavenly treatise of the divine love of christ , in five sermons , upon cor. . . a briefe collection of the principall heads of these five insuing sermons . sermon the first . the explanation of the two words , anathema , and maranatha fol. . doctrine . that to love the lord iesus , is so necessarily required of us , that he is worthy to be accursed that doth it not . fol. . what loue is in g 〈…〉 ill . ibid. how this love dot 〈…〉 w it selfe . ibid. five kindes of love. . three qualities of love . . what this love of the lord iesus is , it is a holy disposition , arising from faith , whereby me cleave unto the lord iesus christ ; with full purpose of heart to serve and please him in all things . five reasons why they are worthy to be cursed that love not the lord iesus . vse . it is a great sinne not to love the lord iesus christ. an objection answered . five true signes of this love of the lord iesus . sermon the second . vse . try whether , what you doe is out of love. five notes of tryall of this love of the lord iesus . sixe objections answered . , , . sermon the third . five notes more of the triall of the love of the lord iesus christ. divers objections therein answered . vse . to humble our selves for want of that love. eight reasons why wee ought to love the lord iesus . divers objections thereunto answered . , , , , . the fourth sermon . vse . the . vse is , to exhort us to love the lord iesus . five advantages which doe arise from the lord iesus . foure meanes to be used , to strengthen our love in the lord iesus . diverse objections therein answered . , to . sermon the fift . the kindes of love that the lord accepts . divers objections thereto answered . . wherein grounded love doth stand . the object on whom our love is to be set . of the curse of those that love not the lord iesus . three objections answered . . . . . a soliloquy of the devout soule to christ , panting after the love of the lord iesus . . to the reader of these pious and plaine sermons , grace and peace . christian reader , it was an old complaint of an heathen , that the noise of the old philosophers opinions did hinder their dung-hill gods from hearing their prayers : and it is no very new complaint of a christian , that the many idle subtleties of the schoole have so drawn up divinity to the highest pegge of a curious mind , that it hinders the heart from moulding it into prayers and practice . this grave and serious divine , whose living sermons are here commended to thee when hee is dead , saw it with both eyes . therefore though he was no small master in subtleties , yet all his thoughts were bent to draw them downe from the floating braine , to the feeling heart ; that his hearers might be better brought to know and doe . as this hath been his course in all his writings before extant ; so is it in this , that now comes to thy hands . how might he have hid himselfe in the thornes of speculation ? how high might hee have flowne in the curious extracts of every word of this text ? but he , that delighted to speake ten words to edification , rather then ten thousand that could not pierce every ordinary braine , contented himselfe to fill up deepe foards to make them passable , and to wade the sweete and shallow streames of the love of the lord iesus . he might , from hence , have set himselfe upon the mount of cursings , and showred downe worse then fire and brimstone upon delinquents : but the meeknesse of his spirit carries him up to the mount of blessings , to learne good soules through death to finde life , through threatnings to meete with comforts . hee , being lifted up by the divine love of christ , doth describe love , and our love to christ : he soares to the equity , and necessity of it : he rests not before he have given you the meanes , motives , markes , gaines qualifications , and obiects of this love . how faine would he have thee love the lord iesus , that thou maiest avoid the curse , and enioy the blessing ! hee knew nothing more necessary for a good christian then this love . first , he must be a christian by faith ; next , hee must live a christian by faith and love too : hee can doe neither without the love of christ to him ; and this hee can not have but in his time : hee shall have faith in christ , and love to the lord iesus . there is neither thing , nor love in all the world more comfortable to a good man then this : sinne presseth hard downe , and pulls him back from heaven ; satan baites both the hands , and hookes of the world , prosperity , and adversity , to entangle him ; death brings him downe to the bed of darkenesse , the land of oblivion , and laies him up as a despised lumpe : but if hee have this love , when all vanishing bubbles flie away ; this mounts him up into the bosome of god. as water , be it conveyed in pipes never so low , yet in the same pipes it will rise up as high as the spring head : so this love springing from the bosome of god , though it bee shed abroad , and runne through the channels of our hearts on earth , yet with a willing motion it mounts up to christ againe , and carrieth us along with it in despite of stormes . where we love , we live : where wee love , we desire to be ; and god hath so ordered , that this appetite shall not be in vaine . and as for other loves , see whether the love of the lord iesus doe not surpasse them all love other things , and yet often they slide away from thee , so that in them thou hast but a momentany joy : but love thy lord , and , doing so he he abides with thee for ever , and is to thee a spring of everlasting joy . love other things , and they cannot know the sincerity of thy heart , how much , and in what manner and measure thou lovest them : but love thy lord , and hee knowes better the love of thy heart then thy selfe : thou maist say unto him , as did peter , thou knowest all things , thou knowest that i love thee ; and shalt find entertainment answerable . love other things , and thou hast vexing care over them , both about their gaining , keeping , and losing : but love thy lord , and thy care is sweete for him ; yea , he careth for thee in all thy wayes . thou canst lose nothing by it , no not thy heart , which though it goe out to him , and he keepes it , yet hee gives it to thee againe , and that better then it was , to comfort thee in thy whole course . love other things , and thou findest not them at all times , nor so often as thou wouldest : when thou hast need thou canst not speake to them so often as thou wouldst , neither doe they harken to thy words as thou couldst wish : but love thy lord , and hee is with thee alwaies to the end of the world : thou maiest speake to him at any time , by night , or by day ; he heareth thee at all times , and gives thee thy hearts desires . love other things , and thou canst not know their secrets ; there may bee something in them which may bee vexations unto thee in the issue ; there may lye a snake under the greene grasse , a filthy loade under a sweet flower , and a worme in the heart of a defired apple . but love thy lord , and he will reveale the mystery of godlinesse , and his hidden secrets of truth unto thee according to his word ; yea , thou shalt see that nothing but that which is glorious in it self , and good for thee , is either in him , or about him . love other things , and they put thee to many a trouble ; they hinder thee in thy prayers , and all thy service to god , because thou dost alwaies think , and dote upon them : but love thy lord , and hee bringeth into thy heart and conseience , peace which passeth all understanding . the more thou lovest him when thou prayest , the more hee gives thee to thy selfe ; yea , the more he gives thee to himselfe , and fills thee with holy comfort . love othe● things , and they are without thee still ; thou canst never bring them to any more intimate communion , save that which is common to thee with epicures : but love thy lord , and he dwelleth in thee , and thou in him , for he is love. love other things , and they seeke at thy hands a profit and gaine to themselves , or else they perish in thy love . they will take advantage upon thy love to worke upon thee for their owne perfections : but love thy lord , and hee seekes thy profit and perfection : he alwaies endures to glorifie himselfe in doing thee good . love other things , and most times they will deceive thee , they are often lyars , variable , and inconstant : but love thy lord , and thou shalt be assured : hee is most true , and unchangeable , and thou maist build upon him , that hee will not faile thee nor forsake thee . love other things , and ofttimes they cause griefe and heavinesse , and so doe highly displease thee : but love thy lord , and it banisheth feare and sad confusion of face , because thou canst see nothing in him that can displease thee . lastly , love other things , and thou knowest not assuredly whether thou art loved of them again : but love thy lord , and thou maist bee assured that he answereth thee with the same ; yea , with better ; for hee cannot but love a blessed child of the begetting of his owne will. by how much more excellent this love is then the love of all things else , by so much the more must thou presse to enjoy and practice it . every thing naturally desires that which is best for it . if it have it not , it is from the errour about the object , or the miscariage of the appetite . that therefore thou maiest faile in neither , but mayest have the best object , and the best appetite cleared from clouds of ignorance and sin unto thee , these five sermons of an experienced master in israel are tendred unto thee . if thou reapest benefit by them , give glory to god , who would not have this lampe of love kept under a bushel , and buried in oblivion . if thou receivest the least encouragement , from these foregoing lines , to make use of this light , know that they proceede from the love of thee in christ , in him , who desires thy prayers , that hee may love the lord iesus both in life and death . farewell . a heavenly treatise of divine love . sermon i. cor. . . if any man love not the lord iesus christ , let him bee anathema , maranatha , let him bee had in execration , or let him be excommunicated unto the death . these words have little dependance on the words before going ; which are these , the salutation of me paul with my owne hands . it was the custome of the apostle , that the church might not deceived with counterfeit epistles to set his name to those hee wrote : and that he would not doe alone , but did alwayes adde some gracious sentence , as commonly this , the grace of our lord iesus christ be with you all . and there he addes that sentence , which so suits with the spirit and mind of s. paul , that it might easily shew it to be s. pauls epistle ; a man so abounding in the love of the lord , as hee is zealous against such as love him not . we shall finde , in al s. pauls preaching , that faith and love , were that which he drave at ; those two roots , those two pillars on which the church is built , from whence all the rest flow : hereby teaching ministers what they should beat at , what should bee their aime : a●d so people are taught hence what to doe : they must water these two roots well , and then the branches will flourish . our wisedome should bee to looke to these ; for these being strong , all will be strong : if these bee weake , all will be weake if any man love not the lord iesus , let him bee had in execration ; yea , accursed unto the death . his scope is to commend love to the corinthians . if i should cast about me to commend some speciall thing unto you now at the closing up of my epistle , i know nothing better then this love of the lord iesus . and there are two reasons why you should love him , first ye were in a miserable and accursed condition if you doe it not . and the second is from the object you are to love , he is the lord and so may well challenge your love ; iesus your saviour , and so hath well deserved it : so that we have here an exhortation , and two reasons of it . the words have little difficulty . somewhat i will say of the two words in the originall anathema & maranatha . the word anathema signifies the separatiō of a thing unto destruction . maranatha is a syrian word , signifying cursing ; takē from the hebrew root , and signifies more then anathema . the apostle doubles this curse to shew the greatnes of the punishment it is a great punishment which he would expresse in two languages . the generall doctrine we will observe from these words , is this , that to love the lord iesus is so necessarily required of us , that hee is worthy to be cursed that doth it not . sometimes in scripture the promise is made to faith , sometimes to repentance , sometimes to love . love is so required , that without it , a man is worthy to be accursed ; yea , and shall be cursed . i will but open and apply this ; not standing to prove it . and first , i will shew what love is in generall : secondly , what this love of the lord iesus is ; to shew which there will bee showne how it is wrought : and thirdly , how they come to bee worthy to be accursed , that love him not . and first for the first . love is among the affections , which are planted in the will ; and it may be described thus , it is a disposition of the will and heart of man , whereby it turnes and inclines to some good , which it apprehends to bee agreeable to its owne nature . the will is carried to nothing , but that which is apprehended to bee good . now this love is a principall act of the will : and it must bee an agreeable good to him , whose will inclines unto it ; for an envyous man may confesse the excellencies of another man , but hee hates them ; he suffers by them ; they seeme not to be an agreeable good to him . and this may bee illustrated by the contrary . hate is that whereby a man turnes from a thing which he apprehends contrary to himselfe . this love shews it selfe in two effects : first , it desires the preservation of what it loves , that it may be kept safe : secondly , it desires vnion with it , that they may draw neerer one to another . that you love , which you desire may bee yours , with which you desire conjunction : now sometimes a thing may bee neerer , sometimes too far off ; therefore it desires such a neerenesse as may stand with its convenience . and this is common to all love ; if you love a glasse , you will take care that it bee kept cleane , and whole , and for your use : so , if you love a horse , you will take care that he bee well , and in good case , and that he be yours . the same we see in the love of a father to his sonne , of one friend to another . this is the nature of love. now hate contrariwise , desires the destruction of that which is hated , that it may bee taken out of the world ; and if that cannot bee , it desires separation from it , as far as may bee . and thus you have seene the nature of love in generall . now there are divers kindes of love : there is a love of pitty , whē you desire the preservation of a mans person , and the removing of some ill quality ; as , our saviour mourned in spirit , for the hardnesse of their hearts ; hee did pitty them , and yet was angry with their sinne . there is a love of desire , when a thing is dered to bee kept safe for our use : and this is for the inferiour faculties , as the sigh loves a pleasant object should be continued . there is a love of complacence , when wee looke on a thing , in which all the faculties are pleased ; not onely the inferiour , but the superiour , as the minde and the will. there is a love of friendship , when a man loves where he is loved again , when love is reciprocall ; there is an intercourse of love. there is a love of dependance , when wee love him on whom we depend ; and thus we love god , when wee looke upon him , as on whom all our good depends : so that we love him more than our selvs , because our good depends upon him , more than on our selves . wee will adde the qualities of love ; there is a naturall love , planted in us by nature : as the of parents to their children , of one man to another : this love is indifferent , not good in it selfe ; good no otherwise , than directed on a good object . there is a sinfull love , arising from sinfull habits , which seeke things convenient to it . as nothing is better than love on a right object , so nothing worse than love on a wrong object . as naturall love puts us in the condition men : so this sinfull love makes men worse than beasts , and equals them with the divell . there is a spirituall love , arising out of holy qualities , which seekes an object agreeable to it . and this makes a man above a man , and in some sort equall with the angels . men are as they love . god judges us by our affections , wee are judged by what we love . he that loves wickednesse , is truly a wicked man ; he that loves holinesse , is truely holy . this foundation that wee have laid , though it may seeme somewhat remote , yet ye shall find it of use to hold up this building , before wee have done with the point . the s●cond thing that wee have to declare , is , what this love of the lord iesus is . now the best way to shew what this is , is to shew how it is wrought : now for the working of it , there must be two antecedent things which must make way for it ; and they are humiliation and faith : for every one beleeves not this to bee needfull ; and if they doe beleeve it , yet they may bee opposite to it , because it is not agreeable to their nature , that a man must be broken so , and moulded again , before hee can have this love which is wrought by humiliation and faith. and they are wrought on this manner , when we preach the gospell , and offer iesus christ unto you : for the duty of a minister , is nothing but this , to offer iesus christ himselfe unto the world . to us a child is borne ; to us a sonne is given : for , unto you is borne a saviour , that is , christ the lord. this is the summe of the gospell ; this is the newes which we bring : god hath given us his sonne ; wee offer you not forgivenesse of sinne , but the lord iesus . and when he hath given us him , will hee not with him give us all things also ? christ must first bee given , and when you have him , you shall have all : in him are the promises , yea and amen . first have christ , and then the promises belong unto you , not before . the gospell is no●hing but this ; we are to manifest , that god the father is willing to give you his sonne . we are his spokesmen , to beseech you to take him , that you would take him as your husband , to be ruled by him : none , before you are humbled , can marry you to christ. you must bee divorced from all other things , and beleeve that christ will take you ; and this is faith , the other humiliation . and then when you can receive him , you will love him . now when we preach thus unto the world , what answere doe wee finde ? why , there are some that will not beleeve that there is such a lord : and then our worke is to perswade , that christ is such a lord ; and this was the apostles worke , and theirs at the beginning . but when wee intreat you to take christ for your lord , your answer is , as theirs who were invited to the feast . this , and this excuse they have to hinder them , to beleeve , that a christ is propounded , and men regard him not , they will not looke after him . now , that christ may be received , there is required humiliation and faith : humiliation opens their eyes , by the law , and spirit of bondage , that they see themselves miserable men , men condemned to dye . now when god hath discovered our misery unto us , and wee rightly apprehend what our estates are , then we beginne to looke on christ as a condemned malefactour on his pardon ; as a captaine on him that comes to redeeme him ; as a widdow that thought she should live well enough alone , but now when all her goods as seized upon , and they are now to carry her to prison , would bee content if any one would marry her . when a man shall see what hee is without christ , one that is condemned , that must perish if hee have him not ; then he lookes on christ , as upon one most desirable , to prize him , to thirst for him ; and if hee know that christ will then receive him , oh then he cannot but love him ; for love ( as hath beene said ) is to a good apprehended ; fit for us . now without this , wee will thinke of christ , as if wee might bee well enough without him : but when the heart is thus prepared by humiliatiō , oh that all the world would vanish for christ ! then comes the gospel , and tels us that christ is willing to take us , to redeeme us , to be ours . and then when we take him , the match is made up : and thence arises this conjugall love. the apostle praies for the ephesians , that christ may dwell in their hearts by faith , ephes. . to unite them to christ , to marry him ; then presently it follovvs , that ye may bee rooted and grounded in love : so that love followes this , and not a flash , but it rootes us in love. the act of justifying faith , is the taking of christ for rest . now when yee have taken him thus , then you will love him , and then all that followes will be effects of this love : so that this love of the lord iesus , is this ; to wit , a holy disposition , arising from faith , whereby wee cleave unto the lord iesus christ , with full purpose of heart , to serve and please him in all things . whereby wee cleave to him . love inclines , and knits our hearts to him , as it did davids to ionathans . and so barnabas exhorted them to cleave unto the lord with full purpose of heart , act. . neither is this idle ; but makes a man desirous to please the lord in all things . a man is saide to love the lord , when out of a perswasion that christ is most desirable , and willing to receive him , hee cleaves to the lord with a desire to serve and please him in all thinges . faith that begets love , is not onely a perswasion that the lord will be mercifull , and forgive us : ( for a prisoner may see the iudge willing to pardon him , and perswade himselfe that hee shall be pardoned , and yet love not the iudge , because hee lookes not on the iudge , as on an amiable person , ) but a receiving and resting upon his amiablenesse . there is another affection ; when the heart is so framed , it apprehends christ for its onely good , its happinesse . faith is not onely an act of the minde , to beleeve that god will pardon us ; but of the will and heart also , to take christ for our husband ; so that all the parts of the heart are inclined and bent after hem . if you beleeve with all your heart , saith philip to the eunuch , act. . if a spouse should see one willing to have her , that is not enough to make up the match ; she may not thinke him fit , shee may bee unwilling . but suppose there bee one that shee loves above all , whom she thinkes to bee most fit for her , yea she thinkes she shall bee undone if she have him not : but yet she is not sure that hee will have her , but thinkes it is very probable that hee may be induced unto it . so this is faith , when a man sees christ onely worth his love , he would gladly bee divorced from all , so that he might have christ oh he cannot bee without him , yet there is somewhat betwixt them , he cannot firmly beleeve that christ loves him , but yet doth not thinke that hee is wholly averse from him . though thy perswasion bee not full , yet if you have this thirst and desire , this hungering after christ , you may bee comforted . this shuts out such as have a perswasion of the pardon of their sinnes , and yet have not this love , this prizing , this desiring after christ ; and takes in such as doe thus love and prize him , yet finde not that full perswasion of his love ; so that this love is that which follows humiliation and faith , the breaking of the heart , and the moulding of it up againe : when wee see our need of him , and his willingnesse to receive us , then wee will take him , which cannot bee without this love to him . now wee come to the third thing , the reasons why they are worthy to bee accursed unto the death that love not the lord iesus . this may seeme strange and harsh . what then becomes of all unregenerated men ? the apostle meanes , sure , such as continue in their not loving the lord , or such as have sinned against the holy ghost . but the former sence i take to bee the best , neither is this any strange thing : for it is one part of the gospel . there are two parts of the gospel , if you beleeve , you shal be saved ; if you beleeve not , you shal be damned . sometimes it is if you repent you shal be saved ; or if you doe not you shall perish , so if you love you shal be saved ; if you love not , you shal be accursed : now why should hee pitch on such a frame of words to expresse their condition ? because when christ shall come and bee a suter to us , when he shall woe us , and offer himselfe to us , and wee will have none of him , then the sonne waxes angry . when he shall offer himselfe unto us , and none will kisse him , then hee waxes angry unto the death , and they perish in the way . the greatest love not answered , turnes to the greatest hatred : so when the father sent to call them to the feast that were invited , and they refused it , this made him wrath ; when wee shall come to preach christ to men , when this light hid from the beginning of the world shall shine , and you shall despise it and contemne it , know that now is the axe laid to the roote of the tree . god will beare it at your hands no longer . now if a man will not love the lord iesus , let him be had in execration , yea let him bee accursed unto the death . if a man did not keepe the law , he was to be cursed , now there was a double keeping of the law : a legall , which answeres the exact rigour of the law ; an evangelicall , which is an earnest endeavouring to keepe the law , and to make a mans heart as perfect as may be . now there being more mercy in this , there is a greater curse on the breach of it . now love is the fulfilling of the law ; and not to love the lord , is , not to keepe the law , and therefore the curse follows it . if a man love not the lord iesus , it is because he loves something better than him . it may be you love your wealth more than christ : and are you not worthy to be cursed for it ? it may be you are lovers of pleasure more than of god , and doth not this deserve a curse ? it may bee you love the praise of men , before that of god ; and is not this to bee accursed ? adultery was punished with death ; and what punishment then is enough for the going a whoring from such a god , after such vanties ? againe , cursing belongs to hypocrites ; woe be unto you seribes and pharisees , hypocrites , matthew . now , what a man doth not out of love , is done out of hypocrisie ; which is , to doe the outward action without the inward affection : as counterfeit gold hath the same stamp and colour with true gold . but as wee cast away counterfeit silver and gold , set it apart to destruction , nayling them up , that they may bee knowne , so will god deale with such as serve him outwardly , without this love to him . love is that which commands all in a man. it is as the rudder to a shippe ; all followes love . when a man love not the lord , all go's from him . now when the whole man shall go from the lord , is not such a one worthy to bee cursed , yea to bee had in execration to the death ? if this love of the lord be so necessary , then see what a sinne it is , what an execrable thing it is , not to love the lord ; and what you are to thinke of your selves , if you love not the lord. when iesus christ shall bee propounded unto men , and this light is great , but men do● resist it , and not embrace the lord : when we see this , we should have such a spirit as paul , ( for this was out of the abundance of his zeale ) wee should , i say , bee stirred against such with an holy indignation , act. . doe not i hate those that hate thee ? psal. . yea i hate them with a perfect hate . this thou hast , that thou hatest the workes of the nicholaitans , which thing also i hate , revelations . and this was a signe of lots sincerity , that his righteous soule was grieved , and vexed with the uncleane conversation of the sodomites , peter . if you can see christ scorned and re jected , and his word slighted , and his bloud trampled on , and you your selves are not moved with it , you are not of pauls spirit , who speaking of some , whose god was their belly , whose glory was their shame ; of whom ( saith hee ) i have told you often , and now tell you weeping , that they are the enemies of the crosse of christ , philip , . whence came this , but out of the abundance of his love to christ , and mankinde ? i wish yee would all looke to your selves , whether you are in this number or not , of those that love not the lord. this is such a sinne , as the curse is doubled upon it : and the punishment is but to shew the measure of the sinne . hee thunders not out his curse against him that opposeth the lord , or resisteth him , but against him that loveth not the lord. the apostle , as moses , gets him up to the mount ebal ; and whom doth he curse ? even all such as love not the lord iesus . this doctrine throughly considered , may let in a crevice of light to thee , that now thou maist looke on thy selfe , as on an execrable thing which god hates ; and thou maist see god , even stretching out his power to confound thee , yea thou maist see the gospel cursing thee . but what terrour is there in the preaching of the gospel , you will say ? o much more ( my brethren ) than may bee expressed ; for the curse of the law was not so peremptory ; though we have plaine words for it , yet it was not without all condition . but god sweares to this curse , as if wee were thus cursed if wee would continue not to love him . the law is the proper instrument of humbling , yet the gospel humbles more ; for sinne is the matter of humiliation . and there bee sinnes against the gospel , yea greater sinnes than against the law : when thou hearest the curse of the law , cursed be he that continueth not in every thing that is written in the booke of the law ; to doe them , galathians . you will say , you wil go to christ , & he shall do it for you : but when the gospel curses such as love not christ , to whom will you goe to love god ? another man cannot love for you . and if you thinke this be too harsh , let this verse sound oft in your eares . if any man love not the lord iesus christ , let him be accursed unto the death . this cannot bee altered , it is the word of god ; aske then thy selfe this question , whether thou lovest the lord , or no ? and put not your selfe off with your hope , but try your love ; for love will have sensible strings in the heart ; it will drive you close to the lord , to keepe in with him , to have communion with him . dost thou then feele , that thou art never well , but when thou art with him , and yet dost thou not love him ? dost thou walke with god , as enoch did ? will any of you say , that a wife loves her husband , which with her good will , will never be with him ? love is also very dilligent and laborious , you will never leave , till you get neere him whom you love ; no labour will be tedious , to get his favour ; many yeeres seeme a few daies to iacob , to serve for rachel , because he loved her . againe , love is not of a deferring nature , but is impatient of all delayes . againe , love is content with it selfe ; it doth not need to be hired to love , amor est sibi ipsi dulce pabulum : it carries its meate in its owne mouth . if you love the lord iesus , you would not aske what wages you should have to love him . againe , love is a strong impulsive quality , it carries you on impetuously unto the lord , it is a fire that breakes through thicke and thinne : so that he that loves , cannot sinne wilfully , if hee would ; hee cannot but obey , hee cannot doe any thing against the gospel , he must doe all things for it . the love of christ constraines me , saith s. paul , corinthians . looke how a man is carried with a strong streame , or by a strong man whom hee cannot resist ; so his love compelled him ; i preach , and preach , and men thinke mee mad , but i cannot but doe it : the love of christ constraines me , and as it constraines me , so there is nothing more different than constraint , and not to doe it . the effects of this love are so violent , as if they were compelled ; but for the manner of working , nothing is so contrary to it as compulsion ; for you love him , and are carried to it , as a stone to the center , you would doe no otherwise . so endeth the first sermon . a heavenly treatise of the divine love of christ . sermon ii. by iohn preston , dd. matt. . , . this is the first , and great commandement : thou shalt love the lord thy god with all thy heart . psal. . . love the lord o all ye his saints . london , printed by thomas paine , for iohn stafford . a heavenly treatise of the divine love of christ . sermon ii. cor. . . if any man love not the lord iesus christ , let him be had in execration , yea let him be accursed unto the death . that love to the lord iesus is so necessarily required , that he is worthy to be accursed that hath it not . then hence you are to consider your condition , and to examine your selfe ; it may be this is thy condition , and it may be a thing you never considered of , or at least you never knew the danger of it . therefore now see what your case is . the best service wee can doe to you , is to shew you your estates , if ye bee right , to comfort you ; and if ye be not right , is it not best for ye to know , while it may be amended ? thou that livest in the church , and hast gone farre , examine thy selfe in his , hast thou done all out of love ? thou hast kept thy selfe in good course : thou keepest the lords day , and livest like a christian , thou doest many things indeed . bu● let mee aske thee this question , doe you all out of love ? for without love all is naught . if a man should bee a martyr , ( which is the highest action ; ) yet without this love , it were to no purpose , corinthians . put the case a man should doe many things for thee , yet if hee doe it not out of love to thee , you cannot regard it ; neither circumcision , nor uncircumcision availes any thing , but faith which workes by love , galathians . it is all one , whether you pray or not ; heare or not ; live well or not , if it bee not out of love . what was said of circumcision or uncircumcision , may bee said of any duty ; all that you have done , is as nothing , if it bee not out of love : try your selves by this , for i know not in all the frames of theology , such a touchstone of hypocrisie , as this . this most unmaskes a man of any thing . as it was with the apostle , the law revived , and he died , romans . so , it may be , you have thought your selfe a living man ; see then if you love , deceive not your selfe any longer . this is a doctrine of much moment ; if god would conveigh it with majestie , by the pow●r of his spirit , it would amaze and startle the stoutest stomacke to heare , cursed is he , that loves not the lord. if you love the lord , hee will beare much with you : see what a testimony hee gives of david , for all his failing . but doe what you will for him , without love , and hee will regard it but as a complement . as men count that a complement not to be regarded , with which the heart go's not , o doth god : looke therefore , that you love the lord iesus , for it is a thing of great consequence , the curse follows you , if you doe it not . you are now therefore to examine your selfe , whether you love or no ? and to helpe you in it , i will lay downe some markes of this love ; bu● first set downe with your selfe this conclusion , if i love not the lord iesus , i am an accursed man. doe you feele this love in you ? have you a sense of it ? ammon was sicke of love , so that his friends could see him weare away : so the spouse , i am sicke of love , canticles . and dost thou love the lord , and canst not feele it ? dost thou feele thy heart working towards god ? this love is a thing that one would thinke needs no markes , you cannot but see it . it is noted in love , so , that if you did love the lord , you would have a longing desire after him : there will be joy in the fruition of him , anger against all impediments to it , griefe when he withdrawes himselfe , hope when there it any probability of enjoying him , feare to lose him . now doe not deceive thy selfe ; thou lovest the lord , thou wil say , but is this love to his person , or to his kingdome , his goods ? when thou presentest iesus christ alone to thy selfe , canst thou then love him ? the virgins love him , the harlots love him . and there is a great deale of harlotry love in the world , to the lord iesus . it was one thing to love alexander , another to love the king. it is true , christ is a great king , that can doe much good or evill in the world , and so many may love him . but canst thou answere this question , lovest thou me ? with peter , lord thou knowest that i love thee , iohn . thou that knowest my heart , and the secret turnings of it , canst beare me witnesse that i love thee . doest thou love his company ? love is seene in nothing more than this . doest thou love his presence , to walke with god ? doest thou observe all his dealings to thee from morning to night , refer all still unto him ? art thou still in dealings with him ? still thou hast something to doe with him ; there is not an houre that passes thee , wherein thou hast not recourse unto him : when christ takes a man unto himselfe , hee comes and sups with him , apocalypse . hast thou then this communion with christ ? doth hee sup with thee , dwell with thee ? now , communion stands in speaking to another , and in hearing him speake to us . when you pray , then pray you formally , as one that is glad when the duty is over ? oh if you loved the lord , you would never be better , than when you are at prayer . and you would goe to prayer , as you would goe to speake with your dearest friend . so do you hunger after the word , which is the character of christ his will , his love-letter ? put the case a woman should have her husband at the east-indies , how welcome would a letter bee to her from him ? therefore moses that loved god , desired to see his glory , exodus . to know him better , to grow more acquainted with him . now , that the word doth to thee , it shewes to thee that glory which moses saw . if you love the lord , holy-daies and sacrament-daies would bee as feast-daies , and wedding-daies ; for then you meete with god more neerely . doe you then put off your comming to the sacrament , and would you not come neere it for the speech of some , and yet will you say that you love the lord ? where love is , there is delight . a man delights in his fellowship , whom hee loves , whom ye have not seene , yet ye love him ; yea , whom , though ye see him not , yet yee beleeve and joy with joy unspeakable and glorious . doe you then delight in his presence ? for delight will be in the injoying of that wee love ; joy followes love . to delight in a mans company , is that marke of love which cannot be dissembled . dost thou then love the appearing of the lord iesus ? thessalonians . if one should bring you newes that you must goe to the lord , or he would come to you to morrow , would this be acceptable newes to you ? doth he bring good tidings ? if a spouse should have her betrothed husband beyond the seas , and should heare of his returne ; if she should say , that it were the worst newes that could come to her , would you thinke that she lov'd him ? no , there could not come a more welcome messenger to thee than such a one , if thou didst love the lord. blessed are the dead that dye in the lord ( for so saith the spirit ) from henceforth they rest from their labours . so saith the spirit , not so saith the flesh. so much the more spirit a man hath , so much the more he will say , it is blessed , and the more hee will pray submittingly for it , quickly . indeed a godly man , when the flesh is predominant , and the spirit under hatches , then he may be desirous to be spared a while ; oh spare me a little , as the spouse may sometimes wish her husband , deferring his comming , when she is not fit to receive him ; the house is not ready , not cleane enough . a crowne of righteousnesse , saith the apostle , is laid up for all them that love the appearing of the lord iesus . timothy . and the second time shall christ appeare to salvation , to all them that look for him , hebrews . art thou then one that lookes for christ , that desires nothing but union with him , hee will come to thee to thy salvation . if men looke not for him , will hee come to them to salvation ? it may be in some disease , wh●n thou canst take no pleasure in the world , you wish that you were with christ. nature may have a great hand in this . but in thy youth , in the midst of all worldly contents , when thou art in thy pleasant orchard , with thy wife and children about thee , having what thy heart can wish , canst thou say then , now would i most willingly leave all these to goe to christ ? when you prefer his company above all things , count that delight the best , that comes from communion with him ; then thou lovest the lord iesus . love is exceeding bountifull , apt to doe much for the lord , and to suffer any thing gladly . the apostle , in the first epistle to the corinthians , chapter . sets downe many excellent properties of love ; she that loved christ , had a box of oyntment ; it may bee it was the best thing shee had , it may bee it was all she had , yet she bestows it on christ. so abraham , when god would have his sonne , hee go's willingly about it ; not formally , not out of necessity , but he rose up early to doe it . it may bee there will come a time when god shall need thy wealth ; it may be , thy credit . now , you can deny him nothing , if you love him . so , dalilah would not bee perswaded that sampson loved her , so long as hee kept backe any thing from her . if there bee any thing so neere unto thee as thy life , and it bee told thee that the lord hath need of it , he shall have it . thou wilt say , it was a wise action of david , to poure out that water as an offering to the lord , which he so longed for , and obtained with the hazard of the lives of three of his worthies . as when a man hath a good bit , he will send it to his friend : so in another place , he would not offer to the lord of that which should cost him nothing , samuel . but what can i bestow upon the lord , thou wil● say ? if thou art a preicher , preach the gospel fo● christ ; so , every man in his calling , let him do somewhat for the lord , and if he shall call for by life , let it not be deare unto thee . and as love is thus bountifull , so it seekes not its owne , corinthians . and now , how f 〈…〉 will bae found hat love christ ? wee may well complain with paul , all men seeke their owne , and ●one the things of iesus christ , philemon . paul that loved the lord , how was hee affected ? hee regarded : o● himselfe , tooke not care what should become of himselfe , hee tooke the care of all the churches upon him : who is offended , and so by taking offence , fals away , and i burne not ? art thou a minister , and lovest the lord iesus , thou wilt not be so carefull for a living , and that it be a convenient one , but thou wouldest preach as paul , though for nothing ; for every man might doe much for the lord , if he sought the things of the lord ; if hee did plod with himselfe , how to bring advantage to christ. and then if this should come in , if i doe this , i shall hinder my estate , lose my friends , it would be nothing : the love of the lord would be farre better to thee than any thing , love doth much for the lord ; faith workes by love , he loves much , that doth much . paul , as he was abundant in love , so in labour . if you love me , saith our saviour , keepe my commandements . are you willing then to take much paines for the lord ? doest thou feed the lambes of christ ? if thou art a minister , or if thou art in the way to that calling , art thou diligent to fit they selfe for it ? and love not onely workes , but it makes that the commandements are not grievous . the wife may serve her husband , and the servant him , but with a different affection . the covetous man when he is before some great man that can imprison him , or put him to death may part with his wealth , or if with one that can greatly preferre him , in hope of that , he may be brought to part with his money ; but willingly he will not . but you must finde delight in that you doe : when you doe a kindnesse to one that you love , you doe but doe your selfe a kindnesse on that party . and in this sense what thanks deserve you ? you doe but satisfie your love . as a mother loves her child , and doth the offices of kindnesse to it with delight , though shee shall never have any thing for it . if you had this love , you would come to say , it is meate and drinke to doe your fathers will. now , you neede not bee hired to eate and drinke . lastly , love suffers all things . are you willing to suffer any thing for the lord ? when david did a religious act , michol lookes upon him with another eye , as men looke now on religious actions . it is no matter , saith david , i will beare it , for i did it to the lord , who chose mee before thy fathers house . and if this bee to be vi●e . i will bee yet more vile . can you endure to be pointed at , scoffed and mocked , for the lord ? it was a sore triall to have his wife so against him , yet wee see how hee did beare it . bonds and afflictions , saith paul abide mee in every citie ; but none of these things move mee , neither count i my life deare unto my selfe , so i may finish my course with joy . are you able to doe thus ? but i canno like , you will say , to bee put to it you doe not know , it may bee you may lose your wealth , your credit , and respect , among those whom you loved , and this is somewhat : yet love makes it as nothing . we see when a man loves a maide , neither father nor friend , nor the speech of people will move him to give over . true , this is a sinfull love , but yet shewes what the nature of love is . nay i will goe furth●r , you will suffer all with joy , strengthened with all might according to his glorious power unto all patience and long suffering with joyfulnesse . so when the apostles were whipt where the shame was more then the paine , yet they rejoyced that they were thought worthy to suffer for christ. put all these together , are ye bountifull , that if the lord should put you to any cost , cost of purse , labours of life , hee should willingly have it ? doe yee take care for the things of christ , plod how ye may glorifie him ? doe ye do much , and suffer much for the lord ? take these notes no further then yee see reason for them : and know that this is that word of the lord , if you love not the lord iesus , you are cursed . the next property of love is , it desires nothing so much as love againe . if a man bee ser viceable to another , and not out of love , so he bee officious to him , hee is content . but love will be paid in it's owne coyne , it will not have mercy without grace . a kingdome without grace , will not content it . it is very observant in this kinde , quis fallere possit amantem ? they will be very curious this way . they must see love in every thing , or else they can take no delight in it . it is not a kingdome that can quiet them without the love of god. how ever it goe with corne , wine and ovle , th i● prayer is , lord lift thou up the light of thy countenance on us . if a mans turne were served , so he might be freed from hell , and made happy , and then love him , this man loves not the lord. that which absalom did in hypocrisie , wee are to doe in truth , sam. . what avails it mee that i enjoy ( saith he ) my lands , and that i live in ierusalem , so long as i may not see the kings face ? so if god should give you abundance of all your hearts can wish , free you from the fire of hell , yet this will not content you without you see his face , if you have this love . and thus if gods people humble themselves and seeke his face , hee will heare in heaven , and have mercy on them : when a people are oppressed and in captivitie , they may come to the lord and humble themselves , but for their owne liberty , they may seeke their owne good in it , as they , howled on their beds for corne , wine , and oyle : but gods people seeke his face , his favour ; examine thy selfe then , if when his countenance is clouded , and he hides his face , thou art impatient , thou canst not beare it , then thou mayest assure thy selfe that thou lovest the lord. thus did david psal. . when hee wanted the sense of gods favour , how did hee complaine hee would have no deniall , and therefore never gives over intreating till he is answered . doest thou love the lord ? then thou lovest the saints . this is a true and common note , every one hath it in his mouth , iohn . if you love the lord , you will love the brethren . dost thou then love the lord , and hate evill in other men ? if you love not your brother whom you see daily , how can yee love the lord whom yee never see ? god is remote from our eyes that wee cannot behold him . now his image is stamped upon the saints , and so is visible to us . wee see them daily , they converse with us . now , if we love not them , we cannot love god. for , the love of christ is that holy disposition which you conceive in your minde of him : now , the like for kinde is in the saints . as those that doe the lusts of the devill , are of his disposition , that is , are as it were little devils : so in the saints , there is the same disposi●ion , the same minde that was in christ iesus for kinde . but you will say , i would love them , if i thought they were not hypocrites . take heed , thou mayest persecute christ under the person of an hypocrite : what if thou strike at an hypocrite in seeming ? yet a true member of christ is found wounded by thee . and when thy heart shall rise against thee , out of the side of the likenesse of religion , and true piety , what would you doe if the substance were there , i● hee had grace in a higher measure ? christ pitches on this note above all others . it is farre easier to love a holy man then to love god. for hee lives amongst us , wee have him continually before our eyes . doe not say then you love such as are a farre off , you care not for these . but you will say i love them well enough , doe you so ? doe you delight then in their company ? are you in your naturall element when you are among them ? this you will doe by a naturall instinct if you love the lord iesus . againe , doe you hate sinne in all ? the same ground will cause you to hate sinne , which moves you to love grace . doe you then hate sinne as in dislike , and distate in regenerate men and their societie , bee it never so pleasant , so profitable ? but what would you have mee to hate men then ? no , but hate their sinnes , and love them with the love of pittie . let thy heart melt to consider their case , and desire their good , love them , but so as it may stand with the love of the lord iesus . looke then to your selves , and examine your selves by these markes , see that you have this love ; if yee have it not , you are among the number of these men which are to bee accursed unto death . but i hope i deserve not so bad , my nature i hope is not so vile , as not to love the lord iesus . nay , thou hatest him , doe you not wish that there were no such lord to come to judgement , that thou mightest live as thou pleasest ? couldest thou not wish that thou mightest ever here enjoy these pleasures , and never come at him ? now to wish that one were not , what is it but to hate him ? quem metuunt oderunt : wee say men hate him whom they stand in feare of . doe you then feare and quake at his comming ? surely then you are haters of god. but i hope we are not haters of god. why , this is not so ●●ra●ge . the apostle tels us that there were such as loved their pleasures more then god. tim. . yea , and that there were haters of god also . rom. . . and in the second commandement god ●hreatens such as hate him , exo. . and thou maiest bee one of them . for if you cannot endure his company , if your heart rise against his image , it is plaine you are a hater of god. what ? you would make me out of love with my selfe . what doe you preach damnation to me ? it may be all these signes are not in me ; am i then so accursed ? yes : we doe preach damnation to all that are in such a case , and wee are to threaten the curse . and thus the lord esteemes of thee , and it were good that you thought so of your selves in time . it is the ministers dutie to seperate the precious from the vile , to distinguish betweene men ; to shew you truely what your conditions are . therefore apply this text unto your selves , every one . if i love not the lord iesus , i am an accursed man , yea to bee had in execration to the death , which might make you loath your selves , in dust and ashes . it might make sinne alive in you , and bring you to love this iesus . so endeth the second sermon . a heavenly treatise of the divine love of christ . sermon ii. by iohn preston , dd. matt. . , . this is the first , and great commandement : thou shalt love the lord thy god with all thy heart . psal. . . love the lord o allye his saints . london , printed by thomas paine , for iohn stafford . a heavenly treatise of the divine love of christ . sermon iii. cor. . . if any man love not the lord iesus christ , let him be had in execration , yea let him be accursed unto the death . now because this love is so needfull , we will adde more signes for the triall of your selves . for we cannot be better occupied . a sixt sig●e therefore is this , hee that loves , will bee apt to praise and speake well of that he loves , and he will exceed in it : yea , he is very glad when he heares others speake well of it . so if we did love the lord , we should be apt to speake will of him , we would be much in the speech of him . when the heart is full of this love of god in christ , out of that aboundance in thy heart , thy mouth will speak . but thou speakest but little of god , and that little is brought in by company , thou art cold in thy praising of him : why thou doest not love him , see in david , a man that loved the lord. how much was hee in the praising of him ? nay , he could not bee content to doe this alone , but hee must have all creatures to praise him and to speake good of his name : even as a servant that commends his master , invites others to serve him . this love enlarges the heart and opens the mouth . o corinthians , our hearts are enlarged towards you , and our mouthes are opened , corinthians . . this is an argument that our hearts are enlarged , that we abound in love , when our mouthes are opened . so that thy heart is straightened towards god , if thy mouth bee not open to his praises . but i cannot speake as other men , i am no scholler , if i had elocution gifts , learning , i could thus speake . this is no excush , it is the nature of love to make men eloquent , the passions make eloquent . as we say , pectus facit eloquentes , & magna pars eloquentiae constra animo . are you hen apt to speake well of god ? but this , you will say , is but a small matter , who doth not ? oh yes , wee are wanting in that manner of speaking of him which love requires . we doe not speake of him with that affection , that sensiblenesse , that may enflame others to love him . see the spouse in the canticles : oh saith she , my love is fairer then ten thousands . and thus will the soule that loves god doe . it will tell of his mercies abroad . it will speake good of his name . and that not as a duty onely , but as a thing in which it takes especiall delight : love followes the judgement , you cannot love the lord , but you will thinke well of him . see then what thy speeches are concerning him : see if thy heart doe nimbly indite , and thy tongue bee as the penne of a readie scribe psalme . consider whether you endeavour to doe any thing for christ without expostulating , and indenting with him . whether you are ready to doe all things freely to him , without consulting with another about it . amicitia non est revocanda ad calculos . a friend must not bee strict in taking his account , for then hee plaies but the huckster , he doth but buy and sell. when thou art trying and expostulating then whether such a duty be necessary or no , whether another will not serve the turne ; this is a signe thou dost want love . a minister that hath this love , when he is to take a living , will not so much enquire what reward he shall have , as what service he may doe to god in it . if you did love the lord you would not stand , saying , is it necessary to keepe the lords day so strictly ? you would bee ready to doe what ever hath but a shadow of pleasing him . oh how you would be glad of such a day , so free from other businesse , wherein you might sequester your selves from the world , to attend upon god , and to injoy him ? so for a family prayer , thou wouldest not aske , can it not be omitted without sinne ? this questioning will not stand with this love : for the person thou servest is the lord , and thou must not be as a mercenary servant . a wife will bee devising things to please her husband . so , what shall i render to the lord ( saith david . ) so paul was abundant in labours and sufferings . if paul would have done nothing but out of necessity , he had never done halfe so much , say then , i will even goe doe my duty , performe my taske , if i must pray in my family , then i will : if i must keepe the lords day , i will make a shift to weare out the day ; this i say argues a heart void of this love . we must know that christ hath died to purchase to himselfe a people zealous of good workes : such as doe good workes with desire or deare delight ; that would faine doe a great deale more then they doe . would you then doe no more then just will bring you to heaven as you thinke ? do you set limits to your performances ? you have not this love . why ? you pray that you may serve christ on earth as the angels doe in heaven , and yet will you say such a man goes faster , it is no matter , this pace will bring mee to heaven , and so never mend it ? this is a sign of no love to the lord iesus . if you did love the lord , ye should find an holy affection of anger and zealerising against such as offend him . anger waits on love . love is an affection that makes forwards to the thing beloved : and if any thing stand in the way , anger removes it hastily . if thy heart then bee not stirred when god is dishonoured , his church spoiled , and religion goes downward , thou lovest him not , can you endure to heare your selfe scandalized ? no , and why ? because you love your selfe . to see then the bloud of the lord iesus trampled on , neglected so , as no man should regard it , to see the saints in adversity , and not to bee affected , argues that your heart is void of this love of the lord iesus . eli when he heard the newes of israels flight , his sonnes death , it must needs grieve him , but all this while , his heart was composed : but the worst newes ( as usually it doth ) comes last . the arke of god was taken : then his heart was amazed , hee could no longer subsist , but hee falls downe backward and breakes his necke . but it may be ye doe not hope to attaine to the grace of el● ; why , looke then on his daughter in law , one of the weaker sex ; all that ill newes moved her not so much . oh the arke of god was taken , that was it which shee pitched upon , her sonne that was borne could not alay this griefe . but the arke is not taken ( you will say ) there is not the like cause now with us . no ? are not many churches desolate ? when you see so many churches ransacked beyond the seas , doe you not see the arke of god taken in a great measure ? when you see popery increasing , and the saints wallowing in their bloud ? if you take not this to heart , it is because the love of christ is not in you . if christ lose a man , if any be offended , and fall away , i burne , saith the apostle . when the king , ier. . tooke that booke and burnt it , it is noted of those that stood by , that they did rend their cloathes . god takes it as a great signe of a prophane heart , when one shall not take such dishonours of his to heart , when hee rends not his cloathes at the sight of such a thing . paul when he saw the idolatry that abounded in athens , was enflamed in his spirit . see what a commendation god gave to phineas for his zeale against zimri and cosbi , he would have it remembred as a speciall note of his love to him , which he would not let goe unrewarded . if thou dost not then pray for the churches welfare , if thou art not affected with the losse and disadvantages of the church , as with thy owne , thou wantest this love . a ninth signe is not to dare to doe any thing that displeaseth him . if you doe a thing amisse that would be displeasing , you had rather that all the world should see you , then him whom you love . now you know god alwaies behold you : you should therefore bee alwaies alike carefull . they shall feare the lord and his goodnesse , hosea : the lord for his goodnesse ; they shall feare to lose him . above all consider when you have offended him , how you take that to heart . when you know there is a breach betweene you and the lord , and you can be content , and rest in it , this is a shrewd signe of no love . when man and wife shall fall out , and grieve not for it , but let it passe , not seeking to be reconciled , it is signe of cold love betweene them . thinke with your selfe there is no man whom you professe to love , but you would not willingly provoke . and dare you say that you love the lord , and yet yee will grieve and vexe him ? if you love the lord , there would bee an hungring in you after him : there would bee still an hanging that way . all impediments would be broken through , the heart would still bee moving thitherward . it would be bending thither . it would admit no repulse . as the woman of canaan , matth. . it would not bee put off . as the stone rests not till it comes to the center , so nothing can keepe you off from the lord , no pleasures ; away with them : nor any difficulties , no you cannot rest without him . say not then with your selfe , though you love him not now , yet i may love him hereafter , and i may love him hereafter , though not so much . no , love desires present union , it hates all delaies . consider this : if you did repent out of love , your repentance would bee present , and what repentance is it which is not out of love ? then hence thou art to humble thy selfe , if thou art failing in this labour of love . see how great a fault it is , not to love the lord : and learne to blame thy selfe exceedingly for it . and that you may doe this , i will shew you what great reason you have to love the lord. consider that hee is worthy to bee beloved . as david said , he is worthy to bee praised , so may wee well say , he is worthy to be beloved . and why ? because he hath all that is amiable in him . if you see any thing lovely in the creature , it is eminently in him . shall not he that made the eye see ? hee that made the eare heare ? shall not hee that gave these perfections to the creatures have them in himselfe more eminently ? this perfection of his beauty , is that which causeth the angels so much to admire and adore him , to bee taken up in the admiration of his excellencies . observe that in any man whom you love ; there is something not to bee beloved : but christ is wholly delectable , there is nothing in him not fully to bee beloved . see how the spouse describes him in the canticles , how shee sets him forth in every part of him most to be desired . if you could but see the lord. if it did but please him to shew himselfe unto you , as hee promised to shew himselfe unto him that loves him , iohn , . if the lord , i say , would give you a glympse of himselfe ; if by the light of the spirit you could see him , you would acknowledge him worthy of your love . and this is the reason that some love him , and others doe not , because hee discovers himselfe to some and not to others . as he did to moses , where let us see a little his expression of himselfe . the lord , the lord , exodus . this is but the casket , the iewell is within . if gods spirit should open these words unto you , you would see him the fairest of ten thousand , iehovah , iehovah . of every creature ( you may say ) somewhat it was that it is not , and samewhat it is that it will not be . but god is unchangeable iehovah , in him is no alteration , he is not a freind to day , and none to morrow , and such a friend you would desire to chuse : as this name signifies , his immutable being , so his omnipotency , he is almightie . now what a loadstone of love is this ? all the power in men , enableth them but to doe some things : as patience enables them to beare injurious acts ; but the lord hath all abilities , all ornaments , all excellencies , all is comprehended in this almightie : so that well may such a friend bee desired . true , will the poore soule say , he is well worth the having . but hee will not match with such a match as i am . oh yes , he is wonderfully pittifull and mercifull : as great a prince of pitty , as of any thing else . mercifull : but i have no beauty , no grace in me , no worth , no repentance . but god is exceeding gracious . kings are said to be gracious , because ther is supposed such a difference betweene them and their subjects , that they can deserve nothing of them : so god is gracious , hee doth not looke for any deservings in thee . but i have provoked him by sinning , and sinning often : this will make him put mee off . no , he is of great forbearance . but if he doe receive me , i must carry my selfe well , pray , and doe , that which i shall never bee able to doe . why no , hee is very kinde . looke what a kinde father , a kinde husband , would doe to a child , or a wife , they are carefull to give content : the like may you expect of the lord. hee will winke at many infirmities , if your desires be found . though he say so , how shall i know that he will doe it ? to confirme this , he is true : he keepes covenant , and hath given ensamples of his mercy on thousands of them that feare him . oh , but still my sinnes are many and great . be it so : yet he forgives iniquities , transgressions , and sinnes , originall sinnes , sinnes of weaknesse , and sinnes of wilfulnesse . this glory god shewed to moses . this is the description of himselfe , such a one is iesus christ , o ye daughters of ierusalem , and is hee not worthy to be beloved ? when thou hast considered the worth that is in himselfe , consider that hee sues to thee for thy love . suppose a prince should come and aske this at thy hands , wouldest thou deny him ? the weake should sue to the stronger , but here the lord god comes to thee for thy love . this is that , o israel , which hee requires of thee , that thou love the lord thy god , deuter. , . when such a god shall aske thy love , sue for it , shall he be denied ? we ( the ministers ) are but christs spokes-men to wooe for christ. see who it is that requires this ? it is thy soveraigne lord that might have required thee to sacrifice thy children , thy life , thy goods , for his honour , and can he not have thy love ? now , israel , what doth the lord thy god require of thee , but to feare him , to love him ? as if he should say , the lord hath done great things for you , and might require great things of you againe . this may melt thee then , that hee requires nothing but thy love . againe consider , he hath planted this love in thy heart : shall hee not have his owne then when hee requires ? shall not hee which planted the tree , eate of the fruit ? shall not hee which gave this fountaine of love taste of the waters of it ? againe , on whom would you bestow it , if you will not give it to the lord ? it must be bestowed on somewhat , and it is the best thing you have to bestow . it swaies & commands al in you . doth thy wealth deserve it ? do men deserve it ? why , they are not to bee compared to the lord. can any man doe for thee that which he doth ? besides , he forgives thee thy sinnes day by day . thinke of his excellencies . againe , you are engaged to love him . you are married to him ; you have given up your names to him in your baptisme : so that now well may i call you an adulterous generation , if you love him not , yee are witnesses against your selves this day ( saith ioshua ) ioshua . if ye serve not the lord. hee takes great advantage of their promise that they had made to serve the lord : ye are now witnesses against your selves if you doe it not . so all that heare me this day are witnesses against themselves . for in their baptisme they tooke the lord for their god. is hee not your master ? where then is your feare ? is he not your father ? where then is your reverence ? is he not your friend , where then is your love ? againe , he hath bought us , yea , he hath over-bought us . if you should see a flocke of sheepe , and heare that such a man hath paid such a price for them , farre beyond their worth , you will bee ready to say , let him have them , he is well worthy of them . and shall christ be denied that which he hath so dearely bought ? he hath bought you from the world , from the power of the devill , yea , and from your selves , so that they are not to set us on worke , wee are not our owne , corinthians . wee are therefore to doe a mothers businesse , and that is christs , who requireth love . besides all these generals , thinke of the particulars , which worke most upon us . see all his passages to you , how kinde he hath beene toward you . see how he hath dealt with you from your youth hitherto . consider all his kindnesses bestowed upon thee : see also what hee hath done in forgiving thee . thou hast sinned often , and greatly , and yet still he hath forgiven thee , and this is a great matter . shee loved much , because much was forgiven her , luke . hee feeds thee , cloathes thee thou hast not a nights rest but hee gives it thee , he it is that keeps thee from all dangers : that careth for thee when thou canst not take care for thy selfe . the creature cannot helpe thee , withou 〈…〉 ee command it to helpe thee , hee hath stood close to thee in all exigents . and this most of all affects us : in some great danger when all forsake us , wee cannot but love him most dearely that then sticks close unto us . thus hath the lord done unto thee , with this nathan urges david , and aggravates his sinne ? the lord hath done thus and thus unto thee , and if that had not been enough , would have done more . sam. . . take up the same practise with your soule ; the lord hath done thus and thus for mee , and shall i not love him ? would wee not hate that man that should not love and respect him from whom hee hath his whole maintenance ? lastly , consider that hee loves thee . now as fire begets fire , so let love beget love . the son of god hath loved thee and given himselfe for thee , galatians . consider christ hath loved thee , and hath given a good experiment of his love , to wit , himselfe for thee . and if he had given thee himselfe whole , it had beene a gift inestimable : but he hath given thee himselfe broken , crucified to thee , who hast beene a rebell against him . see his love he lookes on thee when thou thinkest not o● him , he took care for thee when thou tookest none for thy selfe ; nay , then thought it hee not too much to dye for thy good . oh the height , the length , the breadth , the depth of the love of christ which passes knowledge ! you can never know this love of the lord , it astonished paul. all this may stirre you up to feare the lord. this shewes you what reason you have to doe it : and it may be an intentive to you , or at the least may cause thee greatly to condemne thy self for not loving him . let these at least make you thinke well of the lord , and ill of thy selfe , that you cannot love . it will goe heard if hee be refused : his wrath will be kindled , psal. . after that hee hath sued to thee , and thou rejectest him , hee will not put it up , but will make his wrath knowne on thee , which god forbid . so endeth the third sermon . a heavenly treatise of the divine love of christ . sermon iiii. by iohn preston , d d. matt. . , . this is the first , and great commandement : thou shalt love the lord thy god with all thy heart . psal. . . love the lord o all ye his saints . london , printed by thomas paine , for iohn stafford : . a heavenly treatise of the divine love of christ . sermon iiii. cor. . . if any man love not the lord iesus christ , let him be had in execration , yea let him be accursed unto the death . if it be of so much moment to love the lord , that they are accursed that love him not , let mee exhort you then to doe it . the motive in the text puts a necessity upon the duty , but to draw you on by the cords of love . see what you shall get by it . it might be a strong argument , you shall perish if you doe it not : but let us see the advantages that will come to us by it . i will make you to keepe gods commandements with ease and delight : and this is no small benefit . this love makes you goe about the worke , as the ship with wind and saile . the journey must bee gone : now they that have not love , must rowe and take a great deale more paines . this is the love of god , that you keep his commandements . and his commandements are not grievous , iohn . this makes us keepe the commandements , so ye may feare , you will say . oh , but love makes them easie . it will be very hard to do them without love . how hard a taske had it beene for paul to have done so much as hee did , without this love● see what love makes mothers doe to children . this love of christ constrained paul : it carried him on like wings ; it compelled him to doe thus and thus . and is this then nothing ? yea , it shall make you abundant in the worke of the lord. for this commands all the faculties , and it windes them up to their highest pegs : and this it will make you to doe out of an inward principle . there is a great difference betwixt a horse that runs freely , and one that is forced by the spurre : shall not this then cause you to set a high price upon this love ? there are scarse any so desperate , but they would say , they would faine keepe gods commandements , were they not so hard . now this love will make them thy delight , it will make them easie and pleasant unto thee . this is the surest testimony to your owne soule of all others , that you are translated from death to life . an hypocrite cannot love the lord , hee may doe the outward workes , hee may heare the word , and be diligent in his calling . but here is the difference , he doth not this out of love . this is that distingnishing character which distinguishes a christian ; as reason doth a man. if you can finde this love of christ , this hungring after him , that tendring of the heart towards him , that your heart is to christ , as the iron to the load-stone , you must rest with him . if you can say , i have no great markes of a childe of god , i have many infirmities , but yet this i can say , i love the lord ; my life for thine , thy case is happie ; heaven and earth may passe away , but thou canst not misse of thy happinesse . what ever you have without this , can bee no sound testimony unto you of your blessednesse ; and this alone may secure you of it . this love doth make you lose nothing : whereas in the loving of other things , the more you bestow , the lesse you have . when thou givest thy heart to god , he gives thee thy heart againe , and sets it on worke for thy owne good ; hee teacheth us to profit , and leadeth us by the way which we should goe , esay . . as christ said of the sabboath , the sabboath was made for man : so may i say of all the commandements , when you give your hearts to the lord , he sets them to keepe the commandements , but to this end , that it may be well with thee . oh that there were such a heart in this people , to feare me , and to keepe all my commandements that it might goe well with them , and their children for ever . deutrenomy . . thou hast thy heart againe , when thou givest it to god. but here is the difference ; before , thou wert but an unjust professor of it , now the lord hath made thee steward of it : for he hath given you leave to love your wives , children , and your lawfull recreations , onely now you love them at his appointment , as he will , whereas before you did it as you listed . nay , the lord doth not onely give you your heart againe , but returnes it better than it was , new pointed . as the earth receives in the puddle water , which it sends forth cleare and pure . all the streames of thy love runne as fresh for thy good as ever they did , and more . that onely which was amiss● in them , is taken away . let not this feede thy understanding onely , but finde it good in thy practise . by this you shall have much comfort and joy , and this is that which all men desire . what is that which keepes you from loving the lord ? oh , you have a conceit , that then you must iose your pleasures , and your delights . no , it is the most comfortable action in the world , to love the lord : delights follows action , as the flame the fire . now the best action hath the greatest delight . the philosopher could say , happinesse was to love the most amiable object ; est amare optimum amabile , to love the best amiable knowne , is the best act . whom not seeing , yet you love , joying with joy unspeakeable and glorious , peter . it is a pleasant thing to love a creature like thy selfe , thy children , thy friend . but the creature is not perfect , and it may be it loves not thee againe . but christ is perfect , and loves thee , thou canst not lose any love by loving of him . oh what a pleasant thing it is to love the lord , to live with him , to sup and dine with him , to be able to say , i am my welbeloveds , and my welbeloved is mine ! when you shall consider the world hates you , what a comfort will it be , to know that the lord loves you ! that when the world uses you ill , you may flye unto christ his bosome , and lay open all your grievances to him . to love , and to be beloved , are the most pleasant actions . now to love the lord jesus , is so much the more pleasant , than the loving of other things , as he is a more excellent object than other things . besides , is not every thing best in its owne place , conformed to its owne rule , carried to its owne end ? take it in thy body , when all the parts of it are strait , all the faculties and humours in a right temper , serving to their proper ends , then there is delight and comfort : so , love , when it is setled upon its owne object , sets all things straight , whence wonderfull joy cannot but follow ; amor rectus omnia recta habet , as the schoolman well observes . consider this , the love of the lord makes you a better man , gives you a greater excellency , which is a thing which all men desire . looke on the excellencie of the creatures , it proceedes from their formes ; as the excellencie of a pearle above other stones comes from its forme : for we know that the matter of all these things is common . now the object to the faculty , hath the property of the forme ; for it gives name and distinction . now this love makes god and spirituall things , as it were the forme of the will. and according to this forme is the excellencie of the man. every man is better or worse , as his love is pitched on a better object . he that loves a base thing , is base ; and hee that loves a thing somewhat better , excels that man ; but hee that loves spirituall things , is the most noble . looke on the lower faculties , when the sensitive appetite enjoyes its proper object , then a man hath his perfection in that kinde . thus , when the will is fixed on iesus christ , its best object , then a man hath his full perfection . if water be united to wine , it s made better ; when the body is united to the soule , how glorious a creature is it ! how glorious a creature then will thy soule be , when by love it is united to the lord ! this love puts a greater excellencie on the soule , than the soule doth on the body . love brings the soule to god , and makes him all in all to us ; so that what wee cannot desire , we may have in him : have ye not then cause to wish that yee loved the lord ? true , you have said enough to enflame us . but how shall we doe it my brethren ? if you are brought unfainedly to desire it , halfe the worke is done ; when the disciples prayed , lord increase our faith , matth. . christ answers , if you have faith ; but as a graine of mustard seed , you may say unto this mountaine , be thou moved , and it shall be moved . but this is not the meanes to get faith . no , but this commends faith . and if out of this commendation they could come to prize and admire it , and so pray earnestly for it , god would give it them . let this therefore be the first meanes to helpe thee to the getting of this , to the lord iesus . first , pray heartily for it , lord i desire to love thee , i see thee most amiable , and would faine love thee . this petition is according to thy will , lord grant it me . how would this prevaile , how could god put off such a request ? but i have prayed , and i have not obtained it . but hast thou prayed importunately , as the woman to the unjust iudge without giving over ? this is a precious grace , and therefore god will have us bestow some paines in the getting of it . we shall not obtaine it easily , that so we may prise it the more , and keep it the more charily . the grace of christ , saith paul , was abundant with mee in faith and love , tim. . . this is that which the apostle magnified so much , that god had given him love . the grace of christ was abundant towards him in giving him love . but how doth prayer doe this ? that little love which moved thee to pray , by exercise , is increased and is become greater . prayer brings thee in acquaintance with god. before acquaintance there may be a wishing well to another , but there cannot be that love to another which is required in friendship . and it may be christ will shew himselfe unto thee , as wee see when hee himselfe , matth. . prayed , his garments were changed , and hee was transfigured . but especially prayer doth this by prevailing with god , as we see the prayers of the blinde man prevailed with christ. and doe you thinke that christ now in heaven hath put off these kinde affections which he had on the earth ? will hee not also heare , if you should pray to him ? but this you will say is a common meanes to obtaine all grace . yes : but of this love in a speciall manner : because love is the most peculiar gift of the holy ghost . now the holy ghost is obtained by prayer . our hearts are so carnall , so fleshly , that we cannot love the lord ; and he is so holy , so good , that we can no more love him , unlesse hee himselfe kindle this flame of love in our hearts , than cold water can heat , unlesse it had another principle . contend therefore and strive with the lord for his spirit which workes this love , who hath declared also unto us your love in the spirit . secondly , desire the lord to shew you himselfe , that iesus christ would manifest himselfe unto you . and this is the greatest meanes of all , to worke love . he that hath my commandements , and keepeth them , is he that loveth me , and hee shall be loved of the father , and i will love him , and shew my selfe unto him , when christ shall shew himselfe to you , when he shall open the clouds , and let you see his beauty , his glory , oh then you cannot but love him . there is a great difference betwixt the ministers shewing of you christ , and his excellencies , and the holy ghosts . though wee could speake with the tongue of angels , yet it would be but as the dead letter to christs shewing of himselfe . when he shall shew you your ●ilenesse , his excellency , your sinfulnesse , his holinesse , your misesery , his mercies , you must needs love him . paul when he had revealed christ , what hee could , to the ephesians , he prayes for them , that god would give them the spirit of wisdome and revelation , ephesians . . as who should say , the labour is all lost , if you should see no more than i preach . you love not a man till you know him your selfe ; the lord shewed himselfe to moses , david , paul , which made them love him so much . goe therefore to the lord , and pray as moses lord shew mee thy glory ; and beg it earnestly at his hands : and that which was done extraordinarily , shall be done to thy soule . that was but a shewing of the lord by a right light , which is done more or lesse to every one . but this is an act of the lord , what shall i doe to it ? consider what the scripture sayes of him , what the saints say of him , but most of all what he hath beene to thee . see with what patience , love , and mercy , hee hath carryed himselfe towards thee , as when we converse with a man , out of his severall actions we gather his disposition , and so frame an idea of him in our minde . we must humble our selves , labour to see our miserable conditions , for that will bring love . so paul when he considered that hee was the worst of all , it made him love more then them all . so mary when she conceived how unfit she was to conceive by the holy ghost , she sung that song . when we looke on our selves , and see our owne sinnes and miseries , our love to christ will bee increased . when a man shall have a true apprehension of himself and his misery , and can expect nothing but death and damnation , and then christ should come and say , no ; but hee shall live : this wounds a mans heart with love . looke on your secret sinnes , your relapses , your misery by sinne , and then on christs comming with his mercies and favours , and you cannot but love him . i say looke on thy sinnes , weigh them with their circumstances . thinke that after so many adulteries committed against christ , yet that he should say , if you will come in , yet will i receive you , this might shake thee and melt thy heart . he that loveth not th 〈…〉 lord , sees not his misery , nor that good hee hath by him . strengthen thy faith : for the stronger thy faith is , the greater will thy love be . a strong hand rids more worke then a weake . take a man excellent in all gifts whom thou much admirest , yet if hee loved not thee , thou wouldest not much care for such an one : so though thou feest much excellency in christ , yet thou canst not love him , unlesse thou hast a perswasion that he loves thee . but how shall i know that he will love me ? hee hath made it knowne that he is thine , and that he is willing , to become thy familiar friend ; god hath given him in marriage to thee . to us a child is borne , to us a sonne is given . and christ himselfe hath shewne sufficiently his love unto thee . he hath spent his bloud for thee , yea , he continually speakes to his father in thy behalfe , yea , hee sues to thee for love , he loves thee first , and sues to thee , as the man doth to the woman ; thou maist be perswaded therefore that he loves thee . but i am not fit to be a spouse to christ. it is true , and he knew that well enough . hee will take thee a blackamoore , and afterwards will put beauty on thee , ezekiel . . stand not thou on thy unfitnesse when he is thy su●or . but it may be he stands thus and thus affected to such and such persons , and how shall i know that the lord loves mee and is willing to take mee ? i can say nothing to thee but this , and that is sufficient , thou hast his generall promise made to all , mark. . goe preach the gospel to every creature . there is a generall mandate given to ministers to preach the promise to all , and why wilt thou make exceptions where god hath made none , and enterline his promises ? wee are commanded to offer christ to all , every one that will come may come and drinke of this water of life freely . the offer is generall , though but some imbrace it . but i want godly sorrow for my sinnes . and this is required before we can receive christ. yet deceive not thy selfe , the matter is not whether thy humiliation be more or lesse , only come . the promise is made to all that come , they shall be refreshed . indeede thou wilt not come till thou art somewhat humbled , thou wilt not flye to the city of refuge till thou art pursued by the avenger of blood . but if thou come at all , god will fulfill his promise . sticke not so much on the degree of thy humiliation . take a man that hath committed high treason , for which he is condemned and brought to the place of execution , ready to suffer , but then there is a pardon offered him : and take another guilty of the same fact , but as yet not condemned , and bring him a pardon , he is even as joy full as the other , for he saw his case was even as bad , onely it was not so farre gone , and he hath not lived so long in sorrow . so some mens sinnes are grosser , and their sorrow more violent , other sinnes are lesse , but yet such as they see them like to damne them ; they therefore are humbled as truly , though not so violently . therefore though thou hast not had so much sorrow as others , nor felt those terrours of the almighty , yet if thou hast so much as will bring thee to christ , and make thee sticke close unto him , so as thou wouldest not leave him for any thing in the world ; it is enough , thou shalt have him . why then stick you ? what hinders your faith ? the impediments must be on gods part , or on your part : but it is not on gods part , for his promise is full , and large , most free ; neither is there any on thy part , for there is nothing required in thee , for which hee shall set his love upon thee . there are no merits desired on thy part , onely accept him , receive him , hee will afterwards put some lines upon thee . art thou willing to take christ for thy husband , for better and worse , with a crowne of thornes , as well as glory ? then the match is concluded , thou maist be sure that christ will be thine . but i have renewed my sinnes , and have fallen into divers relapses . i still provoke him and fall backe , and god will not endure such a wretch . yet he forgives sinnes of all sorts , he is abundant in mercy , he is still forgiving , and never gives over . there is a fountaine opened to iudah and ierusalem for sinne and for uncleannesse , zach. . vers . . there is afountaine , not a cisterne , to wash in , which may be drawne dry . onely this caveat must be put in , that we allow not our selves in any knowne sinne , but that wee maintaine warre continually against sinne , and by no meanes admit any peace with amaleck . another meanes is , to remove the impediments of love , which are two especially , strangenesse , and worldly-mindednesse , strangenesse dissolves all friendship . by this meanes the interest of friendship may be broken off . this strangenesse breeds fearefulnesse when we goe to god , and fearefulnesse weakenesse of love : whereas boldnesse is the nurse of it . herein is our love made perfect , that we have boldnesse in the day of the lord iesus . as by neglecting fellowship with the saints , we come to lose our acquaintance wee had towards them : so the neglecting of maintaining our acquaintance with god , brings us quite at last to leave him . draw neere therefore to god continually , and this will increase your love to him . be therefore oft speaking to him and hearing him speake to you . be much in prayer , and often in reading and hearing . and doe not these things customarily , and untowardly , but with life and affection : goe to prayer as you would goe to speake with your most deare friend , whom you most of all delight to talke with . let it be pleasant to thee to converse with him in all things ; when thou hast any injury befallen thee , goe and make thy cause knowne to him ; and when any sinne hath escaped thee , whereby he may be offended , give not over till reconciliation be made , and thy friendship rewarded . looke especially to thy wayes , for sinne alienates and restraines a man from god : therefore see that that bee removed as much as may be . worldly mindednesse also hinders the love of god. this is the uncircumcision of the heart . hence is that , the lord thy god will circumcise thy heart , and the heart of thy seed , to love the lord thy god , with all thy heart , that thou mayest live . and untill the heart be circumcised , it is filled with the love of the world , so that hee cannot love the lord , at least , with all his heart , as hee ought . there is no such quench-coale to the love of god , as the love of the world. pleasures and the love of carnall things are very apt to steale away our hearts from god before we are aware . if we looke not more narrowly to it , they may doe it . examine your owne hearts , and see if by how much the more you love the world , by so much the lesse you are affected to the lord. these things , as absalom , steale away our hearts from god , as he did the people from his father . if thou findest not that love to god , which formerly hath beene , see what hath come betweene god and thy heart . looke if some pleasure or lust have not crept in betweene : for these will separate betweene god and thee . see if there be not in thy understanding conceits of things to be better then indeed they are : for these will turne the heart from the lord ; but above all , looke to thy will and affections . finis . a heavenly treatise of the divine love of christ . sermon v. by iohn preston , dd. matt. . , . this is the first , and great commandement : thou shalt love the lord thy god with all thy heart . psal. . . love the lord o all ye his saints . london , printed by thomas paine , for iohn stafford . . a heavenly treatise of the divine love of christ . sermon v. cor. . . if any man love not the lord iesus christ , let him be had in execration , yea let him be accursed unto the death . now the next thing wee have to doe , is to shew what kinde of love the lord accepts ; for hee will not take any kinde of love that is offered him , but onely such a love as he calls for , as hee requires . thou must love him with all thy might , and with all thy strength . a publike person may doe more then a private . his example may doe much , or he may command others , if not to doe good , yet to refraine from evill . god desires that thou love him with all thy strength ; if thou knowest much , thou must doe much . besides some things thou canst doe , namely , which others cannot doe without great difficulty . as some men are temperate , some patient by nature . if thou art such an one , god requires more of thee then of another , for he accounts that which thou canst doe , without setting thy might to it , as nothing . it is not enough for thee to love the lord , but thou must love him with thy might . the might of a rich man , of a magistrate , of a scholler , or whatsoever thou art , when thou shalt come to the lord with a small pi●tance , when thou hast opportunity to doe a great deale more , the lord will not take it at thy hands . as a landlord will not receive a small parcell , when the tenant may pay a greater summe . neither is this a thing indifferent , for you to doe , or not to doe : for god requires much of him , to whom he hath given much . hee gives us all talents which he puts as prizes in our hands , which he expects we should lay out according as we have received . paul did no worke of supererogation , though he was abundant in the workes of the lord , continually setting himselfe about the worke with his whole strength . thou must love him above all things else ; above all creatures , above that which is most deare unto thee , yea , above thy selfe . and if thou dost not so , thou lovest him but as a creature which will not serve his turne . hee hath done more for thee then any creatue hath or can doe . he hath dyed for thee , hath given himselfe crucified for thee , he deserves therefore more love then thy pleasures , profits , or then any friend thou hast . you are therefore to love him above all , to imbrace & cleave to him chiefly , to make him wholly thine . but how can he ( you will say ) be wholly mine , seeing so many have their parts in him ? yes , hee is wholly thine , and thou must bee wholly his . he is infinite , and so hath no parts , but is entire to every one , as every line drawne to the center , may challenge the whole center for it's owne , though there be a thousand lines beside . but what ? must i so love the lord , that i may , not love earthly things ? yes : thou mayest love them , so that it be not with an adulterous love . thou mayest love them for god , as by them you may be enabled to serve god the better . but how shall i know this adulterous love ? when you love any thing , so as it lessens your love to your husband , that is an adulterous love . as when thou lovest some pleasure and delight so , as it takes up the minde and hinders thee in hearing , and will not suffer thee to pray without distraction , but thy thoughts must be upon it , this love is adulterate love . thou mayest rejoyce , yet so as if thou rejoycest not . as this joy hinders not thy walking with god , so thou mayest labour in thy calling with a love to it , yet so as it doth not draw away thy heart from god. but this is very difficult ( will some say . ) no , it is easie . when god hath put this love into thy heart , the necessity of it may make it easie . thou mayest doe it , or thou canst not bee saved . indeede it is impossible for a man that hath set his heart on riches , to remove it off againe of himselfe . and in this sense christ speakes , when he sayes , it is so hard for a rich man to enter into the kingdome of heaven . but when god hath wrought this love in thee , and hath revealed to thee the emptinesse and vanity of other things , it will be easie . but i am not able to love the lord above my selfe and all other things . yes , thou mayest , if once thou art throughly perswaded that hee is thy chiefest good , and how miserable thou art without him : thou wilt then bee content to forsake all , and to cleave to him alone . a man that sowes corne is content it should die , so as it may bee quickned againe and bring forth encrease . and therefore paul , though hee saw the outward building of his body goe to decay , he cared not , so long as he was renewed in the inner . so when thou seest thy good conteined in him more then in thy selfe , when thou seest thy happinesse laid up in him , thou wilt easily bee perswaded to leave thy selfe to injoy him : for thou losest nothing by losing thy selfe , thy whole happinesse is in god. againe , thou must be rooted and grounded in love. this is that which the apostle so prayes for , for the ephesians , ephesians . . there is a certaine love by fits which god accepts not . when men come and offer to god great promises like the waves of the sea , as bigge as mountaines , oh they thinke they will doe much for god , but their mindes change , and they become as those high waves , which at last fall levell with the other waters . if a man should proffer thee great kindnesses , and thou shouldest afterwards come to him to make use of him , and hee should looke strangely upon thee , as if hee were never acquainted with thee , how wouldest thou esteeme of such love ! if wee are now on , now off in our love , god will not esteeme of such love , and if you be not rooted in your love , you will be unstable . let then your love bee well rooted , let the foundation be good on which it stands : now that ●s on two things . this love must be founded in faith . therefore ephesians . when the apostle had prayed that they might be strengthened in faith , he addes this also , that they might bee grounded in love . when thou art once rooted in faith , thou shalt bee grounded in love . when therefore you come to beleeve , and consider whether iesus christ belong to you , or no , doe it not overly and slightly , but doe it thorowly , sift every thing to the b●an , give not over till thou art fully satisfied , till thou canst answer all objections , and rest in this perswasion , that all is most true which hath been revealed to thee of the lord iesus christ , and it is good for thee to rest upon it . your love must bee built upon his person . if you love his , and not him , you will be unstable in your love . if thou lovest him in his person , thou changest not , for thy love will bee constant . but if thou love him for that hee hath done for thee , because hee hath done thee much good , and given thee many favours , and tokens of his love , and kept thee from many troubles , when hee changes his dealing towards thee , thou wilt change thy love to him . thou wilt then doe as iob , receive good from the hand of the lord , and also evill . put case god should take from thee , and send one affliction in the necke of another , this will try thy love , whether in this case thou wilt sticke close unto him . sometimes god hides his face from his children , and writes bitter things against them : if then thou canst love him , thy love is on his person , a constant love . another condition of our love is , that it must be diligent . the apostle commends the thessalonians effectuall faith and diligent love , thessalonians . . if you say you love the lord , and yet will doe nothing for him , you have not that love which god accepts . this love is operative , diligent , and not idle , and dead . wee regard not a dead drugge , a dead plant , wee cut it up and cast it away : even so doth the lord esteeme of a dead love , and love that shewes not it's life , it 's diligence to obey god. this love will cause thee to put on new aparrell , to adorn thy life so , as thy love may take delight in thee . this will make thee carefull to beautifie thy selfe with the graces of the spirit . see therefore whether thy love prepare thee for christ. this love doth that which iohn baptist did . it prepares men for the receiving of the lord. if thou wilt come then before him in thy old garments ; it is a signe thou lovest him not . againe , the operativenesse of it , is seene in opening thy heart to him , when he offers himselfe unto thee . this will give thee a capable heart to entertaine him , that hee may dwell plentifully in thee . this doth make thee comprehend with 〈◊〉 saints , what is the height , and bredth , and length , and depth of the love of christ. this love is diligent in cleansing the heart , that it will suffer nothing to remaine there that may be offensive to the lord god that dwels with his people . this love therefore will suffer no sluttish corner to remaine in the heart , but keepes all cleane . it clenses a man from all filthinesse of flesh and spirit , corinthians . lastly , the diligence of love is seene in keeping of his commandements . if thou doest nothing for the lord , thou lovest him not . so much love as thou hast , so much care will there be in thee to doe his will ; so much fire , so much heat to stir for his glory : so much love , so much desire to walke in perfect obedience before him . and now wee come to the object upon whom our love must be placed , the lord iesus . consider whom it is , whom , if you love not , i pronounce you thus accursed . it is the lord jesus , he is your lord , your prince , your saviour , your messias , your prophet , so that hee which loves him not , is worthy to be accursed . first , he is our lord. now , to run from an ordinary master is punishable , to rebell against an ordinary king deserves death , but he is more , our lord and king in a more speciall bond . besides , that he hath made us , and preserves us , we are his by purchase , and he hath bought us deere , hee hath shed his blood for us : so that hee that will not love this lord ; let him be accursed . secondly , againe he is our saviour , and in this respecct love is now more due to god , then in time of innocency . when adam broke the covenant and made shipwrack , christ offers himselfe a saviour . now if wee will not receive him , there is no more hope . he is the secunda tabula , left to us after shipwrack , which if wee let goe , wee cannot escape eternall destruction . lastly , he is our prophet , that messias , iohn . . which tels us all things ; that great prophet whom moses foretold , whom if we beleeve not , we must be for ever accursed . the time of our ignorance god regarded not , but now hee will have an eye to us , after that the light hath shone unto us , and he hath revealed himselfe , when this our prophet hath come unto us and shewne himselfe unto us . now god olaimes our love : and if now we refuse to love him , and to come in unto him , we are rebels . yea , he is our priest , and would reconcile god unto us . yea , he is made unto us a king , to subdue our lusts and rebellious affections , to draw us to himselfe , as it were by force : so that now if we love him not , wee deserve the curse . now marke , the lord hath joyned these two together , the lord iesus . we must take heede that we separate them not . and we must see that wee take him not onely as a saviour , but also as a lord. he is not onely the authour of the remission of our sinnes , but he is our lord to rule us . the preaching of the gospel is nothing but the offering of christ , his whole person , and so you must take him , as a subject , to bee your lord , as a spouse to be ruled and guided by him , and then wee shall have the benefit which arises thence . we are willing to part with the sweete , but we will have none of the sowre : as that young man would have had christ , but he would not part with his wealth for him . but christ tels him that he must either part with him or them . canst thou be content to fare as i doe ? to be rejected & scorned in the world as i am ? then well & good , thou mayest follow me , but otherwise thou canst not . and if thou art content to doe thus , to suffer persecution , and to forgoe all for him , thou shalt have him , and all the benefits that come by him ; if not , thou art not worthy of him : hee that beleeves not the lord iesus , is condemned already . i. e. hee that takes him not when hee is offered , is in the state of of condemnation . we must see therefore that we take his whole person , as hee is a lord , as well as he is a saviour , and not the latter without the former . if any man love not the lord iesus , let him be had in execration , yea let him be accursed to the death . the apostle curses sueh as love him not , with a double curse . he expresses it in two languages . they are men set apart to evill , appointed to destruction ; as some men are set apart to good , so are these to evill . they are shut up in prison , such as god hath set himselfe against . his eyes are continually upon them for evill . thus shall he be accursed that loves not the lord iesus . there shall be a curse on his soule , for matter of grace , that as christ cursed the figtree , when hee came and found no fruit upon it , never fruit grow more on thee , and it withered away : so when christ is offered , and this gospell preached , and thou refusest this grace , thou mayest find christ so curse thee , that thou be ever barren in the matter of grace . and if perhaps thou thinkest this no great matter , the curse goes further . thou shalt bee cursed from the presence of the lord. thou shalt have no part nor portion in the light , sweetnesse and comfort of his favour . and this caine tooke to heart , though he were a wicked man , and had before but gods common favour : and so saul was exceedingly cast downe , when as god would not answer him by any of those usuall meanes : but is this such a matter to bee excluded from his presence ? yea , and at the time of death you shall find it somwhat , yea in troubles you shall see it a dreadfull thing ( as they did ) to want him to stand your friend . as saul did , though in his prosperity he little regarded it , yet when the philistines came upon him , he was driven to his wits end , because the lord would not answer him . but these are but spirituall things , i feele them not , you will say . but yet the curse goes further , you shall be cursed also from the earth , that is , from earthly comforts , which it yeelds to others . now thou shalt bestow all thy travell and paine upon it , and be never the better for it . but many a man receives him not , and yet is not thus accursed . indeed we see it not many times , and it may be , the time of execution is not yet come . thou mayest have cains priviledge , though thou art accursed , that none shall kill thee presently : thou mayest enjoy thy health and wealth , and no man lay hold on thee here to hurt thee . but thou art reserved to a more solemne day of punishment . and yet the curse goes a step further , thou shalt be cursed eternally . but that thou wilt say , is a great way off ; and you need not feare it yet . but consider what eternity is , what those dayes of darknesse will be , when the sun of comfort shall set , and never rise againe upon thee . when it shall be alwayes perfect night , and never day . when god shall open all the treasures of his wrath , and powre them with full fury upon thee , when the storme of vengeance shall never bee blowne over , but thou shalt bee overwhelmed in the midst of all miserie , asthe old world was in the deluge . if this be the case of men that refuse , yea , that love not the lord , then take heed to your selves . wee the ministers offer you christ when wee preach , and you sit negligently before us , minding other things , not caring to take the lord. take heed : this is your portion to be thus accursed . the gospell hath two parts : if you take christ , you shall be happy , you shall be saved . but if you will not love him and imbrace him , you shall be damned . therefore thinke not that there is nothing but hony in it : yea there is a sting that followes it , if it be neglected : ministers are not to goe a begging in offering the gospell , but are as ambassadors of the lord of heaven . if men will receive our message , so it is , otherwise the dust which we shake off from our feet , shall be a witnesse against you , that so god will shake you off . god will not have his gospel refused , his son despised ; and therefore he counsels us , to kiss the son , lest he be angry , and wee perish all in his wrath , psalm . though hee be a lamb , and have behaved himselfe meekly amongst us , yet if wee provoke him , wee shall know that he can shew himselfe a lyon. if hee be not entertained in the still voice , he will come in fire , in a wind that shall rend the rockes in sunder . thus he describes himselfe , one that hath feet like burning brasse , out of whose mouth proceeds a firie sword , revelation . moses went first to mount gerizim , to blesse the people ; and if that would not move them , he go's up to mount ebal , and thence curses them : so the apostle before exhorts & perswades them to the love of christ , but if they will not imbrace him on fair termes , he tels them what shall follow , they must be accursed . but what if i take not the lord at this instant ? i hope this curse will not befall me . it is true , we cannot say so ; for while this time lasts , wee are still commanded to offer christ ; yet there will come a time , when there will come forth a decree which shall never be revoked . take heed therfore , for this is very dangerous . the lord will not suffer his gospel to be abused , or neglected : when once the husbandmen refused the son , they were presently cast out of the vineyard , mat. . this offends god more than any sinne that wee can commit . to refuse christ offered , is worse than drunkennesse , theft , adultery , or the like , which men count the grossest sins . my people would none of me , therefore i gave them up to their owne hearts lusts . this refusing him , made him swear that they should never enter into his rest . as the gospel offers greater favour than the law ; so , swifter damnation attends the neglect of it . my brethren , take heed that you receive not the grace of god in vain . while it is called to day , harden not your hearts ; yea , take heed of refusing it now . for , you know not whether this offer may ever bee made you againe ; and if it be , thou knowest not whether thou shalt have the grace to receive it , or no. know , that the same gospel is a savour of life unto life , to such as receive it ; but unto the others , of death unto everlasting death . but the gospel is continued still . it is true : but how many are there that live in the congregation , and are never a whit the better , though they hear the word daily , because by the contempt of it , it becomes the savour of death to them , and their hearts are hardned , so that they shall never receive good by it ? finis . good reader , if thou wilt see the reaches of a devout soule after this love of christ , expressed in these pious sermons , reade this soliloquy following . a soliloqvy of a devovt sovle to christ , panting after the love of the lord iesus . o thou love of all loves , thou chiefest of ten thousand ; thou lovedst me before i was , thou dost love me when i am , thou doest love me ( if i bee thine ) when i am here no more . thy loves are better then wine , but mine are worse thē gall and wormewood . thou lovest mee who deserve lesse then nothing , i love not thee who deservest more then all things . i have hid my selfe from thee as adam , yet thou hast pierced through the darke cloud , and loved me . thou hast opened thy selfe in the face of my soule , yet in the sight of this sun i have not loved thee . no basenesse of mine hath closed thy eyes , and kept thy heart from me : yet every base pleasure , and pleasing lust hath kept my heart and eye from thee . without my love to thee i cannot have my happinesse applyed , and enjoyed . it is faith that marries thee to me : but this faith must worke by love , or my marriage will end in a fruitlesse barrennesse , and faithlesse separation . hitherto therefore i have loved thee , but for lust , not for love . i would have thee save me , but i would not honour , and please thee . i can thus think of my disloyalty towards thee ; but thou knewest it before i thought it , and more then i can speake or thinke . thou doest thinke thoughts of love and peace to me , but i minde the abuse of thy love , and the too late repentance of thee upon my owne termes . how can i be acceptable to thee , ( my love , my dove , my undefiled , ) thou spreadest out thy hands , and art ready for blessing me : but if i open my head , heart , hand , i am apt to receive nothing but anathema , maranatha from thee . can love come to enmity , heaven to hell ? i am hell ( my lord ) thou art heaven : i am hatred , thou art love. thou shewest hatred , yet in my wisdome am i very enmity . can i then expect either to have the blessing of love , or to avoide the curse of not loving ? oh shew me thy face , for it is comly . thou hast often shewed me thy riches , and i have loved them : but oh shew me thy selfe , that i may love thee . i have seen by goodnes , mer cy , compassion , merit , salvation , and have cried out , ( my blessed iesus ) make these mine . now let me see thy selfe , that thou my beloved mayst be mine , and all those riches in thee . from the sight of thy riches i have desired to preserve my selfe : from seeing thy selfe i shall desire to draw neere to thee , and to cleave to thee for ever . o thou whom my soule desires to love , shew me then where thou liest at noone , that i may see thee ! i know where i shall finde thee at the night of my life . i shall finde thee sitting on yonder throne , ready to say , either , come ye blessed , or , goe yee cursed . i doe not know whether so short a view shall bring me to heare either the one , or the othre . shew me then where thou liest at this my noone . now thy sun doth shine upon this my tabernacle , and i have some time to behold thy beauty , that i may be in love with thy person : where then shall i finde thee ? if i looke to mount tabor , i see thee in glory , and i cannot but love thee for that . if i looke to the garden , i see thee lying on the cold ground , sweating drops of bloud for mee , and i cannot but love thee for that . if i looke to golgotha , i see thee nayled to the crosse , and thy heart broached , that i may drinke thy blood and live , and i cannot but love thee for that . if i looke to mount olivet , i see thee ascending farre above all heavens , and i cannot but love thee for that also . indeed in tabor thou hadst visible glory , but it soone vanished : in the garden and golgotha , thou hadst little visible beauty why i should desire thee : and in olivet , thou wast quite carried out of my sight . if then thou liest for mee no where else , what hope have i to love thee , o thou to be beloved of all . art thou not in the tents of the sheperds ? dost thou not walke in the midst of the golden candlestickes ? doest thou not dwell in the hearts of men by faith ? o let mee see thee here below , in the church , in my selfe . let thy glory goe before me , that i may love thee for ever , and ever , and be blessed in thee . thou hast a long time been manifested to me in thy natures , offices , and markes for me , and these draw mee to love thee . thou hast beene crucified before my eyes , and the vertues of it have beene cleared by the ministery of the word , and sacraments . i have heard and seene the promises , signes , and seales of thy dearest love , and these might allure me to love thee . but ( o thou chiefest of ten thousand ) why hast thou kept thy selfe at such a distance ? why hast thou not been formed in me ? why hast thou not dwelt in me , that i might see in thee the glories , and vertues , of thy life , death , resurrection , ascension , and to be sicke of love ? thou hast stood and knockt at the doore of my unworthy heart for this end . thou wouldest have come in and supped with me after the noon-shine of the gospel , with thine owne banquet . but , alas , there was no roome for thee , because i desired first to feast it out with the base guests of sinfull lusts , before i would give thee entertainement . the cause hath been in my selfe , that i have not beene better acquainted with thee , and so , that i have not loved thee . o wretched soule that i am , who shall deliver me from being an enemy to my self ! i have bowed my knees to the father of thee , the lord iesus , that he would grant to me , according to the riches of his glory , that i may have his assistance to empty my selfe of all my wickedguests , that thou mayest come into me , and i may have the better list and leasure to contemplate thy glory , and be grounded in thy love , o my blessed lord iesus . could i but get this , my gaines would be unspeakeable . whatsoever thou commandest would be sweet , because i love thee . if i could give thee my heart , thou wouldst give it better to me againe : for no uncleane thing can come out of thy hands . but ( o my desired love ) i have denied thee ; therefore , i deny my selfe . i have rejected thee ; therefore , i reject my selfe . doe with me as thou wilt , onely first love me , and let me answer thee with love againe . and why should not i be confident to be heard in this , seeing thou ( my love ) sittest at the right hand of god making request for me . speak thou the word , and thy poore servant shall love thee . say to my soule , my father hath heard thy prayer , and then , i will love thee dearely . my lord iesus , if i love thee , i live : if i love thee not , i perish under a fearefull curse for evermore . and shall it be thus with me , o thou that wilt not the death of poore sinners , who pant after thee ? no , no , thy merits and intercession have prevailed with my god. i finde the filth of domineering sinne , in some measure , washed from the windowes of my soule , that the beames of thy glory may pierce it , and draw my love after thee . now doe i begin to be sicke of love , and earnestly desire thy company here , by grace , and hereafter by glory . i love to heare thee speak ( let me heare thy voice for it is sweet ) and to speake to others of thee , and thy beauties . thou hast made mee something willing to doe , and to suffer any thing for thee , lord perfect this good worke . if i see the meanest persons like thee in thy goodnesse , my delight is in them ; i love them the better for thy sake . i dare not wilfully anger thee , and my soule is vexed with them that doe it . thus the pulses of my soule ( by thy blessing ) doe begin to beat after thee . but ( alas ) when i consider how weake i am in thy love to thee my saviour : when i find a thousand things creep in betwixt thee & home , and steale my heart away from thee : when i feele how easily i am diverted from thee and thy service , what comfort can my poore soule have now ? o my lord iesus , thou wilt not leave thy own worke , & suffer thy tender plant to wither away ! when thou hast sowed thy seed , hast thou not prepared the former and latter raine ? shall i not be able to doe this through him that loveth thee and me ? i may not run from thy love , thou art my lord. i dare not , thou art my iesus . if thou live , let me know thy love to me . if i live , let me feele my love to thee . oh shed it more in my heart , that as in beleeving in thee my person is justified , so in loving thee my faith may be justified , and in having faith working by love , i may so constantly walke in thy presence , that with comfort i may sing with the bride , come lord iesus , come quickly , even so , amen . finis . two treatises , viz. the christian freedome , and the deformed forme of a formall profession . by that late faithfull and worthy minister of iesus christ , john preston , doctor in divinity , chaplaine in ordinary to his majestie , master of emanuell colledge in cambridge , and sometimes preacher of lincolnes inne . london , printed by i. n. for iohn stafford , and are to be sold at his shop in chancery-lane , over against the roules . . the christian freedome : or , the charter of the gospel , shewing the priviledge and prerogative of the saints by vertue of the covenant . wherein these foure points of doctrine are properly observed ; plainely proved both by scripture , and reason , and pithily applied , viz. . that he that is in the state of grace lyeth in no knowne sinne , no sinne hath dominion over him . . that sinne though it doth not raigne in the saints , yet it doth remaine and dwell in them . . that the way to overcome sinne , is to get assurance of the love , and grace , and favour of god , whereby it is forgiven them . . that whosoever is under the law , sinne hath dominion over him . by that late faithfull and worthy minister of iesus christ , john preston , doctor in divinity , chaplaine in ordinary to his majestie , master of emanuell colledge in cambridge , and sometimes preacher of lincolnes inne . rom . . . let not sinne therefore raigne in your mortall bodies , that you should obey it in the lusts thereof . printed . the names of doctor iohn preston his severall treatises . . a treatise of the attributes of god containing sermons upon divers texts . . foure treatises viz. . a remedy against covetousnes , upon coloss. . . . an elegant and lively description of spiritual life & death , upon iohn . . . the doctrine of selfe deniall , upon luke . . . a treatise of the sacrament , upon ioh. . . . the saints daily exercise , or a a treatise of prayer upon thess. . . . the new covenant in sermons , upon gen. . . . vnto which is added sermons upon eccles. . . . . . . the saints qualification , containing , viz. . a treatise of humiliation in sermons , the first upon rom. . . the tenth preached before the common house of parliament , upon numb . . . . . of sanctification or the new creature in sermons upon cor. . . . of communion with christ in the sacrament in sermons upon corinth . . . . the doctrine of the saints infirmities upon chron. . . , . . the brestplate of faith and love , containing sermons upon three severall texts , viz. revel . . . thes. . . gal. . . . five sermons preached before his majestie , viz. . the new life , upon . ioh. . . a sensible demonstration of the diety , upon esay . . . of exact walking upō eph. . . . the pillar and ground of truth , upon tim. . . . sam. support of sorrowfull sinners upon sam. . . . . . two treatises of mortification , and humiliation , upon col. . . ephes. . , , . together with the livelesse life , a treatise of vivification . . his remaines , containing . excellent treatises , viz. . iudas's repentance . . the saints spirituall strength . . pauls conversion . . the golden scepter , with the churches mariage , being three treatises in one volume . . the fulnesse of christ , upon iohn . . . a heavenly treatise of the divine love of christ , in five sermons , upon cor. . . the charistian freedome , or the charter of the gospel , shewing the priviledge and prraeogative of the saints , by vertue of the covenant . rom . . . for sinne shall not have dominion over you ; for ye are not under the law , but under grace . these words are brought in thus ; the apostle exhorts them not to sinne , but to give their members as instruments unto righteousnesse : and to move them to this , hee tells them that sinne was not their lord now as it was heretofore , and that it shall have no more dominion over them , and therefore he bids them strive against it : and then he adds a reason of this , because they were not under the law , but under grace , now christ hath changed their hearts : for while a man is under the law , sinne hath dominion over him ; it tells him what to doe , but gives him no power to doe it : but you have the grace of sanctification to change your hearts , and enable you to every good word and work , so that you delight in the law after the inner man , albeit you see another law in your members warring against the law of your minde , and bringing you into captivity to the law of sinne which is in your members , as it is said , chap. . ver . . whence wee may learne , that hee that is in the state of grace , lyeth in no knowne sinne ; no sinne hath dominion over him . now , sinne is said to have no dominion over a man , three manner of wayes , viz. in regard . it hath no right to rule over him ; it is no more our lord , but is as a servant that hath no dominion , but is said to offer violence to us : as if the king of spaine should rule over us , hee hath no dominion over us . . in regard it is not obeyed , for there it hath dominion : as a prince may have right to a kingdome , yet if hee be not obeyed , hee hath no dominion . . in regard though it strive against us , yet it never gets the victory : for though it assault us , yet if it get not the victory , it hath no dominion over us : this is proved by three similitudes which must be explaned , viz. first , it was our master , and we its servants ; but now wee have changed our master , and are become the servants of righteousnesse , ver . . secondly , it is said that we were married to sin , and it had dominion and command over us , as the husband over the wife ; but now it is dead , and there is a divorce betweene us , and now wee are married to christ , and hee commands us , and wee obey . thirdly , it is said we are dead to sinne , and alive to god , ver . . and therefore we cannot live in sinne : for , command a dead body to goe about a businesse , and he cannot , because he is dead . now the reasons of the point be these . the first is taken from christ ; wee are ingrafted into christ , and into his death , and into the similitude of his resurrection , verse . we are grafted as a graft into christ , and all the old sap is taken away , and wee have new sap , and bring forth new fruit , and have no other , because we grow in another tree , and we live to god : yet we may commit sinne , though wee allow not our selves in it ; for they that are christs , have crucified the flesh with the affections and lasts thereof : if therefore there be any lust reigning in us , we are not in christ. againe , if any man be in christ , hee is a new creature , and therfore he doth not wallow in his old sins : so saith god , i will give you a new heart ; and , all things are become new ; and , old things are done away : therefore wee cannot lve in any knowne sinne . againe , whosoever is in christ , hath received of his fulnesse , and grace for grace ; in him we are able to doe all things : and therefore if we cannot strive against old sinnes , wee are not in christ. secondly , because wee have the spirit of god ruling in us , and therefore we walk after the spirit , and not after the flesh : now if we lye in any known sinne , we have not the spirit , and therefore are not in the state of grace : if any man have not the spirit of grace , he is not the sonne of god : now if he walk after the flesh , hee hath not the spirit , for the spirit gives him ability to strive against all sinnes . thirdly , he is borne of god : now , he that is born of god , sinneth not , that is , sinne ruleth not over him : for a man is said to sinne that favours wickednesse , and setteth his heart to sinne : hee sinneth not , because he is like god , as a sonne is like his father ; and therefore a wicked man is like the devill , because he is his father , and his wickednesse is in him , and therefore the devill is called the father of the wicked : and so every regenerate man hath all the righteousnesse of christ , though not in the same degree ; he hath perfect holinesse of parts , though not of degrees : now then he hath no member of satan in him , that is , no knowne sinne which hee loveth . fourthly , because hee hath the whole law written in his heart , and his heart is set to obey the whole law , and therefore hee cannot lye in any knowne sinne . fifthly , because he is wholly changed and translated to another man : which is exprest two wayes . . the whole drift of his minde is changed . as suppose the earth were made free , the whole bent of it were to goe upward ; so a man is wholly bent towards heaven , or else his heart is not changed : and if so , he can lye in no knowne sinne . . he is changed in his taste . s. paul saith , they that are in christ , savour not the things of the flesh , but of the spirit : every sinne is bitter to the regenerate man ; if it be not , then he savoureth the things of the flesh . to this is that agreeable , keepe this feast with unleavened bread , and not with old leaven of maliciousnesse : we must be unleavened bread to christ , we must give no allowance to sinne . sixthly , because they know god. the lord saith by his prophet , i will write my law in their hearts , and they shall know me : so that with this writing the law in their hearts , they cannot but know sinne ; for they are changed in their mindes before they can know god : hence i inferre that he that knowes god , will not change from the immutable god to the mutable creature ; and they that doe it , doe it because they know not god. seventhly , because hee hath faith , which will make him not lie in any knowne sinne : for all sins are either of the temptation of the devill , the flesh , or the world : now , faith overcomes all these . . it overcommeth the world ; this is the victory that overcommeth the world , even your faith : but if the world could overcome the regenerate in any temptation , then this were not true that faith overcommeth the world ; but he shall not be overcome by the glory and riches of the world . secondly the flesh ; the just walketh in his integrity . to this may be added , that blessings are every-where annexed to the keeping of the commandements ; blessed are they that have respect unto thy commandements : if you leane to the right band , or to the left , &c , againe , if you keepe the whole law , and offend in anyone , you are guilty of the whole law . but , besides these scriptures , there be other reasons to prove that the regenerate man cannot lye in any knowne sinne . first , because hee that lyes in any knowne sinne , hath another for his lord and god , and so is an idolater , and so cannot be regenerate , for hee yeeldeth to the same still ; if it commands , hee obeyeth ; god commanding him , hee neglecteth it , and therefore maketh it his god. secondly , because he that lyeth in any knowne sinne , will be unconstant in the serving of god : now god rejecteth such an one ; for though the temptation to that sinne being removed , hee serve god ; yet that sinne setting upon him , hee forsakes gods service , and obeyeth it , and when soever occasion is offered , hee turneth to obey it : now such unconstancie god hateth . as among men a flower though it be more beautifull than a pearle , yet it is not regarded so much , because it is fading ; and a ship may saile safe a great while , but yet falling upon a rock maketh shipwrack : so a man may make shipwrack of faith and a good conscience ; and such a one cannot be in the state of grace . thirdly , because hee that lyeth in any knowne sinne , will , if he had like strong temptations , commit all the sinnes in the world ; as be a man enclined to covetousnesse or uncleannesse , hee would commit any other if hee were as much enclined to any other : now , such an one cannot be in the state of grace . fourthly , because if a man have a good heart , no sinne can grow there , because it is out of its proper place , and therefore cannot prosper : as plants that grow in india , if they be set here , wither ; so every sinne in a good heart is out of its proper place , and wil not grow , but wither every day more & more : but he that findeth finne growing in his heart , his heart is not regenerate . fifthly , because he must hate the word of god and godly men : for when a man is ready to commit sinne , the word is at him to disswade him , godly men disswade him ; and therefore now if he doe it , and they still rebuke him , hee commeth to account the word a reproach , and he hates it and good men likewise . thus herod is iohns friend a great while , till he tels him of his beloued sinne , and then off goes his head : so hee hates god , and wishes there were none , because he resolveth to sinne , and god reproves him , and so hee cannot be in a good estate . sixthly and lastly , because all his actions will have an evill tincture from that his sinne ; it so swayeth all he doth , that nothing is currant in gods sight . as if a man were set to get honour , though he did not directly fall into that sinne , yet hee squareth all his actions that way , hee affecteth such persons as may further that his intent , so that sinne leaveneth every action of his ; and whensoever any act of religion opposeth him , he then forsaketh all : as if a man have a project to get a harvest that is not yet come , all that hee doth , is for that end , hee ploweth , soweth , and the like ; so it is with a man that hath a sinne , and resolves to follow it , hee byasseth all his actions by that , therefore god abhorres him and all that he doth . first , this is to try us : hereby every man may know whether he be in the state of grace or no. if he lies in the least knowne sinne that is , hee is but counterfeit ; if though he be admonished , and told that god will not have him to doe such a thing , yet he doth it , it is a signe he is not in a good estate : as if a man knew and were perswaded he ought not to abound in idle speeches , and yet will , it is a signe he is not in the state of grace . so when he is commanded to pray , and yet doth it not , or doth it only for shew , it 's a signe he is in a bad estate : or if hee knew it a sinne to be idle , and is perswaded of it , and yet will , it 's a signe his estate is not good : so for immoderate gaming , if one be told hee should not , yet will use it , certainly he is bad : so for the lust of the flesh , the lust of the eyes , and the pride of life , when a man shall spend all his time , and finde all thoughts bent that way for any one of them , certaine it is his heart is not gracious ; for then these thoughts would not abound in him , but thoughts of growing in grace ; but if his morning thoughts be for satisfying of the flesh and the lusts thereof , or his secret plots , he may justly feare it 's a reigning sinne : for when all his projects and thoughts are upon one thing , as to be in fine apparell , it 's certaine sinne reigneth in him , and so he is in the state of damnation ; as a scholer that wholly aymes at vaine glory , and how to get honour and credit , that sinne reigneth in him . but there were many which seemed religious men , which had these infirmities in them in the scriptures . true , and many therefore not truly regenerated , but seeming only so : now many make a faire show under the meanes , when falling into temptations , they fall away : but if they be not commanded , or think not of it , great faults may stand with true grace ; but if they be admonished by their conscience , or others , and told they must not doe it , then their estate is not good ; for true grace cannot stand with these failings . now , the signes whereby we may know , whether we live in knowne sinnes or not , are these . . living in a knowne sinne is of two sorts ; . knowne , when men sell themselves to commit wickednesse before the lord , as ahab did ; when he powreth out himselfe to vanity , as when a man shall give up himselfe to drink or to company , or to commit any sinne of uncleannesse , or giveth himselfe to spend all of his time in recreations , this is evident to the world and to his owne conscience . againe , when he plainely forsaketh god and good courses which he tooke before , as demas did , this is plaine , he lyeth in a knowne sinne . secondly , the secret lying in sinne , the signes whereof are these . . when a man committeth it ordinarily : this is that paul saith , that the saints fall upon occasions : as if a man be sailing into france , a tempest driveth him into spaine ; so the saints face is towards heaven , but a suddaine passion may drive them another way . to commit sinne ordinarily , is to commit it when temptation assaileth , and occasion is offered , and impediments removed , then hee commits the sinne ordinarily ; for if there were such temptations alwayes , hee would commit the sinne alwayes : as pharaoh was good by fits , he was often restored , and desired moses to pray for him ; yet when temptation came , hee would not let the people goe , though before he had intended to do it . so saul , when opportunity was offered , would have killed david , though he swore not to doe it ; and so hazael : this is committing of sinnes ordinarily . secondly , when a man rejecteth admonitions , and the reprover . a poore childe is better than a foolish ( that is a rich ) king that will no longer be admonished , for then his heart is evill : for if a man be willing to have his lust mortified , hee is well pleased with him that brings him a knife to cut it off , because he doth as he would have him to doe : but when men are purposed to lye in sinne , they doe as a man doth with physick that he loatheth , he hateth even the very pot it selfe wherein it was ; so they hate them that admonish them , even as dogs : but if they can endure the company of good men , it is a signe their hearts are good . thirdly , abstinence from occasions : for many say their infirmities make them runne into such and such sinnes ; but if they were minded to leave their sinnes , they would leave their evill company and all occasions . to this adde the use of the meanes : for hee that purposeth to forsake his sinnes , will use the meanes : as if a man that is a drunkard , will keepe drunkards company , hee hath not purposed to forsake his sinnes , for then he would forsake and leave his evill company : but if hee use the meanes for mortifying the sinnes hee loveth , then it is a signe he is willing to leave sinne . now the meanes for mortifying sinfull lusts in us , are these . first , to make a vow not to commit that sinne , nor touch the occasions ; for then it is a signe our heart is sincere : this is a comfort to those that have made vowes ; which should be more used , not to make perpetuall vowes , but for some short time . secondly , to fast and pray ; for some lusts are not cast out but by these three . thirdly , to use godly mens company , for their practise and example helps them to forsake their sinnes , to fast and pray . another signe of not lying in any knowne sin , is whē a man prayes for admonitions , that god would stirre up some to admonish him , and can be content to search reasons out of the scripture against it , and is glad when he heares it reproved in the publique ministery . fourthly , when we can be content to be deprived of many things which might further our lusts , and to loath what sweetnesse might encrease them ; that is a sure signe that sinne rules not in us . fifthly , when a man confesseth his sinnes particularly , and plainely : for this is a signe hee would forsake them : this reason the scripture doth show , because then the conscience maketh such a noyse that he cannot denie it ; for when a man is purposed to continue in sinne , hee will not confesse his sinnes , no not to god : it is said when they came to iohn baptist , they confessed their sinnes , matth. . . so david saith , i said , i will confesse my transgressions unto the lord , and thou forgavest the iniquity of my sinne . psal. . . sixthly , when he is easily convicted : but when men will not be convicted , but seeke out distinctions to maintaine their sinne , it is a signe it is prevalent in them . againe , when they will not examine both sides , but runne to commit it , and stop their eares like a deafe adder , which refuseth to heare the voyce of the charmer , charme he never so wisely , and will not heare the reasons against that sinne , least they should be restrained . therefore the righteous are said to ponder their wayes , and consider their paths , and to try everything , and to take that which is good . now , hee that will but heare reasons against the sinne he doth , he is none of these : but when he will not be convinced , which is the first work of the spirit , it is a signe he is under the dominion of sinne . seventhly , when a man abstaineth from sinne not onely out of a naturall conscience , but out of a spirituall ; for a naturall conscience may deceive him : for there be three degrees of conscience : first , a prophane man hath some conscience ; secondly , a civill man hath more conscience ; yet both naturall : thirdly , a godly man hath most conscience . paul speaketh of the heathen , that they had a conscience that did accuse and excuse them : but when a man doth not commit sinne , being enlightned by a spirituall conscience , which is when a man hath a love to the contrary grace , and is carried with a certaine desire to doe it ( as men eat ) though there were no reward , and hate the sinne , and will not commit it , this is a good signe that sinne hath not dominion over him : but a man may have a restraint from a naturall conscience , yet it may have dominion over him , because it is as a barking dogge , that keepes the theefe from robbing . eighthly , when a man . doth not purpose to commit the sinne ; . hath reluctancie in the committing of it . . grieveth afterwards , and riseth with a better resolution not to doe it . but if this proceed from a naturall conscience , it is nothing : but if it proceed from a spirituall conscience and hatred of sinne , this is a good signe . ninthly , when after striving we have the victory : for we shall have the victory if we strive aright . this takes away their excuse that say it 's their infirmitie : but if they lye not in sinne , they will have the victory over it ; else thou art not a king , for a king is victorious ; yet a king may have rebels , yea , he may be wounded , yet hee keepes his power . so the saints may have many infirmities , yea they may have sound falls , yet in the end they have the victory ; god shall tread satan under their feet : wherefore the godly mans heart , though hee faileth sometimes , is like a troubled fountaine , which though it be muddie , yet because there is a spring of grace in his heart , it worketh it selfe pure againe , and works out all the mud . therefore content not your selves with dislike of sinne , but leave not till you have got the victory . tenthly , observe whether thou delightest in those that commit the same sinnes : if you doe , you lye in sinne , whatsoever you pretend . they doe not onely those things , but have pleasure in those that doe them . rom. . ult . this is a signe of a desperate heart . for a man may be drawne to sinne by passion , yet his heart may be upright : but when hee alloweth and loveth it in another , then there is no passion to lead him , but it 's a signe his heart is bent to it : for it 's a signe of grace when you love those that excell in grace ; so on the contrary it 's a signe of a corrupt and rotten heart , when wee rejoyce in iniquity . as for example , suppose a man have a lust of uncleannesse , yet disliketh it in another , and liketh those that excell in the contrary vertue , it 's a signe hee is in a good estate ; and this is true , because in another a man hath no passion to lead him away . eleventhly , when a man shall commit a sinne cleane to the contrary after perswasion , and long deliberation , as in ieroboam , saul , and ahab ; these committed their sinnes but once or twice : saul had a commandement from samuel not to doe it , he had many dayes deliberation upon it , yet hee did ; which lost him his soule . david committed greater sinnes , yet god counted them nothing , because he did not cast god away : but saul had cast him off ; so ieroboam set up the calfe on deliberation , and contrary to the perswasion of the prophet , therefore god cast him off . this was balams sinne , who deliberated what he should doe , yet having a secret desire of reward , did curse israel ; which made god cast him off : this was the sin of francis spira , who was smitten for committing of a sinne of deliberation . twelfthly and lastly , when a man shall make no conscience of small particular sinnes , wherein his judgement is convicted that they are sinnes , it 's a signe sinne hath dominion over him : this is plaine by scripture ; he that is not faithfull in the greatest , he may doe it , yet not be faithfull . againe by reason , if a small sinne be a sinne against god , then why make you no conscience of the least ? for god is offended with these as well as with the greatest : so if ye make conscience of the greatest of the duties of gods worship , why doe you not also of the least duties ? for god is pleased with these , as well as with the other . some say they will be religious , but they need not be so precise as some scrupulous men are : but let them examine themselves : if the least sinnes be sinnes , they must also make conscience of them : so if we must keepe an houre of the sabboth , there is the same reason of the rest of the houres ; so for idle speeches , and fashioning of our selves to the world ; so if we seeke for preferment or riches , it is contrary to the commandement of god : seeke not to be rich ; for they that will be rich , drowne themselves in perdition and destruction : so wee must not keepe company with evill and unsanctified men : examine how wee practise this in all duties commanded , let us try our selves by abstaining from occasions , whether wee refraine our selves from the temptations of objects ; for our speech must be gracious , not by fits , but alwayes ; so we must be diligent in our callings : if out of conscience we doe this , we are faithfull ; otherwise wee are not : for the same god which commanded us not to kill , commanded us not to commit adultery : if then thou committest adultery , thou offendest god : so moses would not leave an hoofe behind him in egypt , because god commanded him so to doe . know you not that no unrighteous man shall inherit the kingdome of god ? cor. . . so if wee abstaine from foule sinnes , yet if we commit the least , wee shall never goe to heaven . it serves for encouragement for fearefull christians : for if sinne shall not have dominion over you , then this may encourage you against the sinne that prevaileth against you sometimes ; at last you shall have the victory : it is true that many sinnes make warre against many christians , and will not be overcome for a long time , it may be for one , two , or three yeares ; yet let us not be discouraged , but renew our strength againe , and in the end wee shall have the victory . thirdly , we have here the priviledge of christians ; for though they be servants while others be princes , yet they are free in regard of their lusts . to see a man led to his execution , wee would not think it were for his honour ; so when ungodly men thrive in their worldy lusts , their soules are led to destruction , when sinne shall have no dominion over the godly ; but the ambitious and voluptuous men doe whatsoever their lusts command them , with a miserable bondage . it is not enough for men to see their sinnes , or to blame them in themselves , or to purpose to amend or forsake them , but they must strive to overcome them , or else they shall have no promise of the gospel apply'd unto them . pharaoh was a wicked man , yet with heart he purposed to let the children of israel goe ; but when some temptation assaulted him , then he would not let them goe : so saul purposed in his heart not to kill david , insomuch that he sware to ionathan he would not doe it ; yet afterward he attempted it upon another temptation : but wee must come to feele that sinne hath no dominion over us , otherwise we shall heare that sentence , depart from mee ye wicked into everlasting fire ; and , out of thy owne mouth i will adjudge thee , o thou wicked servant . and so much may be sufficient for the unfolding the first point of doctrine ; proceed wee to a second which flowes from hence also , and that is this , viz. that sinne although it doe not raigne in the saints , yet doth remaine and dwell in them : for proofe whereof see this place of scripture , if any man thinketh ( saith saint iohn ) that he hath no sinne , hee is a lyer , and there is no truth in him . the truth whereof will be seene in these things clearely . . because our knowledge is imperfect , and therefore every grace is imperfect , as our faith , and so our love ; and therefore much sinne must be in a man , in as much as his grace is not perfect . . the flesh lusteth against the spirit ; therefore it is plaine there is sinne in us , yea so much that often times it even captivateth us . . wee have in this life but the first-fruits of the spirit : now when wee shall have it in fulnesse , we shall have no more than enough ; therefore having now but the first-fruits of the spirit , mortification , and sanctification , sinne is not wholly abolished in the saints in this life , but doth dwell in them . the reasons hereof are , . to humble us , and to make us see what is in our hearts , and to make us know that the lord bringeth us to the holy land ; therfore god sometimes left the israelites to try them ; and so hee troubled hezechiah to know what was in his heart ; and so he sent a messenger of satan to buffet s. paul , lest hee should be exalted above measure through aboundance of revelations ; and so the lord doth deale with every saint . . that christ may be acknowledged ; for if wee had no sinne in us , we should not acknowledge the benefits of his mediation so much as now wee doe : all are shut up under sinne , that he might have mercie upon all , rom. . . & . . that is , that it might be manifested and declared , that they are saved meerely by the mercie of god in christ , as is said , rom. . . otherwise wee should not rightly value our justification and sanctification ; but seeing him subduing , pardoning our sinnes , wee see what need we have of him , how that we are lost without him . . that wee might exercise our faith . ioh. . . wee are the sonnes of god , but it doth not yet appeare what wee shall be , &c. so god hath hid his children under basenesse , that their faith might be exercised : for things we see , we may easily beleeve ; but faith is of things not seene : therefore god doth as men doe , hide jewels under base places , where men would looke least for them : wherefore wicked men stumble , and are offended at this , because they doe not beleeve it ; and therefore it is made an article of our faith , that we need and beleeve the remission and forgivenesse of sinnes . but let us apply it . . this should teach us not to be discouraged for those infirmities that are in us , for there are such in every saint . sinne is a guest to evill men , but a theefe to the godly , which they would not have come in their hearts : so it is one thing to weare a chaine as an ornament , and another as a fetter to restraine them : therefore the godly ought not to be discouraged , but to assure themselves they are under grace . . wee must not censure men for the slips and falls wee see in them : for wee must remember that sinne dwelleth in them , we must not presently judge them to be hypocrites : be not many masters , saith s. iames , that is , censure him not , for he standeth or falleth to his owne master . rom , . . . this should teach us to be watchfull , and not to think our labour is at an end when we are in the state of grace ; for sinne still dwelleth in us , and though we have the victory over sinne one day , it will fight against us the next day : as in a garden the weeds will grow , because the roots are not quite plucked up , and taken away ; so sinne is in us , and therefore we must think it will fight against us and vex us ; and therefore i say , let us renue our strength . now for this , we must doe these two things . first , weaken sinne . secondly , pray to god to make us watchfull . and so i have also done with the second doctrine . againe , from the latter part of these words , or reason of the promise made unto them in the former part of this verse , that sinne shall not have dominion over them , because they are not under the law , but under grace : i gather this conclusion , viz. that the way to overcome sinne , is to get assurance of the love and grace of god , and that it is forgiven them : the reason why the apostle promises them sinne shall not have dominion over them , is , because they are not under the law , but under grace , that is , they had assurance of gods love , and that their sinne is forgiven them : this is proved from that , faith purifieth the heart ; and , you repent and beleeve the gospel . now the reasons hereof are these foure especially . . because it is the meanes to get the spirit , without which no sinne is forgiven , which commeth by faith ; for it is not recieved by the law , for so saith the apostle , received you the spirit by the works of the law , or by the hearing of faith ? gal. . . secondly , it is the way to make us beleeve the promises , to make us beleeve that wee are transformed into a heavenly nature : for when wee beleeve the promises are true , that works love in us , and love transformeth us into the divine nature , without which no sinne is overcome . thirdly , because hereby wee are able to resist the tentations , which are either for the enjoying of good , or fleeing of evill ; so that these promises propound more good than sinne can harme : sinne threatned the losse of outward things , but the promises propound eternall life , which is better than all things else in the world . fourthly , because we doe delight in god : for when wee doe beleeve in god that our sinnes are forgiven us in christ , then we looke at god as on a mercifull father , and then wee cease to delight in the world , and we begin to delight our selves in the lord. the use hereof is , first , for direction , to teach us the way how to heale a sinne , and that is to get assurance that it is pardoned and forgiven ; for legall terrours doe not heale a sinne , but it is faith that purifies the heart , and purifying pacifies it : as a traytor will not come in , when hee heares a proclamation out for his death ; but when he heares he shall live , and be pardoned , this makes him to come in : so we , when wee onely fix our eyes upon the legall terrours , shall not heale our sinnes ; but when wee beleeve they are pardoned , this heales them . but sorrow and a broken heart are required for sinners to be assured of their forgivenesse . this sorrow is not so much commanded , but it is that whereby god prepareth his servants hearts , to make them see what need they have of pardon , and so they may ask pardon : but the sorrow commanded is that which followes beliefe ; for the more i beleeve the promises , the more i shal grieve for displeasing him . but what is the way to get assurance of the forgivenesse of our sinnes may some say . i answer , that that be done which is to be done on our part , beleeved which god hath promised . first , the things to be done on our part , are these : . confession plainely and truly : we must confesse them to god , and to man , when we our selves cannot overcome them . . contrition ; which is when a man is not stubborne , and resisteth gods will , and will please himselfe ; to get his heart broken , and to say as s. paul saith , lord , what wilt thou have mee to doe ? and then we are subject to his will. to him will i looke that is of a contrite heart . . desertion , or forsaking of sinne : for , he that forsaketh not his sinnes , shall not prosper ; which is when we having the like occasions , yet will not give way to him , but follow our owne lusts . secondly , that that be beleeved which god hath promised ; and that is , that as hee hath said , he will forgive our sinnes , upon such and such conditions , so we beleeve it . and to make us to doe this , these motions may perswade us . . because he is mercifull ; in whose mercy there are three things , all very materiall and moving . . it is naturall to him , hee is not weary of shewing mercy : as the eye is not weary of seeing , nor the eare of hearing , no more is god in shewing mercie : but in us it is not naturall , but an infused quality , and therefore wee are weary when men provoke us often . . his mercy is infinite ; but in men it is not so : therefore come within compasse of this quality , and hee will exercise it ; for no sinne is beyond gods mercy : this keepeth us from despaire : for though they be great , yet god is able to forgive them . as the raine watereth as well the great field as the little garden , and as the sunne shines as well on mountaines as on molehills , and as it disperseth the thick mist as well as the least thinne cloud , so doth gods mercy passe by great sinnes as well as little . but if our sinnes be exceeding great , aggravated with circumstances , and often committed , then we cannot imagine that god will forgive us . this is answered by the prophet isaiah ; god is more mercifull than man can be sinfull , he is more mercifull than we can imagine : my thoughts are as much above your thoughts as the heaven is above the earth . . we see much mercy in men , and in the mother of a childe : now , it is but as a drop out of the ocean of gods mercy , but as a spark to the whole element of fire . if you being evill , can give good things to your children , how much more shall your heavenly father , &c. see what the scripture saith , i am mercifull , forgiving iniquity , transgression and sinne : the first word signifies originall sinne , the second actuall , the third rebellion ; all which god can forgive . secondly , because it is the end of christs comming into the world : now , no man will doe any thing , especially so great a matter as to kill himselfe , for no end : christ then dyed for the forgivenesse of sinnes . this s. paul urgeth : the end of christs comming was to save sinners ; otherwise the crosse of christ had beene of none effect , and his mediation of no use , if men did not commit sinnes , or if god should not forgive them : therefore god must needs be ready to forgive . thirdly , because god beseecheth us to be reconciled unto him through christ : now , if god doth this , if wee seeke earnestly , hee will heare us . the prodigall being willing to come home to his father , he met him , and received him joyfully : so doth god , hee chargeth his ministers to compell men to come in , that is , to preach gods mercy , that he will forgive their sinnes ; and therefore the most acceptable action to god is to bring a sinner to him . fourthly , the charge laid on us to beleeve : wee are charged on the paine of death to beleeve ; and therefore it is most profitable for us , and most pleasing to him : hee takes it wel at our hands that wee should beleeve , and by the hand of faith lay hold on him ; which hee would not doe if he were not ready to forgive . fifthly , from the examples of others ; let us see what god hath done for them , and it will make us beleeve : he forgave manasses as well as ioshua , he pardoned mary magdalen as well as elizabeth , and paul as well as peter : he hath forgiven the greatest sinnes as well as the least , and he will also deale so with us . sixthly , from the effects of it which are these . . it glorifieth god much : abraham beleeved , and glorified god much : for the greater the sinner is , the more honour is given to god : as the physitian hath the greatest glory by curing the greatest wound : so god hath the greatest glory by forgiving the greatest sins , which wound the soule even to death . . it moveth us to love god the more . mary loved much , because much was forgiven her . . it mollifies the most ; it causeth them to relent , and weepe much more . this is plaine by that place , where it is said , that when god forgave the greatest sinnes , then they mourned and lamented , as in those converts , act. . . . it purifies the heart : for no man lookes to keepe his heart pure , untill hee be assured of the forgivenesse of his sinnes ; for till then hee cannot looke on god as on a father : but on the contrary , when the sinne is not forgiven , god loseth the glory of being a father , and the glory of his truth , and of his mercy ; and that hardens the heart from relenting . seventhly , from the price which was payed , and which no sinne can goe beyond : indeed , if christ had payed but a finite price , wee might feare that our sinnes should not be forgiven . if a man were in debt two thousand pound , and there were but one pay'd , hee might be discouraged : but when there is infinitely more pay'd than the debt is , this should make us beleeve our sinnes are forgiven us whatsoever they be , seeing they be all but finite . eighthly , from the tenour of the promises , which proclaime that they that beleeve and repent , and forsake their sinnes , shall finde pardon for them : as a king that proclaimes that all traytors and rebels shall be pardoned if they would lay downe their weapons . now , non est excipiendum ubi ●ex non excipit , there is no exception to be made where the law makes none . god faith , yea therefore hath said and sworne it , that he will forgive our sinnes , that we may beleeve it . but i have committed the sinne oft . yet god will forgive thee . though thou hast oft committed whoredome , yet i will forgive thee , if thou turne unto me , saith the lord , by the prophet , of the house of israel , ier. . . hence then ( to make some use of it ) wee may learne not to deceive our selves , to think we are in the state of grace , when we are not : for if wee did truly beleeve our sinnes are forgiven us , wee would be healed : but if we have the same lusts , and keepe the same company , which we did when wee were not changed , it is a meere delusion , whatsoever we say or think . and thus much for the third point too : there yet remaines one more , wherewith wee will conclude the whole text ; and that we may draw from the contrary to what the apostle here saith ; and indeed it is implyed , though not exprest : for if sin have no dominion over them that are not under the law , but under grace : then on the other side must it needs be as true , that whosoever is under the law , sinne hath dominion over him , that is , hee that refraineth sinne onely for feare of the law , and of judgements , sinne hath dominion over him : this is the case of them that refraine sinning onely for feare , and for the salvation of their soules , or for educations sake , which have beene brought up in good families , or such as repent upon some amazement , like the bulrushes which hang downe their heads onely while the shower lasts . and that , first , because all such as are not under grace , but under the law , have not received the spirit , which commeth by hearing the gospell : and no creature can change one creature into another , as lead into gold , or a wolfe into a lamb , unlesse it be by gods spirit . secondly , to such gods service is burthensome ; and violent motious last not long : they are weary in clambering up an hill : all naturall motions are swifter at the last than at the first ; but these are like the israe it es , who after a time would have returned into aegypt againe . now then , to end all with the time , let us . be exhorted not to abstaine from any sinne for feare of punishment , but consider whether thou wouldest serve god for gods sake , although there were neither heaven nor hell : it must be our meat and drink , which men would doe though there were no punishment for the omission of it . blessed is hee that hungreth and thir steth after righteousnesse . . hence we may learne not to deferre repentance , till death , sicknesse , crosses , or age comes : then it may be you would not sinne , though with balaam you had your house full of gold and silver : for it 's not the abstinence from sinne that god loveth , but the change of the heart . amaziahs heart was not right though he walked in all the wayes of david . there are men that have made a covenant with hell and death ; but god will disanull that covenant , or it will be but equivocall ; many have sworne in their sicknesse never to commit sinne again , which afterward they have committed again with greedinesse ; many have dyed in the same without repentance . . labour to see your selves doing duties with as much love as you can , and with as little feare , because perfect love casteth out feare . and so ( beloved ) i have given you a briefe survay of the severall points contained in this portion of holy scripture : wherefore , if you know these things , happy are yee if yee doe them . finis . the deformed forme of a formall profession : or , the description of a true and false christian , either excusing , or accusing him , for his pious , or pretended conversation : shewing that there is a powerfull godlinesse necessary to salvation , and that many have the forme , but not the power thereof . in handling whereof , these three things are plainly and powerfully explained and applyed . . what godlinesse is . . what the power of it is . . what be the reasons why some have but the forme thereof : together , with the meanes and marks , both how to attaine , and to try our selves whether we have the power thereof or not . by that late faithfull and worthy minister of iesus christ , john preston , doctor in divinity , chaplaine in ordinary to his majestie , master of emanuell colledge in cambridge , and sometimes preacher of lincolnes inne . not every one that saith unto me , lord , lord , shall enter into the kingdome of heaven , but hee that doth the will of my father which is in heaven , math. . . pure religion , and undefiled before god and the father , is this , to visit the fatherlesse and widowes in their afflictions , and to keepe himselfe unspotted of the world , james . . printed . the deformed forme of a formall profession . timothie . . . having a forme of godlinesse , but denying the power thereof . our apostle s. paul doth in these words give us a part of a description of wicked men in the latter times : & he bringeth them in by way of prevention or objection , or answer to an objection , as if some should wonder that there should be such kinde of persons in the church , as hee in the former verses had described ; covetous , boasters , proud , blasphemers , disobedient to parents , unthankfull , unholy , &c. doe these live as the church do's ? doe these retaine the sacraments , and the like ? yes , saith the apostle , they doe , wee cannot denie it ; only this , they have a forme of godlinesse , but &c. so that the point of doctrine arising from hence , doth plainly appeare even at the first sight to be this , viz. that there is a powerfull godlinesse necessary to salvation , and that many have but the forme , not the power thereof . now , there be three things to be explained in opening of this doctrine , to shew . what godlinesse is . . what the power thereof is . . the reasons why many have no more but the form therof . for the first , that you may the better conceive what godlinesse is , i will first shew you what it is not . first then , it is not bare nature ; but that godlinesse which god requireth of all men , is more then so . god indeed hath commanded nature , yea even corrupt nature , to bring forth many fruits of godlinesse ; as much abstinence from pleasure , much patience , much temperance , and such like , which are all very beautifull in their owne spheres ; but because they come not from god , nor his spirit of sanctification , or because they have no respect of god , therefore they are not godlinesse , neither doth god regard them . secondly , it is not the act of religion proceeding from selfe-love , though offered to god , in regard that men see that god is the governour of the world , that he hath the keyes of heaven and earth , and men may doe much to god for such respects , using him as a bridge to get to heaven by , making themselves their utmost ends : and therefore this is not godlinesse : but what is it then , you will say ? thirdly , it is a divine grace infused into the soule by god , whereby a man followes god , loves him , magnifies him , sets him up in his heart above all , and manifesteth this in his life , and the whole course of it , doing all for him and to him : and it is thus wrought ; when the creature comes to see no beauty in himselfe , and no help in himselfe : and sith god is full of all beauty , and all excellencie , and all power , able to answer our desires in every thing ; when he comes to see and consider this , then he begins to set up god in his heart ; as the jvy having no root , cleaves faster to the tree , so likewise doth he only to god , seeing that hee cannot subsist of himselfe ; and when hee comes to see that hee depends on him for all things , he will doe all things for him , because all are from him : whereas before , seeing something in himselfe , hee magnified himselfe , and so withdrew himselfe and his heart from god. and so i come to the next particular , viz. what is meant by the power of godlinesse : and for that , you shall know there is a godlinesse , which is not only in words and complements , but in deed and truth ; for it not only puts upon a man a washie colour of perfection , but dyes his heart in graine in holinesse ; and it differs from the other in five things . first , it is done in the power , when it is not the bare picture , where there are not only the outward lineaments of nature , but when there is life in it ; and that you shall know when a man needs not to be called on to good duties , but there is a naturall principle of life in him , wherby he doth them with facility and constancie , as naturall actions of life : when likewise he doth grow in them ; for where there is life , there is also growth ; and when hee doth likewise desire that which may feed it , as the meanes which may strengthen him in the doing of it ; as if a man have life , he desireth meat and sleep ; and when as there is life , then the works that come from a man , are not dead works , and then you have the power of godlinesse , it is not a fashion only . secondly , it is not true , but counterfeit , when it is like the true , but not the same , but wants some particular property that is to be found in the true ; as that which is counterfeit balsame , which is like the true , but wants the power of healing ; and so likewise a counterfeit drug , and a counterfeit jewel , which wants that property which the true hath : and the want of this you shall finde in the use , and in the wearing : as a rotten bow is found to be rotten when the arrow is drawne to the head ; so if a mans godliness be counterfeit , and hee unsound , it will be discovered in the wearing , or in some particular case , when he is put to it , or tried . a jeweller will finde out the property of a jewell , but an ordinary man cannot doe it , but by use & the wearing . to instance in some particular parts of godliness ; the love of god , if it be true , hath these properties , that a man loves the brethren ; for how canst thou love an immateriall holinesse in god , if thou lovest not that holinesse which is stampt upon the creature like thy selfe ? so likewise rectitude and uprightnesse of heart ; try it by this property , which our saviour christ makes of it , gracious speeches ; christ saith , that that which is predominant in the heart , the mouth will be full of : so for keeping of the commandements , if in truth they have this property , that they be not grievous , they will doe them with a naturall delight , and inward willingnesse : so for taking of christ by faith , every man beleeveth he doth so , but our saviour christ trieth it by this , goe sell all that thou hast , and thou shalt have treasure in heaven : & so mayest thou try thy self when thou art put to it by losse of goods , or credit , or otherwise . thirdly , it is in the power , when it is strong and not weake , when a man hath power and strength in doing good duties : and hereby many are discovered , who have good purposes only , which though they be hearty in them for a time , yet they want power and strength ; and this is the case of many which be in the church , who though they have the knowledge of the word of god , and approve the truth in their consciences , desiring to be saved by the practise of it , and so take up many good purposes , which yet come to nothing , because they want power and strength . consider therefore if thou hast power and strength to performe thy purposes , and then thou hast the power of godlinesse ; but not else . many will say , i am but flesh and blood , and what will you have me to doe ? now here wants the power , as you may see in the fifth chapter of deuteronomy , from the . verse to the , the people there said to moses , that what the lord should speake to him , they would doe it ; they said then what they thought , and what they meant and minded , and the lord saith of them , o that there were such an heart in them , that they would feare me , and keepe my commandements , &c. they wanted the power , though they had good purposes . fourthly , if thou wouldest know whether thy godlinesse be in the power or no , see whether thou hast not only the shaddow of it , but the substance ; for there is a shaddow with the substance : as if thou pray , there is a formall doing of it , which is as the shaddow ; but to pray in the holy ghost , not in the voyce of thy owne spirit , but out of gods owne spirit ; not out of memory or wit , but out of thy heart , and that an heart sanctified by the spirit of adoption ; this is the substance . and so to heare for knowledge onely , that is the shaddow ; but to heare for practise , that is the substance : and so againe , for us to preach the gospel , to doe it because necessity it laid upon us , and there 's a woe denounced against us if we doe it not , as saith our apostle of himselfe , there is the shaddow ; but to preach with power , and authority , and not as the scribes and pharises , with the enticing words of mans wisedome , this is the substance . fifthly and finally , it is in the power when a man goeth thorough the work : a thing is said to be in the power when it is effectuall , when a man bringeth it to an end , and doth it not by halves : so some begin indeed , but then they leave the work in the rudiments : but if a man have the power , hee will break through all difficulties , hee will leape over all till he hath wrought out his salvation with feare and trembling . and thus having dispatcht the two former particulars , i hasten to the third and last of the premises , viz. the reasons why some have but the forme , and not the power : and they are especially these . first , because the forme is most easie , but the power is a matter of more difficulty : for the former it doth not call upon a man to cut off his right hand , to pluck out his right eye , and to denie himselfe in things nearest and dearest unto him , as the power doth ; for it requires a man should take paines in good duties , and goe through them , not to omit or slight the least of them in the least measure that may be , or to lie in knowne sinnes ; and farther , it requires a man should doe this from day to day , and that when it crosses the flesh most : this is an hard saying , and caused many that they would no longer abide with christ ; they were willing to obey the forme , but not the power . secondly , because this power breeds hatred and opposition in the world , and the world will crosse it againe : now then , when a man may retaine the forme , and hold in with the world , a man may be of the world still , and the world will love his own : whereas the power makes men antipodes to all the world ; this makes many care for no more but the forme . fit for this purpose is that place , wisd. . . where the ungodly say of the righteous on this wise . these mens lives are contrary to ours , and their doings reprove our thoughts , therefore let us oppresse them : and christ tells us we must look for no other , saying , we shall be hated of all men for his names sake ; and it is no easie matter to have all men in contention with us : this then is another reason hereof . thirdly , because it is enough to serve a mans turne for his unregenerate ends : for men having a naturall conscience , whereof they must stop the mouth , and it being injudicious , and not able to judge of the power of godliness , they are satisfied with the forme : as when children are wayward and wrangling , because wee know they are not judicious , we give them nutts , not gold or silver to still them , and it serves their turnes as well ; so is it here in the naturall conscience , it doth judge the forme to be enough to carry a man to heaven ; and who would doe more than he needs must ? fourthly , because if men have but the forme of godliness , satan troubles them not , nor the flesh : but when men labour for the power of godlinesse , and goe on any further than the forme , then satan ( knowing this will bring them to heaven ) hath the power of hell against them , and hee keepes a great busseling with them to hinder them what hee can : and so doth the flesh too ; but it will not resist the forme , for that will stand with a mans lusts ; but if hee be divided against himselfe , hee cannot endure it ; as to denie a friend or a stranger , if he be importunate , is a hard matter ; but to denie a mans wife that lyes in his bosome , if shee be earnest , is more difficult ; but to denie a mans selfe when he is importunate with himselfe , is most difficult ; and yet this you must doe , if you have the power of it . now to denie the power of it , is when it is laid open to men and offered , and they with stubbornnesse of will resist and denie it . and so much for the opening of the words : now for the folding of them up againe , and first from the first , what godliness is , let us learne not to deceive our selves , for it is not ( as i told you ) naturall or morall vertues only , no nor the doing of the actions of religion , a man making himselfe his utmost ends thereof : content not your selves therefore with any thing that is not godlinesse : let mee speake unto you as peter to the dispersed brethren , where after that he had reckoned up many vertues , patience , knowledge , temperance , &c. he bids them add to all these godliness ; as if hee had said , all the rest are not availeable unlesse you have godliness also : see therefore that all these be godliness , that is , that they all come from god , and looke to him ; for this is the nature of godliness , to come to the wells head , and to search higher than nature , to have another alpha and omega of all that is within us , or that comes from us , than what is within us of our selves . and then againe , if we be to preach to others , wee should learne to preach christ and god , that is , to enforce all as from them and to them ; not only to exhort to morall vertues , with such instructions as may be taken out of seneca or plutarch ( though these have their use and place ) but as out of the scriptures , let christ and god come in , and shew you how all doe come from god , and looke to god : and so all you that are hearers , be sure all you doe be godliness , that is , comming from god , and tending to him : for motions have their denominations from their terminus à quo , and from their ends ; as that is called calefaction that tends to heat : so is that truly godlinesse that tends to god , and hath respect unto him . art thou a student ? when thou studiest and takest paines in thy books , see whether thou do'st it for thy selfe or for thy credit , or doest thou make god thy utmost end ? examine thy heart , and examine it narrowly : and so likewise you that are exercised in other callings , doe you doe them that you may doe good to mankinde in them , as a servant that uses his talent to his masters service ? then is this godliness : so if you eat or drink , or recreate your selves , doe you doe it that you may doe good better , as men whet their sythes that they may mowe the better ? then this is also godliness , for it tends to god and godlinesse . but you will say , doe you altogether condemne naturall and morall vertues ? must they doe nothing ? yes , you shall have this use of them , that they will help as winde to drive the ship ; only it is godliness is the rudder that guides it , and aymes at the right haven : as for example , you are commanded to love your children , and your wives ; you are bound to doe this , if you had no naturall affections in you ; only having these affections in you , you doe it with more ease ; else you must drive the ship with oares , whereas now the winde fills the sailes , and you doe it with more facility and ease : and so likewise you are bound to be patient and meeke , and you must be so , though your natures be not so ; but if your natures be so , you may the more easily be so , yet so as godliness must set the compasse , and steere the ship . morall vertues are like good horses , that draw the chariot , but godliness is the auriga , the coachman ; without which , take the most excellent things that nature is capable of , if it be not guided by it , the lord regards them not ; for god regards nothing but that which drawes the creatures unto him ; but now moraell vertues makes us rest upon our owne bottomes , and so likewise all things whatsoever they be that beautifie the flesh ; for god will have no flesh to glory in it selfe ; but let him that glories , glory in the lord. nay , i add more , take the graces of the spirit , wherewith god adornes his saints , as an husband doth his wife with jewels , if you magnifie them , you doe so much withdraw your hearts from god : therefore in heaven it is said there is neither sunne , nor moone ; now what is that ? there is no excellencie in any creature that is magnified there , but god is all in all , hee is sunne and moone : and therefore in the revelation of saint iohn it is said , and said to their honour , it is made their worth that they give all to god ; glory and power be to our god for ever ; they fall on their faces , throw down their crownes , though created glorious creatures . when the evill angels began to reflect upon themselves , it was their ruine , they fell from god : for the creature of it selfe is like a glasse without a bottom ; if it commeth to stand upon its owne bottome , it falls , and breakes ; and so the angels when they would stand of themselves , they fell downe to the lowest pit : and therefore of all graces , labour for emptying graces , as faith and love ; for these give all unto god , nothing to mans selfe ; and therefore they are the great graces in religion , which you must chiefly labour for . secondly , from that there is a power in godlinesse , if it be such a powerfull thing ( as you have heard it is ) then this may serve to comfort us in the wayes of it . wheresoever it is in truth , there it is in power : say that thou hast such a light that thou canst not beleeve , that there be such roades as that thou canst not walk by them , yet if thou hast godlinesse , thou shalt be able to overcome ; for the kingdome of god consists in power . when god commeth to dwell in any mans heart , hee sendeth godlinesse into it , which rules in it as a king in his kingdome ; think therefore of it as of monarchs as alexander was , or those which daniel speaketh of , it carries all before it , it bringeth every thought into subjection : and therefore also the spirit is called a spirit of power ; and if you have godlinesse , it commeth from the spirit , and therefore is accompanied with power ; and therfore christ is said to be full of the holy ghost , and of power ; and so stephen , and iohn the baptist ; and grace is said to be a powerfull thing : be strong in the grace of god , and in the power of his might . now , the reason why godlines hath power , is , because god hath put vertue into it : as when you see such and such an hearb have such a vertue in it to doe such and such a thing , it is because god hath endued it with such a power ; and so hath he done with godlinesse . if therefore thou hast any thing to doe in religion , set on it ; hast thou any lust to overcome ? set on it , and let mee speake to thee as hee spake to gideon , goe on thou valiant man in the might of the lord. the people of israel travelling to the land of canaan , saw the cities walled to heaven , and that the gyants were there , the sonnes of anak ; yet ioshua biddeth them be of good comfort , and feare not , for the lord would fight for them , and deliver their adversaries into their hands : so , though you see difficulties in the way to heaven : yet godlinesse is a powerfull thing that will carrie you through all : therefore likewise the apostle having prayed for the ephesians , that they might not faint at his tribulations for them , which was their glory , but that they might be strengthened with might by his spirit in the inner man , to comprehend with all saints , the breadth , and length , and depth , and height , and to know the love of christ wh●ch passeth knowledge ; which because they might think they should never be able to do , he addeth , to him that is able to do above all that we can aske or think , according to the power that worketh in us , be all glory : as if hee should have said , god is able to doe it , and that by the power which worketh in him ; so suppose to subdue some lust of the flesh , be a thing so hard as you think it wil never be done ; nay , you conceive it to be a thing so improbable as that you are asham'd to ask it : yet , according to that power which worketh in us , he is able to doe above all we ask or think : and therfore he prayeth that their eyes may be opened , that they may see the greatnesse of the power that wrought in them ; and it was not that they might see and look at it idly , but for the use to serve their turnes , that they laying hold of it , and using of it , might be able to doe these things which they desire should be done , even such things to which a mans nature is as untoward as water is to heat when there is none in it : only , as christ said to mary , beleeve and you shall see the power of god ; thou must goe to god for it by faith , and god will shew it forth unto you , and you shall have fruits of it . the end of faith is not only to apply the holy promises of justification , but of sanctification also : as for example , he hath promised to baptize you with the holy ghost and with fire , that is , with zeale & other graces of the spirit , which must give them power and strength ; and all , that sinne might not raigne in their mortall bodies . goe to god then and urge him with his promise , and hee cannot denie you . when men therefore think to excuse themselves by saying , i am not able to doe such a thing , what will you have me to do ? it is no excuse : for if they were but willing , it is all he requireth of them ; the power , that belongeth to god ; which if men would but beleeve , and go to him , he would undoubtedly give it them . i therefore now ask thee , wouldst thou turne to god ? wouldst thou overcome such and such a lust of uncleannesse , drunkennesse ? &c. be it what it will be : if thou answer , no ; then thou art justly condemned , thy blood be upon thy owne head : but if thou sayest , yes , thou wouldst ; then come but to god , be resolute to be religious in good earnest , and i will assure thee , hee will vouchsafe thee power to doe it . the apostle saith , that god would confirme them unto the end , that they might be blamelesse in the day of the lord iesus ; for , saith he , god is faithfull , he hath said , he hath promised it , hee shall break his word if he do not : let me reason it a little with you ; is it not an acceptable request to goe to god with all thy heart , and to say , lord , i desire but the power and strength to goe through with thy owne work ? do'st thou think hee will not heare thee ? remember christ , the only physician , how ready he was to heale men of their bodily diseases when they came unto him ; and hee hath not put off his nature now : do'st thou think the power of his death & resurrection were but fancies , or a notion ? if not , goe on and feare not ; for as god said to ioshua , so shalt thou finde him to deale with thee , i will never leave thee , nor forsake thee . and so leaving what i have said , to your further consideration , i come to a third use , that seeing godlinesse is such a powerfull thing as you have seene , therefore you would take heed how you deceive your selves with fond desires and purposes , that have no power , no force in them , so as to think that they will serve the turne ; no nor yet a few feeble faint endeavours . i say to men that set on religious courses without having their hearts changed , as christ said unto his disciples , tarrie yee in the citie , till yee be endued with power from on high : as if our saviour christ should have said , if yee goe presently into the world , yee will not be able to goe through with your works ; stay therefore with fasting and prayer till you have received power from on high to carrie you through : for new purposes in a man that returnes to his old nature , are like new wine in old vessells , they will break the vessells and be too bigge for your hearts : it is therefore enough to take up now a purpose , and begin to be diligent in your calling or sanctifying the sabbath ; for , it is impossible these purposes should live in an hart that is carnall : for , as the soyle must be sutable to every creature , or else it will not live ; so likewise you will never be able to performe these purposes . in the first place therefore labour to get new hearts , as the bottome of these purposes , which may be as the root to give sap to them ; for then they will live and grow in you , when there is a soyle to sute with them . secondly , get power in beleeving . christ our saviour , when he came unto his country , it is said , he would not put forth his power to work many miracles there : why so ? one would have thought hee should rather have wrought them there than any where else , both for his owne honour , and the good of his country-men ; no place then was fitter for that than it : yet there he works few or none , and the reason was , because of their unbeliefe , they beleeved not : so that it is the want of faith that holds gods hands from strengthening you ; you will not ( i say ) beleeve god , who hath sworn ( and it is not an idle oath ) that hee would grant that wee should serve him in godlinesse and holinesse all the dayes of our life . when the widow came to christ to be healed of the issue which she had many years , it is said that vertue went out of him to heale her , because she beleeved : and though it have bin a disease of never so many yeares , yet if he say , be ye whole , it is no matter what the disease is , so god be the physician ; and therefore beleeve . thirdly , pray , and furnish your selves with all the graces of the spirit : not only goe about things , but maintaine a stock , fill the cisterne every day within , whet and point the graces of god in you ; for the inward man every day is subject to decay , as well as the outward man : and doe not take ayme at your selves , or at your strength , when you are in a good mood , or by the present temper ; for it vanishes if there be not a supply from day to day from grace within , if you doe not whet your soules every day . fourthly and lastly , if this be true , that many are partakers of the forme that have not the power of godlinesse ; that when we come to looke on the faces of our churches , we finde the forme in many : but if we come unto their dealings and carriages in private , ye shall scarce finde the power ( it 's as rare , as the other is frequent ; ) in their profession indeed there is a forme , but yet ye shall finde religious servants as idle as others , and wives as stubborne as others , husbands and masters as like lyons in their families , and as false in their dealings as others : if this be true ( i say ) as it is too true , then be not deceived , god is not mocked , but try and examine your selves herein ; for the kingdome of god consists not in word but in power : the lord will not judge you according to your intentions and purposes , but according to your works ; and it 's not he that saith , lord , lord , shall inherit the kingdome of heaven , but hee that doth the will of my father , &c. be not then children in understanding for to take counters for gold , lay not out your money for counterfeit things , be not fooles to take paines , and yet not have your turnes served . let me speake unto you as iames doth , if you say yee have faith , and not works , can your faith save you ? i say , if you have the forme of godlines , and not the power , will that save you ? if you would not be deceived then , examine your selves . first of all , if thou dost more than nature : see that thou beest not the same man thou wast , that thou standest not up in the same troupe thou didst ; if thou dost , thou hast no more but the forme of godlinesse in thee ; for if thou hadst , it would turne thy nature , and add wings unto thee , making thee soare higher than nature : i am able through christ that strengthens me , and that , not to doe some things , but all things . he sayes not , i doe purpose or desire , but , i am able to doe all things ; &c. those therefore that are able to stand against some lusts that are against their dispositions , but not against all , are weake , and have not this power in them . it may be thou art able to serve god when thou art poore , but what art thou when the world comes in upon thee ? thou art able to abstaine from sinnes by nature , but godlinesse ( as wee say of physick ) helps when nature failes : and as a naturall man with his sight sees farre , but with an optick glasse sees further ; so when nature falls short , art helps : as though by nature a man may measure or count , yet if he comes to a large piece of ground , or a great summe , art is required : so though thou mayest doe many things by nature , yet when godlinesse comes , it helps out in things wherein nature failes : as sampson could doe many ordinary things by his owne strength ; but when hee came to take downe or carrie away the gates of a citie , and to pull downe an house , it is still said , the spirit of the lord came upon him , the lord went with him ; and even so it is here . secondly , examine whether ye be godly in truth or no ; for in christ there are said to be dead branches as well as living , that is , those that have the forme as well as those that have the power : but how are they distinguished ? the dead beare no fruit ; and therefore as iohn said , every tree that bringeth not forth good fruit , god puts the axe to it : and so the three grounds did not bring forthfruit . examine therefore your selves whether ye be full of fruit or no , whether ye abound in good duties or no , and doe them with an honest heart , for thereby the fourth ground is distinguished from all the rest . thirdly , examine whether ye hold out in time of triall or not , whether you are able to approve your selves with joy , as the apostle sayes of himselfe , that he did when he was in trouble on every side , on the right hand and on the left , in prosperity and in adversity . the third ground held not out in temptation ; and the reason was , because they had not depth of earth , that is , they wanted power , and an inward stock of grace , for that is depth of earth : as a man that keeps a great house , if he have not a stock able to supply him , he will soone prove bankrupt , and for a trades-man ( as yee say ) if he be not diligent in his trade , and follow it well , and make his returnes , he will soon breake ; so also when a man wants inward power , and an inward stock of graces to beare his daily expences out , he will soone become bankrupt . fourthly , every grace hath some property annexed to it , which doth distinguish and difference it from counterfeit , as in faith unfained , laborious love , patient hope , and the like . thirdly , take heed lest some lust overcome all , and so lust overtop all , and be predominant , as the praise of men , or a respect of pleasure ; as an hawk ( you see ) though shee may soare and flie high , yet she will have an eye to the prey below ; and so have hypocrites . see therefore that ye serve god in singlenesse of heart , and not with eye-service , that you doe not harbour any lust within , for that will spoile all at last : as weeds in a garden , if they be let alone , and not plucked up , will over-runne the hearbs ; so is it with sinne ; if it be suffered , though it be but a little one at first , yet it will like a leprosie overspread the whole man : and therefore looke to that , that some lust doe not overcome all in the end . and so i end for this text and time . finis . plenitudo fontis : or , christ's fulnesse , and man's emptinesse . a sermon preached by iohn preston , &c. cor. . . what hast thou , that thou hast not received ? if thou hast received it , why dost thou boast , as though thou hadst not received it ? london , printed for iohn stafford , and are to be sold in blacke horse alley , . ❧ to the anti-arminian : or , to every good christian reader . good reader , pliny the great naturalist , taxeth some of the greeke , and latin writers in his time , of folly at the least , for sending abroad their empty and worthlesse pamphlets with an over-praise in the title , promising much at the first sight , but utterly deceiving the reader in his further search : but he that shal with judgment reade this sermon , will finde somewhat more then a naked title to commend it . sometimes the work-man graceth the worke : sometimes the worke the worke-man ; but behold in this treatise they kisse each other , and are joyned together as a white rose & a red rose in one sweete posie . but , that both have beene abused in the first impression hereof , it appeareth as clearely ( by the manuscript ) as the splendant sun within earths spangled canopy : for a● those passages , which will make the arminians to stumble and ( without doubt ) to fall in some measure , are ( by the imprimatur-ist ) deleted ; as if arminianisme were englands true doctrine . but now for thy comfort ( dear christian ) thou hast the author's sermon as it was preached before king iames , without the least diminution ; and i sent it out with that prayer , or benediction that iacob sent with his sonnes into aegypt ; god almighty give thee mercy in the sight of the man : in the sight of the great man , that thou maist make him humble : of the poore man , that thou maist make him content : of the stubborne man , that thou maist hammer , and supple him : of the penitent man , that thou maist bind up his wounds & sores . of every ma● that thou maist touch his conscience , and wound his soule . amen . thine in the lord iesus , p. b. christ's fulnesse , and man's emptinesse , &c. john . . of his fullnesse we have all received grace for grace . saint augustine in his booke de civitate dei , seemes to stand amazed at the majesty which appeares in this first of iohn , above all other passages of holy writ . and calvine saith , he doth in this chap : de●onare ab alto , giving it the chiefest instance wherein a divine stupendious authority appeares beyond all the writing of men , innins saith , that he was never strucken with an apprehension of the diety , till he read this first chapter , affirming it to be the first and chiefest cause of his conversion from atheisme to a sincere imbracing of christianity , you may see it in his life written by himselfe . and in all this chapter , i finde not a richer and fuller sentence then this which describes to us the fullnesse of christ. the parts of it are three . first , here is a fulnesse attributed to christ. secondly , this is not a respective but a diffusive fulnesse , that is , fulnesse not shut up in its owne bankes , but running over for our benefit and use . of his fulnesse we have all received , that is , all that ever had any grace took it from this heap , drew it from this fountaine . thirdly , these receits are amplified by the variety of them , grace for grace . that is , christ hath given to us for all the graces which he received of his father for us ; graces answerable , as the seal is said to give to the waxe print for print , character for character , or as a father is said to give to the sonne lymbe for lymbe , member for member , though not of the same bignesse and measure . in the same sence christ is said to give to us grace for grace . so that now you see here a full shop , many buyers or receivers , chose of wares , or rather to use the scriptures similitude : a full table , many guests , variety of dishes : of his fulnesse we have all received grace for grace . [ we begin with the first . this fulnesse is attributed to christ in . respects . [ . in regard of his person : so hee was full . . with an increate fulnesse : for as the glory of god filled the temple that moses could not enter in : so the humanity of christ which answered to that type , was filled not only with the effects of the diety as then , but with the diety it selfe , which is therefore said to dwell in him corporally or essentially . [ . hee was moreover filled with a created fulnesse , and so hee was said to be full of all divine good things , which iohn reduces to two heads , grace and truth . truth which comprehendeth all the vertues of understanding ; and grace which comprizeth all beautiesand perfections of the will. secondly , this fulnesse is attributed to christ in regard of his offices [ . as a prophet . he was full of all the treasures of wisedom and knowledge ? so that all the light which the world ever had came from him as a prophet . all the revelations which adam , abraham , and noah ever had ; all the visions which esaias , ieremy , and the rest of the prophets ever saw ; all the mysteries which ever were declared to paul and iohn , came from him , they all received their light from this sun , which from the first morning of time shone to the darke world , without setting more or lesse , though the darkenesse comprehended it not . secondly , hee was ful as a priest , full of fauour with god , whence he hath audience , alwais full of compassion to man , whence he is ready to entertaine any suits or suitors ; full of merit , whence sure to prevaile in all his requests and intercessions [ . he was full as a king , full of authority , all power was given him , in heaven & in earth , full of strength and might to defend his servants , and to resist his enemies till he hath made them his foot-stoole . lastly , full of royall munificence , whence ready to supply the wants of his servants , and to give them in the end a large recompence of reward . thirdly , this fulnesse is attributed unto christ in regard of righteousnesse , hee was full of all righteousnesse originall & actuall , active and passive generall and particular , whence we have these b●● si●s , following , [ . that hee who was so full himselfe is able to make us full , if we want faith or love , or any other grace . [ . by this we know what a mediator we have to deale withal● even with one fall of love , fall of patience , full of tender compassion which may invite us to come to him . [ lastly , we have this comfort , that though our righteousnesse be very weake and small , yet in him we are compleate , coloss. . fourthly , this fullnes is attributed to him in regard of his effects . scarce was there ever any action that christ did , but you shall see a fulnes in it . at the first miracle that ever he wrought , he filled water-pots with wine , afterwards he filled guests with loaves and fishes , so that twelve baskets full of broken meates were taken up ; so he filled the netts with fishes till they were ready to breake againe , and which was the best fulnes of all , he filled the disciples with the holy ghost in the day of pentecost , and often afterwards , whence they are said to be full of joy , and the holy ghost . if we would know the reasons ; it is partly in regard of christ himselfe , hee was the corner stone , therefore there is reason hee should be the fairest in all the building . he was the prince of our salvation , therefore it was meet he should be like saul higher than all the people by head and shoulders , farre exalted above all principalities and powers . but chiefely it was in regard of us and our emptinesse , that with his fulnes hee might replenish our vacuity , otherwise wee could neither have seen him nor received of him . not have seene him , for the glorious beauty of his godhead was too bright for our eyes to behold . it was therefore reason that it should be put into the lanthorne , or vaile of christs humanity , that in that we might behold it . nor could we have received of it , for the diety is an inacces . sible fountaine ; it was reason therefore that christs humanity should be the cesterne or conduit-head to receive it for our modell and use . but here one question must bee answered . steven and other saints are said in scripture to be full of the holy ghost , and how differs this from the fulnesse of christ ? i answer , first they were said to be full according to their measure , christ out of measure , as a little dish may be said to be full as well as the ocean . so they were said to be full , because filled according to the narrownes of their present capacity . but christ was full according to all dimensions , length , breadth , and depth of fulnesse . secondly , in them there was plenitudo vasis ; in christ , plenitudo fontis , that is , there was in them a derived participated fulnesse , but in christ there was a fulnes like the fulnes of a fountaine springing from himself , which is well expressed by the schoolmen , when they say , that the fulnes of the saints and of christ differ , as ignis and ignita , the one like torches kindled , the other like fire it selfe , for the fulnes of the ocean is too little to expresse this ; for if you take a drop or two from it , it is so much lessened , rather the fulnes of the fire , which lights a thousand torches , yet is not it selfe diminished . thirdly , in them there was a comparative fulnes . steven was said to bee full in regard of other lesser saints ; but in him there was an absolute fulnes without all limits , without all comparison . what shall we now deduce hence for application to our selves ? first , that which is also the scope of the evangelist in this place ; this should invite us to come to christ , and to take of this full heape . this incentive paul often uses to inflame the desires of the gentiles to come to christ , even the riches of that fulnes which is in him , which in the fulnesse of time began to be exposed to all commers , as he saith , hidden before , but now fully revealed ; seen before but in types and shadowes , now with open face ; before preached but to a few , now to every creature under heaven ; before the spirit was given but by drops , but now he that hath ascended on high , and led captivity captive , hath so given gifts to men , that he hath filled all things . let us therefore be exhorted when we heare of such a fulnesse , not to take the grace of god in vaine , but labour we to have our part in it , that as those corinthians , we may be made rich in christ filled with all knowledge and every grace . content not your selves therefore to know this onely , for that is our common fault to content our selves with the notions of such things without practise . but go to christ as bees to a meadow that is ful of flowers , as merchants to the indies that have full mines , that you may experimentally find your selves returning from him full fraught with the treasures of truth and grace . in other things fullnes invites us much ; ioseph's full barnes in aegypt , drew iacob and his sons thither : canaan was a land ful● flowing with milke and honey , and that invited the israelites to secke it : solomons abundance and fulnesse of wisedome , caused the queene of sheba to come out of the south to his court. in every thing fulnes doth much allure and affect us . the covetous man though he spend but little , yet he desires to take it from a full heape , as he saies de pleno tollere acervo . how much more then should this fulnes of christ worke on us , especially since there is in him not onely a repletive but a diffusive fulnes ; not onely plenty , but also bounty ? but alas , if we looke upon the waies and actions of men , we shall find that men seeke a fullnesse in every thing else , almost , a fulnesse in pleasure and delights , a fulnesse in honour and preferments ; but this full honey combe is almost every where despised , but happy hee , the bent of whose heart god hath turned the right way to seeke a fullnes of faith and wisedome , and a fulnesse of the holy ghost , who cares not though he be empty of any thing else , so hee bee full of these ? though a looser in other things , so a gainer in these . such a one hath chosen the better part which shall never be taken from him . secondly , if there be a fulnes in christ , we should answer it with fulnes of affection on our parts , fully beleeve and trust in him , fully love and adore him , fully delight in him , for it is reason the affection should be answerable to the object . a little excellency desires little love and esteeme ; more excellency more love , but wher there is a fulnesse of al excellencies , that we shold procecute with fulnes of all our affections . all the excellency in the creature in comparison of this , is but as a drop to the ocean , and a sparke to the whole element of fire . therefore if we proportion our affections to the object , which ought to be the rule and square of them , we should bestow on the creature but a drop of love and delight , but the full streame of our affections should be carried to him , in whom is the fullnesse of all perfection . it is true indeed , that as men hide treasure from theeves under straw or baser covering , so god hides this ful excellencie from the world under a base outside , that his secret ones only might find it out , and others seeing , might not see , but stumble at it . thus he hid christ himselfe under a carpenters sonne , so hee hides divine misteries under the meane elements of bread and wine , so the wisedom of god is hidden under the foolishnesse of preaching : and under sheep-skins and goat-skins , as the apostle speakes , were hidden ; and such as the world is not worthy of , yet there is such a fulnes of excellency notwithstanding : for if ever wee saw beauty in sun , moone , stars , men , women , &c. or if ever wee found delight in musicke , meates , drinks , friends , &c. all must needs be more abundantly in god , who is the author , maker , & giver of all these ; as solomon reasons ; he that made the eye , shal not he see , so he that made all these things , shall he not have them eminently in himselfe , for as the worth of many peeces of silver is comprized in one piece of gold , so all the petty excellencies which are scattered abroad in the creatures , are all united in god , yea the whole volume of perfections , which is spread through heaven and earth , is epitomized in him ; why do we not then with paul , trample upon the pompe and glory of the world , for the excellent knowledg of christ ? why do we not with david , turn away our eyes , hearts , and affections from beholding vanity , and pitch them all on him ? why do we not re-collect our selves , and gather up our affections and thoughts , which are scattered and busied about a thousand trifles , and bestow them all on him , in whom is the fulnesse of all excellency , beauty , and perfection ? thirdly , if there be a fulnesse in christ , then let us be content with him , having our hearts filled and satisfied with him . first , in regard of spiritual things . goe we not to the brookes of teman , the broken cesterues , and pe●●ers packs of rome , as saints , merrits , churches treasury , &c. for if there be a fulnes in christ , hat needs not , for in him we are all compleat . secondly , for temporal things let us be content with him alone , for he is our fullnesse even in them also , for the better conceiving of this , we must know that the first adam brought a generall emptinesse through all the world , for though the world be full of pomps and pleasures , as iohn calls them , lust of the flesh , lust of the eye , &c. yet it is properly empty , because not full of that it should bee : even as we say a well is empty , though it be full of ayre , because it is not full of water which should be in it : for emptinesse is not so much , absentia entitatis as absentia entitatis debitae . hence therfore not onely the hearts of men , but the creatures are said to bee empty , hence solomon saith ecclesiastes the . chapter , vanity of vanities , all is but vanity , that is emtine●●e : and rom. . the creature is subject to vanity : that is emptinesse : through him that subjecteth it . hence the hea●ts of men are not satisfied with the world , but as the prophet speaks : they eat and are not filled , they drink , and behold their soule is empty , because the creature is now but as the huske without the graine , the shell without the kernell , full of nothing but emptinesse , and being empty in it selfe , cannot give us satisfaction ; but christ the second adam hath filled all things againe , epes . . last verse . he ●●ls all in all things , that is , not only the hearts of men , but the things also . it is the newter gender . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hence we may observe , that many finde a want in the midst of plenty , their hearts finde no rest or satisfaction in al they enjoy , but with the holy regenerate man it is much otherwise , though he have but a little wealth , a little food and rayment , yet there is a secret fulnesse put into that little which makes it fit to give him satisfaction , which is the meaning of that of the psalmist , psal. , . a little thing to the righteous , is better then great riches to the wicked , because in that little it being filled with the blessing of the second adam , they finde a fulnesse , whereas the wicked finde an emptinesse in the midst of their greatest a●oundance . if there be a fulnesse in christ , then what though there be a fulnes of sin and guilt in us , yet there is a fulnes of grace in him able to remove it , and take it away . a fulnes of mercy to receive our supplications , a fulnes of merit to make an attonement for our foulest sins , a fulnes of favour to prevaile with his father in any requests . if therefore there be a fulnes of grace in christ , as there is , be not discouraged , though thy sins abound , yet his grace abounds much more , they cannot be so out of measure sinful , as he is out of measure merciful . remember but the two metaphors used in scripture , i wil scatter your sins as a mist , and they shal be drowned in the bottom of the sea. now the sun by reason of its great force can scatter the thickest mist , aswel as the least vapour : the sea by reason of its great vastnes can drowne mountaines , aswel as molehils ; so christ by reason of that vast fulnes of grace which is in him , is as able , yea as forward and willing to forgive the greatest sins aswel as the least , i say as forward and willing for mercy , though it be a quality in us , yet it is a nature in god : now what is natural , there is no unwillingnesse or wearinesse in doing that , as the eye is not weary with seeing , nor the eare weary with hearing ; therefore though our sins be never so great and many , yet if this condition be observed , that wee lie in no knowne sin , that we have a ful and resolute purpose , god bearing witnesse to our consciences , not to doe the least evil , nor omit the least good , in a word that wee make our hearts perfect to god in al things , for without this conditon there is no remission of sins . but if this condition be observed , i say that although our sinnes be never so great any many , yet they are not gone beyond the price which hath beene paid for them , nor beyond the grace of him with whom we have to doe , for there is a fulnes in him . now i beseech you take not this exhortation in vaine , for there is nothing more effectual to heale a rebellious disposition , to instil saving grace , to cause a finner to change his course , then to be fully perswaded that he shal be received to mercy , and that his sins shal be forgiven in christ : even as the theese , while the 〈…〉 e and cry is after him , never returnes willingly : rebels and pyrates whiles the proclamation of rebellion is out against them , never come in : but if there be a proclamation of pardon , yea and of some great advancement , if that be beleived once , that , and noting else causeth them to come in , and to become faithfull and loyall subjects . therefore let this fulnesse of mercy in christ be an effectuall motive to us all , to come in to lay down the armes of rebellion , to choose god for our good , and to give up our selves wholly to him , to serve him with perfect hearts & willing minds , all our dayes . so much for the first part . the second part i wil as briefely dispatch , and not meddle with the third , left i be tedious . of his fulnes weo have al received whence the second point is [ that al grace is received ] for as al stars shine in the light of the sun ; so doe al the saints through grace received . what else distinguished iohn from iudas simon peter , from simon magus ? but onely christ , who shone upon one , and not upon another , when they sate both alike in darknesse , and in the shadow of death . the scripture is evident for this , phil. . . the deed is wrought in us by god , and not the deed onely , but the wil also which produces that deed , nor that onely , but the thought also which begat that wel . for we are not able so much as to thinks a good thought of our selves . cor. . . so that al grace , yea al preparation to grace , and ability to accept grace are al from god : contrary to what arminius affirmeth : and not of our selves , and that for theise reasons . because nothing can worke beyond the spheare of us owne reach , the eff●ct exceedeth not the cause , therefore it is impossible for corrupt nature either to beget supernatural grace , or to doe any action preparing , or bending , or inclining the wil to it : for as the water cannot heate ( which is an action above the nature of it ) until an higher principle of heat be first infused into it ; no more can meere nature doe any thing tending to saving grace , having no principle in it selfe whence it can raise it . and if it be objected ( as it is by the arminians ) that though grace doe al , yet to accept or reject it , to wil or nil it , is natural to man as a free agent . i answer ; that to wil , is natural , but to wil wel , is supernatural , and must rise from a higher wel-head than nature is . for as an hatchet wil cut when handled but with a common hand , but not make a chaire , or stoole , or any artificial thing except it have influentiam artificis quatenus artifex , the influence of an artificer as he is an artificer ; so though to wil be natural , yet , to wil wel , to doe a supernatural worke in a supernatural and holy manner , it cannot except it have the influence of a supernatural agent to direct and guide it . if a man might accept grace or refuse it , as he would . god were not god , because he might be crossed by his creature , and his own wil should not absolutely beare rule , especially in that great matter of beleiving , and not beleeving , and in putting difference betwixt man and man in the matter of salvation and damnation : for according to arminius , though god did heartily desire the conversion of such a man , and offered him al the meanes of grace that could be , yet it is stil in the free choise of his wil to convert , or not to convert ; their onely answer here is , that seeing god hath made a decree , that man shal be a free agent , though he doe most earnestly desire the conversion of such and such men , yet because he cannot disa●ul his decree , he doth , and must leave it to the liberty of the creature to doe contrary to even that himselfe desires . but what is this else but to put god into such streights as darius was in , who would faine have saved daniel , but because of his decree he could not ? and if griefe in spirits and angels be but renisus volunt at is , a reluctancy of the wil , as the schoolemen affirme , what is this else but to attribute griefe unto god , and so to detract from his blessednesse . thirdly , if all grace be not received , but a man may accept it or reject it as he will , how can it be solved , but that a man must rejoyce and boast partly in himselfe , contrary to paul's rule , and not wholly in the lord , for aske the question of all that are saved , what is the reason that you are saved rather then another , their answer must needs be ; i out of the liberty of my owne will , did receive and use well the grace offered , when another did not . so that according to arminius , the saints in heaven are not a jot more beholding to god then the damned in hel , for the offering of grace on gods part , was a like common to both , only he that is in heaven , may thank his own wil that he chose it , when onother refused it . they have nothing here to answer , but onely that the meanes of grace are dispenced by god with some disparity ; but what is that when they maintaine such freedome of wil , that he who hath the greatest meanes may reject grace , and he who hath the least , may accept it ? other reasons there are , but that i hasten : as that grace is not grace without being received , no more then a man can be a man without reason , or a gift can be a gift without being given , for no lesse doth it imply contradiction to suppose it to be a grace , & yet not to be freely bestowed by god , and received by us . secondly , bowing of the will is an effect of grace , and grace is an effect of the spirit . now the spirit breaths , when , where , & in what measure it listeth . againe , if grace should spring out of our so●le , it should be but a flower of grasse , for all flesh is grasse , but the grace of the mediator is of a more durable nature , a flower that fades not , and a spring which is not dryed up . hence . corrolaries . one to rectifie our judgment . the other to direct our praectise . the first shewes us the errors of arminius , who hath but refynedl the old pelagianisme , a dangerous errour : for arrianisme was like a land flood that overflowed the whole world , but was soone dryed up againe , because it had not a spring to maintaine it , but the best ages of the church had in them as he called . multas fibras virulentiae pelagianae , because it is an errour agreeable to nature & reason , so that we have a spring within our own breast to nourish and maintaine it . but now to keep close to the point in hand , this point sheweth the error of arminius and pelagius , who ascribe the beginning , preparations , and ability of accepting grace to our own free will , although the complement to god. whereas you see by what hath been said , that not only the fuller streames , but every drop of grace , is received from his fulnes . this errour proceedes from their not distinguishing aright betwixt acquisite habits and infused , indeed in the acquisite , the acts goe before the habits , and prepare for them , but with infused habits it is clean contrary ; it is with them as it is with the naturall powers of the soule , wee have first the faculty of seeing before we doe see , and the faculty of hearing before wee doe heare , so it is in infused habits , we have first the habits before we exercise the operations of them , for even as the wheele doth not run that it may be made round , but it is first made round that it may run , so the heart doth not first do the actions , whereby it is put into a right frame , but it is first fashioned and made a new creature by grace , and then it doth actions , and brings forth fruits worthy amendment of life , for what is said of the soule , is as truly said of grace , it doth , fabricari sibi domicilium , prepareth a room for it selfe , useth no harbenger , for nothing can prepare for grace , but grace . and if it be objected , as arminius doth in his book upon the . to the romans , that such as senecae and socrates , were much enlightned , did approve the law of god according to the inward man , and had a kind of universall common grace . i answer , that this priviledg cannot be denyed to many among the heathen , that as alchimists , though they misse the end , yet they finde many excellent things by the way . so though they failed of the right end , the glory of god , yet they were not destitute of many excellent common gifts , wherein though one did go farre beyond another , as seneca beyond nero , and so others , yet as they say of sins , they do all alike passe the rule of rectitute , though some goe further beyond than others , so were they al alike destitute of original righteousnesse , although some more elongated from it than others , al are alike dead in sins , though some ( as dead bodies ) more corrupted and putrified than others . and if it be objected , as it is by arminius , to what end then are exhortations and threatnings , the propounding of punishments , and rewards , if it be not in our power to accept grace , & refuse it as we wil. i answer , that as the raine although it fal aswel upon rockes and heathes , as upon vallies and fruitfull places , yet no man asketh to what end is the first and latter raine ; so exhortations & admonitions though they fal aswel upon the reprobates , and those that are desperately wicked , as upon those that are docible and capable of better things , it is to no lesse folly to aske to what end they are , seeing as the raine , so they are to many beneficial and useful . so much for the first corollary , which serves to rectifie judgements . the next is for practise . if al grace be received , then deferre not repentance , for no repentance is accepted , but what proceeds from a sanctifying grace , and that as you see is received , that is given by god as he wil. it is not in him that willeth , nor in him that runneth , but he hath compassion on whom he wil have compassion , and whom he wil , he hardeneth , rom. . . as i said before , the spirit breatheth where , and when it listeth . therefore we should as millers , and mariners are wont to doe , who take the gale when it commeth , because they know the winds are not at their command : suppose a man were to passe the seas within dais upon pain of death , if the wind should blow the second day , third day , or fourth day , no wise man would omit the opportunity , because he knowes the winds are not in his power ; so , if the spirit shal breath into our hearts good motions of turning to god unfainedly in our youth , ▪ at . . or when ever , it is the greatest wisedome in the world to take the opportunity , and not to put it off , who knoweth whether they wil be had againe or no : how many thousand are now in hel who thought to have repented , and did not because they neglected those breathings of the spirit where they were offered ? for there are certaine acceptable times , after which god offers grace no more : happy he that knowes that day of his visitation , and as our saviour speaketh , the things which belong to his peace , in that his day , which ierusalem did not , which made christ to weep over it , and which saul did not : and the jewes in ieremiah's time did not , when god forbad ieremy to pray for them . for as there were certaine times when the angell moved the waters in the poole of bethesda , and he that then stepped in , was healed ; so there are certaine acceptable times , wherein god troubles the hearts of men by his spirit . happy is he who then steps into a good course , that he may be healed to salvation . i say there are certaine times , wherein god doth ( as it were ) thaw and soften the frozen hearts of men . and it is wisedome then with the husband-man to put in the plough , while the ground is soft : for the heart in such a case is like iron in the furnace , easily fashioned , but stay till it be cold , and it will not be wrought upon . i beseech you therefore let us be exhorted to take the opportunity , and not be like to those whom isayah complaines of , who like bulr●shes bow down their heads for a day , while some sto●me of inward or outward trouble is upon them , but when a faire sun-shine day comes to dry it up againe , lift up their heads as upright as ever before . if a man would sit downe and call his thoughts together but for one half hour , and consider this seriously , i have but a little time to live here , it is another place where i must live for all eternity , and it shall be with me for all this eternity , as i spend this short time . i say if this were thoroughly considered , i wonder that any thing else should take up the intentions and thoughts of a mans heart , but only how to make sure his salvation . but alas we are robbed of our selves through worldly delights , and doe magno conaru , magnas nugas agere , and so we spend our lives . but if we would not have with the merchant , fortunam rudentibus ap●am , that is , an estate hanging upon ropes , and depending upon uncertaineties , especially seeing grace whence repentance proceedeth , is as you see received , and not in our power . but wee mistake repentance , and that is the cavse we defer it , it is not as it is commonly thought , a sorrow for our sinnes onely , nor a n●●ere leaving of sinnes out of feare of hell , and desire to be sayed , which a man may doe out of the strength of naturall wisedome , providing for his owne safety , but it is a much different thing , viz. putting life into a dead man : ephesians . . making a man a new creature , corinthians . . a change of the whole frame of the heart . as if another soule dwelt in the same body , as he saith ; ego non ego . in a word , when a man is cleane another man , then he was serving of god out of an inward propensnesse and having the whole bent of his disposition turn'd to delight in the law of god without these by-respects . and that this may yet be made clearer , and put out of all doubt , i would aske but this question ; that repentance which men take up in age , or in times of extreamity , whence proceedeth it , if from selfe love , as it usually doth in such cases , because the soule is then strongly possessed with an apprehension of death and hell , and another life , then there is no more then nature in it , for the streame riseth not higher then the fountaine . a beast would doe as much , which sinking into danger , would struggle to save it selfe . but if it proceed from love to god , why was it not done sooner , why not in the flowre of our youth , yea when it is done soonest , would we not be heartily sorry that it was not done sooner , if it proceeded out of love to him . and if it thus proceed out of an holy love to god , it cannot arise but from his holy spirit : the breathings of which spirit as they are most free , so are they most pretious . therefore when such a sparke is kindled in our hearts , let us bee carefull to put fuell to it , and not suffer it to goe out againe . al the creatures in heaven and earth cannot helpe us againe to them , yea the best ordinances are but as pens without inke , or empty conduit-pipes which give not a drop of true grace . except christ who is the fountaine please to conveigh it by them . you know the famous story of francis spira , what bitter cryes hee used upon his death-bed : o that i had but one drop of faith ! one of the motions which i have beene wont to have , but yet could not have them ! but died with those desperate words in his mouth , i am damned . therefore let us take heed how we let such motions rise up like bubbles in us , and breake againe ; or goe our like sparkes upon wet tinder , lest often checking , and snibbing , and quenching the spirit , in the end we be guilty of resisting the holy ghost , and god shal sweare in his wrath that we shal not enter into his rest . [ where by the way observe , that this doctrine teacheth us not to be idle , and leave al to god , as they slander it ] but as paul maketh the consequence , because god worketh in you both the wil and the deed , therefore worke out your salvation with feare and trembling . arminius contrarily , ourselves worke in our selves the wil , and the deed ; therefore we need not worke out our salvation with any such feare and solicitude , since we may d●e it at our owne pleasure and leisure . but it wil be said this is a hard case , although a man would repent , yet he cannot : though he desire to serve god , yet it is impossible . therefore to take away this scruple , we must know that god is exceeding free and open-handed in giving grace ( if it may be taken in time ) and if we wil not believe it , iohn commeth here and telleth you , i have received of his fulnesse , and not onely i , but al we have received , that is , al other saints that either are , or have beene : and since iohn's time , many thousand thousands : and shal not such a cloud of witnesses perswade us ? if a beggar doe but heare of an open house kept ; or a great dole , it affects him , and invites him to goe : but when he sees many come from it with armes-ful , and lapsful , and baskets-ful , then he is confident : that addeth wings to him ; so if a sick man doe but heare of a famous physitian , or a healing wel , it stirs him up to goe and try : but when he meets with and comming from the wel , and telling him , i have beene there and am healed , i have beene there , and am made whole , then he maketh no question ; so doth iohn here , al we have received of his fulnesse : like a bird that hath found out a ful heape and calls his fellowes to it . say not therefore , oh my sinnes are so great , and my wants are so many : but rather thinke thus with your selves , if there was grace inough for so many , there is surely inough for me : onely you must receive when it is offered in the acceptable time , lest often grieving the spirit , god suffers his spirit to strive no longer . gen. , . but ( as i said before ) sweare in his wrath that you shal not enter into his rest . if al grace be received , then let us be affected as receivers [ in thank fulnes towards god ] the most gracious a●e the most grateful . [ in humility towards men ] for what have wee that wee have not received ? and shal our purse or vessel boast it selfe against another , because the owner hath put more gold , or more precious liquor into it , than into another , it may be of the same , or a better worth ? or shal the wal which glistereth with the sun beames exalt it selfe against another which stands in the shadow , as if it had lustre from it selfe , and not borrowed from the sun. . let us be affected as receivers , in begging grace at gods hands by prayer . therefore it is said to be the bucket of grace , and it is a true observation , that a man of much prayer , is a man of much grace . now prayer is either private , or publique : [ private , is that wherein we expresse our private and particular occasions to god every day , wherein we renew repentance & covenants with god , of abstayning from the sinnes we are most prone to , and of doing the duties to which we are most unapt , in a word , that wherein we doe every day set our hearts streight before god in al things . this is the very life of religion , and in this we must be very frequent and fervent , binding our selves with an inviolable resolution to keep a constant course in it , but of this there is no doubt . [ the next is publique prayer , of which because it is more questioned and not received by all with that reverence it should , i wil adde a word or two of it , and conclude . that a set forme of prayer is lawful , much need not to be said , the very newnesse of the contrary opinion is enough to shew the vanity and f●l●enesse of it : it being contrary to the judgment of approved councells , learned fathers , and the continual practise of the church . tertullian , who lived not much above an hundred yeares after the apostles death , saith in his booke de oratione , premissa legitima & ordinaria oratione , ius est superstruendi petitiones , &c , which sheweth that they had some ordinary set allowed prayers , to which , afterwards some were added at more liberty . in origen's time , who lived very neere ter●ullian's time : it is evident that there were set fo●mes of prayer ●sed in the church : for in his th homily upon ieremy , he ●epeath and expoundeth some passages of them , upon which ●ccasion ill●ricus saith . tunc temporis certas quasd●m formulas orationum sine dubio habuerunt . basil in his . epistle saith , that in his time there were letanies used in the neocesarean churches , and ambrose in his time affirmeth : vsum lae. taniarum ubique esse frequentem . constantine the great prescribed a set forme of prayer to his souldiers , set downe by eusebius in his fourth booke . and calvin in his . epistle to the protector of england saith , that he doth greatly allow a set forme of ecclesiasticall prayers , which the ministers should be bound to observe . but as i said before of the lawfulnesse , there is little question . that which is chiefely to be reprehended , is of a secret disesteem of publique prayers ? by reason of which , many neglect to come to them , and they which doe , doe it in a perfunctory and overly manner , which is an extreame fault . better were it , that men would come to this disjunction ; either it is lawfull to use them or not ; if not , why doe they not wholly abstaine , and if they be lawfull , why doe they not use them constantly , and in a reverent and holy manner . one thing there is , which if it were well considered , would breed in the hearts of men another esteem of our publique prayers then there is . and that is , that besides the end of obteyning the things we want ( wherein yet publique prayer hath the promise ) there is another end in praying , and 〈…〉 t is to worship god , and to performe a service to him , for proving of which , there are two places of scri●tu●e un-answerable , luke . . hannah worshipped god by fasting and prayers , the word used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , w●i●h is the p●o●er word for worship , acts . . they ministred to the lord and fasted , the word used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whence the word litu●gy is derived . this me thinkes should breed in the hearts of men a reverend esteeme of this duty . besides , how straight is that which is objected against the lawfulnesse of it , as that the spirit is s●inted , when wee are fe●tered with words appointed . answ. the freedome of the spirit stands n●● so ●uch in the extent of the words , as the intensnesse 〈…〉 they are uttered . besides if this argu 〈…〉 swell against conceived prayer , for if he 〈…〉 ger spirit then he that prayeth , there is to 〈…〉 restraint . againe it is objected , that we cannot pray for occasionall necessities . therefore we bind not only to a set forme : but men may , and ought to use besides , private prayer , wherein we may expresse our private , accidentall , and particular occasions . and if they be more publique , there are prayers before and after sermon , whe●e in the minister is left at more liberty ? and if it be yet more generall belonging to the state or church , we adde it to the p●blike prayers , as it is in the gun-powder-treason , times of war , dearth , &c. but there needs not much be said to convince the judgement : that which is chiefely to be desired , is , that they may be better observed , and more esteemed , especially seeing our publique prayers be holy and good , ( and which should be a greater inducement ) the church hath commanded them : and if the church be to be obeyed in indifferent things , as it is , much more in appointing of gods owne ordinances . and if a set forme of prayer bee lawfull , then the lords prayer must needes excell , being dedicated by christ himselfe , and is therefore to bee more frequently used , and withall reverence both in minde and gesture . nor doth this want the practise and approbation of the auncient , it is cyprians speech . quanto efficacius impertramus quod petimus christi nominae si ipsius oratione petamus . and saint augustine . disce et retinete orationem dominicam , et inter omnes sanctos consono ore proferatis . thus if we shal shew our selves affected as receivers , in using both publicke and private praier , we shall find that successe which iohn and the rest found , who of his fulnesse received grace for grace . finis . notes, typically marginal, from the original text notes for div a -e doctrine . what love is in generall . how love shews it selfe . the kindes of love. the qualities of love. what this love of the lord iesus is . esa. . luke 〈◊〉 . iohn . . rom. . cor. . . cor. . why they are worthy to be cursed that love not the lord iesus . marke ● . reason . psal. . mat. . vse . it is a great sin , not to love the lord iesus . ob. sol. signes of love notes for div a -e point . vse . try whether , what you do is out of love . notes of triall of this love of the lord christ. rev. . iohn . cor. . acts , . col . . acts . psal. . chron. . . hos. . . ob. sol. ob. sol. ob. sol. ob , sol. ob. sol. ob. sol. notes for div a -e ob. sol. ob. sol. acts . . vse . to humble our selves for want of this love . . the reasons wee have to love the lord. ob. answ. ob. answ. ob. answ. ob. answ. ob. answ. ob. answ. ephes. . notes for div a -e . vse . to exhort us to love the lord. the advantages which arise from the love of the lord iesus . meanes to love the lord. mat. . ob. sol. quest. answ. . ob. answ. coloss. . . john . . ob. sol. jerem. . esay . ob. answ. ob. answ. ob. answ. ob. answ. . notes for div a -e . ob. answ. ob. answ. ob. answ. ob. answ. ob. answ. wherein grounded love doth stand . ephes. . the object on whom our love must be set . of the curse of those that love not the lord iesus . ob. answ. vse . ob. answ. ob. answ. notes for div a -e doct. . reas. . vse . object . answ. vse . vse . vse . doct. . ioh. . . reas. . reas. . reas. . vse . vse . vse . doct. . reas. . reas. . reas. . vse . object . answ. quest. answ. motive . object . solut. i say . motive . tim. . . motive . motive . motive . motive . motive . motive . object . answ. vse doct. . reas. . vse , vse . notes for div a -e what godlinesse is not . what godlinesse is . what is meant by the power of godlinesse . five differences betweene the forme and power of godlinesse . reasons why many men have but the forme . vse . cor. . . rev. . . vse . eph. . , & 〈◊〉 . ver. . eph. . . vse . luk. . . how to get the power of godlinesse . vse . five marks whereby to know whether wee have the power of godlinesse or no. john . notes for div a -e plin. praefat . hist. natural . d. w. leaves in some places . gen. . . notes for div a -e the fi●st par● . . in regard of his person . 〈◊〉 regard of his offices . . i● 〈…〉 d of his r●gh●●ous●esse . . in regard of his effect . . reasons from christ. . from our selves quest. answ. vse . simile . objecti . object . a●sw . object . answ. corol. . sermons preached before his maiestie; and vpon other speciall occasions viz. the pillar and ground of truth. the new life. a sensible demonstration of the deity. exact walking. samuels support of sorrowfull sinners. by the late faithfull and worthy minister of iesus christ, iohn preston dr. in diuinity, chaplaine in ordinary to his maiesty, master of emmanuel college in cambridge, and sometimes preacher of lincolnes inne. preston, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) sermons preached before his maiestie; and vpon other speciall occasions viz. the pillar and ground of truth. the new life. a sensible demonstration of the deity. exact walking. samuels support of sorrowfull sinners. by the late faithfull and worthy minister of iesus christ, iohn preston dr. in diuinity, chaplaine in ordinary to his maiesty, master of emmanuel college in cambridge, and sometimes preacher of lincolnes inne. preston, john, - . goodwin, thomas, - . ball, thomas, or - . [ ], , p. printed [by eliot's court press and r. young] for leonard greene of cambridge, and are to be sold by iames boler, at the signe of the marigold in pauls churchyard [, london], london : . editors' preface signed: t.g. t.b., i.e. thomas goodwin and thomas ball. eliot's court press printed a⁴ l-s⁴; young the rest--stc. in this edition the title page is on a . reproduction of the original in the union theological seminary (new york, n.y.). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -- th century. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion sermons preached before his maiestie ; and vpon other speciall occasions : viz. the pillar and ground of truth . the new life . a sensible demonstration of the deity . exact walking . samuels support of sorrowfull sinners . by the late faithfull and worthy minister of iesus christ , iohn prestion dr. in diuinity , chaplaine in ordinary to his maiesty , master of emmanuel college in cambridge , and sometimes preacher of lincolnes inne . london , printed for leonard greene of cambridge , and are to be sold by iames boler , at the signe of the marigold in pauls churchyard . . to the reader . the avthor himselfe , being hindred by death , from digesting his thoughts into tractates more accommodate for all mens vse , presaged notwithstanding , a little before his death , that they would be pressed into publike view by one or other , which might perhaps bee lesse carefull ; who that he might preuent , hee bequeathed the care of those sermons that were only preached at lincolnes inne , to those his worthy friends , by whom you see them faithfully set forth , who liuing in the city , were better conuersant with those that tooke them from his mouth : all others whatsoeuer vnto vs , who ( though much more vnworthy and vnable ) were yet more frequently his auditors in other places , and had reason fully to know his doctrine , manner of life , purpose , &c should therefore bee more guilty of vngratefull negligence , if any of those lamps , into which he emptied the golden oile out of himselfe , should not by vs be lighted vp to serue the temple , to which vndoubtedly by him they were deuoted . moued therefore with the necessity of our duty , their former good example , and the successefull entertainment the rest haue found , we doe here aduenture into light these fiue short sermons , preached at speciall times , and in auditories of greatest worth and expectation , and accordingly composed of more exact materials , and closer put together , which in him may well be pardoned , who in all his other works did bow his more sublime and raised parts to lowest apprehensions . wee haue laboured what we could to discharge the trust by him reposed in vs , and desire that others would be pleased to forbeare the putting forth of any thing of his , without acquainting some of vs therewith , by him deputed for that worke ; who as soone as may be will be carefull to present thee with what else soeuer we shall think vsefull : the lord grant they may doe as much good as the author of them did intend . t. g. t. b. the pillar and grovnd of truth . . tim . . . but if i tarry long , that thou mayest know how thou oughtest to behave thy selfe in the house of god , which is the church of the living god , the pillar and ground of the truth . there are two maine principles , upon which the whole frame of popery is founded ; first , that the church of rome is the onely catholike church : secondly , that the church cannot erre . by which latter principle they have brought on themselves a desperate necessitie , never to amend or reforme whatsoever is once decided by the church . these are the principles they first instill into their novices ; these are the trains , wherewith they seeke to winne men to themselves : for when they cannot prove their points in speciall and particular , they take them all in grosse , and by this one principle ( our church , which cannot erre , hath so decided it ) they prove a bundle of them altogether . so when they can shew no ground in scripture for their clouded , ungrounded , superadded opinions , they fasten them and hang them all upon this pinacle of the church , which because it is infallible , admits of no examination . and whereas truth seekes out no corners , desires to see the light , and come to triall ; poperie delights to hide it selfe in these obscure and uncertaine generalities . as for example : aske them what ground they have for invocation of saints , worshipping of images , indulgences , superadded sacraments , and a multitude of superstitious ceremonies ; their answer is , the church hath so decided , and her decrees are all infallible , and not to be examined by particular men , which are inferiour . so that pull but this pillar downe , as sampson did , and the whole frame of poperie , with all that stay themselves upon it , comes presently tumbling downe . yet because they think it too improbable a course to build all on the naked assertion of the church , which is onely to interprete and not to make the text , therefore they bring in traditions , which they call unwritten verities , and make them of equall value and credite with the text : but if you aske them what these unwritten verities are , and how they may be knowne from counterfeit ; they say onely the church can tell that , to whose custodie they were committed , and who onely is able to iudge infallibly , which are the genuine traditions , and which not . and if scripture at anie time bee brought against any of these points , they say it belongs to the church of rome to declare what bookes of scripture are canonicall , what translation is authenticall , what interpretation must be the sense of scripture , and in effect they will be onely iudged by themselves , and whatsoever we say , they choke us with these principles , theirs is the only church , and , the church can never erre . now of all places of scripture , whereby they would vindicate to themselves this priviledge , this verse that i have read is one of the chiefest ; but how iustly , wee are now to consider . sayes the apostle to timothy , i have written unto thee , that thou mayest know how to behave thy selfe in the house of god : as if he should say , it is of much moment that the house of god be ordered and kept aright , be swept continually and purged , because it is the pillar and ground of truth , that is , the ground and place where truth ( which is the housholds food ) is nourished , and doth grow ; into which if falshood creepe , their food will soone be poisoned , and so not nourish but corrupt , not fit them to salvation but destruction : so that the apostle in this verse hath this double scope . first , to describe the church by this distinguishing propertie , that it is the pillar and ground of truth , that is , truth is the signe , whereby this house of god is knowne from other houses . secondly , he sayes , in the house of god &c. not in the church of ephesus , lest anie should conclude ( as now the papists would ) that the truth were so nailed and fastened to anie one particular house or pillar , that it could never be taken downe from thence , and hanged up in another place ; which is flat contrarie to the scope of the apostle in this place , who in the beginning of the next chapter shewes evidently , that in the later times some should depart from the faith , and give heed to seducing spirits and doctrines of devils , forbidding to marry , and commanding to abstaine from meats . the papists would make us beleeve , that because the truth was once at rome , it is there still . indeed the house and place where once it was , they may still shew perhaps ; but the inhabitant is now departed , and the truth , which was the signe , is taken downe , and hanged up elsewhere , in stead whereof these verie errours hang , which the apostle doth foretell to be the signes of truth 's departure , forbidding to marry , and commanding to abstaine from meats . if they object , they forbid not all to marrie . i answer , no hereticke or people since the beginning of the world , did ever doe it , nor is it credible that anie ever will ; for then the world would soone be at an end : but they forbid some to marrie at anie time , as the clergie ; all at sometimes ; and that not as a precept of conveniencie , but necessitie and holinesse . the papists indeed say , thatthe church is so the pillar and ground of truth , that there is no truth but what comes from the church , & that whatsoever comes from the church is true infallibly , and not subject to errour : but this cannot be the apostles meaning here . first , there may be truths in other writers that are not of the church : though the garden bee the most convenient and ordinarie place and ground of hearbs ; yet some violets may be gathered in the woods , and on the high-way side . by truth therefore here is meant divine and sacred truth , a plant of gods owne garden , not growing in the wildernesse and wast . besides , as some truths may be found without the church , so some errours may be found within the church : though the garden be the proper ground and place of hearbs , yet weedes may also grow there , as tares may in the field , which notwithstanding is the proper place of wheat . againe , when hee saith , the church is the pillar and ground of truth , his meaning is , that in the church of god , the truth ought alwaies to bee preserued and kept , that is , those that professe themselues to bee the church , ought to maintaine the truth ; that is their duetie , which they are bound at all times to performe : but it 's no good consequence to infer , a thing is surely done , because some ought to doe it ; for men doe not alwaies performe their dueties , nor discharge the trust that is committed to them . lastly , it is to bee marked , that the apostle saith in general tearmes , the church is the pillar and ground of truth , not this or that particular people , of ephesus , or corinth , or rome , or anie other citie or countrey ; for the church may make a progresse , from one people to another , as now it hath from those famous cities of asia unto other parts . indeede while the church continues in a place , so long the fundamentall truthes continue , but when shee changeth habitation , the truth goes with her ; for these cannot dwell asunder : while the church continued at rome , so long the truth continued , but no longer . if they object , that a pillar is the prop and sustent aculum of that building wherein it is , and therefore cannot bee removed to another place , unlesse the building be destroyed and perish : since then the church of rome was once the pillar and ground of truth , it is so still . i answer , the apostle in this place speaks of a pillar , not more architectanico , as understanding by it some essentiall and inseparable peece of the building , but more forensi , for such a post or pillar , on which tables and proclamations , and such things are wont to hang ; and from such pillars , such things may soone bee separated . such a pillar was this people of ephesus , which stood long after the truth was taken downe and mahumetanisme hanged up in stead therof . and that its thus meant , appears by the other word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ioined with it , which signifies a seate or receptacle , at all times separable from what is in it . and indeed ( as before i said ) the church is the ground of truth , as the garden is the ground of herbs , which wee know , may bee plucked up and planted in another place . as therefore that which hangs on the pillar may be plucked down , or other things hanged with it , as herbes may bee translated from one garden to another , or weedes grow with them ; so that people which are now the church of god , may cease to be so , or continuing the church , may bee obnoxious unto errours . and that this is the meaning of the place , and not that which the papists hence deduce , namely , that the church cannot erre ; may appeare by these reasons . first , not to be capable of errour , is the inseparable attribute of god himselfe ; for god and truth are termes conuertible , which cannot bee said of any creature ; because to creatures , truth is a rule , from which they may decline ; as the carpenters hand may from the line that guides it . truth is not of the essence of a creature , as it 's of gods , and therefore separable and distinct ; as the carpenters line , is a thing distinguished from his hand , and therefore may be separated , his hand may sometimes deuiate and goe awry . the decree and will of god is the rule it selfe , and from it selfe it cannot deuiate or erre ; but the creature hath a line of rectitude , drawne to it by the scripture , from which , though now de facto it doth not swerue , yet de possibili it may . esa. . . to the law and to the testimonie ; if they speake not according to this word , it is because they haue no light in them . as if one should say to a pilote , know that in your eye , and in your hand , there is no inseparable and inbred rule , to guide you in your course , but here is a compasse for to direct you ; if you look beside this , or neglect this , you will fall vpon the rockes and sands : so the lord saith to his church , know that in you there is no inherent selfe-sufficient light , but here is my word , to be a lanterne to you ; if you keepe not your eye on this , you may erre quickely , and make shipwracke of your faith . secondly , where there is ignorance there may bee errour ; for ignorance is the cause of errour , as darkenesse is of stumbling ; for a man cannot haue a perfect iudgement of things , except he haue a perfect knowledge of them : now the most learned bishops that euer were , in generall councels ( which is the representatiue church , in all mens iudgements least subiect unto errour ) haue beene ignorant of manie things ; for euen in humane things , whereof we are more capable , the wisest men have beene readie to professe , that the greatest part of that they knew , was the least of that they knew not ; much more in things divine , in which our eyes are like the eyes of battes and owles , vnto the brightest sunneshine , too weake and too angust to comprehend them : therefore their knowledge beeing defective , their iudgement likewise must needes be so . . cor. . . wee know in part , saith the apostle , therefore wee prophesie in part . aristotle could say , he that looks not round about a thing , and sees not all the parts and corners of it , can give no certaine judgement of it : now who can say in divine mysteries hee is able to see all things ? and if he be not , hee may both bee deceived , and deceive . lastly , where god intends to give the end he alwaies gives the meanes to effect and bring that end to passe ; but he giues not to the church the meanes of infallibilitie , as perfect knowledge of the truth , sincere loue of it , right ordered zeale for it ; hee takes not alwaies from them those sinnefull lusts , which breed errings from the faith , and often thrust and impell men into errour . how oft have generall councels , beene distracted into factions , leavened with malice , puft up with pride , & c ? and shall we say when their hearts and mindes are thus corrupted , that their tongues are notwithstanding infallibly ouer-ruled , to poure forth nothing else but oracles ? to say that at that instant there fals a spirit upon them to guide them with immediate revelation , is to approve the fanaticall fancies of the anabaptists ; which they take on them to abhorre ; which notwithstanding if anie doe affirme , as some have beene bold to doe , they must consider , that the prophets which were guided by such spirits , and had the truth inspired by visions , and immediat revelations , did never argue , discusse , or reason of the things they spake and wrote ; but only did declare and manifest what was revealed ; but in generall councels the truth is bolted out by reasonings to and fro , the conclusions many times disputed of , and strongly argued on both sides : now where the premisses are onely probable , the conclusion cannot bee infallible ; for they are the cause of the conclusion , and there cannot be more in the effect than was formerly in the cause . this is sufficient to evince that though generall councels , doe not at all times defacto erre ( for wee all acknowledge the great benefit of the foure first generall councels ) yet to say that de possibili they cannot , is vtterly vntrue . christ hath promised , iohn . . to send his spirit which should lead them into all truth ; and matth. . . to be with them to the end of the world . these places must needes bee understood primarily of the apostles themselues , who onely were infallibly led into every truth , and but secondarily of their successors , that is , so farre as they insist in their steps and doctrine ; for if that were the sense that bellarmine , stapleton , and other popish writers give , namely , that the promise is indifferently made to their successors , as well as to themselves , then particular bishops and ministers should be infallible judges of truth & falshood , & so all controverfies in the church would presently have an end , so as never to spring againe . if they say , it s not to beunderstood of them taken single & apart , but as met together , & assembled in a synode . i answer , there is not the least intimation of this distinction in those places : but the place for such a promise is matth. . . where two or three are gathered together in my name , there am i in the midst of them ; but this place is to bee understood of the least meetings of true christians in the name of christ , as well as of the largest councels , and so the smallest companie or convention should bee capable of this promise of infallibilitie , as well as the most general and ample councell . but they farther object , if there should not be a visible , external unerring judge , to which at all times those might resort for resolution , that are not themselues able to wade through the depth of diuinity-controuersies , there would be no end of wrangling and disputing , nor any certaine meanes to finde the truth in matters questioned . though there bee no infallible , visible , humane iudge ; yet there is an invisible , in fallible judge , and that is the holy ghost , speaking in the scriptures , which are therefore called the word of god. and this judge in many respects , is better and fitter than anie other . first , this may be easily had , is alwaies readie , and at hand , to which men of all sorts may soone repaire ; the other ambulatory , to many inaccessible , and to all difficult to bee obtained . secondly , the sentence of this judge is certaine and inflexible , not subiect to errour ; but the others mutable like a leaden rule , that may bee bended to and fro : for in men , affections haue their place ; which is the reason that among men there are lawes , because the law is not capable of affections ; but the lawyer is . thirdly , this judge is better knowne , and may sooner bee agreed upon by all ; for bee it granted that the true church is a judge infallible , yet it may be sooner known which is the true scripture , than which is the true church , there beeing more pretenders to the one , than to the other . while the church is militant upon the earth , god hath not said , there should bee any such end of controuersies , as these men dreame of ; but rather he hath said the contrarie , . cor. . . there must bee heresies in the church , that those may perish who receiue not the loue of the truth to bee saued , and that those which are approued might be knowne . if there were anie such meanes , by god appointed in his church to determine controversies infallibly , yer a generall councell ( though in his place to be respected ) is not likely to bee it ; for is it like god would appoint a meanes for ending controuersies in his church , that for at least three hundred yeares , ( that is , till the time of constantine the great ) could not be had ? and though he and others his successours ( while the empire was undivided ) might easily assemble councels , yet when the empire fell into many subdiuisions , and the parts thereof were gouerned by seuerall kings , of different religions , as now they be , it is impossible the church should haue the benefit of them . what is the vse then and benefit of generall councels , if they could be obtained ? they are the best meanes to finde out truth ; for manie candles give more light , and manie eyes see more than one ; and in the multitude of counsellors there is health : and as they are the best meanes to finde it , so from them it hath no small authoritie ; yet notwithstanding they may erre in necessary and fundamentall points , as the councell of ariminum , and seleucia , where there were as manie more bishops , as at the first nicene councell ; and therefore held in two cities , because no one was able to containe them ; yet erred in a fundamentall point , decreeing for arrius heresie against the deity of christ. the second councell at ephesus did the like , and so ten councels , at tyrus , ierusalem , philadelphia , ariminum , seleucia , constantinople , alexandria &c. so the second councell at nice set up images , and commanded them to bee worshipped , which in the second councell of constantinople immediately before were utterly condemned . more instances might easily bee given , but these suffice to warrant this conclusion , that a generall councell may erre in fundamentall points . for though the universall church of christ , taken for his mysticall bodie on earth , and complete number of his elect , cannot erre in matters fundamentall ( for then they might fall away , and the gates of hell prevaile against them ) yet the externall visible bodie of the church may erre , because the truth of god may bee locked up within the hearts of such a companie , as in competition of suffrages cannot make a greatet part in a generall councell ; so that the sentence decreed therein may bee a fundamentall errour . from these grounds thus laid , may fitly rise a threefold application . first , seeing it is thè received and approved doctrine of the papists , that the church of rome cannot erre in points of faith and doctrine ; wee see how little hope there is that wee and they should ever bee reconciled , or that one truth should arise from a composition of their and our opinions : for if they yeelde in any thing to us , it would presently follow , that in that wherein they now yeelde , before they erred , and so this fundamentall point of their churches not erring , would from thence be overthrowne . wee may alter our tenents if wee will , but they are strongly engaged to keepe theirs without anie change or variation ; we may goe to them , they cannot come to us ; witnesse the germane interim , so carefully and often tempered , wherin there were but few of their ingredients left out ; yet was it more than charles the fifth could do to get it entertainment on eitherside : and therefore those cassanders that thinke by wit and policie to reconcile us , attempt a thing impossible . for of what materials shall any middle course bee framed , when neyther side can spare the smallest piece of timber in their building ? they cannot , because thereby they should bee argued of erring for merly ; we cannot , for true religion is of a brittle nature , breake it you may , bend it you cannot , no not in the least degree . it cannot bee accommodated to interests , and respects of policie and seruing turnes ; it cannot be mixt with errour , no more than oyle with water , iron and steele with clay . daniel . . they shall mingle themselves with the seede of men , but they shall not cleave one to another : even as iron is not miset with clay ; or as the elements when once they are mingled in a compound bodie doe lose their proper formes ; even so religions , when made ingredients , and compounding parts of any other , do lose their formes , and cease to bee religions in gods account . king. . . it is said , the mingled people of samaria feared the lord and served their owne gods , after the manner of the nations whom they carried away from thence ; that is , they jumbled all together , the fear of god , & worship of their idols , thinking thereby to fit both parties , iewes and heathens , with a religion wherein both might bee gratified . but what saith god ? doth he approve this mixture ? verse . vnto this day they doe after the former manners , they fear not the lord , neither do they after their statutes , or after the law or commandement which the lord commanded . god will not owne his owne commanded worship when mingled and compounded with another . so gal. . . . bee not entangled againe with the yoke of bondage ( that is ) take heede of entertaining those rites and customes of the ceremoniall law , from which now by christ ye are set free . well , but what if circumcision the ancient character bee still retained , and joined unto christ ? is it not better to be sure of both ? see what he answers in the second verse ; behold , i paul say unto you , that if you bee circumcised , christ shall profit you nothing . and again , vers . . christ is become of none effect to you ; as if hee should say , take whether you will , either christ or circumcision ; for both yee cannot have : so esay . . vers . , . how is the faithfull citie become an har lot ? but how proveth hee that ? thy siluer is become drosse , thy wine mixt with water . he denies not but they had silver and wine amongst them ; but as silver mixt with baser mettall becommeth drosse , and is no longer accounted silver : so wine when it is mixt with water leaves off to be accounted wine . ier. . . hee that hath my word let him speake my word faithfully ; for what is the chaffe to the wheat ? whatsoever of our owne we offer to annexe to the word of god , in gods account is as if wee added chaffe to wheate , by which addition the wheate can bee no gainer they that goe about to mixe true and false religions , are like those that take too big a graspe , and so let whatthey meant to have sustained fall and breake , as wee see in ieroboam who mingled truth and falsehood , not changing the worship , as hee thought , but the place and manner of the worship onely , lest the kingdome should returne unto the house of david , that was the interest , whereunto he thought to make religion stoope , . kings . . &c. but what came of it ? he made a nullitie of religion , and of his and his posterities title to the kingdome . saul had a strait command to destroy all the amalekites , but because in execution of it hee needs would interpose his owne discretion , in sparing agag , and some of the cattel , god takes the kingdome from him for it . moses will not yeeld to the king of egypt to leave one hoofe behinde him , of any thing that did belong unto the israelites . mordecay , because god forbad them to make peace with amalek for ever , will rather hazzard his owne and others safetie , than so much as bow the knee to haman an amalekite . daniel when god commanded to pray towards the temple , will not omit that circumstance of his praier , though he cannot practise it without hazzard of his life . this is the disposition of all whose hearts are perfect with their god ; they dare not pare away the least lap from the garment of religion , nor adde the least flye to this boxe of precious ointment ; for in this curious clocke-worke of religion , every pin and wheele that is amisse distempers all : and as we are wont to lay aside cracked vessels , and distempered watches as unusefull , so doth god distempered and mixt religions . as to the iewes , a garment made of linzy woolsie might not be worne : so to vs a samaritan religion , made vp of true and false , is not to be endured ; but as the stomacke loathes lukewarme water , so god lukewarme religions . as therefore eliah exhorts the people to follow either god or baal , and not to halt betweene them both ; so it 's good for vs to take heede of mingling truth and falsehood , whereof god is more impatient than of either of the two extremities apart . for one to be a downe-right papist may be a sinne of ignorance ; but to blend and mingle with it , to picke and choose some tinctures of it to serue our worldly turnes , cannot but be a sin of knowledge : for if one were fully in his heart perswaded that poperie were the truth , he would embrace that , and cleave to that alone ; againe , if our religion were thought to be the right , that onely will be entertained ; but when we mingle thus , and will not runne without a by as , but for advantage halt willingly betweene both , wee cannot bee accepted . this we speake but for prevention , not knowing what temptations aftertimes may bring ; it is good preventing physicke to know the truth . secondly , seeing wee have proved that the iudgement of the church is not infallible in points of faith & doctrine ; hence we may learn , to take up nothing meerely upon trust , not to thinke things are so onely because the church hath said it ; this foundation is too sandy for us to build our faith upon , that should be built upon the rocke which is the word of god : upon which ground , in a manner , the whole fabricke of poperie will soone be overthrowne , seeing all , or most of them , are only tooke up upon the churches credit ; for in all the book of god ye shall not finde a word for invocation of saints , worshipping of images , universalitie , & supremacy of the bishop of rome , purgatory , popish indulgences , praier in an unknowne tongue , praier for the dead , consecration of oyle , tapers , and holy water , and all that rabble of superstitious ceremonies ; but are the hay and stubble that men have heaped together , now one , and then another , according to their seuerall fancies , till the mysterie of iniquitie was come vnto its fulnesse : for all these controversies are founded , either upon the decrees of the pope , or unwritten traditions , or the authority of the church , or scripture wrested from the native sense to that which they are pleased to put upon it ; so that this principle of their church not erring , is that indeede on which the very waight of popery doth depend ; let this be taken away , and all comes quickly down . thirdly , as the apostle here exhorts timothie , and in him all ministers to take heede how hee behaves himselfe in the church of god ; so may we doe all magistrates , both supreme and subordinate to be circumspect & wary how they behave themselues , in this church of god : for though the ministers be the bees that make the honey , yet the magistrates are the hives wherin it is made and kept ; the ministers are the vines that bring forth grapes , yet magistrates are the elmes that underprop and hold up these vines ; the minister defends the church with tongue & pen , the magistrate with hand & power , wherewith for that end god hath furnisht him ; ministers are the preachers of both tables , magistrates the keepers ; the executiue power of word and sacraments belongs alone to ministers , but directiue and coactiue , for the orderly and well performance , belongs to magistrates . and the text it selfe affordes us motives . it is the house of god , and its reason the tenant should keepe the house in reparation ; and they are magistrates as well as ministers ; for if the ruines and breaches of the house bee once neglected , both heresies and superstitions will soone creepe in , and carrie captiue with their errours those of the family . it is the church of god , of which good magistrates are nurses , esay . . as therfore the nurse is bound to looke to the childe , and see it cherished with wholsome food , and kept from dangers , as they will answer to the parents , whose childe it is ; so magistrates are bound to defend and keepe the church , to see it nourished with milke , and not with poison , that is , with truth , and not with errour , as they will answer to that god , who with his owne blood hath purchased it unto himselfe , acts . . it is the flock of god , and it s no disparagement for kings to bee his shepheards , as david was ; if wolves therefore doe enter through their negligence , and snatch up now a sheep , and then a lambe , the lord will one day require it at their hands , as laban did at iacobs . it is the pillar and ground of truth , that is , the field or garden wherein truth growes , and magistrates the gardiners or husbandmen ; and therefore bound to see the good plants watered , the weedes and stones throwne out that hinder growth , the hedge kept strong and good about it ; lest as the serpent got into eden , and beguiled eve , so the serpents of our times creep through into this garden , and corrupt the minds of any from that simplicitie which is in christ. the like motives are every where in scripture scattered ; revel . . . i have a few things against thee , because thou sufferest that woman iezebel , which calleth her selfe a prophetesse , to teach and seduce my servants to commit for nication , and to eate things offered to idols . therefore neither errours , nor their authours in the church of god are to be suffered . iohn . . every plant which my heavenly father hath not planted , shall bee rooted out : and who should root them out , but magistrates , to whom gods vine-yard is committed ? let 's come to the old testament , where the lives of magistrates are represented , as the face is in a glasse , that shewes both spots and beauty . chron. . iehoshaphat commanded the priests and levites to instruct the people in the law , from the seventh verse to the tenth ; but that 's not all , but in the sixth verse it is said , his heart was lift up in the wayes of the lord ; so that hee tooke away the high places , and the groves out of iudah . let us cast our eyes upon the other kings of israel and iudah , and consider what god himselfe hath marked and observed in them , seeing his observation cannot but be of moment , like asterismes in the margents of a booke . of salomon god hath observed , king. . . that when hee was old his wives turned away his heart after other gods , and his heart was not perfect with the lord his god , that is , satte loose from god , and then the lord left off to do him good : of rehoboam , chron. . that for three yeares hee walked in the way of david , but when hee had established the kingdome , and had strengthned himselfe , he forsook the law of the lord , and all israel with him , chapt . . . & . therefore in the fifth yeare of rehoboam , shishak king of egypt came up against ierusalem , because they had transgresses against the lord : of asa , king. . . &c. that hee did what was right in the sight of the lord , tooke away the sodomites out of the land , removed all the idols that his fathers had made , removed maacah his mother from being queene , because she had made an idoll in a grove , and burnes her idoll by the brooke kidron , but the high places were not taken downe ; therefore verse . there was war between asa and baasha king of israel all their daies : yet those high places were but the groves where the tabernacle and altar were which moses made , where before the temple was built it was lawfull for them to offer sacrifice ; yet this was that for which the lord is so offended , because when the temple once was built , it was no longer lawfull to offer sacrifice in any other place . now when almighty god shall bee so curious , have such a quicke and iealous eye upon so small an over-sight as this ; how sensible will he bee , when matters much worse are tolerated & permitted ? iude . the faith once given to the saints . it was but once given ; therefore if lost , or any way corrupted , it will not be given again : for it was given once for all , & is not to be revealed a second time ; and therefore he exhorts them to contend earnestly for the same . for our selves , wee have cause to magnifie gods mercie in our present condition , under the government of his gracious maiestie , and to remember this day , which is the birth day of his maiestie , seeing under his shadow wee enjoy the publicke profession and practice of religion , and may live not only a quiet , but an honest life ; a blessing that we cannot prize too much , and should therefore much inlarge our hearts with thankefulnesse to god , and love to our princes , to bestow on them not only outward obedience , but also inward , to assist them , and bee subiect to them , not by constraint , but willingly , to pray for them not formally , but heartily , as for the instruments and conduit-pipes of so great blessings . notwithstanding we the ministers of god have been bold to deliver from the mighty god of heaven and earth , to conscience his vicegerent this impartiall and inflexible rule , not fashioned and bended by the hand of man , but moulded by the holy ghost , that thereby we may discouer where in we have fallen short , and bee carefull to amend it : wherein we have done well , and be encouraged to doe it more and more , that is , to make freer passage for the truth , and dam up the current of errours , whether popish or arminian , or of what kinde else soever ; for it 's the lords businesse , and blessed is the man that doth it diligently : for as any walked more perfectly with god , so they had more perfect peace , and where unevenesse was found in their obedience , there was it also found in gods blessing on them . though wickednesse and crooked wayes may get the advantage for a start , yet by it shall no man bee established , prou. . . and againe , though uprightnesse bee sometimes overwhelmed , yet like a corke at last it will arise from under water ; the prosperitie of wicked men , like a watrie sun-shine may for a while continue , but the late evening will bring a storme that never shall blow over : he may flourish for a time , like a greene bay tree , but at last shall surely wither . those that are perfect with their god , may have a winters season , but shall at last be sure to flourish . for if god be governour of the world , disposer of the things therein , according to his will , if good and evill are done by him alone , then certainely it must bee well with those that feare him , and ill with those that sinne against him ; for it will be alwaies found a true and certaine rule , that uprightnesse and holinesse is the cause of all our happinesse , and obliquitie , and sinne the cause of all our miserie . the nevv life . . iohn . . hee that hath the sonne , hath life : and hee that hath not the sonne , hath not life . the apostles scope here is to shew us what great priviledges wee have by iesus christ , among which this is one of the chiefest , that hee that hath the sonne hath life , that is , hee hath the life of grace for the present , and shall have the life of glory for ever ; which he sets out by the opposite , and that is , hee that hath not the sonne hath not life . so that this point lies evidently before us , that whosoever hath not a spirituall life , for the present , he is not in christ , and whosoever hath it , is in christ , and shall live for ever ; where these two things are to be observed : first , that every man by nature is a dead man : dead , that is , in trespasses and sins . secondly , that yet there is a life to bee had that is , contrary to this death . first , i say , every man by nature is a dead man : for life you see here is from the sonne ; now there is no man borne a member of the new adam , but every man is borne a member of the old adam ; and therefore in that sense he is borne a dead man , though otherwise indued with a naturall life . for if the roote be dead , as the old adam is , all the branches , that rise from the roote , must needes be dead also . againe , spirituall life is nothing else , but a conjunction of the soule with the spirit of god , even as the naturall life is a conjunction of the body with the soule ; now as the soule leaveth the bodie , so the holy ghost withdrawes itselfe from the soule , when it is disjointed , & distempered , and made vnfit for vse : for even as a man dwels in a house while it is habitable , plaies on a musicall instrument while it is fit , useth a vessel while it is whole and sound ; but when the house growes ruinous , and inhabitable , hee departs from it , when the instrument is unstrung , hee laies it aside , when the vessell is broken or boared thorow , he casts it away , and leaves it : even so doth the soule depart from the body , when it growes ruinous , when it is made inhabitable through mortal disease , it laies it aside , as an out-worn garment : and after the same manner the holy spirit withdrawes it self from the soule of a man , when it is broken , & ruinated , & distempered through the mortall disease of sin , and of naturall corruption . and this is the case of every naturall man whatsoever , till he be renewed by the infusion of a new life ; and yet it is the common opinion of naturall men , that if a man live in the church , and be baptized , and pray , & heare the word , and imbrace the true religion , and practise the outward duties of it , that he is ( out of doubt ) in the state of this spirituall life ; and therfore i think it would bee an houre well spent to discover dead men to themselves , to perswade men , that except they be made new creatures , except they be borne again , they are in a state of death , and cannot bee saved in that condition : for you see , he that hath not life hath not the son , and he that hath not the son shall die , the wrath of god abides upon him for ever , ioh. . ult . now it is said , eph. . . that men are strangers front this life through the ignorance that is in them , and through the hardnesse of their hearts . marke it ; they are strangers from this life : partly through ignorance , because they are ignorant of this worke of life and regeneration , they thinke there is a greater latitude in religion than there is , within which compasse if they come , they are safe ; that is , though they be not so strict , and so zealous , though they goe not so fast to heaven as others , yet they shall doe as well as the best ; in a word , they are ignorant what belongs to this life , saith the apostle , and therefore they are strangers to it . partly againe , they are strangers , because of the hardnesse of their hearts , that is , either because they are so distracted and possessed with worldly businesse , that they cannot attend it , or they are so soaked and surfetted with pleasures and delights , that they are not sensible of the things that belong to this life , and therefore they are strangers to it , that is , they are not able to judge of it , whether they have this life of grace , or not . you will say vnto mee , how shall we know it ? i answer , from those properties of life and death , that wee take from the similitude of the naturall life and death . first , a man may know whether hee remaine in the state of nature , whether hee be a dead man , by considering whether hee have anie change wrought in him : for as it is said of christ , he was dead and is alive ; so it is true of everie man that is in christ , he was dead and is alive . and this implies a great change . there are manie changes in a man : age makes a change , place and companie make a change , education and custome and experience make a change ; but when a man is translated from death to life , it is another kind of change , it is such a change , as if another soule dwelt in the same bodie , that a man thus changed can say , ego non sum ego . when his old lusts , his old acquaintance , his old temptations shall come , he is able to answer them , and to say hee is not the same man ; though they knocke at the same doore , yet there is another inhabitant come into the house , and they finde not him they looke for . even as you see when a graft is put into a crab-tree-stocke , it changeth all ; the sap , and the fruit , and the leaves , and all are of another fashion : so it is when the life of grace is put into the heart of a naturall man ; it changeth the inward man and the outward , it changeth the whole frame of the soule . for ( my beloved ) this is not a light alteration ; but as the old stampe must bee obliterate before the new can be imprinted , as the old building must be pulled downe , before you can set up a new ; so this old nature of ours in a great measure , must bee broken in pieces , & new moulded , before a man can be made a living man : which is done by the infusion of the supernaturall qualities of grace and holinesse . i say supernaturall ; for even as the earth may bring forth grasse and common wilde flowers of it selfe , but it must be plowed and sown , before anie choise plants can grow there : even so these common natures , which we all have , may bring out things that are morally good ; but before they can bring forth fruits of true righteousnesse , they must be plowed and sowne . plowed , that is , a man must be broken in heart , with an apprehension of his sinne , and of gods eternal wrath , he must see himselfe but a dead man , and hee must be pricked and wounded in heart with the sense of it , as those in act. . after the sermon of peter , who were pricked in their hearts , and cried out , men and brethren , what shall wee doe to be saved ? for this is the plowing & the breaking of the heart . and againe , they must be sowne too , that is , there must bee an implanting of spirituall graces , which change and renew vs , according to that which you shall find , rom. . . fashion your selves no more after this world , but be ye changed , or metamorphosed , by the renewing of your minde ; and this is one way by which you may discerne whether you bee dead or alive . secondly , when there is no action , when there is no motion in a man , you say he is dead ; when a man acts nothing , when hee stirres not himselfe , we reckon him a dead man : now this is the case of every naturall man ; he is not able to move hand nor foot , in the waies of true godlinesse . if you say , i but they are able to doe something , they are able to pray , to heare the word , to receive the sacrament , they are able to doe many excellent dueties of justice and righteousnesse amongst men . i answer , it is very true ; but yet the scripture speakes of certaine dead works , as heb. . . the bloud of christ is said there to purge our consciences from dead workes , that is , all these may bee done by naturall men , and they are good works in themselves , having all the lineaments of works truely good ( as you know a dead bodie hath of a living ) but yet indeede they are but dead workes , that is , they may have a golden out-side , and bee verie beautifull in the sight of the doer , and likewise in the sight of men , but yet as christs speakes , be abominable in the sight of god. a naturall man , you see therefore , may pay a certaine debt of duetie , and obedience to god , but hee paies it in counterfeit coine that hath the stampe , and colour , and similitude of true coine , yet it consists , if you looke to the inwards , but of base mettall . i remember a storie that remigius tels , who was a iudge in loraine , under whose iudgement many hundreds of witches were condemned vpon their owne confession , saith he , the devill did bring them many boxes , that had currant coine in them , to the appearance of the witches , but when they came to use them , they proved nothing but withered leaves : i say after the same manner , satan couseneth natural men in things of greater moment , hee suffers them to thinke well of the good workes , and of the dueties that they do to make them thinke they are currant coine ; but when they come to make use of this treasure , at the day of death , in the time of extremity , at the day of judgement , they finde them to bee but withered leaves , such as god will not accept . the apostle speakes , . tim. . of certaine men which had a forme of godliness , but denied the power thereof , that is , that had a formall customary performance of good works , and of good duties , with which the conscience is satisfied , because it is ignorant and is not able to judge . satan doth with men in this case , as we are wont to do with children ; we take from them true gold and silver , and when they fall a crying , stop their mouthes with counters ; so , i say , sathan labours to keep men from the lively and through performance of good workes , and of holy dueties , and then satisfies their consciences with that which hath but a forme of godlinesse without the power of it . but you will say , how shall a man discerne it , whether those good works that are good in themselves , be good indeede , whether they be good in such a manner as they are wrought by him ? i answer , you may know it by these two things : first , it is certaine , that except they be vitall actions , that is , except they proceede from an inward principle of life within , they are not good actions , they are such as the lord regards not . now you know there are motions , as the motions of clockes and watches , that proceede not from life , but from art ; so it is in this matter of religion : many good actions may be done , many good motions in the waies of godlinesse , which yet may not proceede from life , from the life of grace , but from outward respects to men , from feare of hell , from feare of judgements , in sickenesse from the apprehension of death and calamity ; in such cases wee may be stirred vp to doe them , and then , even as the wheeles that are set a going by a spring , when the spring is downe , you know they cease their motion ; so commonly it is in these good fits , in these good moodes of godlinesse , when that which sets them a worke is removed , there is an end of it ; and therefore if you would know whether the workes that you doe bee right or no , such as god will accept at the last day , consider if they proceede from an inward principle , from a principle of life within . secondly , you shall know them by their coldnesse ; for coldnesse you know is a symptome of death . these good workes , when they are done by a naturall man , yet there is no life in them , there is no warmth , no vivacity and quicknesse in them ; whereas you know it is said , iam. . praier if it be fervent prevailes much : and rom. . be yee burning in spirit , serning the lord ; that is , all those dueties that have not heate in them , that haue not fire in them , god regards them not ; the reason is this , because if no heate bee there , then is none of his spirit there , and then you know our praiers are but the voyce of our owne spirits , the workes that we doe are but dead workes , because they are but the fruits and effects of dead flesh , if there be none of the holy ghost there : now if there bee no heate there , i say , there is none of the spirit ; for the spirit is as fire . whence you know it is , that our sauiour saith , i will baptize you with the holy ghost , and with fire , that is , i will baptize you with the holy ghost , which is as fire . and therefore you shall finde that holy men , have been usually described by the similitude of fire , as chrysostome saith , that peter was like a man made all of fire , walking among stubble ; and to one that desired to know what kind of man basil was , it is said there was presented in a dreame , a pillar of fire , with this motto , talis est basilius , such a one was basil ; and old latimer when he was asked the reason , why there was so much preaching , and so little practising , hee gave this reason , deest ignis , fire is wanting : the same wee may say in this case , there may bee a performance , much performance , of many good dueties , of praier , of hearing , of receiving the sacrament , of worshipping god , &c. but consider whether there bee fire , consider whether they bee not done without that livelinesse , and that fervency , that the spirit of god requires , whether they are either done without heate , or but halfe baked , as hosea's cake was , and if so , they be but dead workes : whereas true praying in secret betweene god and us , it is such as warmes and quickens the heart , it is such as brings the heart into a good frame of grace , and sets it right before god , and right hearing is such as kindles a fire in us , that in a great measure burnes up the drosse of sinnefull lusts and corrupt affections . so that is the next means , the second meanes , by which wee may know , whether we are alive to righteousnes , or dead in sin , to consider whether we have any motions , and of what kinde those motions , and actions are . againe , you shall know it by considering what you contend for most ; for life is sweete , and every creature would maintaine his life , and will part with any thing rather than with that : so a man that hath this life of grace in him , hee will suffer any thing , hee will lose his life , his goods , his libertie , and all , rather than hee will wound his conscience , and violate his inward peace , and communion with god , because that is as sweet and as deare to him as life ; whereas another man he contends as much for his lusts , for his profit , for his credit , for his pleasures , nay for his sins , and will rather suffer the losse of a good conscience , will rather suffer any unevennesse in his wayes towards god and men , suffer any sinne , rather than hee will be prejudiced in these things , because in this is his life , being dead to christ , and alive to sin . againe , such as the food is , such is the life . if it be the life of sinne that a man lives , which the scripture calls death , then the secret thoughts , and the inward affections feed on carnall delights , eyther past , present , or to come , that is , either hee solaceth himselfe with the contemplation of what he hath had , or he feeds on that which is present , or hee cheares up himselfe with the thoughts and projects of those carnall delights which are future ; whereas a man that lives the life of grace , the contrarie is most acceptable to him : for everie life drawes to it selfe that which is most sutable , and most agreeable to it , that is , the food wherewith it is maintained , and that wherein it delights : pleasure , voluptas , being nothing else indeed but the application of that which is convenient and agreeable to us . and if you say now , but naturall men may occupie themselves in hearing , in reading , in praying , and such like holy exercises . i answer , that they may , and it is well , these things are very good and commendable , and not to bee omitted : but yet there is something must be added ; for this is not enough , except we bee nourished by these dueties , and grow by them ; as you know it is said , peter . desire the sincere milke of the word , that you may grow thereby ; and as your common saying is , shew me not the meat , but the man. for christ the great shepheard of the sheepe is affected in this case , as shepheards are wont to be , that say not to the sheepe , shew me the hay that i have given you , but shew me the lac & lanam , the woole and the milke ; that is , shew me the fruits and the effects of all your hearing , and praying : for a man may bee conversant in all these dueties , and yet for want of life , and for want of a digestive facultie within , that is , not turning them to bloud and spirits , hee may not be nourished , hee may not grow and be strengthened by them , but be as a man in an atrophie , that cates verie much , and yet is as leane and meager as if he had eate nothing . of such the scripture saith , they have a name to live , but are dead : and they are alway learning , but never come to the knowledge of the truth , that is , to the saving knowledge of it . but now for the last propertie of life , as it is the propertie of every life , not only to draw to it selfe things sutable , but to expell and oppugne whatsoever is contrary and hurtful to it : so he that is a living man in christ iesus , though hee hath the reliques , and the wefts , and the remainders of sinne still in him , yet he is sicke of them , hee fights against them , hee resists them continually , as health resists sicknesse , or as a living fountaine refists the mud that fals into it , it workes it out , and doth not rest till it bee cleare againe ; whereas another man works out those good things , those good thoughts and motions that are injected and kindled in him ( for some good moods and good fits they may have ) i say they reject them , and are sick of them , and weary of them , and of the meanes that should increase them , and they are not well till they have gotten themselves into another element : but for the sinnes which are suteable to them , either by disposition , or by education , or by custome , those they suffer to lye continually unexpelled , and unresisted , as mud in ponds and dead waters . and this ( beloved ) is a great signe of death : for i will be bold to say this , that if we lie in any knowne sinne , that is , if there bee a continued , tract of any sinne that wee know to bee a sinne , that is drawne as a thread through our whole conversation , bee it fornication , or adultery , or swearing , or drunkennesse , or malice and envie , or anie other ; i say it is verie dangerous , yea deadly , if it have dominion , if we lie in it ; as you know a prevailing disease killeth , and one disease will doe it as well as a hundred , as a swine that passeth by a thousand dirty puddles , and yet wallowes but in one , if shee lie in one , it is enough to make her unclean and filthy all over , as if she had done it in more . the scripture is plaine in this case , . cor. . . whosoever is in christ is a new creature , and old things are passed away , all things are become new . gal. . . whosoever is in christ hath crucified the flesh with the affections of it . so that if there bee one living lust in a man , if there be one lust perfectly living , it is an argument , that the whole bodie of death is alive in us ; and if it bee so , we are yet in a state of death , and are not translated to the glorious libertie of the sons of god. and so i haue shewed you that every man by nature is dead in trespasses and sinnes , and how you shall know it , and that if wee continue in that condition , and are not partakers of the first resurrection , wee shall never partake of the second resurrection . now we come to the second , namely , that there is a life that is contrary to this death ; & that you may understand what it is , you must know that every man by nature is in a dead sleep , and therfore he sees not this death , nor feels it , nor regards it ; for as a dead man feeles not that he is dead , so hee that wants this spirituall life , he is not sensible of it ; for the soule in the worse condition it is , the lesse it feeles it , though it be not so with the bodie . and therefore the first thing that must bee done , to bring a man out of this miserable condition of death , is to waken him , to open his eyes , to see that hee is a childe of wrath , and to see what extreame neede hee stands in of iesus christ , and to seeke and to long after him ; as a condemned man longs after his pardon , and as hee that was pursued by the avenger of bloud , in the old law came to the citie of refuge , for safetie and for shelter : i say , after that manner we must first be awakened . this you shall see , eph , . awake thou that sleepest and stand up from the dead . that wakening therefore is the first worke . and so rom. . . ( it is an excellent expression ) saith hee , i was once alive without the law , but wen the law came , sinne revived , and i dyed ; the meaning of it is this , before when i was ignorant of the law , i thought my selfe a living man , in as good an estate as the best ; but when the law came that is , when i was enlightened , when i saw the true meaning of the law , that i saw my selfe , and saw sinne in a right glasse , then sinne was alive and i died ; that is , i found my selfe to be no better than a dead man. so that is the first worke , that god doth to a man , whom hee meanes to save , to waken him out of this dead sleepe , to charge sinne upon his conscience , and to set it upon him to pursue him , as the avenger of bloud wee spake of before . when that is done once , then a man will flie to the citie of refuge , that is , hee flies to christ , as ioab did to the hornes of the altar , & he cries and cals earnestly for the pardon of his sinnes , even as sampson cried for water , give me water , or i die . and when a man comes thus to christ , thus humbled , then christ accepts him ; and then hee breathes this breath of life into him , as god breathed the breath of life into adam , and so is made a liuing man , according to that , ioh. . . the time shall come , when the dead shall heare the voice of the sonne of god , and they that heare it shall live , that is , those that are spiritually dead shall heare the voice of the sonne of god , and those that heare it shall live ; for when a man toucheth christ by faith , as the woman touched the hemme of his garment , there goes a certain vertue out from him , that heales the soule , as that vertue healed her bloudy issue . and this is a thing much to be marked , that even as you see when the iron comes neare the loadstone , there goes a vertue from the loadstone , that drawes the iron to it ; so though christ be in heaven , and we are on the earth , there goes a certaine vertue from him , that drawes us to him ; and not so onely , but it changeth us , and reformes us , and quickeneth us by this infusion of a new life , by this transmission of a certaine power and vertue that comes from him . you will say , but this is somewhat obscure , what kinde of vertue is this ? what kinde of infusion and transmission is it ? my beloved , it is true , it is the great mysterie of life and regeneration ; but as farre as it is expressable , we will explaine unto you . it is done after this manner : euen as you see an artificer , when he goes about any worke of art , there goes a certaine influence from the skill that is seated in his minde , that passeth upon the work as he moulds and fashions it , and sets a stampe upon it according to that idea that is conceiued within ; or as wee see , when the will moves the members of the bodie to and fro , there goes a commanding active power from the will that acts the members , and stirres them according to the disposition of the will ; or as wee see in the workes of nature , when the bees make their combes , and the birds their neasts , there goes out a certaine instinct from god , the author of nature , that impels and instigates the creatures to doe according to their kinde . such a kinde of vertue and power it is , that the scripture cals the vertue of his resurrection , that comes from christ & from the spirit of christ , that moulds & fashions the heart of a man , that commands powerfully in him , and that guides and directs him , to doe things agreeable to his will. and this is that , my beloved , which the apostle speakes of , eph. . . hee praies , that their eyes might be opened , that they might see the exceeding greatnesse of his power , that workes in those that beleeve ; where marke this , that it is called power , that is , it is not an emptie forme of godlinesse , but an effectuall preualent power , that puts not upon us onely the washy colour of a good profession , but that dies the heart in graine with grace and holinesse , that doth not onely alter that superficies , but changeth the whole frame of the heart , and turnes the rudder of the life , and guides the course to a quite contrary point of the compasse . and this differs from the forme of godlinesse , that wee spake of before , as the life differs from the picture , as the substance differs from the shadow , as that which hath sinewes and efficatiousnesse in it , from that which is weake and powerlesse . this vertue and power that comes from christ , when god meanes to make one a liuing man , it doth not only make proffers & offers , it doth not onely breed in the heart good desires and purposes , that when they come to the birth , have no strength to bring forth ; but it so plants them in the heart , that they live there as the creatures live in their owne elements ; whereas in those that have their old hearts , and their old natures still , they wither and vanish away , as plants that are in a soile that is not connaturall and sutable to them . and therefore if wee would know whether this life be wrought in us or no , let us consider whether ever wee have had experience of such a great power and vertue , of such an influence from christ , that may change us and reforme and renew us , and make us not onely willing to liue a holy life , to have our lusts mortified , to pray fervently , and to keepe the sabbath with delight , but that enableth us to doe these things also ; as the apostle speaks , i am able to doe all things through christ that strengtheneth me . so much shall serve to shew you , that we are by nature dead , & that yet there is a life to bee had that is contrary to that death . now for application of this , which shall be threefold . first , let us be exhorted to beleeve , that there is such a life ; for it is said , col. . that this life is hid with christ in god : it is hid , and therefore to be beleeved ; for things that wee see , wee need not to beleeve . now that wee may know why it is said to be a hidden life , let us consider , from whom it is hid , and with what it is hid . from whom is it hid ? it is hid from naturall men , even as colours are hid from a blinde man , or as they are hidde in the darke . the colours are there , but they are hid from man , because either hee wants an eye , or he wants light to seethem . againe , with what is it hid ? this spirituall life , this life of grace , is hid with this naturall life ; wesee men breathe and live , but this life is within , wee are not able to see it . againe , it is hid under a base out-side , even as christ was hid under a carpenters sonne , as the wisedome of god is hid under the foolishnesse of preaching , as those whom the world was not worthy of were hid under sheep-skins , and goat-skins , hebr. . and as the great mysteries of salvation are hid under the meane elements of bread and wine : after the same manner this life is hid ; i say under a base out-side , because those that live this life of grace , for the most part , are base and contemtible in the eye of the world : and this is another thing that hides this life from us . and thirdly , it is hidden with the infirmities of the saints ; even as you see this naturall life hid in a swound , or as reason is hid in drunkennesse , there is life there , and reason there , but it is not seene . it cannot be denied that the holiest men have many infirmities , ( as you know david and peter what they fell into ) and because of that wee cannot see this spirituall life , but are ready to thinke for the time that there is no life in them . and last of all , this life is hid from us by misreports , even as christ was hid from the world , being reported to be a wine-bibber , and a companion of gluttons , and one that cast out divels through beelzebub the prince of divels ; thus he was hid : and so the apostle paul , and the rest of the apostles were hid from the world after this manner , in cor. . saith he , wee are as deceivers though true , that is , though wee be true , yet saith he , we are deceivers , that is , we are reported to be deceitfull and false men . therfore those that are in great place , should take speciall heede how they admit reports : for you shall finde this , that in all ages , in all stories , men for the most part have beene mis-reported , good men the worst reported of , and evill men the best ; so that if wee judge by reports , wee shall justifie the wicked , and condemne the generation of the just . i say , all these waies this life is hid from us ; and therefore wee must beleeve it , though we may help our selves a little with experience . we see there is a generation of men , whose life is not in carnall pleasures and delights , that give not themselves up to sinne against god , and it is certaine that no man can live without some delight , no creature can live without it : since therefore their delight is not in these things , it is likely that there is another life that they liue , that is , an inward and retired life , even this life , which is hid with christ in god. again , you see there is a generation of men , that are willing to suffer tortures , and imprisonments , yea death it selfe : and surely they would not be so willing to part with this naturall life , if there were not a better life , a life that they set a higher price upon : i say , they would not let this goe , if they had not hope of another . thus we may helpe our selves with experience , but yet we must beleeve it . and this is the first vse that wee are to make of this , to beleeve that there is such a life . secondly , if hee that hath not this life is not in christ , why then , my beloved , it concernes us to see that wee have the fruits and effects of this spirituall life in us , that that change bee wrought in us , that wee spake of , that we have those motions and those actions , that proceede from an inward principle of life , that wee have that attractive disposition , and that expulsive disposition which may empty our hearts of all known sinne , which is also an effect of this life . and this further we must chiefly look to that we love the brethren , which for ought i see the holy ghost points at above all other signs of this spiritual life ; you have it ioh. . . we know by this that we are passed frō death to life , because we love the brethren . you know a dead member hath no sympathie with the rest , but a living member hath a fellow feeling , yea a quicke and exquisite sense within , when anie of the members are pained or hazzarded . therefore let us labour to find this character of life in our selves by being affected to our neighbours and brethren , & the churches abroad , by having bowels of cōpassion in us , to melt over their condition , & to desire their safty as our own . for why should we not ? are they not the same church of god as we are ? are they not bought with the same price , & are they not as dear to god ? and certainly , if we shew love to any church , because it is a church , we would do it to one as well as to another . again , we have reason to commiserate them for our owne sakes . for we cannot stand alone , and god hath so ordered it in his providence , luke . . that looke what measure we mete to others , in their distresse , men shal measure the same to us in our necessitie ; and how soone the fire may take here also , we know not ; but this you shall finde in the prophefie of ieremiah , when the nations dranke of the cup of gods wrath , we see there the cup went round , everie nation dranke of it , some more , some lesse . but if men doe not doe it , yet certainely god will recompence us with good if we doe it , with ill if wee omit it . for though he seeme angrie with his churches for a time , as david was with absalom ; yet as ioab never did david so acceptable a turne in all his life , as when he sought to bring home absalom his banished sonne , though hee were angrie with him , ( because his inward affection was toward him all the while ) so wee cannot doe god a more acceptable turne , than to helpe his churches , though for the present they seeme to bee under the cloud of his anger . and doubtlesse the lord would take it exceeding ill , if we should neglect our duety to them , ( as i hope we doe not , and shall not , ) as you see , iud. . . we see there how the lord is affected in such a case as this ; curse ye meroz , saith the angel of the lord ; yea curse the inhabitants of meroz bitterly , because they came not to helpe the lord , to helpe the lord against the mighty . marke , hee doth not say , because they did them any wrong , but because they came not out , but sate still ; and you know the rule , that hee that keepes not off an iniurie when he may , he doth it . againe , marke the ground why they came not out , because it was to helpe the lord against the mightie . when the enemies were mightie , they had respect to their owne safetie , and sate still . and that phrase is to bee observed chiefly , they came not to helpe the lord ; it was not to helpe the lord , but to helpe the churches at that time , and yet the lord takes it as done to himselfe . but now on the other side , as the lord would take it ill , if wee doe it not , so certainely if we doe it , he will take it exceeding well at our hands . this worke hath meate in the mouth of it , it brings a sure reward . even as the arke when it was harboured by . obed-edom , and others , it brought a blessing to them ; so certainly the church brings a blessing to those that defend it ; whereas on the other side , when the arke was violate , and ill used by the philistines , & the men of bethshemesh , you know how many thousands were slaine for it . whence i gather , if god would doe so much for that , which had but a typical holinesse , that was but a dead temple , where he dwelt but for a time , what will he doe if his living temple be destroied ? for the people of god are his living temple , ier. . . it is said , israel is a hallowed thing to the lord , my first fruits ; and therefore , hee that devours it , shall offend , and evill shall come to him , saith the lord. and therefore in helping the church of god from being devoured by strangers , wee helpea hallowed people , for wee see the lord reckoned israel so , though they were subject to manie failings . let this therefore stirre us up to doe it with all diligence . we may fall out and in at home , and the vicessitude of fair weather and foule within our owne hemisphere may passe away , and blow over ( as i hope it will , and i pray god it may ) yet in the meane time , if any of the churches shall be swallowed up , you know that is a thing that cannot be recalled : therefore let us resolve to doe our best , and to doe it in time . and this i will be bold to say for our encouragement , they are the churches of god , and there is a god in heaven that tendreth them , and hee is a god that delights to bee seene in the mounts , even when things are past hope ; and though their enemies bee exceeding great and mightie , yet when they goe about to oppose the church , they are as a heape of straw , that goes about to oppresse a cole of fire , that will consume them ; or as one that devoures a cup of poison , that will proove his death ; or as one that goes about to overthrow a great stone , that fals backe againe , and bruiseth him to powder ; ( they are all the scriptures expressions , as you shall finde zach. . ) so i say , the lord will deale with the enemies of his churehes , and will preserve them ; therefore let this hope encourage us to doe it the rather . for your maiestie , wee are perswaded as your profession is , so your desires and intentions are most reall and firme : and when wee say wee are so perswaded , as paul speakes in another case , we speake the truth and lie not , ( for pulpets are not for flatterie ; ) but we speake as from god , in the sight of god ; and a message from god may comfort , and encourage , and confirme you in it . for us that are subjects , let us be exhorted to doe our parts , to contend and wrastle with god by praier , and not to let him rest , till hee have given rest to his churches ; and not onely so , but that wee doe our parts , that which is within our compasse ; especially as any have greater power and opportunitie of doing good , let them consider that excellent speech of mordecay to hester , hest. . . if then hold thy tongue at this time , deliverance shall appeare to the lewes from another place , but thou and thy house shall perish . the meaning is this , then there was an opportunitie of doing good to the church , ( as you know then in what extremitie the iewes were ) therefore , saith he , if thou doe not doe it , thou and thy house shall perish . for if any be an impediment , nay if any doe not doe their best , i pronounce this in the name of the most true god , that shall make it good sooner or later , they and their houses shal perish , and be as the straw that we spake of , that oppresseth the coale of fire . but on the other side , if they seeke to deliver the churches from his and their enemies , there is this great advantage in it , it will move god to deliver them from their enemies againe , or make their enemies to bee at peace with them ; as salomon saith , when a mans wayes please the lord , hee will make his enemies at peace with him . thirdly and lastly , let us be exhorted to live this life of grace , that is , to doe the duties of obedience , wherewith this life is nourished and maintained : for so the lord saith , he that keepes my commandements shall live in them ; even as the flame lives in the oyle , or as the creature lives by its food : so a man lives by keeping the commandements of god , that is , this spirituall life , this life of grace , it is maintained by doing the commandements : whereas on the other side , everie motion out of the wayes of gods commandements , and into sinne , is like the motion of the fish out of the water , everie motion is a motion to death . and o that wee could thinke of sinne , of everie sinne , as a motion to death , and of every good action as a putting on towards life ; that wee could thinke this life of grace , to bee farre more excellent than the life of nature , or the life of sinfull lusts , and pleasures , and delights ! for so it is . surely that life which god and angels live , must needs bee the most excellent , and the fullest of joy ; and this life they live . to incourage us to it , let us but consider , how god interlaceth this life of grace with the life of joy , and of peace and outward prosperitie ; as you see in diuerse examples . gideon , as long as he did the actions of this life , you know how hee prospered , but when hee set up a golden ephod , after which the people went awhoring , it was the destruction of him and his house . salomon , how glorious was his rising ! as a bright morning without clouds , and so hee continued to the evening of his life ; but then when hee began to suffer rebellions in his kingdome against god in matters of religon , ( as it is said he set up ashtaroth , the abomination of the zydonians , and milcom , the abomination of the antorites , &c. ) then god stirred up rebellions against him , then it is said that hadad , & rhesin , and ieroboam his own servant , lift up his hand against him ; for , saith the text , he stirred them up for that cause : so that as long as salomon did the actions of this life , god prospered him continually in a high degree ; and when he fell from it , hee fell from that peace which hee had . so god interlaceth this life of grace , with the life of joy , and peace , and outward prosperitie . the like you see in his some rehobeam for three yeeres , when hee sought the lord , saith the text , and did the actions of this life , chron. . so long he prospered , things went well with him , and in ierusalem ; but after three yeeres hee forsooke the lord , and suffered the people to make them high places , then it is said in the text , in the fifth yeare of his reigne ( god gave him two yeeres space ) he poured out his wrath upon him and upon ierusalem , by the hands of shishack , the king of egypt . where it is to bee observed , that this evill fell upon him , not because shishack was angry , but because the lord was angry with him ; for it is not said , that it was shishacks wrath , but the lords wrath ; hee was but the viall , but the instrument , through which gods wrath was poured upon him : but an example you shall finde of this most cleere in vzziah , chron. . . it is said , that vzziah sought the lord all the dayes of zechariah the prophet , and as long as he sought the lord , he prospered ; so long as he did the actions of this life , the life of ioy , and prosperitie , and peace ranne along with it ; but after verse . when the lord had helped him that he grew mightie , then saith the text , his heart was lift up to his destruction . so that even as you see blazing comets , though they bee but comets , yet as long as they keepe aloft , they shine bright , but when they begin to decline from their pitch , and fall to the earth , they vanish ; so when men for sake the lord and minde earthly things , then they lose their light , and are dissipated and come to destruction ; whereas you see on the other side , all holy and good kings , that lived this life of grace constantly , they shined in the darke world , as stars in a dark night , neither losing their light , nor falling from their place . and this you shall finde in all the stories of the kings of israel and iudah , that either their suffering of idolatrie and superstition at home , or their resting vpon ashar and egypt abroad , was the cause of all their miserie : for when they were in distresse , they sought to those nations that proved as broaken reedes , that did not onely deceive them , but did runne into their hands . on the other side you shall observe , that those that lived this life of grace perfectly , whose hearts were perfect with god , that emptied out all the old leaven of idolatrie and superstition at home , and in all their distresses and wants trusted vpon god ; you shall finde , i say , proportionably as they did this , more or lesse , so they prospered . as you see in asa , ( it is the prophets owne speech to him , that was sent to him from the lord , . chr. . ) saith he , asa , when there came a mightie army against thee of lubyms and ethiopians , that were ( as it is in the chapter before ) as the sands on the sea for multitude , yet because thou restedst on the lord , he gave thee the victory over them ; afterward a smal army escaped his hands . and why ? because he rested on the king of aram. so likewise iehosaphat , we see when he came backe from helping achab , at the battell of ramoth-gilead , the prophet iehu meetes him , . chr . . . and saith thus to him , oh iehosaphat , wilt thou helpe the wicked ? wilt thou love those that hate the lord ? wrath is gone out against thee ; and so in the next chap. ver . . it is said , that a great armie came from beyond the sea , and iehosaphat was sore afraid . likewise when hee ioined with achaziah to make ships to go to tarshish , the prophet eliezar goes to him , and tels him , that god had broken the ships at ezion-geber because he had ioined with achaziah the son of achab , . chron. . , . i might give you many examples more : iacob , though the thing were good which hee did ( as you know he might seeke the blessing lawfully , for it was promised to him ) yet because he used evill meanes , rebekah and hee , and by a lie did deceive isaac , you know what it cost him , hee was banished from his fathers house many yeares ; and you know how much sorrow rebekah had for it , even for failing in the manner . so david , looke what intermission there was in doing the actions of this life , this spirituall life , you see likewise his troubles were . therefore let us be exhorted to live this life of grace , seing wee have so great incouragment . i say , if you observe the scriptures from the . chron. . to the end of that book , ( which is exceeding well worth your reading , where not onely the story of the kings is set downe , but the cause of all the accidents that did be fall them ) you shall see all along , as they lived this life of grace , as they did the actions of this life , that is , as they kept their hearts perfect with god , so their outward ioy and prosperity was accordingly ; and the interruptions , and intermissions they found in this , was according to their intermission in that . therefore let us bee exhorted to live this life : for certainely every life hath an excellency and a sweetenesse in it more than any meere being , and as any life exceedes other , so it hath it more ; as the life of a man exceedes the life of a beast , and the life of grace exceedes the life of a man , and therefore it is more capacious of greater ioy , and of greater griefe : on the other side , as you know the ioy of the saints is unspeakable and glorious , and passeth all understanding , so the despaire and horrour of conscience against it , exceedes as much . and let us marke this , that as hee that lives the life of a beast destroyes himselfe as a man , so he that lives the life of a man , that is , the life of reason onely , the life of humane wisedome & policie , destroyes himself as a christian . therfore let us be exhorted to live this life of grace , which is best for our selves ; yea let us abound in the actions of this life , let us live it as much as may be ; for one man may live more in a day than another doth in a yeare : for life is in action ; so much as we do , as far as we exercise this spiritual life , so much we live ; and look what time we spend vainely , and idly , so much of our life death possesseth , as it is said of the woman that lives in pleasures , . tim. . . shee is dead while shee liveth . now the god of life work this life of grace in those in whom it is yet wanting , and increase and inlarge this life in all those in whom it is alreadie . ❧ a sensible demonstration of the deity . isa. . . for since the beginning of the world , men have not heard nor perceived by the eare , neither hath the eye seene another god , besides thee , which doth so to him that waiteth for him . this particle for , which you have for the first word , hath such a reference to those before , that we must take in likewise the third verse . when thou didst terrible things , which wee looked not for , thou camest downe , the mountaines flowed downe at thy presence : for since the beginning &c. we know in the new translat . the words are read somewhat otherwise ; but if you looke into the margine of your bookes , you shall finde the same reading we now use , and that i take to be agreeable with the originall , and neerer the scope of the prophet in that place . the words , at the first reading , seeme to bee somewhat obscure , but in briefe the plain meaning is this ; when the people of israel were oppressed with enemies , more potent & mightier than themselves , the prophet , in his owne name , and in the name of the people , makes this prayer unto the lord ; o lord , we beseech thee , breake the heavens and come down , that the mountaines may flow downe at thy presence . and whereas it might be said , our enemies are mightie , and as great as mountaines ; yet , o lord , the mountaines melt at thy presence : or even as the water boyleth when the fire burneth under it ; so do the nations tremble at thy presence . and this prayer is enforced with this reason ; o lord , heretofore thou hast done terrible things , against those that provoked thee : againe , thou hast done great things for those that wait for thee ; therefore , we beseech thee , as thou hast done heretofore , so now breake the heavens and come downe &c. and if it be objected , it may be there were some other causes of all these evills , that befall us : the prophet answereth no ; that it was not in the power of the creature , but the comming downe of the lord , at whose presence the mountaines melted , that is , as a heape of waxe , or lead , sinketh and falleth downe when fire is put to it , so the mightiest nations melt away , when thou commest to doe any work for us . and if it be againe objected , but there is all the question , whether there be such a god or no , by whose providence these things are brought to passe : to this the prophet answers in the fourth verse , for since the beginning of the world , men have not heard , nor perceived by the care ; neither hath the eye seen , another god , besides thee , which doth such things for him that waiteth for him . as if he should say , indeed there is the testimonie of the scriptures , there is the witness of the prophets , and evidence of miracles , that all things are done by the providence of god , but yet ( saith hee ) i will leave all these things , and appeale to the works of nature , even to the things that the eye hath seene , and the eare hath heard ; for from them it is manifest that there is a god , and that hee it is who hath done these terrible things which we looked not for . but not to stand long in the explication of the words , you shall finde these three points lying evidently before you . first , that even from the things that the eye seeth , and the eare heareth , it is manifest that god is , and that it is he that doth these terrible things that we looked not for . secondly , that this god is one , and that there is no god besides ; the idols and the dung-hill gods of the gentiles are no gods . lastly , as he doth terrible things to those that provoke him , so likewise great and wonderfull things for those who wait for him . these are the three points which arise from these words ; and of these in order : and first for the first , that it is manifest from the things that the eye seeeth , and the eare heareth , from day to day , that god is , and that it is by his providence that all things are done in the world . now wee must know , that this point , that god is , and that by his providence all things come to passe ; i say , this is made plain to us two wayes : first , by faith , out of the bookes of the scripture . secondly , by reason , out of the books of the creatures . out of the bookes of the scriptures ; & that you shall see , heb. . . by faith we beleeve that the worlds were made by god ; and in the sixth verse , he who commeth to god , must beleeve that god is , and that he is a rewarder of those that seeke him . here is mention made of the first way of knowing that god is . the second way you shall have set downe in rom. . . the invisible things of him , that is , his eternall power and godhead , are clearely seene , being understood by the things that are made : that is , though the eternall power and godhead be in themselves invisible , yet by the things that are seene and heard , they may be made known and manifested to us : so likewise , act. . , . if so be we might grope after him , and finde him ; for in him we live , and move , and have our beeing : as if he should say , the verie things wee heare , and see , and taste , and handle with our hands , doe all demonstrate that god is ; which is the verie same the prophet saith here , since the beginning of the world they have not heard , nor understood with their eare , nor seene with their eye , another god besides thee , which doth so for him that waiteth for him . for we must know , that the things revealed unto us , are of two sorts . such as have no impression upon the creature , such are the mysteries of the trinitie , and of the gospell ; these are only revealed . others there are , which have certaine characters of them set upon the creatures , so that you may discerne them ; and amongst the rest this is one of the maine , that god is , and that by his providence all things are disposed , in heaven and earth . and although it may bee though that there are none that doubt of this , yet these proofes are usefull , partly because they serve to answer those secret objections of atheisme , which we are all subject to ; and partly because they strengthen that principle in us , that god is : which is very necessarie to bee confirmed , seeing it is the maine and principall foundation of all christian religion , and can never sufficiently enough bee rammed downe , as being that that must beare all the waight of the building ; therefore let no man thinke , that those proofes that we shall use for the manifestation of this truth , are a thing altogether needlesse ; for certainely wheresoever the scripture hath a mouth to speake , there it is usefull for us to have an eare to heare . first , therefore if we doe but in generall behold the universe , and looke upon the building of heaven and earth , wee may easily discerne therein , the eternall power and godhead of the maker of it . suppose a man bred and brought up in some hollow cave of the earth , hauing a house there built , and things necessarie provided for him , and let him afterwards , ( when hee comes to a full use of understanding , and not before ) bee brought and set upon the face of the earth , and there let him see the glorious beauty of the sun , and feele the heat of it , the force of the windes , and see the swiftnesse of the clouds , the ebbing and flowing of the seas , the apparelling of the earth ; let him see the course of the heavens , and the fearefull darkenesse that followeth upon the setting of the sunne ; and after that the moone and stars lighted up for the use of men and beasts ; would hee not wonder at all that , which we by reason of long assiduitie make nothing of ? it 's a true rule , sapientis est rerum manifestarum causas quaerere ; a wise man enquireth after causes of manifest things , which another man passeth over , and asketh not the ground and reason of . and in this inquisition , when he findeth that man is best of the creatures , and yet was not able to raise such a roofe as the heavens , nor such a floore as the earth , hee must needes conclude , that some one better and more able than man , was the maker of all these things , which man could not make of himselfe . and if it bee objected , but this workeman is no where to bee seene , though these things are to be seene . i answer , that as it is , when you see a magnificent palace , the builder of that many times is not to be seene , yet we will say it could not bee done but by some wise architect , whose wisedome and abilitie was answerable to the work ; or when wee see a faire river runne , though we see not the spring from whence it issues , yet we conclude , that there is a well-head somewhere , that produceth these streames ; so when we shall see the succession of creatures passing along by their generations , a wise man will say , surely there is a principle , a first cause , a well-head , whence they doe flow , though hee see it not . but this is but in generall , if we should bring you to the particular observation of the creatures , it wil be more evident , even by the things that the eye seeth , and the eare heareth , that there is a god , by whose providence all things are disposed ; and we will instance in these particulars . first , we may observe by that consent , which ariseth from so many differences , and contrarieties amongst the creatures ; if you looke into the fabricke of the world , you shall behold one thing contrary to another , one thing fighting against another , fire destroying water , drinesse destroying moisture , and moisture drinesse , &c. yet withall you shall see these brought to a comely agreement , comming together to build up and maintaine the whole vniverse ; how could this be done but by somewise commander ? if you should see upon an instrument twenty dissonant strings , and they all brought into one harmony , we would say that some skilfull musitian had the tuning of it ; and when we looke into the world , and see so many contrary things , and all those brought to so sweete a harmony as they are , must wee not needes acknowledge , that there is some wise agent , that intendeth one & remitteth another , and so maketh an usefull mixture of all ? and this is the first thing we are to observe ; for how could so many contrarieties meete in one , except they were guid ed by one which is above them all ? the next thing amongst the things which the eye hath seene , and the eare hath heard , by which this is manifested , is the fitting and composing of one thing to another . if we should come into the shop of a ioiner , or some curious smith , and see there all things fitted one to another ; the sheath to the knife , the scabbard to the sword , wee would say this was not done by accident , but by art : when we come into the shop of nature , and see there all the workes of nature , thus squared and fitted one to another , shall we not also acknowledge that there is a high and wise agent , that hath done all this ? as for example : had god made the eye , and not colour for a fit object of the eye , to what end had the eye beene made ? if hee had made the eye and colours , and no light to discover the colours , the two first had beene to no purpose ; and if hee had made these three , and not another transparent bodie , as the aire is , through which the colours might be transmitted to the eye , the three former had beene to no purpose ; but out of them all thus fitted the one to the other , there resulteth an usefull and perfect worke : the like we may say of the rest . so that the verie things that the eye seeth , and the eare heareth , maketh it manifest , that there is such a god as made all these things . if you looke into the fabricke of the world , and behold all other particulars , you shall see the like . the plants which thrust their mouthes into the earth , draw sufficient nourishment from the place where they are set ; therfore as they neede no motion , so they have no motion given them , onely a naturall power to spread their rootes in the earth , for the farther strengthening of the bodies . but for the beasts , which have no nourishment in the places where they are bred , as they need motion , so they have motion given them ; and as the spaces are different through which they move , so are their motions different , some creepe , some goe , some fly ; and as their meate is different , so they have different instruments to receive it , some have teeth and some have beaks , some have gooms only ; and not so only , but they have different appetites and different tastes and smels , according to their several constitutions : so that you see all is fitted one to another , the creatures , the motion , the meate , the appetite , the instruments of taking it ; wheras were there anie disproportion or disagreement in those , the whole worke should bee in vaine . if you take a watch into your hand , and see there the wheeles fitted one unto another , you will acknowledge that this is not done without art : when you see the same done in the bodie of a man , where there are so many hundred bones fitted one to another , so manie arteries and sinews ; shall wee not acknowledge a great providence , which hath done all this ? this is the second thing to be observed . the third observation is taken from those effects that proceed from bruit and unreasonable creatures , the storke , the swallow , and the elephant , whose actions for the most part exceed their knowledge , & are beyond their strength ; as for example : they aime at an end they know not , they goe by a rule they understand not , they use the meanes that tend to such an end , and yet are ignorant of it ; all which argues that they are guided by one , who both knowes the journies end to which they ayme , and the way that leadeth to it . even as when a man hath passed through a way full of many turnings , and at length comes to the right end , hee will confesse that some one hath ruled and guided him ( through so manie turnings ) that knew the way : even so when we shall see these creatures doe things , and that constantly , and yet know not what they doe , it is an argument that they are led and guided by one that workes all their workes in them and for them . whence the saying of the schoolemen , opus naturae &c. the worke of nature is not the worke of meere and bare nature , but of the author of nature : and therfore as these actions are above their knowledge , so they are also above their abilitie ; which you shall see in the art of the spider , curiously spinning his web , and the providence of the ant , providing in the summer for winter ; in the wisedome of the conies , that being a people not strong , yet they make their houses in the rocks . now it is a sure rule , that wheresoever effects are produced above the reach & abilitie of the cause , they alway import some higher cause , whence they proceed ; and therefore when we see such actions of wisedome and providence , done by the creature which have neither wisdome nor providence in them , they must needs proceed from some higher cause that guideth them : even as you see in a faire writing , that is written by a new beginner , you will say surely it 's the writing of him that guided his hand , rather than his owne . if you should see a hundred arrows shot out of a thicket , and all these should hit the marke , though you see him not that shot them , you must needes say that they were shot by some skilfull archer : even so when you see the creatures that knew not the end they aime at , nor the meanes that conduced to that end ; yet using direct and pertinent meanes to come to it , it 's a most direct argument that there is an almightie power that guides them to all the things that they doe : and this is the third observation . a fourth thing , by which the invisible things , that is , the eternall power and godhead is made manifest to us by the things that the eye seeth and the eare heareth ; it is the provident provision that is made for all the creatures . if you should come into a well ordered common-wealth , or family , and should see all their things done in order , meate provided for all the family in due order and season , we would not doubt but that there is a gouernour , that casts these things into this order . and shall wee not acknowledge this same when wee see it done in the great house of the world where so many millions of men & beasts are daily fed , and cloathed , and ordered ? take but a small family , if there be but a little improvidence , how soone doth the whole family feele the want of it ? and how doe wee thinke that the great family of the world could bee kept , without a speciall providence to order it ? if there were but a towne , or a village to bee planted , how many things were necessarie to maintaine it ? i will name but one , psal. . . that is , the providence of god in bringing the waters and the springs to many severall townes . if we should see the same done in a great house , water brought by pipes into every roome that needes it , wee would acknowledge it to bee the providence of him that ordered it so ; and shall we not acknowledge the same , when wee see god bringing in water into so many particular places in a countrie ? and as in feeding , so in cloathing so many creatures ; if men should cloath them , how would they beginne to doe it ? but as god hath commanded the earth to bring forth grasse , so hee hath commanded the skinnes of beasts to bring forth haires , and feathers , and wooll , to bee fit cloathing for them . and as it 's in cloathing , so his providence is also in defending and in fortifying them against the injuries of one another . some have hoofes , and hornes , and tuskes to defend them ; those that have not , these have legs to runne away ; those that want that , have holes and dennes to hide themselves in , and ( which is to be observed ) the weaker creatures goe in heards together , the stronger goe alone ; for if they should goe in multitudes , no man nor beast could stand before them : this you shall finde set downe , iob . psal. . now if the queene of sheba when shee came to salomons court , and saw the meate of his table , the sitting of his servants , and their apparell , . king. . was astonished ; i say , if she were so then , when she saw the wisedome and provision in the house of salomon , how much more when we looke into this great house of the world , where there are so many uprising & down-lying , that must have bread and meate from day to day ? how much more , i say , should wee admire , and acknowledge this great providence of god , which openeth his hand and giveth them their meate in due season ? this is the fourth observation . the fifth is taken from the combination and connexion which is among the creatures , that dependence they have one upon another ; men cannot live without beasts to feede them , the beasts cannot live without grasse to nourish them , that cannot bee maintained without the influence of the heavens to nourish it ; which subordination you shall see set down , hos. . . i will heare the heavens , and the heavens shall heare the earth , and the earth shall heare the corne . whence wee may reason thus : either this was done by accident , or by providence ; not by accident , for so you may as well say , that a multitude of letters cast together by chance , can make a history or poem , as that this order , this connexion , and dependence of the creatures , should come to passe by accident ▪ and if it be not by accident , then it is by providence ; for this can no more bee done without providence , than in a historie or poem , there can be a dependence of one word or sentence upon another , without the art of wit and reason in him that composed it . the last observation , is from the wisedome of the creator ; which is set and stamped upon all his workes , even as the skill of an artist is upon all the worke he makes . when we see the statue of a man made , wee acknowledge that it was done by the skill of him that made it ; and shall not wee acknowledge it in the maker of man himselfe ? when we see a glasse eye , an ivory tooth , and a wooden legge , wee say it is done by a skilfull artist ; and shall wee nor observe a speciall providence and wisedome , in the making of the members themselves ? for the things are better that are done by nature , than those that are done by art ; for art doth but imitate nature , and that which is imitated , is better than that which doth imitate : and shall wee attribute skill and wisedome to the workes of art , and not to the works of nature , which do far excell them ? when we see a diall describing the hours of the day , we acknowledge it to bee done by the skill of man ; when wee see the same done in the heavens , ordering the times & seasons , shall we not acknowledge a wisedome in him that makes and guides the heavens ? it is reported that archimedes made a spheare , wherin the revolution of the heavens , the course of the sunne , the ebbing and flowing of the sea , is described and kept in the order that themselves doe move in , which when a man sees he is ready to say , this was not done by accident , but by the skill of some excellent artist ; and if so , then certainely the thing it self which that spheare doth but imitate , could not bee done but by the wondrous power and wisedome of him that doth it . i will proceed no further in this , but come to make some application . first therefore , seeing beside the testimony of the scripture there are so many proofes even from the things that the eye sees , and that the eare heare , that god is , by whose providence all things come to passe , it should strengthen our faith in that first and main principle , that god is . for though an object may bee seene by a small light , yet when more candles are brought in , and when there is a greater light , wee see the same object more cleare and distinctly : so though we beleeve by faith that god is ; yet the addition of more arguments should strengthen us in this beleefe , and confirme this conclusion , and adde more to our assent to it : for ( my beloved ) though it bee not observed , yet it is certaine , that all that unevennesse , all those exorbitances which are found in the lives of men , doe proceede from the weaknesse of this spring , that these first principles are not firmely and thoroughly beleeved . men will not neglect religion altogether , neither will they make their hearts perfect with god in all things ; and whence comes it but from this , that this first principle is in part beleeved , in part not beleeved ? that is , they say in their hearts , it may bee thereis such an almighty god , that made heaven and earth , and it may be not : and therefore they will have some care in the duties of religion , but a full care they have not ; whereas if they did beleeve it fully , they would serve him with a full and perfect heart . but is this all the use that is to be made of it ? is this all the prophet driveth to in this place ? no , his verie scope is to shew us , that if there be such a god , then it is he that doth the terrible things that are done to us , they come not to passe by accident ; therefore wee so propound the point , that by the things that the eye seeth , and the eare heareth , it appeareth that there is such a god that doth terrible things which wee looke not for . if it be not by chance and by accident , nor the wisedome and endevours of men , but the lord , which doth both terrible and mercifull things , both the good and the evill which befall us , then let us live by faith and not by sense , that is , feare him , and meet him in the way , while it s yet time , lest we fall into the errour of the israelites here , to have terrible things done to us before we looked for them . for though we beleeve there is such a god , yet if we doe otherwise , we forget the lord , and wee live without god in the world . everie man , when the evill is upon him , startles at it : as a beast when he falls and sinkes into a ditch or quagmire , he struggles , and doth his best to get out ; so men are taught by nature and sense , to expedite themselves out of an evill when they are in it , but the greatest point of faith and wisdome , is to foresee & forecast evill to come , and to prevent it . saul when he was in a strait , he could seeke to the lord ; but then he would not answer him , neither by prophet , nor by vrim nor thummim . ioab when hee was in extremitie , and had no other refuge , he could fly to the hornes of the altar ; as men use to flye to prayer in sickenesse , in danger , and extremitie ; but then it was too late . esau when the blessing was past helpe and recoverie , he could seek it with teares : but why did they doe it no sooner while it was yet time ? certainely it proceeds from a secret atheisme and vnbeleefe , to which wee are too subject , which makes us not to be moved with any forewarnings , till we feele the evill it selfe upon us : and therefore it is said here , terrible things are done to us that we looked not for . death is a terrible thing , yet because it s apprehended as a thing afar off , who considereth the shortnesse of his life , while its time to make sure his calling and election , that his soule may not depend upon uncertainties ? hell is a terrible thing , to consider that the soule is immortall , and that there is another place to live in for ever ; and yet who considers this in time , and takes it to heart ? outward calamities that befall a church , or a state , or a particular person , are terrible ; but who considers them in time to prevent them ? this is , and ever hath beene the nature of man in all times ; wee thinke we will doe it modò & modò , but still wee are put off : therefore let us not , as those in amos , put the evill day farre from us , and draw neere to the seate of iniquity , ( for those two commonly goe together ) lest it befall us that salomon speakes of , as the oxe to the slaughter , and the bird to the snare , so we be led to destruction , and consider it not , till a dart strike through our liver : but let us doe somewhat in time , and not deferre and put off ; for the verie delay brings mischiefe . when the blow comes ( as i say ) every man feares , but before we care not ; but wee do as those , who because the hand of the dyal proceeds insensibly , consider not how the houre passeth , till the stroke of the bell giveth notice . it is a wise and true saying , extremum stillicidium clepsydram non exhaurit , & , ultimus ictus quercum non caedit ; it is not the last sand that doth exhaust the houre-glasse , nor is it the last stroke that doth overthrow the oake ; that is , it is not the next immediate cause that brings evill upon us , as men commonly thinke , but it is the precedent acts , neglects and decayes , that were long before that blow came upon us . and who knowes whether we be not now upon the very tropicks and turnings of times ? and yet as it s sayd of old age , there is no man that is so old that thinkes he may not live a yeare longer ; so we are never brought to so low an ebbe , but we are apt to thinke we shall hold out yet a yeare , and a yeare longer . so that as the lapwing fals before the traveller , and draweth him a little and a little further , till at length hee bee quite drawne away from her nest ; so wee are quite drawne off from doing the things which might prevent those evils that are to come : and so terrible things are done to us which wee looked not for . the ground of all is , partly because wee live by sense , not not by faith , which wee are all subject unto , more or lesse , by which we think our present condition shall continue whatsoever it be ; if we be in affliction , wee thinke that shall alwaies continue ; and if we be in prosperitie , wee thinke as those in esay . tomorrow shall be as to day , and much more abundant , that is an observable place ; saith the prophet , there is an evill neere unto you , and the reason is , the watchmen are blinde , they are dumbe dogges , they cannot barke &c. but looke to their own way every one ; and yet ( saith hee ) my people say , come bring wine , wee will fill our selves with strong drinke , to morrow shal be as to day , and much more abundant : i say , this is naturall to us . besides , another ground of it is , because wee see dangers come , and goe , and passe away , and yet the blowes come not upon us ; and therfore we are apt to doe as that foole , that because hee saw the river sliding away , standeth upon the shoare , and hopeth at length that all wil be past , that he may go over dry shod , and considereth not that there is a succession of waters , which will continue it : so wee consider not that god hath an army of sorrows , when he hath afflicted us seven times , yet he addeth seven times more , and if yet we continue obstinate , hee can doe it seven times more ; till at length his wrath swell and grow over the banks , and carry all away before it . that expression you have in the prophecy of nahum . partly it is againe , because god is not seene , because god is forgotten in the world : the creatures which should be as a glasse to help us to see him more clearely , they become as thick clouds to hide god from us ; we look upon the wall of the creatures , but we look not upon him that stands behinde it , who changeth times , and seasons , as he doth the weather : so that our wisest conjecture of him , is as uncertaine as the prognostication is of the raine , snow and wind ; wee are ready to compute future things , as wee compute daies and yeares , and forget that god that is the disposer of these , and so grow bold and carelesse : but david thought not so , psal. my times are in thy hands , o lord ; as if hee should say , they are not in the hands of saul , nor in the hands of doeg , nor in any of mine enemies hands , to do me hurt , nor in the hands of my greatest friend to doe mee good , but my times are in thy hands ; for so thou disposest of them as it pleaseth thee . and therefore let us be exhorted to reckon it our greatest wisedome , to foresee the greatest danger to come , while it is yet afar off . fire may bee giuen to a traine of gun-powder a great way from the place , to which the blow is intended : therefore it was a wise observation amongst the romanes , that when hannibal was besieging siguntium , a city confederate of their allies , which was farre enough from rome , they thought every blow was given to it , that hee was even then beating upon the wals of the capitoll ; therefore they tooke no lesse care to preuent the danger in such a distance , than if it had already seized vpon them : so no doubt when the enemy is assaulting the churches afar off , he is even then striking at the roote of this church and common-wealth . it is a true rule , when the evill day commeth , its time of spending , and not of gathering , it must be done before ; it is too late to fetch the oyle when we should use it , to go and buy when the bridegroome commeth ; therefore they are called foolish virgins , because folly is improvident , it stands in the valley , and sees not the evil afore it bee upon us : wisedome stands upon a hill and descryes the danger , and the evils that are afar off , before they approach . it s certaine , ( give me leave to speake , for wee are the watchmen which stand upon the watch-tower , and should see more than those that stand below ; and must give warning , that we may deliver our owne soules , left your blood be required at our hands ) i say , its certaine that evill is intended against us , and will come upon us , except something be done to prevent it . for there is a covenant betweene god and us , and breach of covenant causeth a quarrell ; the quarrell of god shal not go unrevenged : he saith to the israelites , levit. . . i will send a sword upon you , which shall avenge the quarrell of my covenant ; as if he should say , there is a covenant , and you have broke that covenant , & therefore i have a quarrell , and i will send a sword to avenge my quarrell . now the quarrels of god are not rash and passionate as mens are , & therfore he wil not lay them aside without some true & real satisfaction . if we will not beleeve his word , yet shall we not beleeve his actions ? hath he not begunne ? are we infatuate , and see nothing ? doe wee not see the whole bodie of those that professe the truth are besieged round about through christendome ? at this time are not present enemies , not only stirred up , but united together , and we dis-joyned to resist them ? are not our allies wasted ? are not many branches of the church cut off already , & more in hazzard ? in a word , have not our enterprizes beene blasted , and withered under our hands for the most part ? have not things been long going down the hill , and are even now hastening to a period ? and do not wee say now that such an accident , and such a miscarriage of such a businesse , and such men are the causes ? but who is the cause of these causes ? is it not he without whose providence a sparrow fals not to the ground ? are not these crackes to give warning before the fall of the house ? are not these the gray haires which hosea speakes of , that are here and there upon us , and we discerne them not ? gray haires you know are a signe of old age and approach unto death . and are not all these things arguments enow that god hath begunne with us ? will he leave his worke in the middle ? no certainly , you shall see what himselfe saith , . sam. . . when i begin , i 'le make an end . samuel had threatned fearfull judgments against the house of eli , but because they lived long in peace , & were not suddenly executed , they were ready to think the words of the prophet , were but wind ; therfore god tels them , that it was true , he was patiēt , & long before he begun , but notwithstāding when hee began hee would also make an end . wherfore i beseech you for our own sakes , and for the sake of the churches , let us well and seriously consider this ; doubtlesse there is somewhat for which god is offended ; and if there be , certainely till that be taken away , the lord will not returne unto us , and cause us to prosper in the things we put our hands unto . when iosua saw the people fall before their enemies , hee wondred at it , and enquired the cause , and except that had bin removed , though it had beene for many yeares , yet he should never have had successe , nor brought the children of israel to the land of canaan , though god had promised it ; for gods promises are as his threatnings , to bee understood with a condition . but a most remarkable example you shall finde , . sam. . . when there fell out a famine in the daies of david , he knew the naturall cause was the drought , but hee enquired after the supernaturall cause , as wise men should doe ; as iacob when hee saw the angels ascended and descended , hee enquired who stood on the top of the ladder and sent them to and fro . ezakiel enquires who stands on the top of the wheele ; but fooles looke onely who stands on the next staire or step : whereas wee should enquire as david , what was the cause of the famine ; and it was answered him , it was saul and his bloudy house , because he had broken his oath with the gibeonites , which was done many yeares before : i say , so wee should doe in all the calamities , afflictions and extremities that befall either the church in generall , or any particular person ; search what the cause is . i finde the phrase used in . chron. . . saith the lord there , i will not at this time poure out my wrath upon ierusalem by the hands of shishack : where observe , that though shishack was the immediate instrument , yet it was not shishack his wrath , shishack was but the viall through which his wrath was powred out . where you may observe this connexion , that when any affliction befalleth a state or church , or a particular person , it is because god is agrie , and hee is never angrie but for sinne ; and till sinne bee removed , his anger is never laid aside , time wears it not out , as it doth the anger and passions of men . and therefore it is good for us to compound with the lord , and to take up this suite before it come to execution and judgement , and not to doe as ill-husbands and prodigals doe , that suffer a suite to run on , and charges to grow from terme to terme , lest we be inforced to pay , not onely the maine debt , but the arrerages also , that is , the time of that patience and long-suffering of god ; and not in this world onely , but in that which is to come . it is apparent that god is about a great worke , yea to make a great change in the world , except we do as it were hold his hand by seeking and turning unto him , and by removing the things that provoke him : he doth not lay all these stones , and move all these wheeles for nothing , & yet who knowes what it is he is about , till it bee brought forth ? such a metaphor i finde , prov. . . who knowes what a day may bring forth ? its a metaphor taken from a wombe ; there is no man knowes what is in the wombe of tomorrow , or what evil tomorrow may bring forth . saul little thought that the next day travelled of such a birth as the overthrow of the armies of israel , and the death of himselfe and his sonnes . iob little thought that the next day had in the wombe thereof the fall of the house , and the slaying of his children . if you observe the scripture , you shall finde that there are certain seasons , wherein as the angell troubled the poole , so god troubleth the churches ; and commonly when god doth it to one , he doth it to all . . chr. . , and at that time there was no peace to him , that did goe out or in , but that troubles were to all the inhabitants ; for nation was destroyed of nation , and citie of citie ; for god troubled them with all adversitie . where you shall observe , that where god once begins to doe it , all the churches come in , in the end ; and whence was it ? not because such an accident fell out , and such offences arose betweene princes and princes , and nation and nation , but god had troubled them with all kinde of adversitie ; but especially ier. . . a notable example you shall see , the cup went round , when it was given to one nation to drink , every one tasted of it , though some more , some lesse . so that , i say , there are certaine times and seasons wherein god troubleth the churches , and that very thing that distinguishes between nations & churches , to be saved or to be destroied , is the very ability to discerne of those seasons ; oh that wee were able now , and willing to discerne that season . i will give you two instances : when destruction was to brought upon ierusalem , when they were to bee led into captivity , the lord was above twenty yeares about it , many warnings he gave them by his prophets , hee brought nebuchadnezar neer them , and took him away again ; & what is the complaint he takes up against his people ? saith he , the stork and the cranes know their appointed times , but my people know not the iudgements of the lord. those creatures feele and foresee the winter , and betake themselves to some warme place . there is a judgement a comming , there are warnings ' enough , but my people cannot discerne their season . and so when the last blow was to be given to the iewes by the hands of the romanes , you shall see how pathetically our saviour expresseth it . o ierusalem , ierusalem , if then badst knowne in this thy day the things belonging to thy peace , but now they are hid from thine eyes . mark , in this thy day ; there is a time & a season , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , time is exceeding swift , and passeth away . there is such a day wherein if ierusalem had seene it , the destruction had bin prevented , but now the time is past : it is a thing worthy observation , that there is a double time , which we shall see observed in the scripture : there is a time of preparing , and threatning , and no more but threatning , and a time of executing the decree ; so you shall see it expressed , zephan . . . at that time it shall come to passe , that i will search ierusalem with candles , &c. there is a time of whetting his glittering sword , and fitting the arrow to the bow , before the blow bee given there is a time of patience , triall & long-suffering , before he sweares in his wrath , they shall not enter into his rest ; but when the time is come , when the word is once gone out of his mouth , when the decree is gon forth , then , as samuel said to saul , when he would have the sentence of his rejection to be retracted ; no saith he , the strength of israel is not a man , that he should repent , . sam. . . therefore while the evill is yet in the clouds , before the storme come , while things are preparing , while the sword is whetting , before the stroake be given , before the decree be come forth , let us search our selves and meet him , to preventit . the evils which men intend against us may proove abortive ; they may either die in the wombe , or else they may travell with mischiefe , and bring forth a lye , that is somewhat contrary to that they intend ; sed fat a viam invenient , but when god intends any evill against any , what power shall bee able to stop him ? the destructions of god will finde a way which wee never dreamed off , as we see oft by experience ; vel puncto temporis maxima reram momenta vertuntur , even in a point of time the greatest things are turned upside downe . my beloved , we all affect the praise of wisedome ; and wherein doth wisedome chiefly consist , we shall see deut. . . oh that my people were wise : what to doe ? to remember their latter end ; as if wisedome did therein consist : so in prouerbs . . a wise man sees the plague afar off , and hides himselfe , but a foole goeth an , and is punished ; it s a metaphor taken from beastes , that feele the storme before it comes , and then hide themselves in their dens ; but the foole goeth on and is punished ; that is , either hee is ignorant & sees it not , or else he is besotted and stupified , & so careless to prevent it . so pro. . . the wise man feareth and departeth from evil , but the foole rageth , and is careless , that is , the prudent man he feares the evill of judgment , the evill of punishment ; he feares the judgement to come , therfore he departeth from the vil of sin that brings it ; as ioseph foresaw the famine , and hid both himselfe and others from it by providing against it : so iob when his sons were banquetting , he feared , lest they had sinned , & blasphemed god in their hearts , and therefore he rose early & sacrificed for them : but the fool rageth & is confident ; the word in the originall is to passe on whatsoever comes of it ; as balaam when the angel met him with a drawn sword to shew the danger that he went in , yet he would not be ruled , but he went on , & you know the issue : & so ahab when hee went to ramoth-gilead , though micaiah foretold him , yet he would go on , therfore came short home for his labour : it s accounted a point of courage & generosity not to fear , but you see the wiseman saith here , that a wiseman fears & departs from evil . indeed there is a double fear , there is a fear that ought not to be , that causeth the thing we fear to come to passe , that is such a feare as sets us aworke to use euill meanes to prevent the evil ; such was the feare of saul , that set him aworke to seek to the witch , which was the very thing that brought upon him that he feared ; such was the fear of the israelites , which made them seeke to egypt & to ashur for help , which brought upon them the thing which they feared ; and such a fear we should lay aside : but there is a good fear which causeth the thing that we fear , not to come to passe , because it sets us a worke to seek to god ; such was the feare of iehoshaphat , chr. . . when there was a great multitude came against him , he feared , saith the text ; and what did this fear set him on work to doe ? he sought the lord , and proclaimed a fast throughout all iudah . now this feare was a profitable fear , which caused the thing he feared , not to come to passe ; for by this meanes hee had a wonderfull deliverance : such was the feare of iacob , when esau came against him with . men , he was sore afraid , and what did this feare ? it set him aworke to pray , and to wrastle with the lord almighty ; this caused the thing he feared not to come to passe : such was the feare of iosias when he heard the book of the law read , & therby seeing the danger that was like to come , hee feared ; and what did that fear bring to passe ? his hart melted ( saith the text ) within him , & he humbled himselfe greatly before the lord , & therefore the thing he feared did not come to passe in regard of himselfe ; for hee had word sent him by the lord , that he should not see that evill in his daies . so that there is a good , an useful , and profitable feare , that causeth the thing we feare not to come to passe ; and this is the feare that the wiseman speaks of , pro. . . blessed is hee that feareth alwaies , but he that hardneth his heart shal fall into evill . i will not adde any more : another maine thing to which the prophet driveth , is , that as the lord doth terrible things to those that provoke him , to those that will not take warning ; so likewise he doth wondrous things for those that waite for him . i am sorry i haue not opportunitie to adde this to the other ; but i see the time is past , therefore here shall be an end . exact vvalking . ephes. . . take heed that you walke therefore circumspectly ( or exactly ) not as fooles , but as wise . in the eighth verse of this chapter , the apostle layeth downe this conclusion , you were once darknesse , but now you are light in the lord , walke therefore as children of the light ; this hee carries along by some arguments , and drawes some consectaries from it , among the rest this is one , take heed therefore that you walke exactly , not as fooles , but as wise . as if hee should say , now the darknesse is gone , now you are set vpon a hill , now you are in the broad light that all men may see you , now looke to your selues , now see that you walke exactly , not as fooles , but as wise : so you haue in these words , first , a command , or an exhortation laid on them , walke circumspectly , or exactly . secondly , that is backed with a reason , not as fooles , but as wise ; as if he should say , it is your wisdome to doe so , it is folly to doe otherwise . thirdly , there is prefixed before it a meanes how to doe it , take heed , or consider , that is , it is a thing that will not easily bee done , it is a thing that will cost you some labour ; a man may doe a bungling action without consideration , but if he will doe a thing exactly , he must take heed vnto it , take heed that you walke exactly , not as fooles but as wise . i will open the words in particular , when i come to handle them . before i come to the particular points which these words afford vs , something wee may gather from this particle therefore : therefore is a relatiue particle , it hath reference to that which went before , you are children of light , therefore walke exactly , not as fooles but as wise : therefore ; that is , since you are the children of light , since you are those vpon whom the name of god is called , since you professe the feare of god , it behooues you to looke to your selues that you walke exactly . in a table vpon which a picture is drawne , before the picture is drawne , the blemishes , and blots , and scratches vpon it , are not obserued : but when the picture is drawne , a little blot is obserued in it : so it is with men in this case , a man before hee bee regenerate , before hee is made a childe of light , while hee walkes in darknesse , while gods image is not drawne vpon him , the sinnes that are in him are not much obserued , because there is no great difference betweene his generall carriage , and some particular fayling : but when the peece is drawne , that is , when gods image is stamped vpon him , and renued in him , then the infirmities , and sinnes , and faylings that hee falls into , euery man is ready to obserue them and marke them : and therefore we should in a speciall manner looke to it , because our condition is altered , whereas before we were darknesse , now we are light ; whereas before we stood in the crowd , as it were among the rest of the people , now wee are set vpon the stage ; euery man markes what wee doe : nay , if wee stand still and doe nothing , it is obserued ; and if we doe , and doe that which is vndecent , that is obserued too : now when euery one of our actions are obserued , it behoues vs to looke the more what we doe , to see that we walke exactly . this thing i will not presse because it is common . onely the vse that we should make of it is this , to see what god and men looke for from vs ; when we take vpon vs the profession of his feare , his glory is engaged in our carriage , therefore we should walke exactly , not as fooles , but as wise . againe , as any man hath a higher degree of faith ( for there be degrees , ) as any stand in a higher place , they must looke to it more , as they are in more estimation and glory , so they must take heed of falling to the scandall of their holy profession : but i will not stand vpon that . now i come to take the words as they lie . consider therefore , or take heed that you walke exactly : for the walking exactly , consideration is required you see ; now the question will be , what this consideration is ? it is a thing that is little taught , and not well vnderstood , and therefore i will a little open it vnto you , that you may know what this act is : it is a thing oft described in scripture ; i considered my waies , and turned my feet to thy testimonies . now consideration ( to describe it to you ) is nothing else , but an act of the practicall vnderstanding , whereby it reflects and stayes vpon its owne intentions , and comparing them with the rule , it proceeds to lay a command vpon the will and affections , to put them in execution . i say it is an act of the practicall vnderstanding , whereby it stayes and reflects vpon its owne intentions , &c. for there are many actions that passe from the minde of a man , that he dwels not vpon , but they passe presently away , these are not reflect acts , they are not acts of consideration , hee dwels not vpon them ; but when a man dwels vpon a thing , hee will not let it presently passe from his hands . first , they are in the intention , and then he lookes backe by consideration , when a man will see what is in his minde , hee will looke round about as it were , and returne vpon his heart , as it is called in the chronicles , if you returne to your hearts ; i say this is necessary , this is one part of consideration , but this is not all , a man may dwell vpon his actions for another end . therefore when this is done , in the second place this is to be added , that a man so dwell vpon his actions , as that hee compares them with the rule : he sets them both together , and therefore in prou. . . that which is called consideration in another place , is there called pondering ; ponder the waies of thy feet : the meaning is , consider the waies of thy feet . now you know what pondering is , when you haue a thing to weigh , there must be something to weigh it by , which therefore is the rule thereof ; and as in measuring , there is the thing that you measure by : this is the second thing to bee done in consideration , to compare it with the rule . but yet this is not all : for there may bee a comparing of actions and intentions , with the rule by which it is squared , when yet it is not consideration : a scholler may take a thing into consideration , whether it bee true or false , whether it be a practike or a speculatiue thing , he may compare it with the rule ; but his end is not to practise it , but onely to know the truth of it , and so he lets it lie . and not onely schollers , but it is so with all men for the most part , they heare vs deliuer the truth of god , their end is to see ( as it were ) to vnderstand it , to know the truth of it , they doe no more but see if the thing be true , and giue their assent to it : but in consideration there is somewhat more . therefore i adde , that it layeth a command vpon the will to put it in execution , or else it is not properly consideration ; but when a man considers of a thing , so as that he resolues to doe it , that hee layes an imperatiue iniunction vpon the inferiour faculties , to put that in practice and execution that he resolues on ; so now you see more distinctly and cleerely what the apostle would haue vs doe , this is the action hee would haue vs doe , to consider ; that is , to stay vpon our actions , to compare them with the rule , and not to let them lie there , but to put them in practice and execution ; this is the thing we are here exhorted vnto , to consider , or take heed what we doe . and it is that which we haue little reason to be backward to ( though in truth wee are backward to nothing more , which is the cause of many errors of our life ) if we consider . first , that this consideration is the excellency of all a mans actions , it is that which is proper to man , as hee is a man , there is no beast capable of it : it is a peculiar excellencie to man , to be able to returne and to reflect vpon his actions . beasts looke forward altogether vpon the present pleasure which is propounded , but to consider an action , whether it be to be done , or not to be done , it is an excellency peculiar to man. therefore as the mathematicians say of figures , the strait figure , or the strait line is the weakest , but the circle is the strongest of all other , and the best , because one part returnes to another , and holds vp another ; so these direct actions of ours , these transient actions that passe suddenly vpon a thing , they are the weakest , in them wee are most subiect to erre , but these actions wherein wee returne againe vpon our selues , as a circle or round figure , are more perfect and exact : i say it is the excellency of an action , and this should make vs ready to doe it , but that is not all , there is not only a generall excellency . but it is the best for our selues , it perfects vs aboue all other ; take all other actions that goe directly forward , they perfect somewhat that is out of a man , but they perfect not the heart of a man. if it be in teaching others , in it is the perfection of the scholler , other actions of wealth , of honour , of learning , or any thing of this nature , they perfect the thing vpon which they are pitched , but now this action , by which the heart returnes vpon it selfe , this reflect action is that which perfects a mans soule , it makes him a better man , it builds him vp in grace and in truth ; when a man lookes in , and returnes vpon himselfe , he makes vp the breaches of his heart , if there be any thing amisse there , he rectifies it : therefore it is an action that we should easily assent vnto , and agree to the exhortation of the apostle . therefore to conclude this point , let vs be exhorted , to consider what we doe , the failing in this is the cause of so many errours in our liues , the cause of so many ill spent houres , of so many vaine speeches , of so many grosse sinnes committed , all for want of consideration . if the swearer would well consider what that is , when the lord saith , i will not hold him guiltlesse that taketh my name in vaine , hee would not be so ready to sweare as he is . if the adulterer would consider what god saith , heb. . whoremongers and adulterers god will iudge , hee would not so easily continue in that sinne : so you may runne thorow other particulars , therefore this consideration is necessary in things that belong to saluation . it is not so in other things , in other things the notion passeth soone from the minde to the rest of the saculties , as soone as the light , it is no sooner kindled but present'y it is executed ; but in matters that belong to godlinesse , there may bee a sparke , and it will goe out againe in the heart , as greene wood putteth out the fire ; in that case there must bee paines taken , because of the stubbornnesse in the faculties of the minde to obey the light , which is dictated to the conscience : therefore wee must doe in this case , as we doe with stubborne seruants , they must be bidden doe a thing againe , they must be forced vnto it . if the vnder-faculties were as ready to obey the minde in spirituall things as in other things , it were another case . in other things ( for the most part ) we shall finde that the minde hath no sooner resolued on a thing , but the faculties presently are ready to practise and to execute it ; if it be a matter of pleasure , a matter of commodity , a matter of businesse , if a man resolue once to doe it , he findes no resistance ; but if it bee a matter tending to a holy life , hee is resolued and fully intended to doe it , yet when hee comes to the point , how many impediments doth he finde in the vnder-faculties ? they are like stubborne seruants that haue need of pressing vpon , and must haue such imperatiue iniunctions vpon them as i speake of . therefore this consideration is necessary for vs , we see if we be negligent in it , it is impossible wee should lead a holy life , because we goe vp the hill in that , there must bee paines taken in that ; there is no good action but it will cost this consideration , and the rather we should doe it , because ( as i say ) it is that which perfects vs most of any thing ; wee study many things , we study bookes , wee study men , wee study our selues , that is done by this act of consideration , and of all studies that is the best , when a man studies his owne heart , when hee dwels at home : it was the precept of the wise moralist , to exhort men to dwell at home , to looke inward ; for a man to bee as a good house-wife in her owne house , to dresse the roome of his heart , euery morning to sweepe it , and to put things in order which the former day hath put out of order , that he may bee fit to entertaine the lord of glory ; therefore we ought to keepe our selues right and straight , to keepe our selues cleane and pure in soule and body by this continuall act of consideration , that we may be fit temples for the holy ghost to dwell in and to continue in : therefore we should doe this . first in generall , take this generall consideration ; let a man thinke what his condition is , what he comes into the world for ; let him sit downe and thinke with himselfe that hee hath a soule that is immortall , that must liue in another place for euer , that his life is vncertaine , hee knowes not when this soule of his shall bee put out of possession ; now if a man would take these things into consideration , if hee would sit downe and consider his latter end , consider the infallibilitie of the threatnings , consider the vncertainty of this life , consider the terrour of gods wrath , because these things are not taken into consideration ; therefore it is that men goe on in courses of sinne , this is that which the people failed in , deut. . . saith moses there , you haue seene what the lord did to pharaoh and all his seruants , you haue seene the temptations and the great workes which he wrought , but you haue not hearts to perceiue , you haue not eyes to see vnto this day , you haue seene , but you haue not hearts to perceiue ; that is , you haue not hearts to consider it as it is , as if hee should say , this will profit nothing ; this which was one of the strongest arguments that was , ( as how could a people haue more arguments to feare god than they had , to see such wonders as they did , but this ) profited them nothing , because they had not hearts to consider ; so our sauiour , marke . . they considered not the miracle of the loanes , for their hearts were hardned : after that miracle was wrought , when christ walked vpon the sea , and they thought he had beene a spirit , they were afraid , the reason is giuen , because they considered not the miracle of the loaues ; as if hee should say , there was enough in that to haue strengthened their faith , that they should not haue beene so fearefull ; but saith christ , the reason you did not profit by that was , because you did not consider , your hearts were hardened : and therefore tim. . . it is pauls exhortation , consider what i say ; consider what in other places i haue named to you , that is , though these bee reasons strong enough , yet consider , timothy , or else it will neuer worke vpon thee , therefore consider what i say , and because wee are not able to doe it of our selues , hee prayes to god to teach him to consider , and the lord giwe thee vnderstanding in all things : and indeed that wee may doe so , let vs beseech god to open our eyes to enable vs to consider ; till hee set vs a worke , we cannot doe it to purpose , so that i say , we should learne to doe this in generall , and not onely so , but to make a daily practice of it , euery day consider our waies , to set some time a part for that purpose : when we come to god in prayer , consider the businesse wee haue to doe , consider what hath beene out of order the day before , to reflect vpon our hearts , and to set things strait before god , and after this to haue an eye vpon our actions all the day , that our tongues , our hands , our feet , or any part bee not ready to act any thing before we haue considered and pondered it , before wee haue good warrant for it . you will say this is impossible , must a man stand considering euery act on that he doth ? i say , it is not needfull that euery action should be considered ; as in a iourney , you know it is not needfull for a man to thinke of euery step , but the first intention of the iourney will carry him a great way ; so set the heart aright , and that intention will carry a man thorow many actions , though hee stand not to consider euery particular ; but because our hearts are so ready to goe out of the way , like young horses that are not accustomed to the high way , they are ready to turne aside euer and anon , except the hand bee vpon the bridle continually ; so this consideration must bee euer and anon repeated in the heart to keepe it strait , it is apt else to turne a side . this wee must learne to doe in things that belong to godlinesse , in other things wee are apt enough to doe it ; the young man is apt to consider how he shall satisfie his flesh , and the desires of it , how hee shall obtaine his pleasures ; the ancienter men , they consider how they may increase their wealth , how they may keepe correspondency , as it is said of the good house-wife , she considereth a field and gets it , prou. . there is too much of this consideration , men consider such outward aduantages : the thing that we require row , is to consider how wee may walke circumspectly and holily before god in all things , this is the thing that we ought to consider , & to neglect this and to intend other things , is no better than madnesse : if a man doe but consider seriously what he is , what his condition is , and what he is fit for , hee will reckon it madnesse to intend other things as he doth ; we reckon men mad , when they fall a gathering strawes , and sticke their clothes with flowers , when they scrabble vpon the walls , because wee thinke these actions vnmeet for a man : so come to a christian , when he is occupied in trifles , in pleasures and honours , ( for they are no better ) when men doe this with all their endeuour , this is as vnmeet for a christian , this is as much below a christian , as those other actions , that i named , are below a man ; and it is as truly spirituall madnesse , as the other is natural frenzie ; consider of this therefore , and come to your selues . i am not too harsh in calling it madnesse , the scripture cals it so , in luke . the prodigall is said to come to himselfe ; for other things hee was come to himselfe before , but for matter of grace and saluation , therein hee was not come to himselfe ; so that a man may truly say , that the world is full of mad men in this sense , because they come as much short of that which belongs to a christian , of that which belongs to a man , as he stands in relation to god , as hee stands in reference to eternity , as the other actions are to other men , and you shall finde they are occupied in the same manner ; looke vpon the imploiments of men , if wee could see what they are bufie about , what their thoughts and liues are taken vp with , in the morning if we could see them , as god seeth them and beholds them , wee should see they doe as mad men ; as a man that makes a garland to himselfe , composed of such vanity as he is most fancied with . consider therefore what you doe , walke exactly , not as fooles , but as wise . so much for that . the maine point is that we now come to , walke exactly . consider therefore that you walke exactly , whence we will deliuer this doctrine ( to take the words as they lie , ) that it is required of a christian that he walke with god exactly in all things . before i come to prosecute this point , i will shew what this walking is , and what it is to walke exactly . in a word , by walking nothing else is meant but the tract and course of a mans life , so that to walke holily is nothing else , but in all the passages and turnings of a mans conuersation to keepe himselfe close to the rule , so that into what circumstance soeuer he is cast , stil as a , dye to fall right , whether he be alone or in company , whether he be in sport or in businesse , whether he be among enemies , or among friends , all is one , his conuersation is still of the same colour , he keeps one tenure what condition soeuer he is in , in crosses and aduersity he is taught to wait , in prosperity he knowes how to abound , to behaue him selfe as a christian in any particular action , whether it bee gaine or losse to him , whether hee bee in a pleasant estate , or whomsoeuer he hath reference to , whether it be for his aduantage or disaduantage , all is one , he doth not shift , he doth not dawbe it out by seeking inuentions , that afterwards will fall off as vntempered morter , his conscience puts it to him , and tells him this is not to be done , and he is willing to let his conscience speake , he is ready to obey it ; when a man thus behaues himselfe in the constant course of his life , this is to walke exactly . but then againe there is somewhat in this word exact , the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of two words , that signifie to goe to the extremity of a thing ; so to walke exactly is nothing else , but so to keepe the commandements of god , that a man goes to the vtmost of them , to all the rules that he prescribes , not onely to content himselfe to doe the maine duties of them , but you must looke to euery particle of them , to bee willing to goe to the vtmost of euery command ; so the scope of the apostle is , to commend vnto vs here the thing that is so disgraced in the world , the which is a matter of much obloquie , that same exactnesse or precisenesse , for so the word may as well be translated , and there is no word that fits the greeke better than this . consider that you walke precisely , or exactly , or strictly in all things ; i say that is the apostles scope , to commend this to vs , that men discommend so much , though indeed it be the only excellency of a christian ; for is not that the best glasse that shewes the smallest spots ? and is not that the brightest light that shewes the least moats ? and doe you not reckon that the finest flesh that is sensible of the least pricking ? so the conscience that is sensible of the least sin or failing , is the perfection of christianity which wee are to striue to attaine , it is that which we are to reckon the greatest excellency of all others , so far it should be from disgrace with vs. to walke exactly is required of euery one , and this exactnesse is to goe to the vtmost ; but a little more particularly to describe it , to walke exactly requires these three conditions . first looke to the whole rule , he that looks but to a part shall neuer doe a businesse exactly , but imperfectly and bunglingly ; that is , you must haue respect to all the commandements , to all the precepts that runne thorow the booke of god. secondly , hee must goe to the vtmost of euery one , we see our sauiour in mat. . hee sets it downe , it is not enough for a man not to murder , but he must not be angry with his brother vnaduisedly , there is the extremity of the command , he must not onely take care of the maine , but to keepe the least ; so he saith , that a man should not onely not sweare great oathes , or not forsweare himselfe , but let your yea be yea , and your nay nay , saith our sauiour in the same chapter . and so for that command , thou shalt not commit adultery , ( i giue you the instances in that chapter , because christ giues them vpon the same occasion ; saith he , he that breaks the least commandement , he that doth not keepe euery iot of the command , he shall not come to heauen . ) as for that command of adultery , though thou keepe the maine , if thou lust in thy heart , that is , if a man admit lasciuious thoughts , adulterous lustfull thoughts , though he keepe the maine commandement , the maine duty which is there commanded , yet he walks not exactly ; there is a necessity laid vpon him , hee that keepes not euery iot of the command , shall not enter into heauen ; so that you must haue respect to the whole rule , and to euery particular command . and lastly , you must doe it at all times , psal. . vers . vlt. blessed is hee that doth iustice , and loues righteousnesse at all times ; otherwise a man cannot be exact ; he that doth it by fits and flashes , that walkes exactly one day , and is out againe another , this man is said not to walke exactly , he walks with god by fits , as he that lookes to halfe the rule , he walls but by halues ; if either of these be , that he walks but by halues or by fits , he is not exact : thus much shall bee said for the explication . now this exactnesse is required in three respects . first , in respect of a mans person , that hee bee clothed with all the graces of the spirit that there be none wanting , there must bee a generality in that , and therefore in pet. . we see the graces are put together , giue all diligence that you ioyne with vertue faith , with faith knowledge , with knowledge temperance , with temperance patience , &c. that is , as if he should say , a christian must not bee adorned with some graces of the spirit onely , but hee must haue euery one , he must be exact , he must haue the whole clothing , the whole image of god , for the image of god is nothing else but the happy cluster of these graces : now put the case that any of these be wanting , then you shall see what a defect it will cause ; if a man haue faith , if hee want vertue , that is , if his faith shew not it selfe in workes , if it be not a working vertuall faith , what will his faith profit him . if he be zealous and ready to the worke , if there be vertue in him , if he want knowledge to guide , and direct him , and turne him , hee must needs erre exceedingly ; and therefore he must ioyne to vertue knowledge , if he haue knowledge that he know what to doe , if there doe not come in the practice of other graces , if he be intemperate , it will lie as a blot vpon him , there will be great inconcinnity in his carriage , if he haue other vertues and want one ; suppose if he be temperate , yet if he be an impatient man , this becomes not one of those vpon whom gods name is called ; it becomes a christian to haue his person adorned with euery grace , because god requires so much beauty in him , in cant. . . saith christ to his church , thou art all faire my loue , there is no spot in thee ; that is , thou art adorned with all the graces of the spirit , there is not one wanting , for there is such a generality required , such is the beauty of a man in christ , the whole frame of grace is in him : therefore christ is said to worke grace for grace , the meaning is , for euery grace in himselfe , he hath stamped another in vs ; as the seale giues print for print , in the wax character for character , and as the father to the sonne limbe for limbe , and member for member ; so christ to his saints , hee workes grace for grace , that is , as hee himselfe hath the whole frame of grace in his owne heart , as the image of god is perfect in him : so all that he changeth , all that are borne of him , not of the will of the flesh but of the will of god , they haue the same that he hath ; not in degree , no childe hath his members in the same degree as the father hath , hee hath them as a childe , the other hath them as a perfect man ; so euery christian hath them in the degree of a childe , and yet he must be exact in all in respect of his person . secondly , this exactnesse is required in regard of his actions , all the actions that the holy man hath to doe are to be exact , therefore it is a rule of the schoolemen , an action cannot be good except all be good in it , except all the circumstances be good , if there be one wanting the action is euill ; this is required of necessity to walke exactly , that is , take any action we doe , if either the principle of it be not good , that it comes from carnall feare , or from carnall loue and desire , or else the end is not good , or the circumstances are not good ; to pray , and not to pray feruently ; to shew mercy , and not with cheerefulnesse ; to keepe the sabbath , and not with delight ; and and so you may runne thorow what particulars you will , the wanting of any of these circumstances makes it an euill action ; and therfore in regard of his actions he must be exact . thirdly , in regard of others it is necessary that he walke exactly , as in iames . this is pure religion and vndefiled to keepe a mans selfe vnspotted of the world ; now if a man will be vnspotted of the world , hee must bee exact in all things ; if hee faile but a little the world will blot him and blaze his name all ouer , that no place shall be empty of it , if there bee any spot in him . it is true , the applause of the world is not to be greedily looked for , but yet in this case euery christian should be like absalom , there should be no blemish in him from top to toe , he should labour to bee so blamelesse in all his conuersation , to doe as zachary and elizabeth , to walke in all the commandements without reproofe , so that a christian in regard of his person , in regard of his actions , in regard of others , hee must walke exactly . but now in this point that i haue deliuered there is somewhat more than this , it is required i say of euery christian , that hee walke exactly before god in all things , here comes in a question or obiection , when i say it is required of them ; the question is now whether it be of necessity or no , that it be so laid vpon euery christian , that they cannot keepe in good termes with god , that they can haue no assurance of their owne good estate except they doe it ? whether it be laid vpon them of such necessity or no , to keepe such exactnesse in their conuersation ? to this i answer : this precept , as well as any in the booke of god , is to be kept euangelically , though we cannot keepe it legally ; that is , we must endeuour to the vtmost of our power to doe it , to striue with all our might , wee must intend , and desire , and purpose to doe it , and we must haue endeuours answerable to our purposes ; this necessity lies vpon euery man to walke exactly , that is , to allow himselfe in nothing that is a knowne sinne , there may be many failings out of passion , a man may be transported out of incogitancy , out of inaduertancy , because many things passe from him that he is not able to consider of ; but let it come to this case , to be a knowne sinne , if he allow himselfe in it , this is a breach of the euangelicall keeping of this commandement , which requires that a man walke exactly , and this lies vpon euery one of necessity , that hee doe not admit of any knowne sinne in his conuersation , but in that respect to walke exactly , and that will bee manifested by these reasons . first , if there be but one thing in your conuersation ( pitch where you will ) be it greater or smaller , if it come to be a knowne sinne , if it be reuealed , that you know such a thing is a duty , or such a thing is a sinne ; now if a man walke not exactly in that , hee makes a breach betweene god and him : as it is with two friends , if there come but a small matter wherein they differ , that falling betweene them , if neither of them yeeld , it makes an vtter breach and separation betweene them ; so let it be a matter of lesse moment , take the least sinne , or the neglect of the least duty , yet when i know this thing god requires at my hands , it is a thing that god will haue done ; when a man now lies in the contrary and will not doe it , certainly god will not yeeld , and if hee doe not , it makes a breach betweene them , it makes a separation betweene god and him : as it is with a prince , if hee command a man to doe any thing , when he proclaimes it , when there is authority put vpon it , when it is made knowne to him in particular , the standing out makes him a rebell ; so it is in this , the standing out with god in any part of our conuersation , if we be not exact in all , it puts vs into a state of separation from god. secondly , except a man walke thus exactly with god in all things , it is euident that what he doth , hee doth it for himselfe and not for the lord , and if he doe so it is not accepted of god ; i say what he doth , it is for himselfe and not for the lord , for if he performe that obedience which hee doth for the lord , and for his commandement to please him , what is the reason that he goes not to the vtmost ? why doth hee set limits to himselfe , for god requires that we should doe his will on earth as it is done in heauen ? his commandement is , that we should goe to the vtmost of euery command ; now when wee limit our selues in holinesse , when we come to such thoughts as these , well ; i will haue as much as will bring me to heauen , i will labour for so much exactnesse of conuersation , as will keepe me in the state of grace , as much as will preserue me from hell ; i say the ground of all such conuersation is nothing out of a mans selfe ; it is but regard to himselfe , hee doth but onely looke at his owne saluation and no more , which is a thing i confesse that may be looked at , but to looke at nothing else , is selfe-loue ; when a man lookes at nothing but his owne saluation , and how he may escape hell , that man cannot bee right ; now when a man sets himselfe limits , and circumscribes himselfe , and saith with himselfe i will goe thus farre and no further , when he doth not endeuour to come to the vtmost , to the highest peg , it is a signe his heart is not vpright , therefore there is a necessity laid vpon euery man , that he walke exactly with god in all things . thirdly , take any particular in a mans conuersation wherein he fauoureth himselfe , if he be ouercome of that , he is not in christ , whosoeuer is in christ ouercommeth the world and the flesh , saith the apostle , gal. . whosoeuer is in christ crucifieth the flesh and the affections , and ouercomes the deuill , as wee know the stronger man casts out the strong man ; now when any one particular of these lusts of the flesh , or the temptations of the world , or the deuill , shall come and set vpon a man , if he yeeld to this he is ouercome of it , whereas none of those that are in christ are ouercome of the world , or of the flesh , or of the deuill ; that is , if there be any particular sinne ( for they are but souldiers that fight vnder those generals and captaines ) if a man once yeeld to it , if a man giue ouer striuing against it , a man is said properly to bee ouercome ; whereas if a man continue warring with sinne , it is another case , but when hee giues ouer resisting , as the apostle saith , his seruants you are , whom you obey : if a man come to obey any sinne , whatsoeuer hee is in the whole course of his conuersation , it interrupts this exactnesse ; when he yeelds , hee is ouercome ; as we say water and fire , as long as they contend one with another , neither is ouercome ; but when they yeeld one to another , when the fire is turned all to be water , then it is ouercome ; so in this case , when there is a contestation betweene vs and sinne , if wee yeeld to it , then sinne ouercomes vs , and hee that is ouercome of sinne cannot be in christ. fourthly , if there be any particular sinne in a mans conuersation wherein hee doth allow himselfe , it hinders the vse of all meanes and the profit of them , that neither a man is able to pray , or able to heare , or able to doe any duty as he ought : so that as a medicine is applied in vaine so long as the arrow head is in the wound , that must be remoued first before it can worke any cure ; so let there be but one sinne , one failing in this exactnesse of conuersation , and all the meanes of grace are in vaine : therefore there is a necessity lies vpon euery man , if he will be a christian , if he will reckon himselfe of the number of those that are the children of light , that he walke exactly . but not to stand to presse this further , to make some briefe vse of it , for i desire to come to the other part , not as fooles , but as wise . the vse we are to make of this , is to set our selues about the worke , to doe the thing , to labour to walke exactly , and here it is good to bring our selues to particulars . come to the keeping of the sabbath , i would but aske this question , whether the day be not holy ? whether it differ not from other daies that are common daies ? and if it bee not holy , why doe you doe any thing at all ? and if it be holy , is not a holy day to be kept holy ? why doe you not keepe it exactly to god ? and for prayer , when you come to call vpon the name of god , it is not the slight performance of the duty that god lookes for , it is another thing , hee takes your prayers by weight and not by number , therefore looke you doe it exactly ; so in receiuing the sacrament , and all duties , i leaue it to your selues to consider particulars : and so for the duties of your calling , to be diligent in them , to serue god and men in them with the fatnesse and sweetnesse of them : and so for sports and recreations , to be exact in them , and not to vse those that be vnlawfull , and those that bee lawfull , not to vse them excessiuely , but to vse them with limitations , and to put right ends vpon them ; and so in all businesse and conuersing with men , in all the turnings and passages of a mans life , looke that you walke exactly , that your obedience bee generall , otherwise that is a signe the heart is not changed , a man is not right borne till he come to walke exactly with god , till he be willing to performe euery duty , and willing to shunne euery sinne that hee knowes , euery thing that hath a tincture of sinne , if the heart be right there will be an antipathy betweene vs and whatsoeuer is called sinne ; otherwise what is the power of religion , if wee onely doe duties that are facile and easie , to which wee haue no contrary disposition , it were an easie thing then to be religious , but herein is the power of religion , to subdue euery affection , to subiect it , where there is a strong streame of a contrary disposition to turne the course of nature , to obey god when a man finds the greatest difficulties , in the time of temptation and triall to doe it , this is that which is necessary for vs , otherwise the truth is , wee serue the flesh and not god , saith iames , iam. . the same god that said thou shalt not murder , said also thou shalt not commit adultery ; so i say to euery man that failes in any particular , and allowes himselfe to lie in any particular sinne that he will haue his liberty in , i say , hath not god said , thou shalt not doe this as well as that , and if thou doest one duty to god out of loue and respect to him , or if thou didst abstaine from any sinne because he forbids thee , doth not he forbid thee that as well as this , and he hath commanded thee this duty as well as the other , why doest thou not performe all then ? a little leake will sinke and drowne a ship as well as a great breach ; one disease will take away the life as well as many ; so one sinne , one failing in this exactnesse of conuersation is enough to destroy vs , it is enough to put vs out of a right condition in gods sight , therefore learne to walke exactly , beware of by-waies , which though it may be hidden from the eyes of men , yet god knowes it that sees in secret ; for that is a common course : men doe as wandring stars which are carried about with the rest of the heauens , and yet they creepe backe by a contrary way , which is their owne proper motion ; so it is the custome of men to doe as others doe for the outside , to come to church , to abstaine from grosse sins , to liue ciuilly , to deale iustly with men in their common course , but they haue a proper course of their owne . labour to be exact , take heed , know that god obserues you , and know this , that that hath beene the practice of the saints , it is not a thing impossible to be done , we must not set vpon it as vpon a thing that none can reach to , looke on moses , see his manner of walking , when god commanded him to goe with all that he had out of egypt , he would not leaue so much as a hoofe behind him , he would doe it exactly ; looke on paul , he knew nothing by himselfe , that is , he kept a cleere conscience in all things , though hee were not thereby iustified ; looke on samuel and his walking , hee calls the people to him , and saith to them , what haue i done amisse ? whom haue i wronged ? whose oxe or whose asse haue i taken ? againe , see those that faile in this , and wee shall see that it is not a slight matter ; saul walked with god , but because hee did not walke exactly , because he offered sacrifice before hee should , you would thinke it a small matter , but because he did not destroy , but spared agag , god reiected him . so nadab and abihu , when they offered sacrifice , you would thinke it to bee no great matter , a circumstance , and will not common fire serue the turne ? but they were consumed for not walking exactly ; looke vpon the prophet that did not keepe him close to the word of god , as hee returned backe hee was slaine of a lion ; looke vpon balaam , he walked with a faire outside , yet because he was not exact ( for god saw the falsenesse of his heart ) god saw the secret by-ends that he had in it , & for this cause god reiected him , therfore take heed that you walke exactly . not as fooles , but as wise . it is our wisdome to doe so ( to speake a word or two of that ) to doe that which god hath appointed a man to doe , to doe that which the rule of wisdome hath appointed , that must needs be the wisest way ; now it is the rule of wisdome that commands vs to walke exactly ; and as he is the best writer that comes neerest his copy , and he the best carpenter that comes neerest his rule appointed him , so hee is the wisest man that comes neerest the rule of wisdome , which is the booke of god , which exhorts vs to walke exactly . againe , to be guided by god , who is the wisest , is it not the wisest way ? it is gods appointment that we should walke exactly , examine the properties of wisdome , and we shall fee what cause there is to reckon it to be wisdome to walke exactly . first , the maine property of wisdome is , when a man lookes to the generall vniuersall end of his life , and frames all things according to that , for therein properly wisdome or prudence consists ; when a man lookes aright to the vtmost and generall end of his life , for a man either to looke to no end , or to bee as those that roll vp and downe at randome , men that haue no particular scope to which they direct all their actions , this is grosse folly . but besides this , if a man haue no end , or if it be but a particular end , he is not said to be a wise man , he may be said to be a wise pilot , or a wise states-man , or a wise merchant , or a wise warriour that sets such particular ends ; and so we may goe thorow all , but he can neuer be said to be a wise man , except he looke aright to the generall scope and the generall end of his life ; now he that walkes with god perfectly , he only is a wise man , because hee onely lookes at the generall frame and course of his life aright . the cause of all our errors ( as one saith ) is because we looke onely vpon part of our life , wee looke not to the whole , we haue not our eye vpon the generall scope and aime of our life , and therefore we walke vnprudently , he onely is a wise man ( i say ) that frames the whole course of his life aright , and therefore wisdome hath that excellency aboue all other things , because it lookes to the end ; as the end is best , so any error about the end is worst ( saith a diuine , ) as the end is best , so folly , and imprudence , and error concerning the end is the greatest error : therefore the scripture calls this wisdome godlinesse , and this folly wickednesse , the best and worst names that can be ; therefore if this be wisdome for a man to frame the whole course of his life aright , to looke to the generall end , to be sure that his scope be good , then he is the wisest man that walkes exactly with god , whatsoeuer he be in other things , this makes him a wise man. secondly , this is a property of wisdome for a man not only to know , but to put in execution , that is the difference betweene prudence and other arts ; in other arts , he that knowes what is best , is the best artist , but in matter of prudence , he that knowes what to doe , and practiseth not , is of all other the most foolish ; and therefore action is a chiefe property of wisdome , there is this requisite to prudence to inuent the worke aright , and to put it in execution : therefore hee that walkes exactly , he that not only knowes what to doe , but in good earnest doth it , hee is the wisest man. men are not to be iudged according to their knowledge , or according to their habits , but according to the act , according to their execution and practice , as the apostle saith , rom. . god shall iudge men according to their workes . againe , another property of wisdome is , when a man not only lookes vpon one part of his businesse , but he lookes round about it , he lookes in all the nooks and corners of it ; it is the ground of errour , when a man lookes vpon one part that drawes him on to the worke , but he lookes not round about , to see the discommodities , to looke to all : if this be wisdome , then to walke with god perfectly is the greatest wisdome ; take any other man that doth it not , that steps aside out of the waies of god , that walkes not exactly with him , that goes out and seekes some profit for himselfe or some credit , that steps out for some sinfull lust , to satisfie some pleasure which hee thinkes will bee great aduantage to him , to haue this which others want , what is the reason of this ? because he is not wise , he lookes but vpon one part ; if he did looke round about , if he did put the antecedent and the consequent together , if he would summe vp all his life together , hee would see that that were not the best way , he would see that that would bring him much misery , and that the abstaining from that sinne would bring him much happinesse : thus he would thinke if all were put together , but when he lookes on one part , and not on all , hence it is that men walke not exactly . againe , it is another property of wisdome , for a man not to looke on the outside , but to looke on the inside of things ; fooles looke on the outside , but wise men see the inside , they see the sap in the tree ; when a man looks only on the outside , he is subiect to be taken with the snare , when he sees the corne spread , and sees not the net , but a wise man sees the hooke in the bait : the most precious things in the world , their carriage is base , their outside is base , the worst things are gilded , and men for the most part , for want of wisdome , take the things that are gawdy on the outside , and leaue the other . as the apostle saith , we are as men of sorrow , though indeed wee reioyce as men hauing nothing , though we possesse all things ; his meaning is , the outside is meane , the outside is base ; is it not prudence through the gold to see the base metals , to see the thing that is bad indeed , to see the vanity , and folly , and deformity of sinne , that god hath forbid vs to commit ; to see the false glosses of satan that he puts vpon sin , to see the base metall within : and on the otherside to see the excellency of spirituall things ? they that walke exactly they see the inside : moses had two things presented to him , to suffer afflictions with the people of god , the outside was bad enough , or to enioy the pleasures of sinne , the treasures of aegypt that he might haue had in pharaohs court , here the outside was good , this was his wisdome to see thorow both these ; he that walks perfectly with god , hee sees the inside of things , he sees that god neglects things that haue an outward glosse , and cleaues to things that though the outside be base , yet in themselues they are excellent and precious . i should haue come to some exhortation , but the time is past : so much shall serue for this time . finis . samuels support of sorrowfull sinners . sam . . , , . and samuel said vnto the people , feare not : ( ye haue done all this wickednesse , yet turne not aside from following the lord , but serue the lord with all your heart : and turne ye not aside , for then should yee goe after vaine things , which cannot profit , nor deliuer , for they are vaine . ) for the lord will not for sake his people , for his great names sake : because it hath pleased the lord to make you his people . the occasion of these words was this ; in the former part of the chapter samuel setteth sorth the greatnesse of the sinne of the people , in desiring of a king , and he tells them that therein they had cast away the lord who was their king : and vpon this a miracle was wrought , whereby god discouered his displeasure from heauen , which so amazed the people , as at the eighteenth verse it is said , they feared exceedingly , and desired samuel that he would pray for them ; and now in these words yee haue samuels answer , and his scope therein is to exhort the people not to feare , for they thought that so great a sin could not be forgiuen easily , not they so easily receiued to mercy againe ; he therefore labours to take away the discouragement , and tels them that if they would come in , feare not , for god will receiue you . but they might obiect , but wee haue committed a great sinne . it is true , saith hee , i will not goe about to extenuate that , yet notwithstanding know this for your comforts , that god will continue the same that he hath beene , and therefore feare not : and that he further setteth forth from an effect which commonly this feare hath , which will cause vs to depart from the lord : so that now hee labours to take away their feare by two things : first , by taking away their discouragement , the cause of their feare : secondly , by shewing them the bad effect it will bring forth , to cause them to depart from the lord , the contrary to which he exhorts them vnto , and confirmes his exhortations by these reasons : first , saith he , turn not aside from following the lord ; in which there is a reason couched , as if he should haue said , now you haue committed one errour , will you commit a second ? when a man is out of his way , will he goe on ? no , but will returne rather , and will you turne aside from following the lord too ? secondly , whither shall it be that you would goe ? to the creatures , they can doe you no good . here are two things that you all desire ; first , deliuerance from euill when you are in a state of misery ; secondly , such things as may aduance you in a good estate . now the creatures can doe neither for you , for they are vaine ; it is vanity , an empty things , and will you leaue the lord who hath power to doe all this for you , and what else you can desire ? but they might say , but we haue displeased the lord , so that he will not looke on vs as he was wont . he answereth and tels them that god is the same , he will not easily forsake his people , for which he giues two reasons ; first , because he had chosen them to be his people , he had freely made them his people at the first , and hee is alwaies the same , and therefore he will continue to keepe you . but they might say , we haue made our selues vnworthy of being his people , we deserue to haue a bill of diuorcement giuen vs. but yet secondly , because they were his people , called by his name , therefore for his name sake hee would not cast them away , it would bee against his honour and glory ; so these are the summe of the words . from these words feare not , the doctrine is , that our natures are apt to bee inordinate in our affections ; in our feares as they here , so in our loues and griefes . now that it was so with them , it appeares by samuel his speech , for you may know the disease by the medicine , their hearts were shaken and disaduantaged exceedingly , and wel-nigh drawne from the lord , and therefore he exhorts them that they should not feare ; this shewes that we are apt to feare inordinately , they had prophets no doubt among them that had told them of this sinne all the time they were about it , and then they feared not ; but now the thunder came , they beganne to feare extremely , so that samuel had much adoe to compose them againe . now our affections are said to be inordinate , either when we doe not loue , or feare , or grieue for that we should ( for therein our inordinacy consists in the defect ; ) or secondly , when as they are set too much vpon any thing , that is , when we ouer-loue or ouer-grieue , which is either by pitching them vpon wrong obiects , or exceeding in the measure , and therein lies all the errour that is in our affections ; now let vs see our owne disposition by the disposition of this people : when wee are well and in health , we feare not any sinne , but as the prophets phrase is , rush into sinne as the horse rusheth into the battell ; a horse is not able to discerne that they are enemies , and so rushes on to his owne destruction ; so salomon saith , a foole goes on and is punished , and a foole rageth and is carelesse ; that is , he is violent in his affections to sinne , and yet fearelesse withall : and this you may see also in the people of lystra , at the first they thought paul and barnabas to be gods , and knew not how to doe too much for them , but anon they would haue killed them ; and so we see by experience , that those whom men had magnified and esteemed most , they haue at last most despighted and contemned ; and so before sicknesse wee cannot humble men , insicknesse we cannot comfort them , all which proues the doctrine . now for the reasons of it ; first , the generall cause is the fall , which hath put all out of order , so that the soule is like an instrument quite out of tune , euery stroke that is strucke is amisse , there is no harmony at all in it ; secondly , the more immediate causes are , first iniudiciousnesse , men are not able to iudge aright , and then they are bold when they should be fearefull , and fearefull when they should be bold , as one that wanteth skill and iudgement is fearefull in that businesse , which a wise man that knowes it will not feare ; secondly , affections want the bridle of grace which should keepe them in , and moderate them , they are of themselues vnruly horses that draw the soule out of the way , vnlesse there be an auriga , an hand kept vpon them by grace , and this being wanting it becomes further inordinate , because satan ioynes with thine affections very often , for that is his aduantage ; to adde wind to the tide , and hence ariseth his temptations , when as he sees an affection stirring , hee takes the aduantage , intends it , and makes them more violent . the vse is , to take notice of this inordinacy of our affections that wee are subiect vnto , we haue an inmate within vs that will haue an hand in euery businesse , and what it doth , it still doth amisse ; whatsoeuer therefore you are a doing , still search what affections you haue , and you shall finde that all that comes from your flesh is amisse , and be iealous ouer sinnes , and this ye should rather doe because they blind the iudgement ; when affections are strong then take heed of them . but you will aske mee , how shall i know mine affections are inordinate ? i answer , then when they are hinderances ; for you shall know this , that all affections are planted by god for a speciall end , vse , and profit to man , and not to bee hinderances in themselues , so as we could want none of them , we could not want griefe for things past , nor could we be freed from feare of euils to come , for otherwise we could not take heed nor labour to preuent them when they are comming vpon vs , we could not be freed from anger , for it stirs vp to remoue impediments that lie in our way . now you know the inordinacy of an affection , as you may know a disease in physicke ; the generall rule of physicians is , when there is actiolaesa , as when you view all the functions of nature , and you see naturall impediment in some naturall function ; why then wee iudge there is a disease ; so it is true in the soule , when your griefe is such as interrupts prayer , and hearing , hinders you in your duty to god and man , then it is inordinate ; and it was the case of the israelites inordinacy , who could not hearken to moses for the griefe of their hearts : so for anger , if it bee such as causeth you to remoue such impediments as lie in the way of good desires , then it is good ; but when it causeth such a distemper , that you are ready to flie in the faces of your brethren , and so as you are more vnfit for what is good , then it is inordinate : and so likewise your feare , when it expectorateth your soules , so as they are made vnable to preuent the euils that you feare , and so discourageth you , that you flie from god ; so as to hide your selues from him as adam did , and as they here would haue done , and so if your delights and mirths make you more indisposed and vnfit to prayer , or for good conference , &c. so it comes in as a dampe to your mirth , and when as that which should oile the wheeles and make you cheerefull in good duties cloggeth you , then they are inordinate . q. but you will aske me , how we shall resist the inordinacy of them ? a. two waies : first , if thy inordinacy be in the defect , in not fearing when we should feare , or not louing when we should loue ; we must be carefull then for to stirre it vp , for we may sinne in the want of affection , as much as in the misplacing of them , as this people here finned as much in not fearing before , as in fearing now , and in their feare now they feared the iudgement and not the sinne : for had their feare beene pitched vpon that , samuel would not haue laboured to haue taken them off . secondly , they feared that god would not be reconciled to them any more , so that their feare was misplaced , and therein they sinned , whereas christ saith , reuel . . . feare not the things ye shall suffer ; but the sins which brings those crosses . q. but you will say , when as our feares and affections are thus mis-placed , when our hearts are possessed of them , how shall we then resist and empty our hearts of them ? a. first , haue your iudgements set right , for the obliquity in the affection comes from the iudgement , as those things we apprehend to be euill , them we feare too much , and therefore labour to haue it enlightened . q. if you aske me , how we shall doe that ? a. bring it to the word , and see what that saies , for the word is as a glasse which represents things as they are : i cannot stand to giue instances out of the word how to direct euery affection ; as now take pouerty , which thou fearest so much , the word makes it nothing , reu. . . i know thy pouerty , but thou art rich ; as if he had said , it is a matter of nothing : so likewise for your feare of men , feare not him that can kill the body , but feare him that can cast both body and soule into hell fire ; first , the scriptures make nothing fearefull but gods wrath and sinne , and therefore now sticke to the word , and whatsoeuer thy phantasie is , yet say , sure i am thus ; god said , and therefore i am sure it is so , and this will rectifie the iudgement ; say it is but my fancy , howsoeuer it may be greater or lesser , yet the thing is the same as the word said it : as the garment may bee greater or lesser , yet the body the same ; so take any thing else , as the losse of credit , or the like , we thinke these something and feare them , but the fault is in our phantasie ; men doe therefore well by fitting their hearts to what the word saith , to stay themselues . secondly , againe if this will not preuaile , then let vs pray our selues sober ; for inordinate affections make as much difference betweene a man and himselfe out of it , as is betweene a drunken and a sober man. now prayer composeth the heart much , for it bringeth thee into gods presence : and as the sun casts downe the mists and dispels them , so prayer doth an inordinate affection . againe thirdly , adde to this communion of saints , and that is a good meanes ; for we are in such fits , as men in a feauer whose mouthes being out of taste , we should suffer our selues to be ruled by the iudgement and taste of others . fourthly , after all this beseech god to conuince thy iudgement , to perswade thy vnderstanding fully , for that none can fully doe but hee . the second doctrine is , that the greatnesse of our sinne is no impediment to forgiuenesse . it is true , saith samuel , yee haue done this great sinne , i will not goe about to diminish it , but the lord will forgiue you not withstanding . i will deliuer it in these termes , because we are apt not to thinke so , and when we haue sinned against the light of conscience , relapsed often , wee are afraid to come into gods presence , as we see it by experience ; and therefore now if any man hath committed any great sinne , let him apply it to himselfe . it is true , i haue done such a great wickednesse , why yet bee of good comfort , humble your selfe , continue to follow the lord , you shall finde god the same to you that here he was to this people . now the reason of this is : first , because the pardon of the gospell , which we preach , makes no exception of any sinne ; christ came to saue sinners , to take away the sinnes of the world , this is spoken indefinitely . secondly , not of any person , preach the gospell to euery creature , there is not any exception of any rebell or rebellion . thirdly , besides the price that was paid answers for the greatest sinnes as well as the least ; he is ready to forgiue a thousand pound vpon satisfaction , as well as ten groats ; and therefore if thou hast christ for thy ransome , it is no matter what thy sinnes haue beene , great or small , for the same price may as well stand for the one as for the other . againe fourthly , the god which wee haue to deale with is a mighty god , euen in this , euen in pardoning , michah . . who is like vnto our god that pardoneth iniquity . and passeth by the transgression of his heritage ? hee will subdue them and cast them all into the depth of the sea , that is , herein the infinitenesse of god appeares in forgiuing transgressions , he sheweth his might in it , and being mercifull as god , and not as man , and therefore hee vseth that metaphor of casting their sinnes into the depth of the sea , that as the sea drowneth mountaines as well as mole hils , if they be cast into it ; so his attributes are infinite and so are his mercies : and therefore hee takes delight to forgiue great sins , because we know him to be god and not man thereby , because hee forgiues moe than a man is able or willing to forgiue . but because examples are more preualent in this case , i will giue you a few . adam was the cause of murthering the whole world , he made all men not onely guilty of the first death , but also of the second ; besides other aggrauations of his sinne , beleeuing the deuill rather than god , &c. yet we see that god found out a remedy and receiued him into mercy , for he himselfe preached the gospell to him , and therefore not without profit . so likewise manasses sinnes exceeded , so as indeed wee know not how a man should commit more almost : yet when he humbled himselfe greatly , ( for he had great sinnes ) god receiued him to mercy , and restored him to his kingdome ; so as when we read of his sinnes , how he filled ierusalem with bloud , &c. one of vs would haue beene ready to haue said , what , lord , wilt thou forgiue this man and set him in his kingdome , as if he had done nothing against thee ? to name no more than that in the cor. . . those monstrous and hainous sins there mentioned , as greater there cannot be mentioned , yet some of them that were guilty of them were receiued to mercy , such were some of you , but now are yee washed and iustified , &c. the vse shall be , that you would take heed how you limit the holy one in regard of his mercy , that he will goe so farre in pardoning and no further ; i dare boldly tell you , it is as great a sinne to limit god in his mercy as in his power ; as that was the sinne of the israelites , when as they were to goe into the land of canaan , they limited god , and thought hee could not bring them in because of so great walls and great gyants , &c. and so take you heed lest you limit his mercy , as that when your sinnes are such sinnes of so hainous a nature as that he will not forgiue you . how did dauid when he had committed the great sin with bathseba , &c. and so peter that stood in the same termes with christ that hee did before ; and if you cannot bring your hearts to thinke this , then goe beyond your owne iudgement by faith , for this is it that hindreth vs from beleeuing , that wee draw a scantling of the lord by our owne phantasies , whereas he sayes , that his thoughts are aboue our thoughts in pardoning , isaiah . another point that i will deliuer from these words is this , that the way to haue a sinne forgiuen , is to aggrauate it , not to extenuate it . samuel here you see , when hee goes about to comfort the people , he aggrauates the sinne , but withall aggrauates gods mercies , and so comforteth them ; so that the best way to haue a sinne forgiuen , is to confesse it to the vtmost . first , it puts a man into such a disposition as god hath promised forgiuenesse vnto , for then we come to see the vilenesse of our selues that wee cannot stand vpon our owne bottome , but are empty of all , and without god must perish , and so are drawne from our selues and all in vs , to rest no more vpon our selues , but vpon god alone . secondly , besides , the more particularly sinne is confessed , the more glory ariseth to god , and shame to our selues . and againe , it strengthneth vs against sinne another time , a full confession of any sinne is a great preseruatiue against it , when a man hath looked round about any sinne , and considered all the particulars of it , it shuts vp all waies to the sinne , whereas otherwise , when men confesse by halues , they liue in some way of sinning . the vse is , to teach you not to extenuate your sins , but to confesse them to the vtmost ; and this you had need bee exhorted vnto , for i doe not know a duty more hard than this , though you may thinke it easie ; men are loth to confesse their sinnes , because men are loth to leaue their sinnes ; till they meane to leaue it , they extenuate it ; if men will keepe any reseruation , and are not willing perfectly to forgoe all , they will not confesse them fully . againe , men want light to see sin fully , for we see sin in the circumstances of it no further than wee haue light lent vs from the holy ghost ; as the light is brighter and brighter in the house , the more clearely doe we discerne the lest motes , so here . againe thirdly , there is a selfe-loue in euery one , and therefore while we looke on sinne as our owne , we are ready to fauour it ; as iuda , whilest hee looked on the adultery , as in his daughter , he iudged it worthy of death , hee would haue her burnt , but when it came to be his owne sinne , then the case was altered : so dauid would haue had the man put to death that tooke his neighbours sheepe , but when it came and proued to be his owne case , god was faine to take a great deale of paines to humble him , and to make him confesse it ; and therefore aggrauate your sinnes in your confessions , saying , i haue had these and these meanes , i haue sinned against the great light againe and againe , and brake the couenant that i haue made with god , and know that this way you cannot exceed , if our hearts condemne vs , god is greater than our hearts ; let vs take a man that apprehends his sinne most fully , yet god conceiues more fully of it , so as we in our thoughts cannot reach to what hee seeth sinne to bee : and herein you had need take paines and search diligently , for many sinnes that are great sinnes will appeare at the first to be but small ones , as this sinne of theirs , they thought it but a small matter at the first , it was but chusing of a king that was not any where forbidden , and yet samuel tels them that therein they had first cast away the lord ; secondly , they cast away samuel and the lord in him ; thirdly , they had put trust in kings : and so dauids numbring of the people seemes to be but a small thing , a thing not in it selfe vnlawfull for a king to see what strength hee hath to encounter an enemy , but dauid hee knew his owne heart , he knew his owne ends , then he cries out he had done exceeding foolishly ; know this therefore that this yee ought to doe , and that the more ye see sinne abound , the more ye will see grace abound , and so you will loue the more , and prize christ the more , and bee more humble and content with any condition . againe obserue , one sinne makes much way for another . this sinne of theirs had well nigh drawne them to a departing from the lord , now were they in the high way to slip from the lord quite away . the reasons are ; first , because euery act intends the habit of sinne , as when any thing is acted it increaseth the habit with which it is acted ; as euery act of grace strengtheneth the habit of grace , so sinne makes the flesh to rise aboue the spirit , to get it vnder , and so at last to get the victory . because euery sinne weakneth that grace which should resist it ; as in a disease there is not onely a thing contrary , with which health is to wrastle , but something also which weakneth the strength by which health should resist ; and so doth sinne ( especially great sins ) seaze vpon the strength , takes away the rectitude of iudgement by which we should resist ; if it be a great sinne , it workes as a great disease which seazeth vpon the principal part , and therefore is often little felt ; a small sinne is as a small wound , which wee may easily feele , because all else is in health , but a great sinne is as a blow vpon the head which amazeth vs. againe , committing a great sinne discourageth us from comming to god for pardon , and makes vs bold to goe on , and seeing wee are ouer shooes , we are willing to goe on and be ouer boots too . aster commission of a great sinne , god giueth satanleaue to take possession of a man , as satan got possession of saul by his enuy at dauid ; an euill spirit ( as is said ) fell vpon him , and he would haue killed dauid ; and so iudas , after his resolution to betray his master , the deuill entred into him , and would not suffer him to continue there , but to hang himselfe , and therefore take heed of falling into sinne , for then ye are tanquam in pracipitio , so as you cannot stay your selues , as in a quicke-sand you sinke deeper and deeper ; and therefore deale with sinne as you would deale with poison , which a man will not let alone to lye long in his body , but he will take an antidote against it as soone as he can . another point we may obserue is this , that discouragement and too much feare are great meanes of our departure from god. feare not , turne not aside from following the lord , &c. there are many things which keepe vs off from comming to god ; first , our strong lusts , not willing to giue ouer all , nor yet to doe all . secondly , our deferring of repentance , we can doe it as well hereafter , but the greatest hinderance of all other is that which wee haue now named : many will say indeed , to enioy the fauour of god is a comfortable thing , and to haue assurance of our sinnes being forgiuen , but i haue little hope of this , i haue such a nature , and i haue fallen often , and haue so much hardnesse of heart as god will neuer receiue mee , and so men sit downe discouraged ; and this must needs hinder in many respects . first , because it takes away all alacrity , for what a man hath no hope to bring to passe , he will neuer goe about it ; so a scholler , if hee hath no hope to get learning , will giue ouer studying ; take hope away , and take away all endeuour , nay take away all desire , which is more , for what is out of a mans hope a man desires not , for obiects they worke when they lie neere the faculty , euen as fire neuer worketh till the fuell be nigh it , and the loadstone till the iron be put to it : things that are afar off , we haue little desire to : as now to instance ; the condition of kings , though it be a thing most desireable , yet seldome men actually desire it because it is out of their hopes , and therefore when men are discouraged , as thinking they shall neuer haue such a lust mortified , they sit downe without all desire or endeuour : and so when men looke on the lord as on a strict and seuere iudge , it causeth strangenesse in them ; they will not come at him , but they will bee content with that liberty which they may enioy without him , as beggers when they see they cannot better their condition , content themselues with what they are , and that liberty which they doe enioy ; and so men being discouraged from going to god , they turne and rest on something else , for the heart will haue some liberty . againe , when we come to the lord , satan he casts in all these feares , hee musters vp all obiections , but the spirit you see saith , doe not feare ; now whether will you take part with satan or the spirit ? if men bee humble , christ saith likewise , come to mee and you shall haue ease , all ye that are weary and heauy laden ; let them not thinke that their sinnes are a burthen that will breake their backs , if they come to him , and so the iaylour hee trembled and thought himselfe vndone , but paul told him of the lord iesus , in whom if hee beleeued he should be saued ; it is good for vs to consider what satans end is , in casting in such obiections , as about the hardnesse of our heart , &c. his end is to discourage you . q. but you will say , how shall i know when such obiections are from satan , they may arise from a right iudgement of what mine estate is ? a. ye shall know it by this , if they put you off further from the lord , and make the heart listlesse to what it should apply it selfe to , as prayer , repentance , then it is from satan . in that when the people had here committed this great sinne , and samuel bids them not feare ; they might haply aske him , what would you haue vs doe ? then hee saith , turne not aside from following the lord your god , but serue him with all your hearts ; i raise this sixth doctrine , that when a man hath committed any great sinne , it is his duty , his best and wisest way to come in presently and turne to god. the spirit here by samuel commands it , and therefore it is their duty , and what hee commands it is best and the wisest course to take ; the reasons of it are . because the heart immediatly after the sinne committed begins to contract hardnesse , and the longer it goes without returning , the more hardnesse it contracts , but presently after it is more sensible ; and therefore a wound that is taken presently is the sooner healed , and the smart will be the lesse , so it is in sinne . by committing one sin we are exposed to greater , for it is like the breaking downe of the walls , which the longer they lie , the breach not made vp , the more enemies may come in ; there is a gap made , which if it be not stopped , will let the good cattell out and the euill cartell in ; see this in dauid , if he had humbled himselfe and renued his repentance , he had preuented that murder , and making vriah drunke , &c. but he let the gap lie open , and see what a troope of sinnes came in : see this also in asa , his making a couenant with the king of aram , and rested on him , at the beginning of the chapter : but now if hee had humbled himselfe , all the rest that followes had beene preuented , but he did not so , and then followes putting the prophets in prison , oppressing the people ; when he was sick , seeking to the physicians , for he grew worse and worse , his end was not answerable to his beginning , though he was a good man ; and peter now on the other side , because hee humbled himselfe , he presently was receiued to mercy , and preuented all . the longer ye lie in a sinne vnrepented , the greater the sinne is , because you abuse gods patience the more ; for hee considereth euery houre , and it is not slacknesse in him that hee forbeares you , but patience ; which you abusing , adde vnto his wrath euery minute . the same duties lie vpon you that did before , which you ought to performe , and your sinne is no priuilege for the omission of them , and therefore your best way is to turne , and not to goe on in your sinne . ob. but you will say , must a man come in presently into the presence of god after hee hath so grosly offended him ? answ. ye may and ye ought to doe it , but not with that disposition remaining in your heart , wherewith you commit the sinne , but with an heart humbled , conuerted to god , stricken with the sense of its sinne , promising new obedience , and thus to come in presently is no absurdity . if a rebell , presently after his rebellion , comes indeed with a sword in his hand into the presence of a king , let him not looke for pardon : if with meeknesse and a rope about his necke , he may : yea and i adde this , that the heart is sooner turned if you take the aduantage of it presently after the sinne is committed . there are two obiections in this case : ob. first , you will say , my heart cannot be presently humbled enough , to which i answer . a. that god stands not vpon the measure of humiliation , so as to reiect thee , but if it be in sincerity , if thou knowest and seest the sinne thou hast committed , so as thou art vile in thine owne eyes , and art resolued not to returne to it againe ; if this bee in sincerity , though in neuer so small a measure , the lord accepts thee . againe , secondly know , that thou canst not be humbled as thou wouldest at the first , adde therefore to thy humiliation afterwards , as dauid when he said , lord , i haue sinned , god forgaue him , though he was not so much humbled as afterward . ob. . againe you will say , it may be my sin is not healed yet , then indeed i may come with confidence , and yet my heart may bee as false as euer . a. i answer , that men are first to seeke pardon , and then prepare for healing afterward , for this is a sure rule , that there is no sinne healed till there is an assurance of forgiuenesse . the lord , as he washeth away the guilt , so he healeth the staine , and giues a new spirit , for this is his couenant , ierem. . ezech. . i will forgiue their sinnes ; and what then ? and giue them new hearts . we are all deceiued in this , that we thinke when as we take a purpose with our selues against a sinne , that all is then done , but it is not so ; as a man that hath a running issue in his body , it is not enough for him to say , i will not haue it thus , i desire it should not bee , i purpose it shall not , but hee must vse meanes to heale it . to conclude , when any haue fallen into sinne , i say vnto them , as samuel here , continue yee to serue the lord , doe you thinke to mend the matter when you are out of the way , by going on or standing still , but returne rather and serue the lord , for hee is the same lord still , and there is the same bond still that binds you to serue him . and againe , what will you doe , goe some whither else , ( for you must haue a being ) will you goe to the creatures to get rest from them , they are vaine , they will not profit you nor deliuer you : but you will say , whither then ? why , to the lord , but what hope is there that hee should accept vs ? why , the lord will not forsake his people . he is still the same god , hee will not forsake his owne , as a father will not forsake his child ; and secondly , hee will not for his names sake . lastly obserue hence , that the sins which we commit make no change in the lord. no substantiall change ; they may make him angry as a father may be with his son , and that so as they may feele the effects of it , but yet he is the same god still ; for first , it is not the slipping into great sinnes that breakes the couenant or makes it void ; there is nothing that makes a bill of diuorce , but an vtter turning away from god. againe secondly , god is the same , and you are the same ; your hearts are the same to him , the same bent of minde , the same frame of heart remaining in you still , ye are his seruants still , and he is the same ; vpon the same grounds that he chose you first he loues you still , sinnes worke no substantiall alteration ; he chose you freely because he would , and therefore as there is a transient act of sinne passed from you , so a transient act of punishment may passe from god ; for as your hearts are the same for substance to him as before , so is gods to you . the vse is , that you would not thinke when you haue sinned , that the lord will reiect you . our sauiour christ shewes the same by the parable of the prodigall : they in the house did not thinke that such a sonne should haue had such entertainment when he had spent so much , that his father would haue giuen him such an answer , to fall vpon his necke , to bee so glad of him ; by that our sauiour expresseth how willing god is to receiue sinners . dauid had no sooner said , i haue sinned , but god said , i haue put away thy sinne ; and so peter after his deniall , christ looked on him with the same familiaritie as he did before . onely doe not thinke that god will hold the wicked innocent ; if ye haue false hearts , then ye shall not be forgiuen . if the lord be so ready to receiue men after they haue offended him , consider how worthy of vtter destruction they are that will not turne to him ; if god should say to any man here , thouhast committed this sin against me , yet come in , there shall be no hinderance of my part , vnlesse the stubbornnesse of thine owne will hinder thee , who would not say that he that should refuse were worthy to be condemned ? christ is said to come to render vengeance to those that obey not the gospell , and therefore samuel addes this in the end of all , if they would for sake the lord , know that you and your king shall perish . finis . notes, typically marginal, from the original text notes for div a -e obiect . ans. obiect . . answ. obiect . . answ. . answ. . answ. . quest. answ. . notes for div a -e signe . simile . simile . simile . . quest. answ. vse . . quest. answ. quest. . answer . answer . answer . answer . vse . vse . . notes for div a -e obiect . answer notes for div a -e coherence . diuision . simile . why sins are most taken notice of in gods children . simile . vse . vse . consideration necessary to exact walking . consideration what . three things in consideration . the mind dwels on the action . to compare it with the rule . prou. . . pondering , what . to resolue vpon the practice of it . motiues to consideration . it is an excellency proper to man. simile . it perfects the soule . vse . inconsideration , the cause of errors in our liues . simile . simile . the vnder-faculties stubborne to spirituall things . simile . the best study what . simile . simile . generall considerations . deut. . . mark. . . tim. . . quest. answ. we need not to consider euery particular action in our way . simile . simile . too much consideration of outward things . prou. . madnesse what . luk. . doct. it is a christians duty to walke exactly . to walke exactly what . simile . precisenesse commended by the apostle , condemned by the world . simile . three things in exactnesse . looke to the whole rule . goe to the vtmost of euery command . matth. . do it at all times . exactnesse required in three respects . in regard of the person . pet. . image of god what . cant. . . simile . simile . in regard of the actions . circumstances must be good in a good action . in regard of others . iames . vlt. quest. answ. how this precept of exactnesse is to bee kept . reasons why christians should walke exactly . reason . else there will be a breach betwixt god and vs. simile . simile . reason . else what a man doth , is for himselfe and not for the lord. reason . else it argues a man is not in christ. gal. . simile . to be ouercome what . simile . reason . else no meanes can be profitable . simile . vse . to labour for this exactnesse . in keeping the sabbath . in prayer . in receiuing the sacrament . in our particular calling . in recreations . the power of religion what . iam. . simile . simile . instances of exact walking . instances of those that walked not exactly . it is wisdome to walke exactly . simile . the properties of wisdome . to direct all actions to an vniuersall end . note . the cause of errours . errour about the end the greatest . to put a man vpon practice . difference betweene prudence and other arts . how men are to be esteemed . to looke to euery part of his businesse . to looke on the inside of things . simile . simile . notes for div a -e obiect . answ. obiect . answ. obiect . answ. doct. reason . vse . quest. answ. quest. answ. quest. answ. quest. answ. simile . simile . doct. . reason . reason . reason . reason . vse . doct. . reason . reason . reason . vse . iohn . . doct. . reason . reason . reason . reason . doct. . reason . quest. answ. doct. . reason . reason . chron. . reason . reason . ob. answ. ob. answ. answ. . ob. . answ. doct. . reason . reason . vse . vse . thes. . mount ebal, or a heavenly treatise of divine love shewing the equity and necessity of his being accursed that loves not the lord iesus christ. together with the motives meanes markes of our love towards him. by that late faithfull and worthy divine, john preston, doctor in divinitie, chaplaine in ordinary to his majestie, master of emmanuel colledge in cambridge, and sometimes preacher of lincolnes inne. preston, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) mount ebal, or a heavenly treatise of divine love shewing the equity and necessity of his being accursed that loves not the lord iesus christ. together with the motives meanes markes of our love towards him. by that late faithfull and worthy divine, john preston, doctor in divinitie, chaplaine in ordinary to his majestie, master of emmanuel colledge in cambridge, and sometimes preacher of lincolnes inne. preston, john, - . [ ], , [ ] p. : port. (metal cut) printed by m[armaduke] p[arsons] for iohn stafford, and are to be sold at his house in black horse alley in fleet-street, london : . the words "equity and necessity" and "motives meanes markes" are each enclosed in double brackets on title page. printer's name from stc. running title reads: a heavenly treatise of divine love. variant: imprint has "safford". reproduction of the original in the union theological seminary (new york, n.y.). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng god -- worship and love -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion movnt ebal , or a heavenly treatise of divine love . shewing the equity and necessity of his being accursed that loves not the lord iesus christ. together with the motives meanes markes of our love towards him . by that late faithfull and worthy divine , john preston , doctor in divinitie , chaplaine in ordinary to his majestie , master of emmanuel colledge in cambridge , and sometimes preacher of lincolnes inne . psal. . . love the lord , o all yee his saints , &c. psal. . . the lord preserveth all them that love him , and scattereth abroad all the ungodly . london , printed by m. p for iohn safford , and are to be sold at his house in black horse alley in fleet-street . . a heavenly treatise of divine love. corinth . . . if any man love not the lord iesus christ , let him be accursed ; yea let him be had in execration even to the death , or let him be anathema maranatha . these words have little or no dependance on the words before going , which are these ; the salutation of me paul by mine owne hand : and the reason why he thus writes is , because there were many false apostles , and counterfeit epistles went abroad in the world , if not under his name ; but hereby ( saith he ) you shall know me from them all , even by this my salutation , and subscription , as by mine owne hand ; for in all my epistles so i write , the grace of our lord iesus christ be with you all , amen . wherefore to consider them in themselves , st. paul hating those ( as we use to doe ) who speake evill of them we love , doth here pronounce a curse against them that love not the lord iesus christ ; and the reason why he doth so , is , because he cannot endure to heare him evill spoken of by any blasphemous tongue . so that this then is the scope and drift of the apostle in this place , namely , to commend love unto us , and above all other , the love of the lord iesus christ , and to exhort us by all meanes thereunto ; in which exhortation , let me desire you to observe with me these two reasons why we should thus love him . whereof the first is taken from the necessity of it , he is accursed that loves him not . second is taken from the equity , or object of his love , the lord iesus christ. if any man love not the lord iesus christ , let him be &c. there is not much difficulty in the words , yet fome there is ; for clearing whereof , i will shew you what is meant by these two termes , anathema , maranatha , and so proceede : for the first ( anathema ) it is a greeke word , and it is as much as elevari , & suspendi , to be lift up , or be hanged , and it signifies accursed , by way of allusion to that opprobrious and cursed kinde of death , which was inflicted upon notorious and hainous malefactors , who for their offence were hanged up upon a tree , gibbet , or any such engine , according as it is said , cursed is every one that hangeth * &c. which place is againe alledged by this our apostle st. paul , to prove that christ hath redeemed us from the curse of the law , being made a curse for us , for it is written , cursed is * &c. secondly , for the word ( maranatha ) it is an assyrian word taken from an hebrew root , which signifies execration or cursing , ( and therefore i so rendered it in the reading of it unto you ) now in that the apostle useth two words of diverse languages , for the fuller expression of this his so fearefull a malediction and curse , as if one word were not enough , or that out of his zealous affection he could not so content himselfe with it , we may note that by how much the more the curse is greater , by so much the more grievous is the duty omitted , from which premisses we may make this conclusion , or draw this point of doctrine . viz. that he is worthy to be curst , ( yea to bee curst ●ith all execration ) that loves not the lord iesus ●●rist . for the further unfolding and opening whereof , consider with me these three things following , to wit. first , what love is in generall . secondly , what love to the lord iesus christ is . thirdly , some reasons why he is worthy to be accursed that loves him not : of each of these in their order ; and first of the first . what love is in generall , and for that take this briefe description of it , viz. love is an inclination of the will , whereby it inclines to some good thing agreable to it selfe . first , ( i say ) its an inclination of the will ] where we may take notice of two things , both of the subject or seate , which is not any inferior part or faculty of the soule , but the will , one of the most supreme and potentest of all the rest . and what is the nature and property , the quality and condition of it ? it is elicita , non coacta , not forced , but free ; inclined , not constrained , for voluntas ( as say the phylosophers ) est libera , the will is of a most absolute and free power , so that though a man may be compelled to doe something against his liking , yet he can never be forced to doe any thing against his will , at lest his will cannot be forced , that like a queene in her throwne is alwayes free . secondly , i say its an inclination of the will unto good ; aut verum , aut apparens , either for that it is so indeede , or at least ( for the present ) appeare● and seemes so to be unto it , according to 〈◊〉 trite and true axiome of the schooles too , bonum est objectum voluntatis , the adequate object of the will is onely good , yet not every good neither , but bonum sibi conveniens , such a good as is agreeable to it selfe , that onely is the object of love . now by this you conceive the second thing , what love to the lord iesus christ is : and it is nothing else but an intensive bending of the mind unto christ , as the most necessary and suitablest thing for it that may be , the summum bonum , the chiefest good of all that it can desire , so that it desires and loves nothing like him . now the properties whereby we shall know , whether our love to the lord iesus christ be such or not , are especially these three . first , it alwayes desires to have the thing it loves , cannot be contented with any thing else but him , as being the proper center of the soule , which is never at quiet so long as it is out of his place ; agreeable to that of a father , fecistinos domine ad te , & inquietum est cor nostrum donec requiescit in te , thou hast made us o lord , and our heart is never at rest till it rest in thee , it is his fruition that gives it satisfaction : againe , as it desires the fruition of him , so it desires as much , secondly , the conjunction and union with him , to be one with him and he with us ; and therefore it hates whatsoever may hinder it , and seekes whatsoever may helpe it therein : and being thus once conjoyned , and enjoying it , it finally thirdly , seekes and endeavours the protection and preservation of the thing it loves , as it on the other side shunnes and avoids ought that might endanger the destruction thereof ; and if notwithstanding it meete with it , interposeth it selfe betwixt it and that to defend it , as the arme wards the blow from the head , albeit it be to the wounding of it selfe . and when these three concurre together , when our love hath these three concommitants , and is attended with these fruits and effects , as you heard before , that it thus desires the fruition conjunction preservation of christ. then may we distinguish it from all sensuall and carnall love ; for there be many sorts of love in the world , but it is all but worldly love , not spirituall and heavenly love . first , ther 's a love of pitty , as when we bewaile a mans case , but hate his deeds , so are malefactors beloved . secondly , ther 's a love of desire , as when the stomacke desires sweete meates , the eare delightsome sounds , and the eye fine sights , &c. thirdly , ther 's a love of complusment , when one lusts or longs after a thing with the whole heart or soule , so as he cannot subsist without it ; as a woman with child lusteth and longeth after a thing she hath a minde to , which she cannot fafely goe without . fourthly , ther 's love of friendship , when one man loves another for some courtesie or kindenesse he hath received from him . fiftly and lastly , ther 's a love of dependance , when a man loves god more then himselfe , more then his life , and depends upon him for all good things belonging to body or soule . or to be more briefe ther 's a naturall sinfull spirituall love. the first , is betwixt parents and children , and in it selfe is neither good nor evill . the second , ariseth from evill habits bred in the soule , and it is most hatefull to god , and makes us worse then the brute beasts . the third , is that divine gift and grace of god which the holy ghost puts into our hearts , whereby we are more then men , and desire holy things for themselves ; and this is that love which the apostle here calls for in this place . now if our love to the lord iesus christ be such , we shall further know it by these two things which alwayes proceede and goe before it , as the former followed after it . viz. humiliation for sinne past , and faith in christ for the time to come . first humiliation for sinne past ; for till a man come to have a sight and sense of himselfe by reason of his sinnes , he will never care for christ ; and when he hath beene thus cast downe , yet secondly , without faith in christ , whereby he applies him to himselfe , and is perswaded that he is reconciled unto him , he will not yet love him , but rather hate him of the twaine . now the manner or meanes of getting of both these , and so consequently of love into our hearts , is by the preaching of the word of god , by prayer , and taking him when he is offered and given unto us in the same for that end . but now we must take christ as an husband takes a wife , or a wife an husband , out of love to their persons , not to their portions , and then shall we be the better subject unto him ; but except we be first humbled ( as was before said ) for our sinnes , and consider in what neede thou standest of him , how that without him thou must perish ; till then ( i say ) thou canst not sufficiently set by him , nor love him aright : but when thou knowest how necessary he is for thee , how alsufficient , and affectionate he is towards thee , then thou beginnest to looke at christ as a condemned person doth at him that brings a pardon for him whom he loves and longs after , joyes and rejoyceth in . and yet all this is but a preparative to our love of him ; it is faith , that is the first fountaine , whereby we so love him , as that we can cleave unto him , with purpose of heart to serve and please him in all things , and this love which thus ariseth from faith , doth not onely beleeve that christ is mercifull , and will forgive thee thy sinnes upon thy supplication and repentance unto him for the same , but also that he is most fit and conformable for thee , so that thou couldst finde in thy heart to be anathaematized for his sake , and to be divorced from all things in the world for love of him : and so much for the second thing also , i come now to the last ; to wit , thirdly , to the reasons , why he is worthy to be had in execration , and to be cursed even to the death that loves not the lord iesus christ ? and they are chiefly these five . first , because when christ shall come and be a sutor unto us to love him , and we refuse to doe it , and to be reconciled unto him and receive him , then he growes angry to the death ; you may see this in the parable of the marriage of the kings sonne , how wroth he was when he heard they had abused and beaten his servants which he sent to call them to the * wedding : and therefore the prophet david bids us kisse the sonne lest he bee angry , * and so &c. that is , as if he should say , when he offers himselfe to kisse you with the kisses of his mouth , be not too coy and curious , but imbrace his offer , returne his curtesie with the like kindnesse , and kisse him againe , lest he take it in great indignation at your hands ; and be so angry with you , that you die for it . indeede when we knew not the gospell , he was content , though we were froward and fruitlesse ; but now that he sends his desciples to preach unto all nations , then if they bring not forth fruits worthy amendment of life , he tells them , the axe is laid unto the rootes , &c. secondly , because he that in old time brake the law , was accursed ; now this was the lords commandement , that we love him . but you will say , we are not able to fulfill the law of our selves ; and how then shall we doe it ? i answer , ther 's a two-fold obedience , legall , and evangelicall , that requires exact obedience in our owne persons ; but this requires no more but onely our endeavour , and faith in christ. thirdly , because he loves something else more then god , and so commits adultery ; now shee that in the old law did commit adultery , had a drinke of bitter water given her , which made her belly swell &c. * so that shee died ; how much more worthy of death is he then that thus deales with god , and going a whoring after it , commits spirituall fornication . fourthly , because that commonly belongs to hypocrites , they are a cursed crew , to whom christ shall say at the last day , goe ye cursed &c. now all such as love him not , are , no better nor worse , but wretched and damnable hypocrites . fiftly , because love governes the whole man , it s as the rudder of a ship , which turnes it any wayes ; and so which way soever this affection of love goes , it carries the whole man along with it , and makes him leade his life accordingly . thus much then for the proofe of the point , before propounded . now for the application of it to our selves , that so we may the better make some use of it , for the direction and reformation of our lives and conversations therein : if it be so ( as so you have heard it is ) that it is such a sinne not to love the lord iesus christ , that he is worthy to be accursed that loves him not ; yea , to be had in execration &c. then first it may teach us to looke to our selves , and be sure that we love him ; and so looke at others , as that out of a godly zeale thou canst sincerely and truely say with saint paul here , let him be accursed , for this is an infallible and sure signe of this love which proceeds from faith , that when we see christ trampled under feete , our hearts burne within us , as his did : there are some ( saith he ) of which i told you before , and now tell you againe with teares or weeping , that they goe about to pervert and turne others from the wayes of god : so that we may here see saint pauls disposition , he doth not say , cursed be he , but cursed is hee ; from whence we may also note the difference betwixt the curses of the law , and ●f the gospell : for the law faith , cursed is he that continueth not in all &c. but the gospell saith , cursed is he that loves not the lord , &c. now if we love him , we will desire ( as was said but a little before ) to be joyned unto him , and to have his company , for how can that woman be said to love her husband that cares not for his company ; so how canst thou say thou lovest the lord iesus christ when thou lovest not his society ? againe , if we love him , we will be content to have him upon any condition ; for love is impulsive , the love of christ constraines us ( as the apostle speakes ) to doe what it desires ; yet , so as not against , but with our wills , which it inclines thereunto : now if we doe not finde these things in us , we doe not love the , &c. and therefore this doctrine that he that loves him not is &c. it should teach us to consider our owne conditions , how we stand affected towards him , and whether we love him or not ; and wee shall know it for certaine whether we doe , or doe not , by examining our selves by these quaeries . first vvhether vvhatsoever good things vve have done , vve have done them out of love to god , and desire of his glory , more then of our ovvne profit , or out of custome ; for othervvise all that vve doe is nothing vvorth ; christ respects nothing but vvhat comes from love , and that love from faith , if that be not the primum mobile , the first moover that sets us on vvorke , if vve goe not upon this ground , vve vvere as good doe ●othing , for all the good vve shall get by it : ô that thou , that most of all despisest religion , and scoffest at the zealous professors thereof , vvouldest but throughly consider of this one thing , that he is accursed that loves not the lord iesus christ , and that all the good duties of piety , or charity which thou performest , if thou dost them not out of love , but more for custome then conscience sake , are rather abominable then any whit pleasing unto god ; for then wouldst thou no longer content thy selfe with the forme of godlinesse , but labour for the power thereof . but thou wilt say , how shall i know whether this that i doe , i doe it out of love to his name , rather then out of any hypocrisie , or love to my selfe ? i answer . you shall feele it , for love is of a stirring nature , and moves all the rest of the affections , as desire and longing after him , with hope that thou shalt obtaine him , and feare least thou shouldst faile of it ; but yet still let me give thee this caveat , beware thou love him not more in regard of his kingdome , then of his person , for then i tell thee true , thou lovest him not aright . secondly , consider whether ( as was said ) thou love his company , and delight in his presence , to have communion with him , to be talking to him by prayer , or to have him speaking unto thee by his word ; so then dost thou pray not by constraint , but willingly ; dost thou heare , reade , receive the sacrament &c. not for fashion sake , but of faith unfained , in obedince to his commandement , then dost thou love him , but otherwise thou dost not . thirdly , dost thou love his appearing at the last day , canst thou say in the uprightnesse of thy soule , come lord iesus , come quickly ? dost thou thinke it long first ? and art not afraid when thou hearest of it , as felix was , who trembled when he heard paul discourse of temperance , righteousnesse , and iudgment to come ; but dost rather desire it , and wouldst be glad of it , and the sooner , the better ? then ( i say ) also mayst thou resolve upon it , that thou dost assuredly love him , and that when he shall so come , he shall come without sinne unto thy salvation . fourthly , whether thou lovest him as well in health as in sicknesse , and in sicknesse as in health , as well in poverty as in aboundance , and in adversity as in prosperity , for so thou wilt , if thou love him truely for himselfe , and not for these . fiftly , marke this with thy selfe too , whether thy love be bountifull , as was that womans that had the box of oyntment , which shee powred on jesus head , and as abrahams was , who would have offered his sonne , his onely sonne isaac for his sake ; so ( i say ) examine thy selfe hereby , whether thou be content to part with the best things for his sake , as thy living , thy lusts , thy life ; for he that loves any thing truely , will forgoe and give all he hath to purchase it . sixthly , looke whether thou seeke to doe the lords will , and what may please him best ; for love seekes not her owne , we see it in men who will take any paines , be at any cost , to get that thing for them whom they love , which they love to have , and so will we doe for christ , if we love him , we will keepe his commandements , and they will not be grievous unto us ; yea rather it will be our meate and drinke to doe his will , and the dearer it costs us , the dearer will it be unto us . seventhly , examine thy selfe by this rule also , whether thou be content to doe much for him , not some things , and not othersome , but whether thou have an eye to all his commandements , and all false wayes thou utterly abhorre ; for faith ( you know ) workes by love , and love that proceeds from faith is not idle but operative , so that what is spoken of faith , may as truely be said of love , that its dead without workes , and therefore saint paul professeth of himselfe , that he laboured more then they all , which was an argument , that he loved much because he was in labour much ; and so when our saviour asked peter whether he loved him , he puts him to worke , and sets him his taske saying , feede my sheepe ; and last of all , eighthly , whether thou wouldest not onely doe , but suffer much for his sake , as david , when his wife michal laughed at him for dancing before the arke , he was contented to beare it , because he did it to the lord ; and so the apostles rejoyced because they wer● counted worthy to suffer for his name * . and saint paul likewise when the people intreated him with teares , not to goe up to ierusalem , because he should be bound , as agabus had signified by the spirit unto him , answered them , why doe yee rent my heart , i am ready not onely to be bound , but also to dye for &c. * but thou wilt say , i have no such occasions now adayes , if i had , i know not what i should doe . but i answer , is it so ? hast thou no such occasions ? yes , thou hast occasions enough , as when he takes away thy wife , thy child , thy friends , thy goods , thy good name &c. if then ( i say ) thou canst beare it patiently with iob , and say , it is the lord giveth , and the lord &c. or with ely , it is the lord , let him doe what seemeth him good : then thou lovest him , and yet thou must doe more then that , thou must not onely beare it patiently , but ioyfully too , as you heard before the apostles did ; lay thy selfe to these rules then , and try impartially whether thou love the lord iesus christ or not ; and forthy further helpe and more infallible notice thereof , to know whether thy love to him be pure and unfained , or whether it be false and counterfeit , take these more particular proofes of it ; for assure thy selfe if thou love him aright ( as we touched before ) that then , first thou wilt be content with nothing but love againe , so that as absolon ( though in hypocrisie ) said , when as david had fetch'd him out of banishment , and confined him to his owne house that he might not see the kings face , what doe i here , seeing i may not see the kings face * ? so wouldest thou say out of love to the love of god ; what doe i here , since i cannot behold the faire beauty of the lord ? lord lift thou up the light of thy countenance upon mee , or else what good will my life doe me ; but if thou doe so , then thou shalt make my heart more joyfull and more glad , then they that have had their corne and wine and oyle increased * . secondly , thou wilt love the brethren , for they are like him , though he exceede them in the degrees and measures of goodnesse , as the ocean doth a drop of a bucket , this is a pregnant proofe hereof , and therefore deale squarely with thy selfe herein . and the reason why thou canst not love the lord if thou love not the brethren , is because its an easier matter to love man whom thou hast seene , then it is to love god whom thou hast not seene ; for use ( we know ) makes them comlier and hansomer ; wherefore saint iohn saith , if any man say he loves god , and yet hates his brother , he is a lyer , he deceives himselfe , and there is no truth in him * . but thou wilt say , thou lovest them well enough . dost thou so ? then thou wilt love their company ; for what we love and delight in , we are never well without it , nor cannot endure it out of our sight ; and therefore when the psalmist had said that all his delight was in the saints , and upon such as excell in vertue * , if you would know , how to know it was so , he afterwards tells us , that he was a companion of them that feare him , &c. psal. . but thou wilt say againe , though thou dost not love them , yet god forbid thou shouldst be so bad but that thou shouldst love the lord iesus christ. but i answer thee againe to that too ; if thou dost so , then thou wilt love his appearing , for if thou wish in thy heart there were no generall iudgement , thou lovest him not , say what thou wilt to the contrary ; as a loving and loyall wife cannot love her husband but shee will reioyce at his comming home when he is abroad , and the neerer the time approacheth , by so much the more ioyfull and glad will shee be . thirdly , if thou love him thou wilt speake well of him upon all occasions , and in every place where thou commest , for out of the abundance of the heart the mouth speaketh ; so that if thou speake well of god , but for fashion sake , not out of any true affection , but of feare , thou lovest him not ; for he that loves him will be much in his praise , as we have an instance in david , so that if the heart be inflamed , the mouth will be open , thou wilt not be tongue-tied , nor ashamed of him , no not before princes . but thou wilt say , i am no scholler , i cannot speake eloquently ; if i could , then indeede i should not be so afraid , nor ashamed to doe it , as now i am , because i can doe it no better , nor rhetorically then now i can . but let me tell thee for thy comfort , let that never trouble thee , speake as well as thou canst , and thou needst care for no more , for that will beget more and more love in thee , and love that will make thee eloquent ; we have a notable presedent for this in the spouse , who because shee loved christ , see how shee sets him forth , my beloved is all beautifull & c* . and it is most sure , it will be so with thee ; if thou love the lord , thou wilt shew it by thy speeches , for thou canst not well speake well of him whom thou lovest not ; but if thou hast no good thought of him , thy words will bewray thee ; yea thou wilt not onely speake well of him , and of his wayes , but thou wilt also walke in the same , nor wilt thou stand pausing upon it , to consider whether thou wert best doe it , or no ; but if it be about a good duty , as suppose keeping of the lords day , hearing of the word &c. thou wilt doe it without any more adoe , yea though there were no promise nor profit to be got by it , for else thou dost no more but as a servant , not as sonne , in hope of wages , and not out of love , looking for nothing for thy paines : so did saint paul , he would preach the gospell , though he had nothing but chaines and imprisonment for his labour ; and why will he so ? why ? because god commands it , and its a good duty ; so that if thou make a question of it , whether thou wert best to doe this or that good duty , or wilt doe no more then thou must needs , thou lovest not the lord , for he that loves him , will doe whatsoever he can for him , and yet thinke all too little when he hath done too . fourthly , as thou wilt speake well of him thy selfe , so thou wilt not endure to heare others speake ill of him , but thy heart will be mooved within thee at them , and at any thing that might impeach and hurt his glory ; as to see his church lye wast , his word corrupted &c. so ely was not mooved so much with the death of his sonnes , as to heare that the arke of god was taken* . and indeede they are bastards and not sons that can heare their father reviled , and railed on , and never be affected , nor offended at it . fiftly , if thy love to the lord iesus christ be sincere and sound , thou wilt be loath to lose him , for we will rather lose all we have , then lose the favour and affection of a friend , whom we love intirely ; and as thou wouldst be loath to lose him , so thou wouldst be as loath to offend him , or doe any thing whereby thou mightest be like so to doe ; or if so be thou hast , thou wilt never be at quiet till thou hast gained his good will againe , whatsoever it cost thee to get it . sixtly , thou wilt linger and hang after him , as we may see in the woman of canaan , she would not be said nay , but let him say or doe what he would , she would not leave him , but she still staid by him till he had granted her suite . examine thy selfe then narrowly by these signes likewise , and when thou hast done so , and findest thy selfe guilty in any , or all of these particulars , then confesse thy sinne unto the lord , and beg the pardon of it at his hands , leave him not till he hath heard thee , and granted thee the request of thy lips , by saying unto thy soule , i am thy salvation ; and witnessing with thy spirit , that thou art his child by adoption and grace . and so as i have hitherto shewed you some reasons , why he is accursed that loves not the lord iesus christ , ought to love him , and whereby thou mayst be incited and stirred up thereunto ; for as david said in another case , the lord is worthy to be praised , so may i say , the lord is worthy to be beloved , and that in many respects ; as first , because he hath all the glory and beauty in himselfe that ever thou sawest in any creature , it is in its full perfection in him ; whereas it is but in part in any creature , as the light is in its full lustre and strength in the sunne ; whereas the starres and planets have but a glimpse or beame of it , and tha by participation , and not in it selfe , as in a fountaine ; and therefore the spouse in the canticles saith , that he is all glorious , or that all glory is in him ; and this is the reason why some love him , and others love him not , because he hath manifested and revealed himselfe and his glory to some , and not to others , as unto moses , abraham , &c. secondly , he is unchangeable , ther 's no man but that thou shalt at some time or other , see that in him , which might make thee not to love him , but in god we cannot finde any such matter , for he is iehovah , semper idem , yesterday , to day , &c. there 's no variablenesse nor shadow , &c. thirdly , because he is almighty , he can doe whatsover he will ; there is nothing impossible to him ; and as he is able to doe all he will , so he will doe all that he is able , so farre forth as it may make for his owne glory and thy good . but thou wilt say , why ? is this such a loadstone of love ? yes verily that it is , for by his omnipotency are understood all the excellency and glory , all the grace and vertues that are in god. but thou wilt say , i have often offended him , will he then yet heare me , or accept of my love for all that ? yes that he will , for he is gracious and mercifull . oh , but i have nothing in me , but am ready to offend him againe . what if thou be , yet he is long suffering , so that he will not cast thee off , if so be thou wilt cleave to him ? oh , but how shall i know that ? i answer , thou shalt know it by his word ; and that is truth it selfe ; search the scriptures therefore , and there thou shalt heare him say asmuch in plaine termes , he that commeth to me , i will in no wise &c. oh , but my sinnes are such strange ones , as no bodies are . suppose they were , yet his mercy is infinite , and farre more then thy sinnes are , or can be : but yet that is not so as thou sayst , for there have bin as great sinners as thou , whatsoever thou art , which yet neverthelesse upon their faith and repentance , have beene received into grace and favour againe ; as were , mary magdalen , peter , david , and diverse others besides them . oh , but for all that i am not worthy of his love , and it will be a disparagement for him to set his love upon such a one as i am . but what is that to thee ? if he thinke thee worthy ; as so he doth , for he sues unto thee , what needst thou stand upon that , why shouldst thou care for any more ? now this is all the dowry and duty he askes of thee , for what doth the lord thy god require of thee , ô israel , but that thou love him* ? and moreover , besides this , consider that it is he that first gave thee this affection , that thou shouldst love him ; and that ther 's none other on whom thou canst better bestow it , or who more deserves it at thy hands , then he doth . and finally , consider that thou hast engaged thy selfe unto him by vow in baptisme , so that as ioshua said unto the children of israel , yee are witnesses against your selves , that you have chosen the lord , to serve him ; so are yee against your selves , and every time that ye receive the sacrament of the lords supper , you renew your covenant ; so that if you love and serve not the lord , you are so many times witnesses against your selves . and here let us make some little stand to reckon up the severall circumstances that doe engage us to love him ; as , first , that he is our lord , and hath bought us at a very high rate ; now if a condemned person , or a man taken by the turkes , should bee repleeved or ransomed by another , we would all thinke it his duty that he should love him as long as hee lives for it : and so stands the case with us , we all sate in darkenesse and in the shadow of death , and were taken captive by satan , at his pleasure ; and christ hath redeemed us from that his more then aegyptian bondage , and that not with corruptible things , as silver or gold , but with his precious blood , as of a lambe without , &c. and doth not he then deserve thy love ? canst thou deny him such a small thing as that is ? againe consider secondly , what he hath done for thee , even from thy youth up , how he hath fed thee , forgiven thee thine offences , and paid the debt for thee , when thou wast ready to goe to prison for it , so that now the lord begins to grow angry with thee , if thou wilt not yet love him for all this ; and yet this is not all , and therefore thirdly , consider also that he loves thee ; now as fire begets fire , so doth love beget love , therefore saith saint iohn , we love him , because he loved us first ; that is , his love to us should make us love him againe : but especially we cannot but love him , if we consider in the last place , fourthly , what his love is , for its unspeakeable , and passing knowledge ; we can never conceive the height and length &c. all which , what should it teach us , but these two things ? first , that if we will not love the lord , he will shew his wrath , and make his power knowne upon us , that we are but vessells of wrath , fitted for destruction , as it is said . againe , secondly , it should exhort us to love the lord iesus christ ; and therefore to provoke us thereunto , we should often consider , and thinke in these things , what right and title he hath to us , how much he hath done for us , and how greatly he loves : yea and more then all this , wee shall thereby also have these and these things , wee shall by this meanes reape these and these benefits . first , we shall have his spirit , the spirit of truth , the comforter which shall leade us into all truth , and enable us to fullfill his commandements , and with facility and ease , whereas else they would be grievous unto us ; as for example , saint paul would soone have beene weary of preaching and suffering so much as he did , if he had not had this love in him ; and why doe parents thinke nothing too much for their children , but because they love them ? therefore it is that though they bee froward and untoward , yet still they beare with them : if then we cannot finde in our hearts to be quiet , untill they looke to the lord , like as the needle of a compasse which is toucht with a loadstone , will never stand still till it comes to the north-pole ; then may this be a testimony unto us , that may distinguish us from hypocrites , and witnesse to our soules that we love the lord iesus christ ; for they keepe the commandements of god in some sort , and abstaine from some one kinde of sinne , but not out of love to him , nor in any obedience and conscience of his word , but in love to themselves . secondly , this is a marke of thy resurrection from the death of sinne , to the life of righteousnesse , hereby shall yee knew that yee are translated from death to life , because yee love the brethren , now yee cannot love them , but you must love the father that begot them . thirdly , thou shalt get by this thy love to him , for when thou givest him thy heart , he will give it thee againe , he will onely alter the object , but let thee keepe the affection still , onely it shall be better then it was before , he will purifie it from all its corruptions , and cleanse it from all its sins : nor shall this be any thing out of thy way , it shall be as much for thy profit as ever it was before , for when thy heart is set to keepe his commandements , when it inclines to his statutes , ( as so hee will incline it ) then whatsoever thou dost , it shall prosper : so that as it s said of the sabbath , that it was made for man ; that is , for mans good ; so may we say the same of all the rest of the commandements , that it is made for man ; that is , for his good and benefit , and therefore the promise of life and happinesse is made to all alike . and here by the way take this difference along with thee , to distinguish thy love from selfe love , for that is all for it selfe , but this is all for him whom thou lovest ; if then thou love the lord for thine owne good , it is selfe love , but if thou love him for himselfe , simply without any respect to the recompence of reward , then is it true love indeede . fourthly , wee shall receive much comfort by loving the lord : now what is that keepes us from loving of him but our pleasures ? we are loath to part with them , and yet alas we shall receive much more , and they farre more substantiall , sollider , and sounder comfort by loving of him , then ever we should by loving of the world , or the things of the world . now doe but thinke how good a thing it is to love one that is but like thee ? much rather shouldst thou love one that died for thee ; wherefore if thou wouldst have thy heart filled with joy and comfort , love him ; for so thou shalt have joy unspeakeable and glorious . and last of all , if thou wouldst indeede unfainedly love the lord iesus christ ; consider , fiftly , that it makes thee a more excellent man then thou wast before ; for every man is better or worse according to his love , as it is set on things better or worse ; now christ is the summum bonum , the chiefest good , and if thou love him , thou art united unto him , and to his god-head , for love is of a uniting nature . thou wilt say , these are indeede good motives to make us to love him , but how shall i come by this love ? or by what meanes shall i get this love into my heart ? for answer whereunto , i tell thee , first of all , that if thou canst but unfeinedly desire to love him , thou hast halfe done this worke already ; and that thou mayst have such a desire , meditate often upon those motives before . this is the answer christ himselfe gave to his disciples , when they asked him , how they should get faith ; why , saith he , if you have faith but as a graine of mustard feed , you should say to this mountaine , be thou removed , and be thou throwne into the midst of the sea , &c. thereby shewing them the excellency of it , that so he might the more enamour them with the love of it , and make them desire it above all that they could imagine and thinke of besides , in comparison thereof : but if thou wouldst ( as thou sayst thou desirest to ) love the lord iesus christ indeede , with all thy heart , with all thy soule , and with &c. i answer , and add againe , thou canst not use a better meanes to attaine thereunto , and get the love of him into thy heart then these . first , pray unto god for it , for all graces are his gifts , they are meere donatives , and hee hath promised to heare them that aske in his sonnes name , and to give the spirit to them that aske it , that is , to give the gifts and graces thereof unto them ; nor is he any niggard , for he giveth liberally , and obraideth not . but thou wilt say , how doth prayer beget love ? i answer , it begets it two wayes . first , by prevailing with god. secondly , by familiarity with him . first , i say , by prevailing with god ; so did iaacob , and the woman of canaan , for considering that he hath condescended to their request ; that he hath granted their suite , and heard their petition , and that in such a matter , as they are never able to make him any part of amends ; as the forgivenesse of their sinnes ; why , then they thinke that to love him , is one of the least things they can doe for him , so mary magdalen loved much , because much was forgiven her . secondly , by familiarity with him , we have a saying , that nimium familiaritatis contemptum parit , that too much familiarity breeds contempt ; and however amongst some men it may sometimes fall out so , yet it s seldome seene amongst those that are intimate friends indeede ; or say it should , yet i say , it never so comes to passe betwixt god and the faithfull soule ; but by how much the more familiar and frequent they are together , by so much the more fervent and indissoluble is their love : and this is most certaine , that a man that is a stranger may with thee well , but cannot truely love thee , till he be acquainted with thee ; so neither canst thou love the lord as thou shouldst , so long as you are strangers one to another ; and what brings us and the lord better acquainted together , then prayer ? wherein ( as it were ) thou talkest familiarly with god ; even as a man talketh with his friend face to face : this is the first meanes . secondly , desire the lord to shew himselfe unto thee , as moses did , for this is a strong motive and meanes to make thee love him ; therefore ( saith our saviour to his disciples that ) him* , which is , as if he had said , if you would know how you shall come to love me , or my father , it shall be by this way or meanes ; i will manifest my selfe unto you , i will shew you my glory , and then you cannot choose but love mee , though you loved me not before . now the ordinary way and meanes whereby he reveales himselfe unto any one , is by the preaching of the word , which though it be but a dead letter in it selfe , yet when hee puts life and spirit into it , and opens our hearts , as he did open liddeahs thereby , then we see and conceive his mercy and our owne wretched vilenesse , whereupon we cannot but love him , knowing how hee hath loved us , and gave himselfe for us : and therefore the apostle prayeth , that the god of our lord iesus christ would give the ephesians the spirit of knowledge , wisdome , and revelation , that the eyes of their understanding being enlightened , they may know what is the hope of his calling , and the riches of the glory of his inheritance in his saints* ; as if he had said , if you know but these things , then there is no doubt to be made of it but that you will love him , as well as one would desire : for this is one sure ground why we love him not , or love him no better then we doe , because wee know him no better ; we are ignorant of him , and ignoti nulla cupido ( as it is said ) there is no love , no longing desire after that which we know not , or know not the worth and necessity of it : as a sicke man hath no thought after the soveraigne druggs in the apothecaries shop , because hee is ignorant of any such matter ; whereas the skilfull physitian seekes out and sends for them : and as an ordinary rusticke , cares not for a precious pearle , but casts it away when he findes it ; which if an expert lapidary had it , hee would set much by it , because he knowes the price and worth of it well enough : and thence it is , that when the prophet david had professed his love to god , saying , i will love thee ô lord my strength ; hee afterwards addes ( as it were ) the reason or ground of that his love towards him ; because hee bowed the heavens and came downe . what 's that ? why that he had made himselfe knowne unto him : he had declared his power and might in his deliverance , and that was it that made him love him ; if therefore thou wilt but desire ( i say ) to love him , he will inflame thy heart with the love of him ; yea he will open the heavens , and thou shalt see him sitting on the right hand of god ; as saint steven did . but thou wilt say , all these are the workes of god , and they extraordinary ones too ; but what must i doe for my part , to have the love of god in my heart ? to which i answer . first , no ; it is no such extraordinary thing for god to reveale himselfe to his saints ; it is an usuall manner with him ; but yet , secondly , thou must doe these things thy selfe : first , thou must looke how he hath revealed himselfe in the scriptures , to be a most glorious and gracious god , a mercifull father in iesus christ , slow to anger , and of much mercy ; and now when we perceive him to be such a one , we cannot but love him , and long after him with all our hearts . secondly , we must consider our owne misery ; this made mary to seeke after him , and were it not but that we stand in neede of him , but that wee know wee are undone and damned without christ , wee should never care so much for him , for the whole have no neede of the physitian , that is , they care not for his skill , nor his helpe ; but they that are sicke , they that know their owne wants and weakenesses , they know how to value and esteeme of him : and so we , when we see we are wounded by sinne , and sicke unto death , then will we enquire and seeke out for the spirituall physitian of our soules , christ iesus . thirdly , we must humble our selves before him confessing our sinnes , and that in particular , as many as we can , by the omission of such and such good duties , and the commission of these and these sinnes : especially we must confesse our beloved bosome-raigning sinnes ; so the prodigall sonne confessed , that he had sinned especially against heaven , and before his father , by ryotous living , whereby he was unworthy to be called his sonne , and did desire onely to be as one of his hired servants : and now when he saw his father notwithstanding make him so welcome , who had so meane a conceit of himselfe , that he put a ring upon his finger , and shooes on his feete , &c. then he loved him much more : and so it is with christ and us , when we are once out of love with our selves , and yet perceive that he loves us , who are not worthy to be beloved , then that makes us love him againe , and the more lowly we are in our owne eyes , the more highly doe we esteeme christ , and christ us . fourthly , and lastly , thou must first of all get faith , for as thy faith is stronger or weaker , so is thy love more or lesse ; if thou hast but a little faith , thou hast but a little love , for faith is the ground of love , as the promises are the ground of faith . now so long as thou dost not beleeve that he hath satisfied the divine wrath and justice of god for thee , and that god hath accepted the attonement for thee in him , thou canst never love him as a brother or friend , but rather feare him as an enemy or judge ; pray therefore with the desciples , lord encrease our faith , and therefore ply the ministery of the word , one* ; else ( i say ) againe , thou canst never truely love him , but as thou dost another man which thou knowest not whether hee love thee againe , or no ; and so thou mayst hate him againe at some time or other for all that : but labour for faith , and that will breede love ; and then if thou love him he will surely love thee ; yea , indeede , thou couldst neither love nor beleeve in him , were it not but hee loves thee first . but thou wilt say , how shall i know that ? i answer . it is the apostle saint iohns owne words , or rather his words by that his apostle ; wee love him , because hee loved us first . and besides his word ( though that were enough ) thou hast his seale , he hath given thee his sonne , who hath given his life for thee , and shed his most precious blood for thy salvation ; and would he have done this for thee ( thinkest thou ) if he had not loved thee ? no , but herein is love , not that wee loved god , but that god loved us , and sent his sonne to die for us , us* ; and even yet by his spirit , hee still sues unto us for our love , as a further testimony thereof . oh but ( thou wilt say ) , i am not worthy of so great love , for i am a sinner , disobedient , and rebellious . but i answer , what dost thou tell him of that ? what if thou wert the chiefe of sinners ; he knew that before he gave thee his sonne ; and he gave him unto thee the rather , because he knew thou wast so , for he justifies the ungodly ; that is , those that condemne and judge themselves to be so ; so that if thou wilt but beleeve in him , and imbrace him , it is as much as he desires of thee . but thou wilt say , it may be he is affected to this or that person , and not to me : to which i answer againe . that his commission is generall ; goe preach unto all nations , baptizing them &c. and so is his invitation too ; come unto mee all you that labour &c. so that if thou wilt but beleeve and come in unto him , thou shalt be saved ; for he casts out none that come in unto him ( as you heard before ) ioh. . . and when thou hast considered this , then begin to argue and reason thus with thy selfe ; sith the promise is made to all , i know i am one of that number , and then thou wilt begin to love him for all thou art a sinner , yea thou wilt love him so much the more for that , to consider that for all that he loved thee . oh but ( thou wilt say ) i see i sinne dayly and hourely , and that againe and againe , against many vowes and promises , against many mercies and meanes of better obedience but i answer ; what though thou dost ? remember that as there 's a spring of sinne and corruption in thee , so there 's a spring of mercy and compassion in god ; and that spring is set open for sinne and for uncleanesse , to wash and purge thee from the same , so that still ( i say ) if thou wilt but love and beleeve in him , he will love thee ; for notwithstanding all this , hee still woes and sues unto thee for thy love , and therefore stand no longer out with him , but come in with all the speede thou canst make , which that thou mayst the better doe , thou must remove these two hinderances out of the way strangenesse , worldly mindednesse . first , strangenesse ] for strangenesse begets coldnesse of love , whereas familiarity ( as i told you ) procures boldnesse in the day of judgment . but ( thou wilt say ) how shall i come to be acquainted with god ? how ? why be much in his praise , in hearing of the word , and receiving of the sacrament , there is a communion of saints ( you know ) and so there 's a communion of god with the saints ; let us therefore be carefull to maintaine this communion betwixt us ; by having recourse unto him in his ordinances , and seeking unto him for comfort in all our troubles and adversities . secondly , worldly mindednesse ] that also begets coldnesse of affection , and want of love to the lord christ , and therefore hee circumcises the heart ; that is , he puts off all carnall and worldly affections from it , that so thou mayst not love the world , nor the things of the world , but may love him with all the heart , and with all &c. for the love of the world is enmity with god , so that if any man love the world , the love of the father is not in him , for you cannot serve god and mammon ; and therefore our saviour saith , that we must not onely forsake , but hate father , and mother , and wife , and children , and house , and lands for his sake and the gospells ; or else we cannot be his disciples : so did the apostles , we have forsaken all and followed thee . wherefore let us not set these things too neere our hearts , but considering what it is that keepes us asunder ; as vaine hopes , worldly feares , fantasticke pride , pleasures , profits , and the like , let us cashiere them , and cast them from us ; for what are all these , and all such as these are ? but vaine things that cannot profit in the evill day . and therefore as samuel exhorts the people of israel , turne not aside from the lord unto them , either to the right hand or to the left ; for they cannot profit , because they are vaine . but ( thou wilt say ) will god then be content with any love ? i answer , no truely that he will not neither ; what then ? answer . first , thou must love him withall thy strength , and with all thy power , with all the parts and faculties of soule and body . now it may be thou art a magistrate , a master of a family , a minister , a tutor , or any other governour , and then thou must doe god more service then another private and inferiour person ; thou mayst compell them that are under thee , to love the lord by thy authority and example ; god lookes for this ( i say ) at thy hands ; for to whom much is given , of them much shall be required ; thou art but as a servant sent to market , which must give an account for what hee hath received , and the more money hee hath given him to bestow and lay out , the more commodities his master lookes he should bring home with him for it ; so the more wit or understanding , or learning , or knowledge , or authority , and power thou hast , the more love must thou beare unto christ , and shew it by thy bringing forth more fruits thereof unto him , then others that have none of all these oportunities , or not in so great a measure as thou hast , this is the first thing . secondly , thou must love him above all things in the world besides , whether it be pleasure , or honour , or pride , or profit , or what else thou wilt , or canst name besides ; yea thou must love him above thy selfe and thine owne salvation ; so that if his glory , and any , or all of these come in competition together , thou canst be content to be accursed for his sake , to have thy name razed out of the booke of life , and to be anathema for christ ; then is thy love such as god will accept of , for this is that selfe-deniall which christ himselfe speakes of , and calls for of us . but thou wilt say , durus est hic sermo , this is an hard saying , how shall i be able to doe this ? to which i answer . thou shalt doe it the better , by considering that he is better then all things , and that the whole world is not to be compared with him ; i count that all the afflictions of this life , are not worthy the glory that shall be revealed ( saith the apostle ) and that made him endure such persecutions for the gospell as he did , with joy and patience ; and so if thou be once come to that passe as to know and be perswaded in thy conscience , of the incomparable worth and excellency of christ , thou wilt make more reckoning of him , then of all the world besides ; for as he himselfe said of himselfe , he that will not deny himselfe , and take up his crosse , and follow mee , is not worthy of mee ; so he that loves any thing else above , or equall with christ , is not worthy of him ; no , thou must be wholly his as he is , as he is wholly thine , and hath betroathed thee unto himselfe ; so that as a virgin that hath betaken her selfe to an husband , must forsake all other , and cleave or keepe her constantly unto him , so long as they both shall live ; so wee , being married unto christ , must not play the harlot , and goe a whooring after other gods , but must be wholly his , as he is wholly thine . but thou wilt say , he is not wholly mine , for he is the saints too . to which i answer ; he is indivisible , hee is not divided , but is wholly thine as wel as theirs , so then if thou wilt love the lord christ truely and purely , as he would thou shouldst , thou must love him so , as that all that is within thee be set upon him . but ( thou wilt say againe yet further ) what , must wee love nothing else but him then ? to which i answer . yes that thou mayst , so as it be with a subordinate , and not with an adulterous love , as a woman may love another man besides her husband , but it must not be with such a love as she loves her husband withall , she may not love his bed ; it must be onely with a neighbourly and civill , but not with a conjugall or matrimoniall love , and so thou mayst love thy lands , thy life , thy friends , &c. but so as thou art ready to part with all for love of christ : so that hereby shalt thou know whether thy love be an adulterous love or not , if when he bids us follow the duties of our callings , and we suffer our selves to be drawne away by vaine delights , and doe not therein abide with god ( as the apostle speakes ; ) that is , use it not to the glory of god , and the good of the church and common-wealth wherein we live ; and so for any other matter , if we cannot be content it should give place to christ , then is our love unlawfull and adulterous , yea if our lives lay upon it , if we doe not yet preferre him before them , wee are not worthy of him , we love our selves more then him , it is no true love of christ. but thou wilt say , this is impossible , that a man should thus love god more then himselfe , more then his soule . i answer , i deny not but that it may seeme so to flesh and blood ; but yet thou must know , that to a man truely regenerate it is not so ; for ( as saint paul saith ) i am able to doe all things through christ that strengthens me : those things that to the eyes of carnall reason seeme hard and difficult , to them that are spiritually enlightened , are facile and easie to be done , and so is this . thirdly , if thou wouldst have thy love pleasing to god ; thou must have it grounded on him , and that requires two things . first , it must be grounded on faith in his promises , revealed unto thee in his word ; for without faith , it is impossible to please god , neither is it so much love , as presumption that hath not this foundation . secondly , it must be grounded on his person , not on his prerogatives or priviledges which thou shalt get thereby , for if we love him onely for his kingdome , and not for his person ( as we doe when we cannot be content to suffer temptation and persecution for his sake ) then he cares not for thy love , because it is selfe love , and not love of the lord iesus christ , for then if it were , thou wouldst respect nothing else but him . fourthly , thy love must be a diligent love , ready to reforme any thing that is amisse in thee , or which may dislike him ; which whether it be so or no , thou mayst try it by these three markes or tokens following . first , it will cause thee to put on new apparrell ; a woman that loves her husband , will attire her selfe according as she thinkes it will please him best , and give him most content , especially when shee is to be married unto him , then she will have a wedding garment that may set her forth , so as he may take the better liking in her : so thou , if thou hast put off the old man which is corrupt , according to the deceiveable lusts of the flesh , and hast put on the new man , which after god is created in knowledge , righteousnesse , and true holinesse ; if thou be cloathed with the wedding garment of christs righteousnesse , and givest diligence thereunto , to make thy calling and election sure , then mayst thou be sure thou lovest him , and that he accepts of that thy love from thee . secondly , it will open and enlarge thy heart towards him , so as thou wilt dayly love him more and more , ( so saith the apostle saint paul ) my heart is enlarged towards you ô yee corintheans ; it is not any scanty or niggardly kinde of love that hee will like of , but a full , free , and liberall one ; so that if thou canst not be content to be at some cost and charges for the maintenance of the gospell , and the enjoyment of his love , thou lovest him not , or at least he regards not thy love whosoever thou art . thirdly , it cleanseth thy heart , what is said of hope , is as true of love ; he that hath this love in him , purifies himselfe as he is pure , and of faith it purifies the heart , and so doth love ; therefore saith the apostle againe , ye were thus and thus , but yee are washed , but yee are sanctified , but yee are justified , &c. so that if you would not lose your labour , if you would have christ accept of your love , and you would know that he doth so ; suffer not any sluttishnesse , any sinne and filthinesse to rest in your hearts , but sweepe and cleanse them with the beesome of repentance , from all such things . and so hitherto of the necessity of your loving the lord iesus christ , together with the meanes , motives , and markes thereof , and in all these , the equity and justice of god , how worthy hee is to bee accursed that loves him not ; now secondly , followes the object of this our love , which is ( the lord iesus christ ) who may be considered three wayes . as being our lord , saviour , messiah . first , as our lord ] to whom of due , we doe owe our love and obedience : now as he that runnes away from his earthly lord is worthy to be hanged for it , so he that runnes away from the lord christ , and will not love and serve him , is most worthy to be accursed : but i have spoken of this sufficiently in the former part of our text , and therefore because i have beene so large therein , i will now be more briefe in this , and therefore so much for the first consideration we must love him also . secondly , as our saviour , or jesus , and redeemer , who hath bought and chosen us unto himselfe , a peculiar people , zealous of good workes ; and therefore let us not deferre it , for now are the last times , the end of all things is at hand , so that if yee doe not love him now , it will bee too late hereafter to doe it , if we would never so faine , and its a fearefull thing to fall into the hands of the living god. thirdly , he is the messiah , the annoynted of the lord , the light that should come into the world , the high priest of the new covenant , ordained and consecrated of god to offer sacrifice for us , even a peace offering of his precious body and blood , to bee a reconciliation for us unto the father , and to set us at one againe with him , who before were utter enemies one to the other , haters of god , and hated of him , therefore is he also called our peace , our mediator , and advocate , and the like : but yet he is not onely made and appointed to be a priest unto us , to reconcile us unto his father ; but withall a king too , to rule over us and subdue us , if so bee wee will not bee reconciled and come in unto him ; therefore these two words , lord , and iesus , are here , ( and in diverse other places elsewhere ) joyned together . and so saint peter gives him two the like titles , saying that he is a prince , and a saviour ; not a saviour onely , but also a prince to them that would not that hee should raigne over them . so that wee must marke this then , wee doe not preach christ in the gospell a saviour onely , but a prince , and a lord also ; and they that love him must be content to take him as both , aswell a lord and king , as a iesus and saviour ; as a wife takes her husband , to honour and obey him aswell as to love him , or have him keepe and cherish her in sicknesse and in health : and thus if wee bee content to take christ upon these conditions , then wee shall have him with all his influences , all the fruits and benefits of his passion : but otherwise thou hast no part nor portion therein , christ shall profit thee nothing , but thou art and shalt bee accursed to the death notwithstanding hee died . it may be thou wilt say , thou carest not for that . but let me aske thee one question ; dost thou know what it is to bee so accursed ? if thou dost , consider more seriously of it , if thou dost not , know it is this ; first , he curseth thy soule , and that in a double respect of grace , glory . first , hee curseth it from the excellency of grace ; that is , from the effectuall and powerfull working of it , so that thou shalt bee never the better , but rather the worse for all the meanes of grace and salvation ; and shalt goe on in thine impenitency and hardnesse of heart , which cannot repent &c. but thou wilt still say , that 's nothing ; is it not so , then secondly , hee curseth thee from his presence , in whose presence is the fullnesse of joyes , and at whose right hand , &c. so hee did caine , the text saith , hee went out from the presence of the lord* , that hee cast off all care of him ( as it were in this life ) so as let what would befall him , hee would never pitty , nor protect him . but it may be , thou wilt say , that is nothing neither . is it not so ? is it not a great griefe for a man to be confind to his house , so that hee must never come to the court , nor see the kings face any more ? much more griefe then is it , and a farre greater judgment must it bee for any poore soule to be excluded from the presence of the king of kings . and however ( for the present ) thou dost not now thinke it so much , yet the time will come thou shalt finde it to bee one of the most fearefullest things that can bee ; when thou shalt behold abraham , isaac , and iacob in the kingdome of god , and thou thy selfe out , to have thy portion with the devill and his angels ; and therefore the schoolemen are not afraid to say , that the punishment of losse is greater then the punishment of sense . but thou wilt say , these are all spirituall things , wee feele not these curses ; and so as wee have no crosses nor curses in our outward man , our estates , our goods , and good name , wee care not a straw for these , wee neither feele nor feare them . to this therefore i answer , that you shall not escape so , but even in your outward man , in your body and goods shall you be cursed also , for the earth shall not yeild her increase unto thee , but the heavens shall bee as brasse , and the earth as iron ; thou shalt sow much and reape little ; and thou shalt bee a vagabond and a runnagate upon the face of the earth all the dayes of thy life ; and whosoever meeteth thee shall slay thee , as the lord also said to caine. but thou wilt say yet againe ; wee see no such matter as i speake of , for you know them that love him as little as your selves , and yet they thrive and doe well enough , yea better then many other that love him a great deale better . to which i answer , it is true , it may bee so , they may proser a while , but they shall be plagued at the last ; either here , or hereafter in hell fire for evermore . and now doe but consider seriously of eternity , what a lamentable thing it is , that when thou hast beene there ten thousand times , ten thousand yeares , thou shalt yet be as farre from ever comming out , or having of any end of thy torments as thou wast at the very first moment thou wentest thither : and therefore remember for this purpose these two places of scripture , which here i desire thee to looke and reade with mee ; the one is , where the wise man saith , that though a man live many dayes , and rejoyce in them all , yet hee shall remember the dayes of darkenesse , for they are many , and all that commeth is vanity* ; that is , all his delights shall have an end , but his damnation shall bee eternall , it shall never have either ease or end . the other place is this ; where the apostle , with such as thus despised the bountifulnesse , and patience , and long suffering , and forbearance of god , not knowing that his mercy , &c. he tells them that they did but treasure up wrath against the day of wrath , &c. for god will render unto every man according to his workes , to them that through patience in well doing seeke glory and honour &c. and to them that are contentious , and disobey the truth , and obey unrighteousnesse , tribulation , and anguish , and wrath , &c. that is , as if hee should say , let men please themselves in sinne as long as they list , yet they shall pay deere for it at the last upshot ; for , for all these things . god will bring them to judgment , and reward them according to their workes , whether they bee good or evill : so that however some drops of his mercy may light upon them here in this world , yet then the greate deepe of his judgements , and the vast gulfe of his justice shall bee broken up , and hee shall raine upon them fire and brimstone , storme , and tempest , this shall bee their portion to drinke . this then may reach thee not to deceive thy selfe any longer , but to know for certaine that hee that will not now take the lord jesus , and love christ whilst hee is offered unto thee , shall undoubtedly be accursed , and that with such a curse as is here described ; for god will not have his sonne mocked and derided by us , there is nothing that angers him more ; and therefore it s said ( as i said before in the beginning ) kisse the sonne least he be angry . and let us not dreame that it will bee soone enough then to receive him when his wrath is once kindled : for if we will not take him now , then we shall not be able to doe it , but shall bee afraid to come in unto him , for then will his wrath burne like fire , and scoarch like a flame , and therefore saint iohn saith , that his feete are of burning brasse , and his eyes of flaming fire , as if from top to toe he were all on a raging flame . but thou wilt say ; what though i doe not receive him now , i may receive him hereafter , before hee be so throughly mooved , and angry with mee , as that he will not be pacified . to which i answer , indeede i cannot deny it , but that the time of this life is the time of grace , & offering of reconciliation , and that so long as there is life , there is hope ; but yet i tell thee withall , that there is a time set downe and decreed of god , beyond which thou shalt not receive christ ; for then it may be he hath sworne in his wrath thou &c. he doth never reject , till they reject him , and then when they will not imbrace his offer but refuse him , it is just with god to refuse them ; so that afterwards though they would receive him , yet they shall not doe it ; thus when the jewes had once reiected and refused his sonne , then he left them ; and so when the israelites refused the good land , then he refused them ; and swore in his wrath that they should never &c. and here , for a conclusion , let us note that the gospell bringeth a swifter and severer curse then the law doth ; so that ( as saint paul to the hebrewes hath it ) if hee that despised moses law died without mercy , under two or three witnesses , of how much soarer punishment shall hee be thought worthy that trampleth under feete &c. wherefore as it is there also said in that epistle ; whilst it is time , whilst hee stands at the dore and knockes , open unto him and receive him , even now whilst it s called to day , harden not your hearts as in the provocation , &c. least hereafter he sweare in his wrath &c. and so to say no more , consider what i have said , and the lord give you understanding in all things . amen . finis . november , . . imprimatur tho : vvykes . notes, typically marginal, from the original text notes for div a -e * deut. . . * gal. . . doct. deut. . . gal. . . doct. reas. * mat. . . . * psal. . . matth. . . object . sol. * numb . . . vse . quest. answ. * act. . . * act. . . object . answ. * sam. . . * psal. . * ioh. . . * psal. . object . sol. object . sol. cant. . sam. . iames . . object . object . solu . object . sol. object . sol. ioh. . . obiect . sol. obiect . sol. deut. . . pet. . . . ephes. . rom. . . esay . . deut. . . quest. answ. quest. answ. ioh. . . ephes . , . psal. . . ver . . act. . . quest. answ. luke . . psal. . rom. . . quest. ans. ioh. . . ioh. . . object . answ. object . solu . matth. . . matth. . . obiect . sol. quest. answ. deut. . . quest. answ. object . sol. rom. . . hos. . . object . solu . quest. ans. cor. . . object . sol. thes. . . ioh. . . cor. . . pet . . . acts . . object . sol. rom. ● . . object . gen. . . object . sol. object . solu . object . sol. eccles. . . rom. . , . . psal. . ● . obiect . sol. revel . . . ● . obiect . sol. heb. . , . riches of mercy to men in misery, or, certain excellent treatises concerning the dignity and duty of gods children by the late reverend and faithfull minister of jesus christ, john preston ... preston, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) riches of mercy to men in misery, or, certain excellent treatises concerning the dignity and duty of gods children by the late reverend and faithfull minister of jesus christ, john preston ... preston, john, - . [ ], p. : port. printed by j.t., and are to be sold by john alen, london : . 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and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- n.t. -- timothy, nd, i, -- sermons. sermons, english. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion iohannis prestoni viri clarissimi s. s. theologiae doctoris . effigies . riches of mercy to men in misery . or certain excellent treatises concerning the dignity and duty of gods children . by the late reverend and faithfull minister of iesus christ , iohn preston . doctor of divinity and chaplin in ordinary to his majesty , master of emanuel colledge in cambridge and sometime preacher of lincolns inne . psal. . . taste and see how good the lord is ; blessed is the man that trusteth in him . london , printed by i. t. and are to be sold by iohn alen at the rising sun in pauls church yard . . the preface . know christian reader , that this remainder of doctor prestons works was never ( heretofore ) extant , being the last of his , that are likely to see the light ( taken by the same pen that his other works were and no way inferior to those already published . dr. sibbs of eminent memory ( contemporary with dr. preston , and one of those to whom he committed the publishing of what should be thought fit for publick view ) did in his life time own these treatises by affixing his approbation to them . and the attestation of such reverend authority forbids any doubt concerning the author , or worth of the work , though this treatise may inherit orphans usage , being not so exactly polished , as it would have been , had the author lived . but the filings of gold , and the dust of diamonds must not be made waste of : such advantages have accrucd to the souls of men by his other labors , that we could not think it any lesse then a wrong to the church of christ to conceal any thing that might make for it 's spiritual benefit . perhaps thou wilt ask why this piece was so long suppressed ? to which i answer ; the age hath doted so much about new lights , that we perceived old truths to be neglected and laid aside ; but after men had filld themselves with their own devices , and found their souls thriven no more then if they had fed upon ashes , the vicious humor came to be abated , and their appetite was reduced to a better state , by the great physician , who testified his dearest respect to mens souls , by the price he paid for restoring of them . the intent of these sermons is to promote the work of grace in the heart and life of a true believer . not onely to enlarge the knowing faculty , but chiefly to improve the practical part , and distribute god liness through the whole man. the rickets are not so epidemical in the bodies of children , as in the soules of men and women whose heads are swollen with notions , while their feet are feeble in heavenly motion . the benefit of this work will better appear by thy serious perusal thereof , from which i shall no longer detain thee . farewel . doctor sibbs his testimony of this treatise . this treatise hath nothing offensive in it , but contains arguments tending to edification , and may be of singular use and comfort to all true believers . r. sibbs . the contents of the sermons in this book . ephes. . . doct. . that god is exceeding merciful . p. . . to move men to come unto him . . . it affords a ground of confidence to all distressed sinners . ibid. . all men are exhorted to look after a portion in his abundant mercy . ibid. quest. what to take his mercies in vain answered . . means to partake of gods mercy . . two sorts of mercies to be hungred after . . gods mercy a motive to duty . . motives to this from the severall properties in a good master which are all found in god. . comfort to the church from the consideration of gods mercy . . why god afflicts his children . . doct. . gods mercy is his glory , or god accounts it his glory to be merciful . . use . . doubt not but your petitions shall be heard , for it is his glory to shew mercy . . glorifie god in his mercy which is his glory . ibid. sermon . d. . inward strengthning should be the earnest desire of a christian. . wherein this spiritual strength is seen . use . . blaming them that seek not after this strength . . advantages of this spiritual strength . . . exhorting all men to labour after spiritual strength . . several motives to labour after it . , . . . directions for the attainment of spiritual strength . . several means . rules propounded . , &c. hinderances . . &c. d. . sanctifying grace proceeds from the sanctifying spirit . . how the spirit strengthens grace in the soul. . use . . without the holy ghost , wee are without strengthening and sanctifying grace . . signs of having the spirit . . . above all things to labor for the spirit . . benefits of having the spirit . . d. . the spirit is freely given . . use . terrour to them which have not the spirit . . means to obtain the holy spirit . . ephes. . . d. a great prerogative the saints have that christ dwells in their hearts . . what it is to have christ dwell in our hearts . . the benefits of christs dwelling in our hearts . . use , . to judge aright of gods working in your hearts . . . to saints , that they would rejoyce in this priviledge that christ dwells in them . . rom. . . d. nothing can hinder the salvation of a believer . . reasons if it . . use . . to see a necessity of all those blessed means whereby christ is pleased to communicate himself . . . confutation of the church of rome as to their doctrine of doubting . . objections answered . . of examination about the certainty of our spiritual state . . tim. . . d. . grace hath a strengthening property . . reasons . , . use . to examine whether we have grace . . strength of grace in three things . . grace enables to actions of new obedience . . and to constancy in it . . d. . all grace received from christ. . christs willingnesse to match with us . . d. . wee must not onely get strength , but use it . . use . to quicken us to our duties in the putting forth of our strength . . helps to exercise spiritual strength . . necessity of it . . tim. . . d. . godlinesse onely accepted and required of god. . godlinesse , what . . to exalt god. . reasons of the point . . use . . not to content our selves with any thing that nature hath wrought in us . . application to the sacrament . . godlinesse how wrought . . . exalt god in your hearts . . labour to excell in godlinesse . . d. . most men have but a form of godlinesse . reasons of it . ibid. use . to examine whether we have onely a form . . five differences between the power and form of godlinesse . . tim. . . doct. the words of a minister must bee wholesome . . reasons of it . . use . . two sorts of words are reproved . . the people must receive nothing but what is wholesome . . we ought to esteem wholesome words as our food . . . what the behaviour of ministers ought to bee . . rules for the use of humane authority . . john . . d. our hearts should be established in the day of fear . . means to manage this duty . ibid. rom. . . d. there is a law of sin in every mans nature inclining him to that which is evil . . what this inclination is . ibid. how a law. . how it warreth as a law. . d. . in every regerate man there is a contrary law , &c. . why called the law of the minde . . use . to bewail our condition under this law in our members . . how to know the law of natural conscence from the law of the minde in the regenerate . . philip. . . d. every man ought to seek the things of jesus christ. . reasons . . how to know when we do the things of christ faithfull . . what it is to give our selves to christ. . chron. . , . d. praier is the chief means to obtain any thing at gods hand . . use . to esteem that precious ordinance of prayer . mercies without prayer nor blessings . . what kind of prayer obtains blessings . . d. . gods answer to our praiers is to bee observed . . . god ready to hear our prayers . . . the lord tenders a weak faith . . . god expects thank fulnesse answerable to his mercies . . conditions of thank fulnesse . . in what cases god expects extraordinary thanks . . rev. . . d. god invites sinners to come unto him . reasons of it . . many objections answered . , . uses . . to take heed how we refuse christ offered . . faith a grace very pleasing and acceptable to god. . divine mercy magnified . ephes. . . that he would grant you according to the riches of his glory , to be strengthened with might by his spirit in the inward man , &c. these words are a part of the heavenly prayer which the apostle makes for the saints at ephesus ; we may gather three observations out of them . first . that god is exceeding rich in mercy . secondly . that his shewing mercy is his glory . thirdly . that when we are to beg any thing at gods hands , we may use the motive that saint paul doth here unto god , do it for the riches of thy glory , or for the riches of thy mercy . the first point , that god is rich in mercy , i have handled formerly , and in what respect he is rich in mercy , therefore i shall now draw some consectaries from it . one is to move men to c●me in to god , because he is so infinitely rich in mercy . when the hue and crye is made after the thief , you know it makes him runne away the faster , but the proclamation of pardon brings him in . the law and the judgements of god , bring not men in of themselves , but the promises of mercy win them to come in : and this use we should make of the mercies of god , to be moved and invited by them to come in , and partake of them . secondly it offers a ground of humble confidence to all distressed and heavy loaden sinners ! god i ready to forgive and succour them , because he is rich in mercy ; and not onely so , but his mercy is exceeding precious ; for except these two go together , a man cannot be said to be rich , the thing must be precious and he must have much of it ; for to have much of that which is base and mean , is not to be rich : now for as much as gods mercy is precious , and he is rich in it , despise not therefore the precious mercies of god. if god be rich in mercy , if there be abundance of mercy in iehovah , then let us lay hold of this abundance , and look after our portion in it . this is another excellent use we are to make of it : for to what end is it made known that god is rich in mercy , or to what purpose is it manifested ? not that we should barely know it , but that we should use it ; not that we should contemplate it in god , but that we should enjoy it for our selves , for this riches and mercie of god is not onely plenty but bounty ; not onely a treasure laid up in him , but it is like a common dose bestowed upon all the poor in the countrey , all that will may come and take what they need , this is the use you should make , of the abundance of gods mercie , otherwise if you make no profitable nor saving use of it , what is it to you ? the apostle saith all scripture is , written for this end that we might have comfort ; now if it be true of all places of scripture , then it is true of these especially that declare the mercies of god , it is that we may have comfort ; now what comfort is there to dwell by full barnes , when a man may not partake of that fulness ? i say it is no comfort except you have your part in them . so when you hear of the riches , of the patience and long suffering of god , what comfort is this to you except you take your part of them ; therefore now i am to exhort you , come and make your selves rich out of these riches , let not the mercies of god be in vain to you , but when you hear that god is rich in mercie , let that move you to get an interest in it . when we hear of riches and treasures it inflameth everie mans desire to have a part of them : the riches of the land of canaan drew the israelites out of egypt , and the riches of the garners of egypt made them goe downe thither in iacobs time , when there was a famin in canaan . what makes merchants to take such dangerous voyages to the east and west indies , and to the furthest parts of the world , but rich commodities ? now when you hear that god is rich in mercie , what use should we make of it , but to take of these mercies , there is enough to be had , for the mercies that concern the outward man , as riches , honour , longe life , gold and silver , he hath abundance , you may take freely of them ; for the riches of the inward man he is rich in mercie , full of grace and truth , and you may take your fill of them ; he is rich in comfort , he hath fatlings and wine prepared : in a word , seeing there is so much mercie in god , let it not be in vain to you , let them not lye before you as if they did not concern you ; affectionately embracethem that you may have your part in them , this is the use the scripture makes of the mercies of god ; st. paul prayeth for the ephesians that they might knowe what the riches of the glorie of his inheritance in the saints is &c his meaning is , not onely that they should see them and look upon them , for what were that to them ? but that they might take part of them , and not onely have a mental but an experimental knowledge of them . why did saint paul preach the unsearchable riches of christ , but that men should have their desires stirred up to take part of them ? and this is the use we should also make of this doctrine : in so doing , we do an acceptable thing unto god ; it s the great design he hath in the manifesting of his mercies . you cannot doe him a better turn , then to take the riches of his mercie ; in not doing it you cannot displease him more , for to what end hath he declared this to you ? is it not that you may come in and partake of them ? must it not displease him therefore if you refuse them ? suppose a great man that hath provided a feast , a costly and sumptuous feast , he hath made all ready , when all is done his guests that were invited come not , will it not trouble him exceedingly ? certainely the lord is angry when you are all invited to a rich feast , and yet you will not come . you know the parable in the gospel , how he was angry with those that were invited and came not , because his mercy was in vain : now when you shall hear that there are riches of mercy in god , if you make no use of it , it is in vain to you , and to take the riches of gods mercy in vain , is to take his name in vain , and you know what he saith , that he will not bolde him guiltlesse that taketh his name in vain , exod. . to this purpose consider that place in exod. . . where god descended in a cloud , and proclaimed the name to moses , and what was that ? a strong god , mercifull and gracious , abundant in mercy and truth . this was his name , now to take these mercies in vain that is , not to make use of them , is to take the name of god in vain . when you swear by the name of god idlie in your common speech that is a verbal taking of his n●m in vain , and it is a great sin ; but when you make no use of gods mercies but take them in vain , that is a reall taking his name in vain . quest. now what is it to take his mercies in vain ? answ. it is not to make use of them , therefore when you hear of this abundance of mercy that is in god , if you do not make use of it , and earnestly lay hold upon it , so as to improve it for your own advantage , you take the grace of god in vain ; consider therefore what you have , and what you do , when you make no use of these mercies , how you have his riches layed before you , without any particular advantage by them ; consider what there is in god , that he is abundant , in mercy , not to know it is to take his name in vain , in frustrating the end of their manifestation , it is a treasure , it may be , that you think not of , you know not , it may be , what it is to have a mercifull god , therefore consider what god is , consider the largeness of his power , and the greatness of his wisdom , and the riches of his mercy , consider that he is your portion , that he is your husband , and this is required of you to make use of him to the uttermost . what a comfortable life might christans live , if they would do thi ? what do you vexing and perplexing your selves a bout triffl●s ? is it for you to take care for matters belonging to your credit and preferment , and for other things of this life with that perplexitie and sollicitude ? the better way is to know god in the greatness of his mercy , and to make use of him . shall one have a rich father and make no use of him ? shall one be a favorite to a prince and not make some use of it for his one advantage ? in these things not to do it you reckon it a point of carnall follie , i am sure it is a great want of spiritual wisdome not to make use of god , specially when not onely you may do it , but when it is a sin if you do it not ; for indeed it is for your masters credit as well as for your own comfort , and therefore the lord will be angry when you do it not . when he looks into the world , and seeth such a servant standing ragged poor and hungrie , he speak●s angerly to him , why stand you here ragged and poor ? am not i rich in mercy ? may you not go in and take changes of raiment and cloath your selyes from top to toe ? therefore ( my br●●●●● ) be exhorted to make this use of the riches of gods mercies , take an exceeding great portion of them , let them not be in vain to you , fill your souls , and your bodies too , take enough for the present , and lay it up for the future . quest. but now i have spent so much time in exhortation , the question will be , how you shall do it ? perhaps you will say , it is true we would do it , who would not have mercy ? but shew us the way to attain to this mercy . ans. i will adde therefore to this exhortation the means whereby you shall partake , of these riches of his mercy , and i will name but these four ; the first way is this . first , to be hungring after the mercies of god , to prize them and esteem them much , to desire them much , as you thirst more , so you shall have more of them ; and this you will never do without the sense of misery , that very much endears the mercy of god , and the love of christ , therefore labour to be sensible of your misery , that you may hunger after the mercies of god , and then according to your desires , you shall partake of those mercies ; this i observe out of the place of luke . . . he filleth the hungry with good things , &c , if you ask the way to have a full portion of the mercies of god , that place sheweth you , he filleth the hungry with good things : look what kind of mercies men are hungry after , i speak of spiritual mercies , other mercies we are forward enough to hunger after , if we hunger after spiritual mercies , it is the way to be filled with them , and indeed god will not bestow them without this , for they will not be sweet to you , you would not acknowledge gods hand to you in them , you would do nothing for them , when you have got them , therefore he will have them much prized , this you cannot do without the sence of your misery without them . if you did but see the depth of your misery it would make you see the height of his mercy , he that knoweth the mercies of god out of a feeling of his misery , he knoweth them experimentally , and sensibly . an intellectual contemplation of the mercies of god is one thing , and an experimental knowledge of them is another thing , this latter you cannot have without the sence of misery . now the mercies you should hunger after are of two sorts . first . the one that belong to the outward man , and here you need no motives , but yet even in these things god will have men to smart many times , that they may know what health is , and what the comforts of our present conditions are , and what abundance of peace and wealth is , for even these things we most esteem , but this is not the thing , for here we need no exhortation . secondly , spiritual mercies , those are they we do not hunger after , we are backward enough to desire them , and therefore we have so few of them : therefore that which i must press upon you is to desire earnestly these spiritual mercies , if you desire them much you shall have much of them , for you must know before you have them god will teach you to know how precious they are , for if he hath commanded us not to cast pearls before swine , he himself will not cast the riches of his mercy before those that prize , and regard them not . as for instance , forgiveness of sins , and reconciliation with god , this is a spiritual mercy , this if you would hunger much after , you should have it , yea , and according to the measure of your desires , but when you prize it not , that is it which keepeth it back ; you may say the like of all other mercies , therefore prize them much , that is , be sensible of your misery without them , call your sins to remembrance , go over them , summe them up , and let your hearts stay and dwell upon the meditation of them , give not over till you be touched with them , and do this often , we might be more humbled if we would take pains with our hearts , but we slight it , and do it overly as being an exercize needless and tedious ; but do it not so , l●bour to get a sense of your sins , that will make you prize the mercies of justification , and reconciliation : for this cause many thousands misse of the forgiveness of their sins , it is not a thing they esteem much , they do not strive and contend with god for it , as a matter of such great moment , whereas it is the preciousest mercy of all other , it is the immediate door that openeth into the favour of god , which is the cause of all other mercies , and then no good thing can be withholden from you , fo● it is your sins that keep good things from you , now if your sins were taken away , what need you fear either diseases , or death , or revilings and disgraces for your profession , or imprisonment , or poverty : if you had the forgiveness of your sins you might enjoy the prosperity you have freely , and as for crosses , either you shall be freed from them , or else they shall be as serpents without a sting , or as great bulks without burthen and weight , this you should have , if you had the forgiveness of your sins ; consider all this , labour to s●t a price upon it , and so for ●ll other mercies , work your hearts to this , to esteem the mercies of god. again , labour to see an excellency in them . the same as i said of forgiveness , the same may you say of love , or of patience , see the preciousness and excell●ncy of them , the more you prize them , the more you sh●l have of them . if you could beg for forgiveness as for life , if you could reckon other things but as dross and dung in comparison of that , as saint paul did , which was nothi●g but the forgiveness of his sins , you would be sure to have these m●r●i●s : but men do it not , men live in prosperity , in health , and wealth , and abundance of all things , and such mercies as these they regard not : forgiveness of sins , reconciliation , the gospel of christ , this they despise , but we should prize these , even then when they are nakedly propounded to us . the reason we do it not is , because we have not the sense of our misery . what careth the innocent man for a pardon ? what careth a whole man for a medicine ? mercy is the medicine of misery , labor therefore to be sensible of your misery , that you may partake of this mercy . all the promises runne upon this condition ; all that are weary and heavy laden shall find rest , math. . the more weary any man is the more rest he shall have , and so again the poor ( saith christ ) receive the gospel , the more poor he is the more he shall receive , and so he that hungreth and thirsteth after righteousness shall be filled , the more you hunger and thirst , the more you shall be filled . in a word the more you desire the more you shall have . the reason you have not these mercies , is because you desire them not , or else your desires are not strong , for strong desires would bring forth strong endeavours , and these would take spiritual mercies by force , as it is said of the kingdom of heaven that it suffereth violence , even so these violent desires would extort it from god by an holy earnestness . a d . way to be made partakers of the riches of gods mercy , is to believe them . adde to your desires a belief , for believing is that which openeth the hand of god to give , and openeth your hearts & your hands to receive , put but these two together , to desire the mercies of god , and to believe that god will give them , and then open your mouthes wide , & god will fill them ; this i shal manifestly shew , from these folowing places of scripture , as we finde them often ; go thy way thy faith hath made thee whole , when christ bestowed any mercy upon men , that is added in the gospel , thy faith hath done it , thy faith hath made thee whole , if they were forgivē , they might thank their faith for it , as it is the instrumental means to obtain the mercies of god , the more faith the more mercies , for we shal alwais find that by faith men obtained mercies , and the want of faith missed them . it is certain god is a merciful god , you should finde him so if you could believe him to be so , for the believing that he is merciful makes you partakers of the riches of his mercy , because it is his pleasure to put it upon that condition , he might have put it upon other conditions , but this is his pleasure to say if you believe you shall have these and these mercies , for faith knitteth us to him , faith makes us to know him , and makes us give him the glory of the mercies we have , faith ascribes it wholy unto him , it makes it every way to be his work , faith makes us righteous , now the righteous obtain mercy , this faith is imputed for righteousnes , god reckoneth every man the more righteous , as he aboundeth in faith , therefore the way to fill your selves with the riches of gods mercy is to believe much , and as you grow in faith , so you shal grow from mercy to mercy , if christ could say to us as he did to the woman , o woman great is thy faith , we should be sure to have great mercies , my meaning is this , that beleiving is nothing else but this , to be perswaded that god will be kinde and favourable to you , that hispromises belong to you , that he will pardon your sins , and receive you into grace and favour with him , that he loveth you and is your friend , that he is ready to bestow upon you the riches of his mercy ; now the more you can promise yourselves this from god , the more you can expect it at his hands , certainly the more you shall have of his mercy ; the less you do it , the less you shall have , if you do it not ●t all , you , shall have no mercy at all from god , the more you can perswade your selves that god is m●rciful , that he is loving and gracious , and will be ready to do for you as you shall need , the more of his mercy you s●all have , according to the largeness of your faith so shall the largeness of the mercy ●●e . for evidence of this , look into heb. . the whole chapter sh●weth what mercies faith bad , what mercies noah , abraham , moses , and the israelites had when they went through the red sea , what mercies samuel and david had , the means they had to obtain al these mercies was their faith , they beleived , and therefore they had them , you may there see how it is attributed to their faith : the reason why they exceeded others in mercy , was because they exceeded others in faith : the reason why david was filled with mercy and goodness above others , was because he attained to an higher pitch of faith then others . again the want of faith still hindred men from mercy , and it is a good argument that is drawn from contraries , now unbelief hindred christs country-men from having any part in his miracles , he could do nothing there because they beleived not , it hindred the israelites from that good land of promise , they all died in the wilderness because they believed not ; so mary she had like to have lost the raising of her brother lazarus because she began to doubt , for when christ was upon the very point of doing the miracle , and mary she told him he had been dead four dayes , christ staied his hand , and said to her , said i not to thee , if thou believest &c. as if he should say , if thou believest not i will not do it . the apostles in the ship being ready to be overwhelmed with waves , what was the cause ? because they doubted , why did ye doubt o ye of little faith ? still mercies are kept from us for want of faith , therefore it is true on the other side , have faith , and have mercy , have faith in abundance , and have mercy in abundance , if you would have outward mercies , do you believe that god is ready to give riches , honour , and life , that is all a man can desire , these god giveth to those that fear him , believe this , trust to it , rest upon it , let go i know you relie upon him for it , the more yo● believe this the more you shall have , even of these mercies . and so for spiritual mercies , hath he not promised to give his spirit to those that aske it ? and that great promise which he made when he ascended up on high , that he would send down the holy ghost , the more you believe this the more of the spirit you shall have . so for the forgiveness of sins , the more you believe this the more assurance you shall have , he hath promised to hear your prayers , the more you can believe this , the more you shall prevail in prayer ; in a word you know every one best what mercies you would have , the more you believe that god is your father , expecting it from his hands , the more you shall have of any kinde of mercy . as it was said of the faith of miracles , if you have but faith , you may say to this mountain be removed into the bottom of the sea & it shal obey you , the same may be said of justifying faith , do but believe , and this you shall enjoy ; for faith is not a bare opinion , a bare perswasion , for that is not operative to bring such mercies to you , but faith seeth things that are not present , as if present , the things were before we believed them , now god hath promised mercies in abundance , they lie open to us , the very believing of them is the taking and receiving of them , god hath put them upon that condition , and not onely so , but if you would have abundance of mercies , add still to your faith , therefore you have those words , be it to thee according to thy faith , that is , if thy faith be great the mercies thou shalt have shall be great , therefore you see now what use may be made of all that hath been said touching the riches of mercies , that you might be convinced of this , that according to your faith such shall your tastings be of the precious mercies of god : the more you are perswaded of the greatness of his precious mercies , accordingly shall you partake of them , and accordingly will you look upon your selves as bound to obey , and love him under the apprehension of his mercies . the third meanes to obtain these riches of his mercy is humbly to rely upon the author of them , as to desire much , and to beleeve much , so to depend upon him , to wait upon him , the more you do that , the more readiness will you finde in him to shew you mercie . i follow but the scriptures in this , and set forth such mercies as is there set forth , and this i take out of those places of scripture , in thee the fatherless and widow finde mercy . god is still apt to help such as are in prison and in a low degree . quest. what is the reason of that ? ans. b●cause such depend upon god , such as have no other fathers to depend upon , such are apt to depend upon god , and he sheweth mercy to such , not because they are fatherless , but because they depend upon him . so you have it exprest by the apostle , widowes ( saith , he ) that are left alone trust in god , those ( saith he ) are widowes indeed , they might have trusted in god while they had husbands , but that is our weakness while we have other props we are apt to trust upon them , but when they are taken from us we are apt to trust in god. so the woman when she had spent all in physicke , then she came to christ , so if we depend upon him , we shall be as the fatherl esse and widow that know not where else to have help . this winneth god to you , for dependance presupposeth trust , for upon whom you depend , upon him , you trust , now god will not fail those that trust in him , for he hath put so much nobleness and ingenuity into the hearts of men that they will not fail those that put their trust in them ; now dependance is a trust in god , therefore the more you depend upon god the more mercy you shall have , he hath put that instinct into every creature , the hen you see covereth her chickens under her winges because they depend upon her . he is worse then an infidel ( saith the holy apostle ) that doth not provide for his houshold , because they depend upon him , this is an instinct put into the very infidels . if god have put this instinct into the creature will he not do it himself ? he that gave them this disposition certainly he himselfe will be abundant in mercy to those that depend upon him , for dependance winneth love from god , therefore he so nurtereth his children , that commonly before he bestow mercy upon them , he will teach th●m what it is , and therefore he helpeth them not till he bring them to extremities , that so they may depend upon him , and then he sheweth mercy , therefore if you would have abundance of mercy , learn to depend upon god , that is to do these two things . . to see a vanity in your selves , and an inability in every creature to help you and withall to see an● sufficiency in god to help , the more you fail in this the less you depend upon god , the safer any man thinketh himself to be for his own strength , for his friends , or for his will &c. the lesse he dependeth upon god. and again the more you see the vanitie of these outward helps , and withal look upon god , and see an allsufficiency in him , the more you will depend upon god , and the more you do this the more mercy you shall have , and when you do not this , that undoes you . adam and eve when they depended upon god , all was well with them , but when they wouldstand of themselves , that overthrew them , because indeed the creature hath no bottom to stand upon , for a creature hath not his subsistence in it self but it depends upon god , and therefore as it is with glasses that have no bottoms , if you set them down they wil presently break , so the creature hath not a bottom of his own to stand upon , but he hath his dependant being upon god , therefore when he will have a bottom of his own to stand upon , that overthroweth him , as we say of some plants , take them from the earth where once they were planted , and they are destroyed , so we say of accidents that have their being in another , set them upon their own bottoms and they vanish , and come to nothing , so it is with the creature , every creature hath his dependance upon god , when it cometh to stand upon a bottom of it's own it perisheth , therefore the more you depend upon god the more mercy you shall have , the less you depend upon him the less mercy . if we run through particulars we shall finde it so , if any man stand upon his wisdom and trust to it , god will make him foolish , let him but make a bottom of his strength in . sam. . in his own strength shall no man be established , that is , when he resteth upon his strength , but let a man depend upon god then he is like the water and fire in their own places , they are where they should be , like a stone in his own center , so are those that wait upon god , like a tree in his proper soil : while he dependeth upon the creature it is not so , you shall find it so in all examples . when the israelites depended upon god he carried them upon eagles wings ( saith the text ) when they left him and sought to the creature that overthrew them : so iehosaphat when he depended upon god , ( lord ( saith he ) we know not what to do , but our eyes are towards thee ) then it went well with him . asa when he depended upon god you know how he prospered , so when men do not depend upon god , see how it fared with them , asa when he did not depend upon god but sent for the king of ara●… to help him , that overthrew him , the prophet cometh and telleth him , did not ( saith he ) a great army of ethiopians , and lubims come against thee , and thou dependest upon god ; and he delivered thee ? but now it is not so . so for the diseases in his feet when he depended upon the physicians that cost him his life . so saint peter in matter of grace and sanctification when he would depend upon himself , see how fearfully he sell : look to all men , go through all stories , and you shall finde that while men depended upon god it went well with them . rehoboam while he depended upon god see how he prospered : the more dependance therefore the more mercy , the less dependance the less mercy . quest. what was the reason why christ would not have his disciples to premeditate before hand what they should say ? ans. because they might still depend upon him . and so the reason why god fed the israelites with manna , he might have fed them with bread in an ordinary fashion , but the reason is set down in deut. . . for this end that thou mightest know that man liveth not by bread but by every word that proceedeth out of the mouth of god , that is for this end , that thou mightest learn to depend upon him . the truth is , we are all of the disposition of the prodigal son , we would have our portion in our own hands : we have the same fault that adam had , every creature would have a bottom of his own to stand upon , and that sinks under it and the ruine is very great . finally , the last means of obtaining these riches of gods mercies is to walk worthy of them , let all these now be put together . to desire the mercies of god , to believe that he will be mercifull , to depend and wait uponhim for his mercy , and last of all to walk worthy of them and you shall not fail of having your part in these riches of his mercy . this last means i take out of math , . . when the disciples were sent forth by christ to preach the gospel , even the glad tidings of peace , to preach the unsearchable riches of christ , they were commanded to make enquirie who is worthy in the citie or in the town into which they entred , and if any man ( saith christ ) be worthy , your peace shall come upon him , that is , he shall have his part in these riches of mercy that you preach . therefore we put this as the last way of obtaining the mercies of god , to be worthy , now to be worthy is nothing but this , to be in a fit disposition to receive mercy ; by worthiness is not meant any fitness of holiness or of sanctification , any godly sorrow , or any measure of repentance , that is not the meaning , that such as have these they onely shall obtain these mercies , for these things follow ; but by worthines is meant a fit disposition to receive the mercies of god , and so you have the words used in other places of scripture ; that which st. matthew here calleth worthiness st. luke calleth receiving , so that to be worthy is nothing else but to be fit to receive , so in another place when paul and barnabas had preached the gospel at antioch , and when the jewes spake against those things which were spoken by paul , contradicting and blaspheming , then , saith the text , paul and barnabas waxed bold and said we turn from you , because you judge your selves unworthy , that is , because you reject the gospel preached to you , and despise these glad tidings of salvation , you are not of a disposition fit to receive these mercies of god that we declare to you . so those that were invited to the mariage of the kings son in the gospel , the text saith , they were not worthy : what was that ? they had no hunger after the feast , they prized it not , and therefore they were unwilling to come . if you would therefore have the mercies of god , be worthy of them , labour to be in a disposition fit to receive them . now ( as we said before ) by worthiness we do not me an any measure of grace whatsoever , or any preparations , as if they came under any merit or desert , it seems good to the god of all grace by deeply affecting and humbling of us under our sins to beget in us vehement desires after christ our saviour . again you must take a resolution to serve him with a perfect heart for the time to come , though you have no worthiness for the present , if you be in such a disposition , as you have this the more , so you shal have the more mercies . but this is not all , it is true this is required in the beginnings of mercy , viz. an exceeding great desire after forgiveness ; but a resolution to serve god for the time to come , this is to receive or to be worthy , viz. to be willing to part with father and mother and all for christ , such a disposition must be wrought in you before you can lay hold upon any part in these riches , yet i say this is not all , but if you would have these mercies continued , you must walk worthy of them ; those gracious qualifications are ordered in tendency to your introduction and admittance into the covenant of grace and the mercies here spoken of , but after you are brought into covenant with god , you cannot secure the comfortable contents of it unlesse you labour to walk worthy of them , pleasing the lord in all things , as st paul saith , and as it is in psal. . . with the upright man thou wilt shew thy selfe upright , and with the froward thou wilt shew thy selfe froward , that is , you shall finde as much mercy in me as i finde enemies of behaviour in you , but if you walk stubbornly and frowardlie with me , i will walke stubbornly with you . therefore it is , that when the saints stepp out of the way and walk unevenlie with god that he chafteneth and afflicteth them , herecompenseth saith solomon the righteous in this life , that is , he afflicteth the righteous when they go astray from his waies . put this together with that place in pet. . . we call him father that judgeth every man according to his works , that is he doth this to his own children , chasteneth , and afflicteth them when their carriage to him is not upright . therefore , saith the apostle , making this as a motive to that exhortation which followeth ; passe the time in fear , take heed now of offending : for we call him father that judgeth every man according to his works , for though it be true that god is rich in mercy , yet there must be a worthy walking , for he holdeth not the wicked innocent , though he deal wisely and lovingly wi●h his children , yet he will be sanctified in them , he will have such a carriage from them as befitteth those that are his children , therefore as you would have him deal mercifully with you so you must walk worthy of his mercies . the next consectarie is this . if god be rich in mercy , then be willing to serve him , you know a mercifull man , a liberal man never wanteth workmen , every man is willing to betake himselfe to a rich and merciful master , that is the use i finde made of it in deut. . . because thou servest not the lord with chearfulness of heart for the abandance of all things , as if he should have said , seeing he hath given thee abundance of all things he lookes that thou shouldest serve him with chearfulness , therefore when you hear of the riches of gods mercy you must make this use of it , to be willing to serve him with chearfulness of heart . so it is in rom. . i beseech you by the mercies of god that you present your bodies as a living sacrifice holy , &c. that is if god have been so merciful to you , then give up your selves to serve him altogether , consecrate your selves wholly to him , let your bodies and mindes serve for no other use but for his service ; for so it is , when a thing is consecrated to the lord , nothing else hath to do with it , but onely the lord , if he be therefore an exceeding merciful god , give up your selves wholly to his service . object . this is that we had need to exhort you to , it may be every man will be apt to say , we serve the lord and who is there that serveth him not ? answ. but my brethren the truth is we do not serve the lord , and whatsoever we say yet we serve other masters and not him , we serve men , we serve the world , we serve our riches , we serve our credits , we serve our lusts , and very few there are that serve the lord , that is look what men have an eye to in their actions , that they serve . consider therefore what you do in your actions ; look what you do with respect to your wealth and profit , therein you serve but your profit and not god , look what you do with respect to honour amongst men , therein you serve men and not the lord , the like i may say or other things , so that if you examine your actions you shall finde that god hath but a little part in all your performances , but still some by-respect cometh in between . but you must know that all the talents that you have are given you for this end that you may serve your master with them , all the riches , the honour , the strength , the wit , the learning &c. that you have you should serve the lord with them , but we do not serve him altogether , we serve respects of our own , by respects we serve men with them , when there is a man upon whom our rising dependeth , it is wonder to see with what solicitude and vigilancy we serve him , the like we may say of other respects that we have in things that concern our selves , in these , or the like we use the talents that god hath given for his service to our own advantage , and not for our masters benefit . when we do things in sin●…rity unto god as in the sight of god , this is to serve the lord , this we should do in all our callings , and therefore though ●…u must follow your callings , yet as it is said of servants , eph that though they serve men yet they are the servants of the lord , and therefore they were to do their service as unto the lord , even so should every man in his calling , men should have their eyes upon the lord , do it because he commandeth them to do it , because it tendeth to his glory , because some honour will redound unto him thereby . now consider what is the reason that every man ( for the most part ) serves other things and not the lord , it is because they think they give better wages , then god doth , you think you shall fare the better if you serve such a man , you think your riches will do you a better turn , then if you should fix your eyes onely upon god , you think your credit will do you more good then if you served the lord , you think your lusts will give you more content then if you applied your self wholly to gods service : therefore if you would amend this fault , draw your hearts from the creature to the creator , and consider that he is exceeding merciful , that he is rich in mercy , you shall not lose your labour , for he is a good master , he hath a good eye , that is , he considereth what his servants are , and looks upon them with a pittiful eye , and is ready to help them at every need , and therefore as it is said of the kings service , no service to his , so it may be said of the lords , no service to his , all his servants have found it so , otherwise , ( as it is said of the believers in heb. . ) they had opportunity to return again , but they found the lords service to be the best , the present wages he giveth are better then the wages that the world giveth , or that our lust giveth u , besides what is laid up for us for eternity . in a word if we could perswade you to this that god is rich in mercy to his servants , you would do all you did with respect to him . to the end therefore that we might perswade you , we will draw you to particulars , you shall see that there are in god all the properties of a good master , which may perswade you to give up your selves to his service . first , he is ready to take any thing at a servants hand that he can do , he looks not altogether for exactness , if they do but little , so long as it proceeds from a pure heart , he accepteth of it , and therefore as it was said of daniel , though he was sick yet he was about the kings business , even so the saints and servants of god have sick souls oftentimes , yet notwithstanding if they go about the lords business , if they put their hands but to the work , and do but shew their desire to it , the lord considereth it , and takes it in good part , for god is a loving and a wise master , one that is loving , he seeth what his servants can perform , as it is in psalm . . he knoweth wherefore we are made , and therefore will exact no more at our hands then we are able to do . again he is a wise master ; he knoweth with whom he hath to deal , and therefore though we are not so exact in holiness , yet if we serve him in sincerity , though with much weakness , he accepteth it , see how he did in this case with iob : iob you know in his afflictions , mingled with his patience much impatience , as the cursing the day of his birth , and wishing for death &c. yet notwithstanding see how god maketh mentiō of him in the epistle of st. iames , iames. . have you not heard of the patience of iob ? so david a man subject to many and great failings , yet god passeth by all , and accepts of him , and giveth him this report , that he was a man after his own heart , and did fulfill his pleasure . this is one property that is in god. secondly he is a kinde master , ready to grant what his servants shall ask at his hands , he hath made them such a promise , ask what you will and it shall be given to you . thirdly . if they do offend in any thing ( as what servants are there properly but they do offend ? ) if they be lesser and ordinary infirmities , he passeth them by as if he saw them not , if they be greater sins that they commit , he is ready to pardon them , if they confesse and forsake them . fourthly if they fall into any misery , if into sickness of body , he tendreth them in their sickness , he makes their bed soft in their sickness , that is , he sweeteneth their afflictions , if they fall into any trouble of any kinde , he knoweth their soul in adversity . men are ready to forget us in adversity , but the lord knoweth us : so in poverty , i know thy poverty ( saith god ) to the angel of the church of smyrna , in a word in all outward afflictions , he looks upon them , tendereth them and regardeth them : many others masters care not for their servants much when they are weak and sick , but god tendereth his servants in all their afflictions . fifthly , he casteth not off an old servant though he do ran into divers transgressions , and often provoke him to anger , with men one fault or infirmity in a servant causeth a breach , yea ten years service is often lost with one failing , with one contrary action ; but god doth not so , he casteth not off an old servant , but makes a sure covenant with him , even the sure mercies of david , that is , even as he shewed mercy to david , though he was unconstant , and failed grievously , yet he had sure mercies , the like hath every one of his servants . sixthly , he observeth all that they do , there is not an action or worke that they do in which they lose their labour , i know thy work ( saith god ) to the angel of the church in thyatira , and thy charitie , and thy faith , and thy patience &c. not any thing that we do for god but he observeth and rewardeth it , not the least thing we suffer for him , but he considereth it , and giveth an hundred fold even in this life , not a good action that we perform but shall do us good one time or other , not a prayer we make , or any thing we do in sinceritie of heart but the lord remembreth it though we forget it , and that is a great comfort to a servant , all that ever he hath done evill in , shall be forgotten , but not a good action but shall be remembred , and recompensed , ●nd not onely to him shall be a recompense but to is p●steriti● also , many a servant is well rewarded by his master or his time , but it may be his children are never the better for it , but i have been young and now am old ( sai●h david ) yet never saw i the righteous for saken or their seed begging bread . seventhly , if he do ch●stise his servants , it is with much gentleness and lenity , he lays no more on then needs must , no more then is for their profit , no more then they can well ●ear . you shall finde this excellently exprest in psalm . . many a time turned he his anger away , and did no●●●ir up all his wrath , for he remembred that they were but flesh &c. they offended many times , and prov●ked him to wrath , even so that he was ready to strike , yet he turned a way his anger many a time , that is often-times they deserved affliction , ●ut he would not afflict them . again when he did afflict them y●t he layd it not on heavy , he stirred not up all his wrath , for he remembred they were but flesh . lastly , his servants are defended by him , he avengeth their quarrel , he keepeth them in safety . luk . will he not avenge his elect that pray day and night unto him ? i tell you ( saith christ ) that he will avenge them quickely , he reproveth kings for their sakes , as it is in the psalm , touch not mine annointed &c. it may be said of the saints , that they are all annointed , he hedgeth them about , he keepeth them as the apple of his own eye . a man you know will not suffer the apple of his eye to be touched in any wise , such a master is god , and such a master shall you finde him to be . if then he be a master thus rich in mercy , then serve no other master , serve not your l●sts and those by-respects that you doe in your actions , but give up your selves unto god , consecrate your bodies and souls unto him , remember what wages he giveth , and make that use of it , to serve him with a chearful heart . last of all to conclude this point , if god be so rich in mercy then this will follow from it , certainly he will deal well with his church , he will deale well , with every particular saint in his a fflictions , for he is rich in mercy , that is , he is of a mercifull nature , and can do nothing contrarie to his nature , but all his wayes are mercy and truth ; we had need to draw this use from this doctrine , because the wayes of god seem somewhat strange to flesh and blood , he seemeth to deal hardly with his church and children . but ( my brethren ) it is not so , for he is of a merciful nature , therefore all his wayes , not a way he goeth , not an action he doth about his own but it is full of mercy and truth . first , for the church , because hee seemeth to deal hardly with the church , yet let us learn to be assured that he is still of a merciful nature , though he may afflict them for a time , yet he will in the end deal well with them , he cannot otherwise chuse , that is , the church in the end shall rise again , though it seem for the present to be fallen . excellent is that place to this purpose in zach. . , , , . verses , where the lord putteth together three similitudes to shew the success of the churches affliction . the church ( saith he ) seemeth to be swallowed up for a time as if the enemies had devoured it , as if there were an end of it , but it is compared to the devouring of a cup of poison , now you know a cup of poison though it do not as soon as it is received bring the body to dissol●tion , yet notwithstanding in the end when it hath had its full time of working , it destroyeth the whole body , even so will the church be to those that devour it , though for a time it seemeth not to work , yet in the end it shall bring destruction to all the people . again men seem to overthrow the church , as one that setteth his shoulder against a great stone to overthrow it , but in the end the stone falleth back again , and crusheth him to pieces . so doth god deal with the church , men seem sometimes almost to overthrow it , it seemeth sometime to be at the point of utter undoing , but yet neverthelesse it falleth back again upon them like a mighty stone too heavy and weighty for them that meddle with it , even so shall the enemies of the church be ruinated , and crushed with it . last of all the church seemeth to be covered with the enemies , and to be prest down with them as a few coals are pressed down with an heap of wood ; such a pressure seemes the church to be under sometimes , yet you know though the coals be few , yet a little fire will devour all that wood , this you shal find to be the issue of the church in thus it was with ierusalem , and thus you shall find it to be with the churches that seem now to be overprest , and overthrown , and swallowed up with the enemies , it shal be as a cup of poison to destroy the enemy , as a mighty stone to crush them in pieces , as a fire in the midst of a bundle of wood to devour them . this you may the rather take notice of , because our adversaries use it as an argument . and bellarmine amongst the rest useth it as a special argument against our churches , and a confirmation of the truth of theirs . viz. the many victories they have had against us , but this is but a weak argument . the people of the iews were more afflicted then all their neighbors , and there is good reason for gods dealings so with his own church . men you know plow the field that belongeth to themselves & let others alone , men take their own children and correct them oftentimes , the children of strangers they meddle not with , and if this be true of particular christians , that if they be sons they must be chastned ; must it not be true also of the whole church , which is nothing but a company of those that are his children ; let not this therefore trouble you , god will be merciful to them in the end , for he is of a merciful nature , he cannot ( as we said before ) otherwayes chuse . this a man in particular may apply to himself , men when they are in trouble , or under some affliction are apt presently to say , o i shall be alwayes thus , i shal never see better dayes ; my brethren this is a great fault in us ; but to keep to the matter in hand , the way to comfort-you is to remember that god is of a merciful nature , he will not take his children at advantage , but he considereth what they are able to bear , and so dealeth tenderly with them , for he knoweth what they are , that they are but flesh , therefore will deal with them according to their strength , for he is a merciful god , so likewise for things you want , and complain of , still remember this that god is merciful . but it will be objected , we see god is not so rich in mercy to all the saints as you speak of , many of his own children are poor , they are beneath , and not above , mean in gifts , and mean every way , where is then the riches of his mercie ? again many of his children are sorely afflicted , who have worse entertainment in the world then they ? upon whom are afflictions more heaped then upon those that serve god with an upright heart ? we will answer this briefly , to begin with the first , you must know that though god be exceeding rich in mercy , yet there is a difference amongst his children , that is , he hath made divers degrees amongst men , men are put into different degrees of mercy , notwithstanding all do taste of the riches of his mercy . you know in the body there is the foot as well as the eye , so in the body of christ there are members of all sorts . in a great house there is use of vessels of divers degrees , so in the church of christ there is use of mean christians , of those of lower parts , there is need i say of them , as well as of those of more excellent gifts , therefore you must remember this , that though god be rich in mercy , yet he takes not away those differences and degrees that are amongst men , and if you ask how then he is rich in mercy ? i say every man hath the mercies that belongeth to him in his kinde , a man of a lower degree hath so much mercy as he is able to receive , he hath the mercies that belong unto him , and it is enough for him , for we say if a man have his appetite filled it is enough , take a man that is lower , his appetite is lower , and the mercies that he hath are sufficient to give him satisfaction , for the appetite followeth the form , and when that 's satisfied every creature is in its perfection . secondly , for the other part of the objection concerning those afflictions wherewith god seemeth to afflict those that are his children , we answer , that his love is to them constant as unto sons , but his carriage to them is different . the reasons are many , he knoweth their constitutions best , he knoweth their conditions best , as a stander by a sick patient is not able to tell what the physician doth , although the physician knoweth , so god layeth sharp afflictions upon his children , he himself knoweth the reason , although men are not able to discern it . again there are different causes , it may be upon some men he meaneth to bestow more grace then upon others , therefore he afflicteth them more , he will have them purer then others , therefore they are oftner in the fire , some he intendeth for more special use , therefore he thresheth them cleaner then others , the seed corn you know is commonly more clean threshed and winnowed then that which is for ordinary use , so god dealeth with his children . in general this you may be sure of , that god will deal mercifully with you , he is not ready to afflict you , you shall not tast of any sharp dealing from him , except it be in these cases . . if there be any sin that lyeth unrepented of , then look to be scourged by affliction . when iosephs brethren had forgot their sin , god calleth them back again by affliction . or secondly , in case they go about any evil thing , or any indifferent thing in an evil manner , then oftentimes god meeteth them with affliction ; so he dealt with iehosophat , because he went about an evil enterprize to joyn himself with ahazia king of israel ( a man who did very wickedly ) to make ships to fetch gold from tarshish , the ships were broken that they were not able to go . or thirdly , in case they need deeper humiliation , then they must look for affliction , david was humbled when nathan came to him , but yet you may see psalm . . ( which was made a great while afterwards ) that he had need to be more humbled , for there he complaineth that his bones were broken . or fourthly , in case of scandal they may be afflicted lest the enemies of god should blaspheme , for this cause ( saith nathan to david ) because thou hast given occasion to the enemies of god to blaspheme , the sword shall not depart from thy house , so when the saints fall into scandalous sins , in this case they must look for afflictions . or lastly , to prevent an inward disease , and thus saint paul was afflicted , for when he was taken up into the third heaven , he had pride growing upon him , and began to be exalted above measure , therefore the lord sent a messenger of satan to buffet him , and though he took it at the first somewhat amiss , yet when god had informed him that it was to heal a greater disease , he was well contented ; in this case therefore god often afflicteth to prevent sin beginning , when his children begin to be stubborn , he teacheth them by affliction to be obedient . christ himself learned obedience by affliction , so if his children begin to over-value earthly things , to delight over much in them , to wean them now from the world , and to teach them to know the vanity of the creature , he afflicteth them , still i say , either to bring them back to repentance , or to meet with them when they go about an evil enterprize , or to bring them to deeper humiliation , or when they fall into scandalous sins , or lastly to prevent a further sinning , except in these cases you are sure alwayes to have mercy , for god is exceeding rich in mercy ; and so much for this point . according to his glorious riches , or the riches of his glory . the next point to be observed is this , that god reckoneth it his glory to be merciful , his mercy is his glory , therefore it is called the riches of his glory , that is , those riches of mercy are glorious , which will appear by these reasons . first , when god promised to shew moses his glory , for that was moses his request , that god would shew him his glory , you see there what god did , he made known his mercy , for that was all he did , when he proclamed his name to moses , he made known his mercy to him , therefore his glory consisted in that , for when he would make known his glory , he manifested his mercy . secondly , that which is the object of praise must needs be glorious , ●ow the mercies of god you shal finde are still the object of the praises of the saints . look into the book of psalms , and you shall see how abundant david is in praising god for his mercies , look into all the songs made by moses , or deborah , or esaiah , or by any other in the scripture , all the object of their praise was his mercy ; now whatsoever the object of praise is , that is glorious . thirdly , god made the world you know for his glories sake , to make manifest that now that which he did in making the world was to communicate his mercy and his goodness to the creature , for this was the primary and first intent of god , and that indeed was all that he did , he explicated his goodness to the creature , and then made angels and men to behold it , now i say if he made the world for his glory , & in the world he communicated his mercy and goodness to the creature , his mercy then must needs be his glory . lastly , he hath put into men a natural self-love , every creature desireth the preservation of it self , now the mercies of god tend to the preservation and advantage of the creature , therefore the creature is apt to give him praise for it . it is his mercy that the creature is ready to magnifie with al propenseness of heart , with all readiness of disposition , now when god had man in his hands as the potter the clay , seeing he hath so fashioned him that he is apt to praise him for his mercy , it is a sign that he would have his mercy to be his glory and excellency ; but i will stay no longer upon the proving of this point , let us now make some use of it . first , if the mercies of god be his glory doubt not then , but that when you come to ask at his hand any request that is meet for you , he will be ready to grant it , for it is his glory , to shew mercy , and god loveth his glory , now if so be to shew mercy be his glory , doubt not then i say of obtaining what you desire at his hands , for glory is nothing else but the manifestation of some excellency to the view and knowledge of man. when a thing is excellent and beautiful , and is shut up , we say it is beautiful , but not glorious , except it be explicated and spread abroad to the view of others , as a peacock is then said to be glorious , when he spreadeth abroad his feathers , and the sun is said then to be in his glory when he shineth in his brightness , when ahasuerus made that great feast , he did it for the glory of his kingdom , because in the feast , his riches and potency was manifest , therefore it made him glorious . so doth the lord , if all his perfections were shut up in himself they were excellent , but not properly glorious , for glory is when any excellency is made manifest to the view of others , therefore god i● said to be glorious when he manifesteth his mercy . if therefore this be his glory , then doubt not but that he will be ready to shew mercy to men , that is , not onely to be merciful in himself , but to shew mercy to you , learn hence now to strengthen your faith , and to come with more boldness to the throne of grace , and beseech god to grant you what you ask , that he might glorifie himself , when you have therefore occasion to ask any grace , any help , or any succour in temptation , this will help to prevail with him . lord if thou shuttest thy hand , and keepest thy mercy within thy self , what glory wilt thou bring to thy self ? but if thou openest thy hand , and manifestest thy mercy , thence will glory redound to thee . secondly if gods mercy be his glory or his excellency , then let us praise him for his mercy , let us give him the glory of it , for that he looks for at our hands ; on gods part there is but this to make him glorious , viz. an explication or shewing of his mercy , on our part it is required that we see it , and take notice of it , be inwardly perswaded that he is merciful . seeing now god hath done his part in making manifest his mercy , let us also do our dutie , and give him what is required on our part , even to praise him for his mercy , that is it which he looks for from his children , whatsoever others do . wisdom is justified of her children , whatsoever others do , let the saints and children of god justifie him for his mercy , let them say that he is merciful . others will not say it , or at least they do not think it , but as those wicked men that were devoured with fire that came from god , brake cut into this speech , who shall dwell with everlasting burnings ? even so every evil man thinketh god a cruel master , thinkes him a severe judge , this secret thought hath every evil man in him , but yet let his children justifie him for his mercy , let him say as david did , yet god is good to israel &c. that is , though he afflict them often , yet he is good to israel , and to them that are of a pure heart . let us be readie to say as the seraphims in isay . holy and holy is the lord of hostes , it is spoken upon this occasion , the prophet isaiah was sent forth upon this errand , to make the hearts of the people heavy , this seemed a strange judgement , god seemed to be very cruel , to make their hearts heavy , that seeing they might not see , and hearing they might not understand , yet they justified god notwithstanding , that hee was holy : so let us do , though we see not the reason of all his wayes , yet let us justifie him , and say he is glorious , and give him the praise of his mercy , that is , let us be perswaded of it our selves , that he is merciful , that he is not hard to the wicked , that he is an indulgent father to his children , and when we have don , let us be ready to speak of it to others , and indeed when we our selves have the sence of his mercies , then we will be ready to speak of them to others , then speeches will come from us easily , naturally and plentifully , but contrariwise when we are not inwardly perswaded of the mercies of god our selves , our speeches , of them come forcibly , and sparingly , and truly ( my brethren ) this is the reason we are so little in praising the lord , because our selves are not touched with a sence of his mercies , we are not perswaded he is so exceeding merciful as he is , we think better of men then we do of him , therefore if any thing greive us , we are readier to complain unto men , then unto god : and for matter of mercy , we are exceeding in praising of those men that are merciful to us , but we are not perswaded of the exceeding mercifulness of god , for if we were , we would be speaking of his praise , we would be exhorting others to serve the same master ; but we are short in this , and the reason is because we are not perswaded of the riches of his mercy our selves . i will now add but one word more , fully to convince you of the glorious riches of mercy that is in god , because you may object , is god so merciful ? what is the reason then that he doth so sharply afflict , even his dearest children ? why doth he afflict evil men with such a great affliction as hell i● selfe ? why are so many damned , and why do so many perish while it is in his power to save them ? lastly is he not an hard master to condemn many that could not be saved , as the gentiles , that came not to the knowledg of the gospel before christs time ? and since also doth not god exact that at their hands which they could not perform , and doth he not look to reap there where he did not sow ? how can we therefore be perswaded of his exceeding mercifulness . i will answer all these breiflly . for the first i answer that though god indeed be exceeding rich in mercy , yet that doth not contradict his other attributes , though he be rich in mercy yet it contradicteth not his wisdom , therefore he afflicteth his children , otherwise he were not wise , as you have heard heretofore at large . secondly , though he be rich in mercy yet that contradicts not his ju●…ice , therefore he must deal with the wicked according to their sins , for he holdeth not the wicked innocent , their punishments therefore are great because their sins are great . thirdly , for the multitude of those that perish , though he be rich in mercy , yet his mercy contradicteth not his libertie , he hath a libertie to do what he pleaseth , having a soveraigntie over all creatures , he is free to chuse more or fewer to his kingdom , as he pleaseth , and to exercise his severitie as he will. lastly , in that it is said hee reapeth where he doth not sow , i answer , he doth not reape where he doth not sow , and therefore in that he sheweth not himselfe a hard master , for there are none condemned for more then is revealed to them ; the gentiles that had no more then the law of nature revealed to them , they are condemned for no more but for the breach of the law of nature . if the gospel never came amongst them it shall never be required at their hands , and so the jews , those amongst them that had no more but the old testament made known to them shall never be condemned for rejecting the gospel , but for the breach of that law which they had . so christians as their means have been more , as their light is more , as more truth hath been revealed to them so god will require more at their hands , as he soweth more seed , so he will look for a greater crop at the harvest amongest christians those that are ignorant ( if there be no fault in themselves ) he will not punish for that they know not his will. a second answer to this is , that there is a great difference if we consider the manner of gods shewing mercy , for , first , the primarie intent of god , was to shew mercy to all the creatures , to men and angels both , now the execution of his wrath came in by the way ( as it were ) and by occasion , that when his mercy took no place then there was a place found for his justice . first he began with mercy , he set the angels in a hapy condition . justice now came in when his mercy took no place , so to mankinde he first began with mercy , and set him in a happy estate , if mercy might have taken place , there had been no room or his wrath , for as we say of bees that naturally they give honey , they sting not but when they are provoked , so god naturally propensely and readily sheweth mercy to the creatures , he never exerciseth his wrath but when we offend him by our words or works . thirdly , you must consider that god is exceeding rich in mercy , in that he offereth mercy to mankinde , it lieth manifested to all ; if they will not take it , it detracts not from his mercy , now all mankinde hath had mercy manifested to them , it lyeth open to them , if they take it not , it is not because he is not rich in mercy , but because they will not accept it . fourthly , he is merciful , even to evil men , to them he declareth the riches of his patience and long suffering , to bear with them from day to day , to feed them , to cloath them , to preserve them , and yet they make conscience of nothing , their lives are a continual rebellion against him , is not here therefore a great deal of mercy manifested ? doth he not as the apostle saith , bear with much patience the vessels of wrath fitted for destruction . last of all , put together the manner of the execution of his wrath , and of his mercy , and you shall see this difference , look what wrath there is executed in the world , and you may thank your selves for it . the congregation of corah , the text saith , numb . . destroyed themselves . mercy is not so , that cometh from god , the day spring from on high hath visited us , luke . thy destruction is of thy selfe oh israel saith the prophet , but we may thank him for his mercy , the wages of sin is death , that cometh as our due debt , but the guift of god is eternal life , that cometh freely . again , the justice of god is but even measure , the just wages of an hireling , just no more then our sins deserve , but the mercy of god runneth over the brink as a mighty sea over his bounds , so doth not the other , therefore his mercy is exceeding great , conclude it therefore , and set it down in your own hearts , be perswaded of it your selves , and be ready to glorify him before the sons of men . last of all , the use of this point shall be this , that if it be the glory of god to be merciful , then labour to imitate his mercy , for every excellent thing that is glorious is worthy to be imitated , therefore imitate god in this , so the scripture would have us , be you merciful as your heavenly father is merciful ; and so again col. . as the elect of god put on tender mercy , that is , if god be merciful , be you merciful likewise , and so ephes , . forgive one another , and why ? as dear children , be you followers of god , &c. he is so , therefore be you so , make this use therefore of gods being merciful , be you merciful as he is merciful , that is consider the miseries of others , and wherein you may be helpful to them , and be ready to shew them mercy upon any occasion . as it is the glory of god to shew mercy , so , ( as solomon saith ) it is the glory of a man to passe by an infirmity , that , is to passe by the faults of others , to shew mercy to them , to forgive them , and not to take things in the worst sence , this is acceptable to god , for mercy pleaseth him far better then sacrifice , all the duties that you perform to god , though you serve him in all the parts of his worship , yet put these and shewing of mercy unto men together , and he esteemeth mercy to man before all , for isay . . when the people had fasted and performed those duties to the full , yet notwithstanding god makes this exception , is this the fast that i have chosen ? is it not to break every yoake , to relieve the oppressed , to shew mercy , &c. therefore ( my brethren ) be readie to shew mercy , for in so doing you shall imitate god , that is it which indeed makes you good men , every man would be a good man , now goodness standeth in this , to be merciful , for goodness is but a relative terme , and it standeth in conformity with the chiefest good . so carry your selves therefore that you may be counted good men , that you may have a good eye , which is nothing but this , to be ready to do good to those whom you see in miserie , herein your goodness consisteth , all that you do without it is not accepted , whatsoever goodness you do unto men if it be without mercy , if it proceed not from that , as it is said of love , if you give your body to be burned , and yet have not love , it is nothing . so it may be said of mercy , god acaccepteth of no action that you performe unlesse it come from mercy , labour therefore to have a mercifull heart , that so all your works may come from a good principle , for actions are not good except they come from some grace within , ( i speake of those actions which are actions of mercy ) be you mercifull therefore as your heavenly father is , for that is a sign that you have the same spirit that he hath , when god cometh into the heart of any man he receiveth the spirit of the father . and therefore as you would have a witnesse , and testimony to your selves that you are the sons of god , be you merciful . there is a natural mercy , i confess , found in those that have not mercy indeed , but this god accepteth , not , because such mercies are but counterfeit to the true mercy . labour to be merciful as god is , to abound in mercy that every one may fare the better for you wherever you dwell and whatsoever you doe , let all your actions be works of mercy , so will god accept them , and be ready to render mercy to you again . inward strength the desire of a christian. text , ephes. . . that you may be strengthened by the spirit in the inward man. these words are a part , and indeed the sum of that excellent and divine prayer that paul made for the ephesians the principal thing that the apostle prays for is this , that they may be strengthened by the spirit in the inward man , and this the apostle sets down in such a manner that he answereth all doubts that might hinder the ephesians from obtaining this gracious priviledge . for first they might demand this of paul , you pray that we may be strong in the inward man , but how , or what means shall we use to get this strength ? the apostle answereth to this and tels them , the means to be strong in the inward man is to get the spirit , that you may be strengthened by the spirit in the inward man. secondly but they might demand , but how shal we do to get the spirit ? the apostle answereth to this , you must pray for him , for your selves , as i do for you , for i pray that he would grant you the spirit that you may be strengthened in the inward man , and thus you must do for your selves , be earnest in prayer to get the spirit , which he hath promised to those that ask it . thirdly , they might demand , but what should move god to give us his spirit , and to hear our prayers ? to this he answers , that the moving cause is the riches of his glory , that you may be strengthened in the inward man. fourthly , they might demand , yea , but what shall we be the better for this strength if we get it ? to this the apostle answereth in the verses following , then ( saith he ) you shall be able to comprehend , with all saints , what is the length and the height , the depth and the breadth of the riches of the love of god towards you in christ. now in that the apostle above all other good that he wisheth unto them , prayes for this , that they may be strengthened by the spirit in the inward man , i gather this point . that which is to be desired of every christian , and to be earnestly sought for , is this , that they may be strengthened in the inward man. i gather it thus ; saint paul was now to pray for some special good to the ephesians , and considering what might be most profitable , and advantagious , he makes choice of this above all other good things , making it the sum and substance of his prayer , that you may be strengthened by the spirit in the inward man. i shall not need to prove this by any other places of scripture , because the place in hand sufficiently proves the point , as being the main scope and intent of the spirit of god in this place to shew the necessity of this doctrine of strengthening the inward man. but for the fuller explaning of this point we will first shew you what this strength is , and then wee will come to the uses . there is therefore a twofold strengthening . there is first a natural . there is a supernatural strength . first i say there is a natural strength , and this is when a man is naturally strong or able , either in the parts of his body , or in the guifts of his minde ; as for example , a man that hath a strong memory this is a natural strength , or in other qualities of the minde , or else when a man is strong in the parts of his body , these are natural strengths , but this is not the strength that is here meant . secondly there is a supernatural strength , and this is two fold . the first is a supernatural strength which is received from the evil spirit , which is when satan shall joyn with the spirit of a man , and adds a supernatural strength , and so makes him to doe more or suffer more , then otherwise by nature he were able to doe . with this spirit are all the enemies of the church strengthened . paul himself , before he was committed , was strengthened by this spirit . some men have more then a natural strength to undergo torments , and yet not to shrink at them , but this is not the strength here meant . but there is a second supernatural strength which comes from the sanctifying spirit , whereby a christian is able to do more then naturally he could doe , and this is the strength which is here meant in this place , and with this strength all the saints are strengthened [ that is ] this was the strength that eliah , stephen , iohn baptist , the apostles and the rest had ; this made them speak boldly in the name of christ. but you shall the better understand what this strength is if you doe but consider the particulars , which are these . the first particular wherein this spiritual strength is seen is this : if a man chearfully thrive under many afflictions , that is when they can rejoyce under great troubles and tryals , they have this strength , as acts . . it is said of the apostles that they departed from the councel rejoycing that they were thought worthy to suffer rebuke for the name of christ : he that bears some troubles hath some strength , but to bear great troubles is required great strength , that is to stand fast to christ , to profess his name , as the holy ghost saith in rev. . . there where satan hath his throne must needs be a great supernatural work of the spirit . the second particular is this , in the hour of temptation , when the storms arise and the flouds lift up their voyce , the heart is stablished , being founded upon the rock ▪ so that the gates of hell cannot prevail against it , all satans darts fall upon such a state as an arrow upon a rock ; the heart is fixed like mount zion . the third particular wherein this spirituall strength is seen , is this when a man doth believe , though hee have all reason and strength against him , this is to be strong in the inward man , but to go further that you may the better know what this strength is , i wil give you a definition of it . it is a general good disposition , or right habit , a temperature or a due frame of the mind , wherby it is enabled to please god in all things . . i say it is a general good disposition or right habit , because a disposition to some one particular good is not strength , as for example , to have present passion to good & not to continue , argueth not strength in the inward man , or to have the understanding strong , & yet to have the will and affections weak is not to be strong in the inward man , but they must be all fortifi'd as for example , a man or a woman is not said to be perfectly beautiful , except they be beau tiful in all parts , for beauty is a fit composure of all parts : so likewise a man is not throughly strong but imperfect except he be strong in all parts , that is strong in the understanding , strong in the will , strong in the affections . secondly i call it a temperature or due frame of the mind , because it sets the soul in order , that is , it sets new bits on the faculties , and fit obiects for those habits ; the soul was before like a disordered instrument or clock that went at randome , every thing was out of its place , but when this strength of the inward man is communicated to the soul , it frames it a new , that is , it puts it into a right temper again . thirdly it is a frame whereby a man is enabled to please god in all things , because it sets a good hew upon all our actions , for as varnish makes all colours fresh , so doth the strength of the inward man , it sets a deep die upon all our actions , puts a grace upon them , and makes them beautiful , nothing without it will hold trial , every thing that hath the tincture and virtue of the strength of the inward man will hold good , it sets the stamp of holiness upon them as implanted by the spirit , and therefore they are acceptable unto god. now that you may know the better what this strength is , you must first inquire what weakness is , now by weakness we doe not mean weakness before a man be converted , for that cannot so properly be called weakness as wickedness , and therefore know that this weakness which the apostle speaks of here , which is proper unto christians is of two sorts . the first is weakness or a small measure of grace , as in cor. . . that is those that are weak in knowledge and habes in christ. the second kinde of weakness is this , when one that hath been strong is now fallen sick and weak , that is , he is fallen into a consumption of grace , so that he cannot use his strength and his grace as formerly he could . now those that are weak in the first kinde they grow stronger and stronger , but they that are weak in the second way they grow weaker and weaker , therefore if there be any here that are such that have made profession of christ , but now are fallen unto the love of the world , that were once lively and quickly to good duties , but are now backward and cool , my counsel to them shall be the same which christ gives to the church of ephesus in the rev. . . remember from whence thou art fallen , and repent , and to doe their first . workes , lest their candlestick be taken from them ; that is , let them remember what they were in times past and what they are now , and let them humble themselves , and turn again into the right way , and be ashamed of themselves that they have run away so far from christ , and that in time too , lest their candlestick be taken away from them , that is , lest those opportunities to good , and the offers of grace be taken away from them . again as there are kindes of weaknesses , so there are degrees of weaknesses . the first degree of weakness is that which followes a relapse , and this is of two sorts . sensible . insensible . first sensible , and that is when the understanding is good in regard of the grace it knowes , yet not in regard of the good it feels . . there is a weakness insensible , and is such as cannot be felt , and this is when men change their opinions of sins , that is when they have thought otherwise of it , then they now do . as for example , before they thought every sin a great sin , but now they think some to be little or none at all . the second degree of weakness , is that which followes the new birth , and that is of two sorts . general . particular . first general weakness , and this is when the judgement , will and affections are all weak , that is when a man is weak in all the parts of the soul , and over-run with an universal feebleness . the second degree is a particular weakness , and that is when a man is generally strong , and yet weak in some parts , as for example , a ship may be strong built , or generally strong , and yet having a leak in it , cannot be said to be strong in all parts , because it hath that in it which will at last destroy it : so it is with a christian , if there be but a leak , that is a weakness , in one part of the soul , he is not strong in the inward man , therefore a man must take heed of all weakness , though a man may be generally strong , that he be not weak in some things . now i come to the reasons , wherefore we should be strong in the inward man , and they are these . the first reason wherefore we should be strong in the inner man is this , because it will fit us for many imployments , that is , it will make us go through much work with great ease , to perform the weightiest duties in religion in such manner , as otherwise we could never be able to perform ; and this should perswade men the rather to pray earnestly for this , because god rewards men according to their works , that is , it is not for beauty , riches or dignity , that moves god to give grace and glory unto any , but according to their works : a good reason it is therefore to perswade men to be strong in the inner man , that they may be able to go through great matters for god , and that with great strength , and this should make men to beg the spirit , because he works in us effectually to the strengthening of us in the inward man. the second reason why you should desire to be strong in the inward man is this , because it brings most comfort and chearfulnes into the soul. first , because it makes us do all that we do with facility and easiness , that which we do is easie unto us . as for example , a man that is weak in judgement and understanding , any high point of religion is weariness unto him , because he wanteth a capacity to conceive , now that which is not rightly conceived or understood , he hath no comfort nor delight in it , but it is with irksomness & much weariness unto nature , where as the same things unto a man of larger capacity ; they are easie unto him and he delights in them . secondly , the more strength a man hath in the inward màn , the more health in the soul , for as it is in the body so it is in the soul , the more natural strength the more health . so it is in the soul , the more strength in the inward man the more healthfull in grace . thirdly , because it brings sufficient and plenty of all good unto the soul , and we say that if a man have a good outward estate he is like to hold out if a famine or other calamities should come ; so it is with a christian if he be strong in the inward man though a spiritual famine should come he is likely to hold out and to keep that which he hath , on the contrary when a man is poor in the inward man , as it is with a body that is weak , every thing that it hath is ready to be taken away , as a bowl that hath a bias , the strength of the arm takes away the force of the bias : so strength in the inward man makes us to bear afflictions strongly and joyfully , that is , it takes away the bias of shame and reproach which otherwise would draw us to be offended at the cross . . because it strengthneth a man against temptations , and therefore the apostle saith , be stedfast and unmoveable , that is , it makes us to stand fast in christ that nothing will break us off , neither temptation , affliction , reproach , shame , or disgrace , because god and christ are united together in us ; and on the contrary what is the cause that temptations press men so far as they doe , but because they are not careful to grow strong in the inward man. this shewes how they are to blame that seek this strength least , or not at all for let us look upon men and we shall see , how busy they are to get riches and honour , or pleasure , but few , or none regard strength in the inward man , which is the health , beauty , strength and dignitie of the soul : but for the health , beauty and strength and wellfare of the outward man , they take great care and spend much time about them , and much labour to adde any thing unto that , but for the beauty of the inward man they care not , they respect it not ; all their care is for their backs and bellies , still regarding the things that may advance their outward estates , but never mind the strengthning of the inward man. if you ask them why they do not pray oftener , or hear or receive the sacraments oftner , all which have strengthening vertue in them ; to this they can answer , they cannot for business , they have great imployments in the world which they cannot neglect , as if the inward man were neither worth the looking after , nor the cherishing , and yet these men will be accounted as good men as the best , as for example : this day is appointed for the strengthening o● the inward man , but how do you neglect it ? how often were you in prayer and holy meditation before ? or how often since have you seriously considered on the things that you have heard ? or how have you ca●t aside your occasions , of businesses in your callings ? or are they not now fresh in your memories ? nay do not your hearts run after them , even now when i am perswading you to the contrary ? if they be , whatsoever you say of your selves , you have no care to grow strong in the inward man , your outward man carries away what should be laid out upon the inner . and that you may see you have good reason to strengthen the inward man : . consider you that are old men and think with your selves , how soon the inward man may be thrown out of doors , and how soon this earthly house may be unpin'd , and dissolved . therefore you have great cause to strengthen that , and to grow strong in the inward man , as your outward man decayes day by day ! secondly , you young men you have need to strengthen the inward man , for as there is a time of springing and growing strong for you in the inward man , so there is a time of not springing , that is when you will have much to do to keep that which you have without increasing of it : therefore while the opportunity is , take heed of neglecting the time , that is no rule to be relied upon that god calls at all times : thou knowest not whether he will call thee hereafter , and therefore do you labour to grow strong in the inward man , and to perswade you the more consider these particulars . first , consider the excellency of the inward man , that it will fit you for great imployments ; as for example it will make you see god in his holiness , and to converse with god , and to have such a holy familiarity and communion with him as will joy the soul , this will bring you so acquainted with god , as that you will be esteemed of him as one of his familiars , therefore this should perswade you to strengthen the inward man. secondly , consider that you are to be made like unto the image of god , and you are predestinated to be conformed unto christ , but this cannot be except the inward man be strengthened to actions of holiness , and therefore the apostle pet . as he that hath called you is holy , so be you holy in all manner of conversation , that is , seeing you are called unto such a high place , as to be the sons of god by grace , what an unworthy thing is it to stoop unto base things . as for example , what a base thing were it that an eagle should stoop at flies ? although it be unseemely in this creature , yet men do the like and are not ashamed , when men stoop to the world and will be vassals to their lusts , and be any thing they would have him to be , if it may enlarge his outward estate : beloved there is a great losse and baseness in that , for what is gold or honour , or pleasure to christ , grace and holiness , and inward worth and excellency ? in every thing that there is loss it grievs and pains us , as for example we grieve when we see wheat given to swine which would be mans meat . again we grieve when we have set up a fair building , on which we have bestowed much cost and labour , and now to have zim and ohim to dwell there , and not our selves , and if these things return upon us with vexation then how much more have we cause to grieve , when we see men give themselves unto their lusts , that is , they give their souls to be a harbor for their noisom corruptions which ought to be temples for the holy ghost . thirdly , consider that it is the inward man , that inables a man to do those things that are honourable to god , and profitable to men . no man can truly honour god , that doth it not by the strength of the inward man , neither can any man be truly said to profit another , except it be the profit that flows from the inward man , therefore the apostle saith in the col. . . set your affections on things above and not on things below : but satan comes and robs us of all the good that otherwise we might do , & first he robs us of our selves , by stealing from us the strength of our affections : and secondly he robs our parents of us , making us the object of their grief ; and thirdly he robs the church and common-wealth of us , by making us unprofitable instruments . and beloved if you look into the world you shall find it true : as for example look unto young men , they are busied in eating and drinking and rising up to play , but never regard the strengthening of the inward man , and so having poured out their souls to vanity , become unprofitable to others and dishonourable in their generations . and beloved , the soul is unto some as the salt is unto meat ; onely to keep it from putrifaction , for the body is advanced into the souls place , but what is the reason that we put it thus ? doth not this prove that true which solomon saith , i have seen servants ride and masters go on foot , that is when you imploy your selves and spend your time and pains in getting of outward dignitie , and decking the outward man , and little regarding the beautifying of the inward man. you prefer dross before gold , copper before silver , you set the body in the souls place , you set the servant on horseback , but the master must go on foot : in a word you do not things like or beseeming christians : and on the contrary , you doe things like your selves when you prefer the inward man first . fourthly consider that it is an immortal soul ; thy inward man is of a different original from thy outward , why do you eat meat that perisheth in the use of it ? that is , why do you dote upon the outward man that perisheth in the using , that will stand you in no stead if you keep it , and why do you not rather labor for the meat which perisheth not ? that is , why do you not labour to get this strength of the inward man which is of an immortal substance , that will never faile nor perish in the use ; as for example ; you have built a temple here , which is in it self a good work , but i say except you build also in your selves the temple of the inward man , all your labour , all you pains , all your cost , is but lost labour , that is will perish , and stand you in no stead when you should need it , and the whole scope of the scripture is to this end , to shew you the vanity of earthly things , that you should not set your affections upon them because they perish in the use . and again wherefore doe you lay out mony for that which profiteth not ? consider therefore that it is a spirit , and again it is infused into the body to bear rule , and the body to be but a servant to the inward man. but that you bee not deceived , there is a natural strength , whereby some men will go very farre , and there is a moral strength , take heed you rest not in that . i speak not against natural and moral strength , because it comes from god and is good , for i say we do not take away those , but we exalt the other above them , therefore i beseech you look that you do not content your selves therewith , but labour to strengthen the inward man. and here a question ariseth , seeing there is a natural and a spiritual strength ; how shall a man come to know , whether that the strength he hath be a moral or a spiritual strength ? yet as i say we do not destroy natural strength , but we use it as men do wilde horses and beasts , they tame them to make them sit for service , so we should use these as means to carry us to their right end , we will then come to shew the difference between natural and spiritual strength . the first difference is this , the spiritual strength goes further then the natural strength , that is , look what the natural man can do with the natural strength , the spiritural man can do more , he can go further both in degree and measure : and the reason is because grace elevates nature , that is , it brings it unto a higher pitch : grace is unto the soul as a prospective glass unto the eye , it brings things a far off nigh hand : again it causes a man to see things in a more excellent manner : or as matter that is elevated by fire , so is he that hath this strength : that is he is able to do more then a natural strength can do : this was that which made a difference between sampson and other men ; he had a natural strength , and he had a strength to do more then other men could do : and that this strength doth go further then natural strength we will prove by these particulars . first , the spiritual strength enables you to see more , and to prize grace more ; the natural strength shewes you something in your journey , but it shewes you not the end of your journey , whereas the sight that the inward man brings unto the soul , adds unto it , as in iere. . . then shall ye know me : that is , they knew me before , but now they know me in another manner then before , grace presents things unto the soul in another hue then nature doth . secondly , in performances : all natural strength leades a man unto a form of godliness : but this strength gives a man power and ability to do good ; labour therefore for this strength , that your heart may be in such a frame in holiness , that you may do gods will on earth , as the angels do in heaven , which the carnal man cannot do , that is , he that hath not this strength , he will never labour to please god after that manner : because he cares no further for grace , but that he may escape hell , but the spiritual man will not be contented to have the pardon of sin , except he may have grace and holiness too . thirdly , it enables him to go further in judgement of things ; that is the natural man cares not if he can get but just so much holiness as will bring him to heaven , but the spiritual man will not be content with any measure : but it is with a spiritual man , as it is with the sun ; the clearest sun shine shewes the most moates : the clearest glass the least spots , and the best water is next the fountain : even so when the spiritual man is strong in the inward man : it sees the more moates and bracks in the spiritual strength , and labours for more strength against weakness , which a natural man cannot conceive of : as in the pet. . . they think it strange that you run not with them into the same excesse of ryot : that is , they know not the reason , or they cannot conceive what should keep men from loving such and such vices , which they love , like blind men they hear the pipe but see not the persons that dance , so they hear the word , but they see not the rule by which the spiritual man goes . as a country man that comes and sees a man draw a geometrical line , he marvels what he means to spend his time about such an idle thing , when that he which drawes it knowes it is of great use . fourthly in degree , that is in the generalitie of the growth , when you grow in every part proportionable . a natural man may grow in some parts , but not in all parts , as for example he may have a large capacitie of knowledge in divine truth , yet he hath but weak affections to god , or it may be his affections are strong , but his judgement is weak : or it may be he is strong in both : that is , he knowes the good , and after his manner of loving he loves the good ; but yet there is weakness in the will , he will not yield any true unreserved obedience to god : but it is not thus in the spiritual strength , that is in the growth of the inward man , for that leads him unto an universal growth in all parts . now in the natural growth we say it is not proper augmentation except there be a growth in all parts , as if a man should grow in one member and not in another , as in the arm or legg , we would not say that were a growth , but a disease , and that many humours in the body were met together , that it were rather a sign it should be cut off from the body then a help unto the rest of the body : even so the growth in the natural strength in any one part of the soul , rather hurts then helpes , that is , it rather shewes the disease of the soul , then the health of the soul : but the spiritual strength growes in all parts ; so much for the first difference . the second difference is in the beginning and ending of that strength , that is it hath another alpha and omega : for the strength of the spiritual man is wrought by the spirit and word of god , as thus , the principles of religion being taught him out of gods word , hence there is spiritual strength secretly conveyed into the soul : for i say no man can receive the spirit , or this spiritual strength but by the gospel , therefore consider what the goodness is that you have , and how you came by it , whether it came by the gospel or no ; if it did you shall know it by these particulars . first , examine whether ever thou wert humbled : that is examine whether by the preaching of the law you have had such a fight of sin , that hath broken your hearts . if thus in the first place you came by it , it is a sign that it is the true growth , for this is the first work of the spirit when it comes to change the heart of a christian , and to make him a new creature it deeply humbleth him . secondly , examine whether there hath followed a comfortable conviction and manifestation of gods love in christ , which hath not onely wrought joy and comfort against the former fear , but also a burning and affectionate desire after christ and holiness . therefore if the holiness that is in you be thus wrought it doth proceed from the spirit , for this orderly proceeding of the spirit doth make it manifest . but as for the natural strength , it hath no such beginning : it is not wholly wrought by the word : it may be he hath been a little humbled and comforted by the word , but it is not throughly and soundly , but it is a overly habitual strength of nature picked out of observations and example . again as the spiritual strength hath a different beginning , so it hath a different end : that is the ends of them are as far , if not further different then the beginning , for as the spiritual strength hath a different beginning , so it hath a different end ; that is the end of them are so far , if not further different then the beginning : for as the holiness that is in a gracious man ariseth from a higher well head , so it leads a man to a more noble and excellent end then the natural strength ; for the end of a spiritual mans strength is gods glory , that he may yield better obedience unto god , that he may keep touch with him , and keep in with him that he may have more familiarity with him , and more confidence & boldness with him in prayer , in a word that he may be fit for every good work . but the end of the natural mans strength is his himself , his own profit and pleasure , & his own good : for as the rise of any thing is higher , so the end is higher . as for example , water is lifted upon the top of some mountain or high place because it may go further , then if it were upon even ground , so when a man is strong in the inward man , he is set up higher , he hath another end , & that is to please god and not himself , and thus much for the second difference . the third difference is this , he that is spiritually strong , is strong in faith , that is , the strength of the inward man is faith , but the strength of the outward man is but moral strength , gained by the diligent improvements of nature . now it is faith that gives strength , a man is not a strong man in christ , or in the inward man , that hath not a strong faith , for faith it the only thing that makes a man strong , that is which makes a difference between a spiritual man , and a natural man , for as reason makes a difference betwixt men and beasts , so faith make a difference between a holy man and a wicked man. as for example , take a philosopher , that doth excel in other things , as in humane knowledge , he goes before other men , yet in matters of faith and believing he is as blind as a beetle , and the reason is this ; a christian sees and doth all things by faith ; but the other onely but by the light of nature , and this is the same that the apostle speaks of heb. of weak they became strong , that is because they had faith , and were strong in the faith , and trusted , and believed and hoped in god therefore they became strong ; that is they did that which other men could not do that wanted faith ; sisera might do as great things as gideon , but here is the difference ; gideon doth them all out of faith , the other doth them but from nature : and so socrates may in worldly things be as wise as , paul that is , as wise in understanding and in policie , by reason of excellent natural parts : but here is the difference paul , doth all things out of faith , and socrates doth not , therefore the apostle saith , in the tim. . . we are strong because we trust in the living god , that is we have a strong faith in god , and that makes us stand out all the assaults of men and divels : i say this is that which make a difference betwixt us and the men of this world ; diogenes may trample under his feet the things of this world as well as moses , but moses by faith chose rather the things of another life then these . heb. . that is faith in christ made him to chuse grace before the things of this world ; but it was not thus with the other , he chose it not out of faith as moses did , that is he saw not gods commandments ; carnal men they do many things but they do them not to this end : for then and not till then is a spiritual man strong , when he will let life , riches , honor , & pleasure , liberty and all go for christ , which he cannot do without faith : the natural man will never do this ; this is the only property of faith , which is a supernatural work in the soul , and therefore the holy ghost saith , they suffered with joy the spoiling of their goods , that is they let them willingly go , life and liberty , and all shall go , before christ shall go . a noble romane may do some thing for his country , and for himself , but there is a by end in it , that is he doth it not in a right manner , to a right end ; but the spiritual strong man doth all things in a spiritual manner , to a saving end , the one doth it for vain glory but the other in uprightness of heart . for in faith there is a double work . first it empties a man , that is , as a man that hath his hands full cannot take another thing , till he hath let his handful fall , so when faith enters into the heart of a man it empties the heart of self-love , self-will , that is it purgeth out the rubbish that is naturally in every mans heart , and lets all go to get hold on christ : all shall go then , life , and honour , profit , and pleasure , and he is the truely spiritual man , that can thus lose the world to cleave to christ , and miserable are they that cannot , and by emptying himself of himself , he is filled with the power of christ. secondly , as it empties the heart of that which may keep christ out of the soul , so in the second place he seekes all things in god and from god , that is he first seekes gods love and gods blessing upon what he doth enjoy , and then he goes unto secondary means , and useth them as helpes ; but a man that wanteth faith he will not let all go for christ , he will not seek first unto god in any thing , but unto secondary means , and then if he fails , that is if he want power to supply , then it may be he will seek unto god , and hence it is that he will not lose his life , or liberty , or honour for christ , because he sees more power and good in the creature then in god. again this makes the difference between the christian and christian , namely faith , and hence it is that some are weak , and others are strong , hence it is that some are more able then others , for the greatest duties of religion , as for example caleb and ioshua can do more then the rest of the people , and what is the reason but because they were stronger in the faith then others ? and so paul said of himself that he could do more then they all , because paul had a stronger faith : for the truth of a mans strength is known by his strength of faith that he hath , it discovers whether he be naturally strong or spiritually strong ; for this is the first work of the spirit after humiliation in the conversion of a sinner , namely to work faith in him , and no sooner faith but assoon strength , and the promise followes faith . he that believeth , and is baptixed shall be saved ; but he that believeth not shall be damned , mar. . . and this is the course that we take , first we preach the law unto you , and we do it to this end to humble you , and to break the hard disposition of your hearts , that so they may be fit to receive christ , and when we have thereby humbled you , then we preach unto you the gospel , beseeching and exhorting you to believe in christ , for the pardon of sins , past , present , and to come , and to lay down the arms of rebellion , which you have taken up against christ , and you shall be saved , and yet notwithstanding how few are either humbled by the one or perswaded and provoked by the other , but are ( as the prophet saith ) having eyes and see not , ears , but they hear not , that is , seeing they do not see , and hearing they do not hear , as for example , when a man is shewed a thing but yet he mindes it not , that is the eye of the mind is upon another object , that man may be said to see and not to see , because he doth not regard it , or a man that hath a matter pleaded before him , hears it , but his mind being otherwise imployed he regards it not : in that respect he may be said to hear , and not to hear , because he mindes it not , and what is the reason that we preach the law , and the judgements of god so much unto you , and what is the reason that we beseech and intreat you so often to come in and receive christ , and you shall be saved , time after time , and day by day , and yet we see how little efficacie the word hath ? what is the reason that the word wants this effect in you , as not to humble you ? what is the reason , that you are not more affrighted with the judgements of god then you are ? what is the reason that you remain as ignorant and careless as ever you were , but because you do not believe , that is , you want a true saving and applying faith ; for if you had , the word would work other effects in you then it doth , as for example : if one should tell a man , that such a benefit or legacie is befa●n him , that would raise him to great honour , though before he lived but in a mean condition ; if this man did but believe it , surely he would be affected with it and rejoyce : so truly if you did but believe that christs grace and salvation were so excellent , and that holiness , and the strengthening of the inward man , would bring you to so happy a condition and estate , as to be the heirs of heaven , you would rejoyce in christ and grace onely . again if you did but believe that the word of god is true , and that god is a just god , i say if the drunkard did but believe that the drunkard shall be damned : or if the adulterer did believe that no adulterer should inherit the kingdom of god and of christ , or if the prophane person and the gamester did but know that they must give an accompt for all their mispent time and idle words , and vain communication , they would not sport themselves in their sins , as they do ; again if we did but believe that god calleth whom and when he pleaseth , and that many are called but few are chosen , that is , if a man consider , that though here be a church full of people , yet it may be but a few of them shall be saved : i say if a man did but believe this , surely they would not defer their repentance , that is , they would not put off the motions of the spirit , but they would strike while the iron is hot , and grinde while the winde blowes . but men will not believe and therefore it is that they go on in sin as they do . it is not so for earthly things , men are easily to be brought to believe any promise of them , as for example : if a man shall come and tell a man of a commoditie , which if he would buy , and lay by him , it would in a short time yield an hundred for one , oh how ready would men be to buy such a commoditie with the wise merchant , matth. . . they would sell all that ever they had , to buy this ; oh that men would be thus wise for their souls . beloved i tell you this day of a commoditie , the best , the richest , the profitablest commoditie that ever was bought , even christ , grace and salvation for which if you will but lay out your stock to buy them you shall have them , that is if you have but a desire to rest your wearied souls on christ & to lay him up in your hearts , i tell you it will yield you an hundred for one : christ who is the commoditie himself saith , mark . he that for saketh father , and mother , wife and children and life for my sake shall receive an hundred fold in this life , and everlasting life in the world to come : but men will not believe that , but time will come when you shall see it to be true , and befool your selves that you lost so precious a bargain as christ and salvation is , for the disbursing of a little profit and pleasure , but as i said before the difference lies here , men want faith , and hence it is that they neglect the strengthening of the inward man , and are so over-burthened with losses , and crosses because they want faith . and so much for the third difference . the fourth difference is this , natural strength leads a man unto a form of godliness , but the spiritual strength leads a man unto the power of godliness . i call that the form of godliness , when a man doth perform or do any thing with carnal affections not to a right end , and it is known by this , when men fall away from that stedfastness , or form , or shew of holiness which they seemed to have ; this form of godliness is the same with that heb . which have tasted of the word of life , and yet notwithstanding fall away , that is , they seemed to have tasted of saving grace , and to have the power with the form , but it was not so because they continued not , that is , they lost the form which made them seem to be that , which now it appeares they were not . again i call that the power of godliness which is performed by the divine power , force and efficacie of the spirit : in the rom. . it is said that the gentiles that were not under the law did by nature the things contained in the law : that is , they did not by the power and efficacie of the spirit , but by nature . this paul speakes of in the tim . . in the later time men shall come in form of godliness , that is with a form or shew without substance or power of the spirit , but the inward strength which is in the inward man doth not onely teach you to do , but also it teacheth you how to do them ; from an inward principle of sanctiing grace . but know also men that have but a common strength , have some bubbles and motions to good , and they seem to have this strength , because they have the law of nature written in their hearts , and they may promise much , and yet not be spiritually strong , having onely a form , because he cannot do spiritual actions in a spiritual manner , for he goes about them with a natural strength , which should be performed with a spiritual strength in pet. . . who are kept by the power of god through faith unto salvation . that is , when aman is truly regenerated , when he hath not power of his own to do the will of god , then he hath the spirit to help him , that is , they are not only kept by his power , but also they are inabled to all the acts of grace betwixt this and salvation . the fift difference between the natural and the spiritual strength is this . that which proceeds from the spirit is alwayes joyned with reluctancy of the will , but in the natural strength there is no reluctancy , because there is no contraries , but in the spiritual man , there are two contraries , the flesh and the spirit ; in every new man there are two men , and you know these can never agree , but are still opposing one another . as for example , a man that is going up a hill he is in labour and pain , but he that is going down a hill goes with much ease ; so there is much labour and pains which a spiritual man takes to subdue the flesh , but the natural man hath no reluctancy at all , that is he hath no fighting and strugling with corruption , but he goes without pain , because he is but one , he is one man , and one cannot be divided against it self , but in every spiritual man , there are two men , the old man , and the new man , the flesh , & the spirit . and hence growes that spiritual combate , gal. . . the flesh lusteth against the spirit , and the spirit against the flesh that they cannot do the things that they would . these two men in a regenerate man strive for masteries . and you must know also , that in a natural man there may be a kind of reluctancy in the will against some particular sin , as covetousness strives against pride , and pride against niggardness ; yet not fighting against it as it is a sin but as it crosseth and twarteth his covetousness and pride . again know that a natural man may have reluctancy in some part of the soul , as in the conscience , the conscience being sensible of sin , hence it may convince the man , and yet the rest of the faculties be at peace , but where this spiritual strength is , it is in all parts , not one facultie against another , but all are fighting against sin in the whole man. now the reason that there is not this reluctancy in every facultie in a natural man is , because he wants saving grace to oppose the workings of sin . that is , grace is not in the facultie opposite unto the corruption that is in it , but in the holy man there is . and therefore he is like rebekah , there are twins in him , iacob and esau , the flesh and the spirit , hence it is that paul complaineth so in rom. . i finde another law in my members rebelling against the law of my mind : a law , that is i find something in me that is contrary unto me , and in my members , that is in my body and soul : notwithstanding i see the evil of sin as most contrary to grace , yet i cannot avoid it , i cannot do the things that i would . but the natural man doth not hate the evil of sin , otherwise then as it brings punishment . secondly , i do delight in the law of god in the inward man , that is , howsoever i am captivated and violently carryed unto the committing of sin , yet it is against the desire of my soul : he hath no pleasure , he can take no delight in it , for his delight is in the inward man. but the natural man looks upon the lawes of god as burthens , and therefore he will not submit himself unto them , because he is not strong in the inward man , he promiseth , but he performs not , he yields , and yields not : that is , to some thing but no to every thing , & thus much for this last difference , betwixt natural strength , and the spiritual strength . secondly , is it so that the strength of the inward man is to be desired above all things , then in the second place it may serve for exhortation to all men , that they would labour to grow strong in the inward man , and that they would now at the last gather the fragments of their thoughts and desires , which have been formerly set to get other things , & wholly to imploy them for the getting of this strength . and so much the rather , because other things are as the husk without the kernel , or as the scabberd without the sword , which will do a man no good , when he stands in need of them . as for example , to be strong in riches , honour , credit ( and this is all the strength that most men desire ) what good will these do , when you come to wrestle with sin and death ? yet men are violent after these , but to be strong in the inward man who seekes or inquires after it ? i know every man desires to be strong in all earthly strength , but i beseech you above all things labour to be strong in the inward man , it is the folly , weakness , and sickness of men , they look all without doors , and upon outward things , that is to the strength of the outward man , but they seldom or never look within at all , that is to strengthen the inward man : oh that i could perswade you as i said before , to gather up your thoughts and desires together , and set the soul in assurance of grace , that you may mortifie these inordinate affections , which keep back the strengthening of the inward man , as covetousness , pride , pleasure , self-love , vain glory and the like : then it would be an easie work , and no burthen unto you to strengthen the inward man : but here men stick , the way is too narrow , it is a hard matter to perswade men to it , that is , to make them believe there is such excellencie in the one & not in the other , that grace is the better part , therefore that i may the better prevail with you to attend to the strengthening of the inward man. i will lay down some motives to incite you to it . the first motive to move you to strengthen the inward man is this , because your comfort lies most in the inward man. there is all your comfort , and therefore to strengthen that is to adde unto your comfort : as for example the sun brings comfort with it , because that bringeth light , so the more of the inward man you have , the more light and joy . now the reason wherefore the strengthening of the inward man brings the more comfort , is because it is the greater facultie , and the greater the faculty is the greater is the joy or sorrow . as for example , take a man that is troubled in mind , none so humble , none so penitent , none so sorrowful as he , and therefore it is said that a sound heart will bear his infirmities , but a wounded spirit who can bear ? that is a man may be able to speak of any grief , but the grief of a troubled minde who can expresse ? on the contrary take a man that is at peace with god , who so joyful and comfortable as he ? now the outward man is the lesser facultie , and therefore it is capable of the lesse comfort ; that is , it doth not in any measure know what true comfort and joy there is in the inward man. again what joy the outward man hath in these outward things it is but according to the opinion of the inward man , that is ; the comforts is no more then they are esteemd of the inward man ; if the inward man do not esteem them as worthy the rejoycing in , they will not bring comfort . again all the pains and labour , and all things else you do bestow upon the outward man is but lost labour , that will do no good , brings no sound peace to the spirit , and who will bestow labour on a vain thing ? but if you strengthen the inward man , the labour that you take about that will bring you great advantage , it will arm you against all losses and crosses , and reproach and povertie that you shall meet withall in the world whiles you are in the way to heaven . again consider that though you be strong in the outward man , yet you are moveable , subject to shaking and fleeting , but it is otherwise with the inward man , it makes a christian stedfast and immoveable , that is it will so establish the heart in grace that he will stand firm unto christ in all estates ; it is with the outward man as it is with the seas : though he strength of the stream run one way , yet the winde blowes contrary , it moves , and stirrs , and strives , and disquiets it : when losses and crosses come , they break the frame and strength of the outward man , but the inward man is like the firm ground , let the winde blow never so violent , yet it moves not , it stands fast . again in the abundance of outward things there is no true contentment , neither in the want of them ; but where the strength of the inward man is , there is no cause of dejectedness , this difference we shall see in adam and paul : adam though he was lord of all things , and had the rule of all the creatures ; yet when he was weak in the inward man , what joy had he ? nay what fear had he when he hid himself in the garden ? again look upon paul , who in the want of these outward things is not dejected at all , as in acts . it is said that when paul and silas were in prison in the stocks , the prisoners sung for joy ; now what was the reason of it , but this , because they were strong in the inward man , and therefore you see that all true peace is that which cometh from within , and when you rejoyce in that , your rejoycing is good , that is you stand upon a good bottom . alas you think to have contentment in your riches but you will be befooled , they will deceive you . if you build upon them , you will build without a foundation and go upon another mans leggs . now were it not far better for you to get leggs of your own , and to build upon a sure foundation ; and this you shall do if you strengthen the inward man. again consider , if you do not strengthen the inward man , wicked thoughts will get strength in your hearts , and evil actions in your hand swere it not better to be strong in the inward man , and to have holiness and grace in the heart ; let this therefore move you to strengthen the inward man. thus much for the first motive . the second motive to move you to strengthen the inward man is this , if you labour to strengthen the inward man , you shall thereby please god , that is if a man had never so much strength , yet if it be not the strength of the inward man he cannot please god. that is he cannot perform any holy duty in such a holy manner as god will approve of . and therefore the prophet saith that god doth not delight in any mans leggs , that is , he cares not for any mans strength , be it never so great or excellent , except it be the strength of the inward man , and on the contrary he regards the holy man with his strength , though outwardly weak , as in isai. . i will dwell with him that is of an humble and a contrite heart . that is , he that is of a contrite spirit , he is spiritually strong , therefore i will dwell with him . what is the reason that men seek so much the favour of princes and great men but because they may be exalted unto honour ? wherefore then should we not much more labour to have favour , and to be in familiaritie with god who is the kings of kings and lord of lords , who hath power to exalt one and to pull down another . now if we would but bring our hearts to believe this , that instrengthning the inward man we should get and grow in favour with god , then men would be stirred up to set upon this work . but withall you must know that by the strength of this inward man you do not please god by the way of merit : for so christ onely , and none but christ pleased god. but when you strengthen the inward man you please god by way of object : you chuse grace and favour and holiness above all things ; merit was the argument that christ useth unto his father to glorifie him , iohn . father i have glorified thee on earth , i have finished the work , therefore glorifie me : that is i have merited this at thy hand that thou shouldst glorifie me because i have perfectly pleased thee in doing thy will. again it is the argument that christ useth to his disciples in iohn . herein is my father glorified , in that you bring forth much fruit : that is when you grow strong in the inward man , and can bring forth fruit according to his will , you please god , and therefore it is that the scripture sets forth the members of christ by the olive tree , and to sweet oil , the one full of fatness , the other full of sweetness , so the inward man makes a man fat , that is rich in grace , and like oil , as the nature of it is to cheer , and beautifie the countenance : so doth grace , it sweetneth the soul , and makes it beautiful unto god , therefore let this move you to strengthen the inward man , that thereby you may please god. the third motive to perswade you to strengthen the inward man is this , because this inward strength drawes on the outward strength more prosperous : now who would not thrive in the things of the world ? but if you turn it , the contrarie will not hold so : for the outward strength will not draw on the inward strength , therefore our saviour saith , seek ye first the kingdom of heaven , and the righteousness thereof and all other things shall be added unto you , that is the way for you to thrive in the outward man is to get strength in the inward man first , seek you first christ , and grace , and holiness , and then the effect will follow : all things . that is , whatsoever you shall stand in need of shall be given you . and in the of isaiah . as the lord saith , oh that my people had but a heart to consider ; that is , oh that my people would but be wi●e , first to strengthen the inward man and then , as it followes , your prosperitie should be as the floods , that is then your outward strength should abound like floods . again in prov. . the wise man saith that the reward of holiness is riches , and honour , and life , that is be that is strong in the inward man shall have whatsoever may be necessary o● good for the outward man , and therefore we should strive to grow strong in the inward man , that is to be full of grace and spiritual wisdom , especially against evil dayes , that when they come we may have strength to bear them . now the inward man will bear a mountain of affections , and reproaches , which will presse and squeise the outward man to powder . a sound heart will bear his infirmities , but a wounded conscience who can bear ? that is if the inward man be weak , who can bear the burthen of afflictions , and the like ; but if the inward man be strong then the will will bear a part , and the affections will bear a part with the conscience , and so the burthen will be the lighter ; but if you be not strong in the inward man , it is impossible that you should bear them , therefore let us not busie our selves about phantasies and vain things that will stand us in no stead , but let us labour to strengthen the inward man. the fourth motive to perswade you to strengthen the inward man is , because a man is that which he is in the inward man. a man without the inward man is but a scabberd without the sword , that is worth nothing , and therefore the wise man saith , that the righteous man is more excellent then his neighbour , that is the excellencie wherein he doth exceed him is the inward man , and therefore christ in the canticles when he would set forth the excellencie of his spouse , he saith that she was fairer then the daughters of men , that is shee is fairer because she is more excellent to the inward man , she is all glorious within : psa. . that is the holy man doth as far exceed the natural man in beauties , as pearls do exceed pebble stones , as gold excels brass , or silver copper : i know that every one doth desire to be in some excellencie , i say it is a propertie in nature to seek for some excellency . then is it not the best wisdom to seek it in the best things , that is in the inward man ? now as there is means to be rich in the outward man , so there is means to be rich in the inward man. therefore i beseech you use the means that you may be rich in grace and holiness . in the prov. . . the wise man sets forth the excellencie of that man that is strong in the inward man. there are four things saith he that are excellent : a lion a hee goat , a grey hound and a king , before whom there is no standing ; first he is a lion , that is he is strong in grace ; secondly be is a grey hound , that is he is swift in the performance of all holy duties : thirdly a hee goat , serviceable to god and profitable to the church ; fourthly a king to rule , and over-rule his iusts . every spiritual man is a king because he bears rule in the inward man ; but it is not so with a wicked man , his lusts rule him that he is a slave , and not a king , and therefore the apostle saith : let not sin reign in your bodies to obey it in the lusts thereof : that is ; if it once reign , it will rule , and if it rule , you must obey whatsoever drudgery or slavery is injoyned you . therefore labour to get strength in the inward man , and know also that you shall not only be free from the slavery of sin but you shall also keep your excellencie . and therefore it may be said of every one that is weak in the inward man as iacob said of reuben in the . of genesis , thou art become as weak as water : that is , thou wast that which thou art not now , thou wast excellent , but now thou hast lost it . so i say unto you , if you lose the strength of the inward man you will lose your excellency . now no man would willingly lose his excellencie ; if you would not lose , you must keep strength in the inward man : in the . psal. the psalmist sets forth the excellencie of that man that is strong in the inward man. he shall be like a tree that is planted by the rivers of water . first he sets forth the propertie of the spiritual man , he shall be green , secondly he shall be as a tree planted , that is that shall not easily be plucked up . thirdly his perpetuitie : his branches shall shall never wither , that is he shall never grow unseemly . fourthly his fruitfulness ; he shall bring forth fruit in season that is he shall be fruitful in grace . but on the contrary , when a man grows weak in the inward man it will be far otherwise with him , he will be like a tree that hath lost both sap and root , leaf and fruit , set in an barren soil with withered branches and fruitless , fit for nothing but the fire : but if a man can keep the strength in the inward man , neither reproach , disdain nor shame or the divel shall be able to make a man miserable , therefore keep the vigour of the inward man safe , whatsoever becomes of the outward man. and there is good reason why you should keep the inward man safe , because it keepes the soul and directs it to that right end . in the . eccles. the wise man saith all things are vanitie and vexation of spirit , that is when a man loseth his happiness in the inward man , though he keep the outward man secure , yet it is but vanitie and vexation of spirit . that is he goes besides the rule he should go by : for there is a rule unto every creature that he is to go by , and the nearer the creature comes unto the rule , the more excellent is the creature , but if it go besides the rule it looseth its excellency . as for example the fire and water they are excellent creatures if they keep to their rule , but if they exceed their rule , they become hurtful ; so the rule of the soul is the law put into the inward man , and the closer you keep to this , the more excellent you are . therefore that you may keep your excellency , which you cannot do except you strengthen the inward man , let this move you to a diligent attendance to it . in the third place this may serve for direction , for you may say unto me , you have shewed us what this inward man is , and the differences betwixt the inward strength and the outward strength , and you have also laid down motives to move us to strengthen the inward man : but alas how shall we strengthen the inward man. to help you in this work i will lay down some means , by the use of which you may be strengthned . but before i come unto the particulars it will not be amisse to stand upon the general , that is to perswade you a little , to desire to be strong : for if you could but bring your hearts unto this , but desire to be strengthned , it will be a great means to move us to prevail against whatsoever may seem to hinder us from it . i say if you did but desire it , that is if you did but know the excellency of the inward man , it would work a holy desire in you , and a true desire will let no means escape that will further a man. this is the same means that christ useth to his disciples when he would have them in love with faith , if you have faith saith he , but asmuch as a grain of mustard seed , you shall be able to remove mountains . that is if you did but know the excellency of this grace of saith you would desire it , and if you did but desire it you would never rest till you had got it ; so if you did but prize grace and the worth of the inward man at a high rate , you should be sure to gain it . therefore you know the promise in the . of matthew , blessed are they that hunger and thirst after vighteousness for they shall be satisfied . therefore if you would but bring your hearts unto this frame as to hunger after the strength of the inward man , you shall have it , or if you can but bring your hearts to this temper as to desire and seek after the strength of the inward man , you shall find it ; as in prov. . . if thou searchest for her as for silver , and diggest for her as for hidden treasure then thou shalt find her . that is , if thou didst but esteem the inward man as men do silver , and prize it , as a rich treasure at a high rate , then the effect would follow you , shall find it . so then if you will desire salvation , and happiness , and the strength of the inward man , you shall have it , for you will never thrive in grace until you have a desire to thrive : grace will not grow till there be a desire wrought in the soul , for when men do not delight in the inward man , they never grow in grace and holiness . that is they are not as trees planted , that bring forth seasonable fruit , but are barren ; do what you will to it , the soul is naught , for the spirit hath not yet tilled the heart , and sown in it the first beginning of the seed of grace which is an earnest desire after it . now as it is good in the bodily ●●ckness to know the means of recovery , so in the sickness and weakness of the inward man it is good to know the means by which it may be strengthned : therefore we will come to the particular means for the strengthning of the inward man. the first means to strengthen the inward man , is to abound in spiritual knowledge , because the more knowledge the more strength ; for the spirit of divine truth is the strength of the soul ▪ for as the soul is unto the body , so is the word unto the inward man : the body is dead without the soul , not able to do any thing , so the inward man without the spiritual strength , which is wrought in the soul by the saving knowledge of the word is nothing but weakness . therefore the apostle saith pet. . . as new born babes desire the sincere milk of the word that ye may grow by it , that is knowledge in the word will make you grow strong in christ ; the contrary to this we see the apostle upbraids the corinthians with : cor. . . and in the heb. . . because they were weak in knowledge he calls them babes ; for saith he , he that is not expert in the word of righteousness , he is a babe . therefore labour to abound in spiritual knowledge that you may be strong in the inward man : i presse this the more , because i fear many of you are weak , because you are ignorant , that is you want this spiritual knowledge ; you know in our ordinary talk we count ignorance folly , that is , when a man doth any thing that he should not do , or would not do , if he did but understand himself ; we say that man is weak in judgement , or it is folly : surely this weakness in the inward man is folly indeed , and a man cannot shew his weakness more then to be weak in spiritual knowledge . and yet you must know that a man may have much knowledge , that is worldly knowledge , and the notional or speculative knowledge of divine truthes , and yet be but weak in the inward man , for there is an artificial knowledge which fills the brain , but the spirit goes no further and descends no lower , that is , it doth not sanctifie that knowledge in the heart , and the inward man. again there is a knowledge of the spirit or experimental , which is an operative knowledge and goes along with this other knowledge , and bends it to sanctification , and is practical : but yet you must know , i say before you can be strong , there must be some proportion between the spiritual knowledge and the spiritual strength , as for example , one man eates and is fat and lusty , another man eates and is still lean : so some have as much as others have , and yet are not so strong as others . and yet we say not but as the lean man is strengthened by the meat he eates : so he that hath weaker knowledge is strengthened by it : but where the lord works by his spirit the greatest knowledge , accordingly strength is increased . therefore i beseech you labour for a full measure of saving knowledge , that is , for a working , purging , operative and powerful knowledge , and this i do not onely speak unto you that are weak , but also unto you that are strong , that you be careful to adde unto your knowledge , for what is the reason that you do not grow in grace , but because you are not careful to adde more knowledge unto that which you have ? it may be you pick some good thing from some sermons , or from some good book , but presently you forget them , you do not make it your own by meditation , it slips out of your memory again , and so doth you no good : but if you would be careful to adde unto it , you would grow stronger in the inward man then you do . and here is the misery of us that are spiritual builders ▪ other builders when they have built a house , the owner lookes to it himself , and keepes it in reparations : but when we have done what we can to build up in the inward man , and think that you will put to your hands your selves ; when we are to further the work of grace , you begin to pull down your buildings again your selves by your ignorant and loose lives , that is by following your pleasure , your sporting and gaming , and prophaning the lords day . therefore you must labour to grow in knowledge if you will grow strong in the inward man. the second means to be used , if you would grow strong in the inward man is this : you must be diligent in the use of all means , as the wise man saith , the hand of the diligent maketh rich : so where there is much diligence in the use of the means of grace , there is much strength in the inward man : no men get spiritual strength , but they that are diligent , and therefore this is the reason that men are not strong in the spiritual strength , because like the sluggard you are not diligent in the use of the means . that is , you take no pains for grace , and therefore it is that you get no increase . for according to the proportion of your pains , so is the inward man strengthened , and as you use them more diligently , so you find the strength of them more operative and powerful : for it is in the soul as it is with the body : if you be not diligent and careful to feed the body , it will wither and consume away , and grow weak , so if you feed not the soul diligently , and use the means constantly , you will breed weakness in the soul , and the more remisse and secure you are in the performance of holy duties , the weaker you are . it may be you think it will not weaken you to omit private prayer : but omit it once , and it will make you careless , and the more you neglect it , the more unfit and undisposed will you find your selves when you would , and your strength will abate . or you think you may prophane one sabbath , or you may take your pleasure immoderatly sometimes : but beloved it will make you secure , that is the more a man doth in this kinde the more he may do , for this is true in every act ; every act inclines a habit , and a habit brings custom : so it is as true in good things , the beginning of good things brings many particular good things , and therefore if you can but get your hearts in a frame of grace , you shall find a supply of grace : because christ saith , unto whom soever hath unto him shall be given ; that is , he that hath grace , & is careful in the use of the means , by gods appointment he shall thrive in holiness , for if you once get but the beginnings of saving grace , and be industrious , and careful to imploy them , then you will in time grow strong : you know what christ said unto the servant that had used his talent well : he had more given him . so if you be diligent in the use of the means , the inward man will grow strong : but for the using of the means observe these rules . the first rule that i would have you observe , if you would have the means effectual , is this : you must use all the means . if you use but part of the means you will not grow strong : for as it is with the body so it is with the inward man ; for the health and growth of the body a man will use all means , labour and recreation . in health , for the whetting of the facultie ; physick in sickness . in a word he will use every thing that he may strengthen the body . thus you must do for the strengthening of the inward man , you must use all means , as hearing of the word , receiving the sacrament , prayer , meditation , conference , communion of saints , particular resolutions to good , or else the inward man will not grow strong ; these are the food that the inward man feeds on : it is wîth the inward man as it is with a plant : if you would have a plant to grow , then you must set it in a good soil , you must dig about it and dung it and water it ; but if you be careless where you set it , it will not prosper and thrive : even so if you do not add fatness of soil to the beginning of grace , that is if you do not use all the meanes , as the communion of saints , and prayer , and hearing of the word ; the inward man will not grow strong , but wither and die that is you will be dwar●es in grace and holines . the second ruls , if you would have the means effectual , is this , you must look that you perform holy duties strongly : for then the means do strengthen the inward man when they are don with strong affections , that is when a man useth them not remiss●ly and coldly : for remisse actions weaken the habit : as for example take , water that is exceeding hot , and put cold water to it , and you will weaken it ; so perform holy duties and use the means of grace remissely ; and they will weaken the habit to good , that is it will work an indisposition in the soul. therefore do them strongly , with much zeal and fervency of affections that the inward man may grow strong by the performance of them . the third rule if you would have means effectual , then you must be constant in the use of the means ; for what is the reason there is so little thriving in grace , that men remain cripples in grace , but because they use the means of grace but by fits and halfes ; that is they are not constant in a good course of life , they are still off and on : they shoot sometimes short , and at other times they hit the mark , that is they come seldom unto the means : now and then they pray , and now and then they use the communion of saints ; now this inconstancie disableth the facultie , and weakens it , and therefore it is impossible you should thrive in grace except you be constant . the apostle iames calls them unstable men ; that is let these never think to receive strength in the inner man till they come to more constancie in good . therefore labour to be constant in prayer , in hearing , in meditation , in the sacrament , and in conference , which if you be not : you will not grow strong in the inward man. the fourth rule , if you would have the means effectual is this , you must take heed of depending on the means without an eye to god in them ; for know that the means without god is but as a pen without ink , a pipe without water , or a scabberd without a sword , that is they will not strengthen the inward man without god : for it is the spirit that puts life in the means : and yet you must not cut off the pipe from the well head , that is you must not depend upon god without the use of the means ; but you must use both : first seek unto god , and depend upon him for the strengthening of the inward man , and withall use the means constantly , because , as water is carryed from the well head through the pipe ; and so from the pipe to many places : so the means are as pipes to conveigh graces unto the soul , therefore use them , and ●ut them not off by carelesness : if you do you will cut off the strength of the inward man. the third means if you would strengthen the inward man is . you must get rectified judgements ? that is , you must see that your judgements be right , for men do deceive themselves in their judgements ; they think that they have strong judgements , and that they are able to judge of things , when indeed , they are marvellous weak ; and that you may not deceive your selves i will lay you down some signes of a rectified judgement . the first sign of a rectified judgement is this , you shall know it by your constancy . that is , so much constancie in good , and so much is your judgement rectified : and on the contrary so much inconstancy , and so much weakness . as for example , when a man hath propounded a rule to himself & is not constant in it , it argueth that he is weak in his judgement , because he keepes not close to the rule ; that is , there are stronger or more arguments to the contrary , which makes him to fall away , and not sit down by the rule ; that is he is posed , because he is but weak in judgement : as for example suppose a man should come and proffer a man an . pounds not to leave such a practise , and another man should come , & offer him two hundred pounds to leave it . if the man be weak in judgement he will be drawn by the greater reward though it be to his hurt . therefore if you would not be beaten off , and made to sit down by stronger arguments , then you have in your selves , then you must get your judgements rectified , which you shall know by your constancy in holy duties , or whether a little profit or pleasure will draw you away : if you do , whatsoever you think of your selves : your judgements are weak . the second sign whereby you shall know whether your judgements be rectified , is this , examine whether your passions be strong . strong sinful passions argue a weak judgement ; when the passions of a man are strong , it weakeneth the understanding , and therefore paul in the acts . when they would have made him a god he cries out . we are men subject to like passions as you are , that is full of weakness . as if he should say ; your vehement passions in this thing proves your weakness of judgement . therefore labour to have strong affections to good : for the strength of affections come from the inward man : again the strength of the affections shew the abiding of the spirit in the soul. as in the sam. . . it is said that the spirit of the lord came upon saul and he was angry . that is his affections were strong for gods glory . and in the acts . . after they were filled with the holy ghost they spake boldly ; that is they had strong affections for gods glory ; and therefore the spirit is compared to fire and oil : for fire that burns and consumes , and oil that mollifies and softeneth : so doth the spirit , therefore examine whether you burn in the inward man , that is see whether you have strong affections to good , if not your judgements are weak , and again see what cheerfulness you have , examine whether your hearts are soft , tender and plyable , then it is a sign the spirit is there ; it is true a strong man may have passion , but it is but now and then , that is , it continueth not , it is not alwayes , yet so much passion as he hath , it is so much weakness in him , therefore labour to overcome your passions . the third sign whereby you shall know whether your judgements are rectified or no is this , examine what contentment you have to bear losses and crosses , i gather this out of the phil . i can ( saith the apostle ) want and abound , i can do all things through christ that strengtheneth me ; examine then whether when you are abused and reproached for christ whether you can bear it patiently ; that is , can you be content to suffer reproach and disgrace for christ ? if you can ; then it is a sign that you are strong in judgement : if not you are weak whatsoever you think of your selves . in the prov. . saith solomon : a wise man is known by his dignitie : so i may say a man that is strong in the inward man is known by his bearing of reproach , without seeking for revenge again ; this man is spiritually strong in judgement . therefore try your judgements by your contentedness , and ability to bear the reproaches of christ. the fourth sign whereby you shall know whether you have rectified judgements is this , examine whether you find your selves easie to be deceived : if so it is a sign that you are weak in judgement . and therefore this is the argument that paul useth to women , that they should not usurp authority over the man , tim . i permit not a woman to bear rule , because she was first deceived , that is she is easilier deceived then the man in the judgement between good and evil . as for example , a man that is weak in judgement is like a childe , and you know children will be won with counters & feared with bugbears so if you love the world and the things of the world , and are won by them , and feared with the losse of them : you are weak in judgement , that is you are weak in the inward man. again in things that are good in themselves : if you use them immoderately , and then seek to excuse them by putting a false gloss upon them you are weak in judgement . as for example ; in studying the law , the thing in it self is good ; but if you by studying it seek to excuse your selves from strengthening the inward man , that you have no time nor leisure ; you are weak in judgement because you are easie to be deceived . therefore as you are affected with these things , and as they prevail with you , so you may judge of your selves . the fifth sign whereby you shall know whether your judgements are rectified is this : examine whether you are in the times of tryal , as you are in these times ; so you are either strong or weak , and so god esteems of you ; for god esteems a man strong , as he is in the times of trial ; thus he approved of abraham , for abraham in the time of tryal was strong , and paul in the time of tryal was strong , and therefore god set a price upon them : that is he prized them at a high rate . abraham is his friend , and paul is his chosen vessel ; and not only when the temptation is past , but when the temptation is present . then see your strength whether you have strength to master particular corruptions : if in this time you start aside , you have flawes and much weakness in you : that is you are like a broken bowe , that will serve for shew as well as the best , but when a man comes to draw it , then it breaks ; so some men seem to be strong in christ till they are tryed ; but when they are drawn up , then they break ; that is , they have no strength to withstand sin : and therefore it is that god many times sends temptations and afflictions to try men ; that is to see what is in them ; whether they be such as they seem or not : not that he knowes not before ; but because by his tryal others may know what they are , and here god makes a difference in tryals , some are tryed by small , others by great tryals , partly because hypocrites may be known , and partly because he may stir up the godly to get more strength , as also warn them not to depend on their own strength : therefore in the isai last : of strong they became weak . that is he that thought himself to be strong in his own apprehension is weak , and thus much for the third means . the fourth means , if you would grow strong in the inward man is this : you must remove the excuses and those impediments which hinder the growth of the inward man. the first hinderance is this , when you spend your strength upon other things and not in the strengthning of the inward man : therefore you must be wise to take away those things that you spend most of your time about , and set them for the strengthning of the inward man ; this is the reason you grow not : all your time and affections are so after the things of the world , and how you may grow strong in that ; that you cannot minde heavenly things . again you hinder the growth of the inward man , when you set your mind & affections upon base and vile things , this hindereth the growth of the inward man : such a man is a weak man in grace . as for example , a man that hath mony to bestow at market , if when he shall come there , he shall bestow it upon bawbles and not upon the things he was sent to buy , this man were a foolish man , especially he knowing that he shall be called to an accompt for it how he hath laid it out : even thus and much more foolish are men , when they spend their time on their pleasure and lusts which are base things , and not in strengthning the inward man , they forsake a great prize that would inrich them , but because they want knowledge , that is , they are weak in the inward man , they are not able to judge of spiritual things . therefore never bragg of your strength except it be the strength of the inward man , and take heed of neglecting the time . paul would have the gathering for the poor before he came , that that might not hinder him from strengthning of the inward man , though that was a holy work . it was a good speech of one after he had spent much time in writing about controversies , at last concludes , i have ( saith he ) spent a great deal of time , but not in strengthning the inward man ; the divel hath beguiled me , but he shall never go beyond me any more , that time that i have i will spend to another end . it were wisdom in you to do the like . you that have spent and do spend your time upon trifles , and bawbles , that is , about your lusts , conclude that now for your time to come you gather your strength , and bend all your labours and pains to this end for the strengthning of the inward man , and say with your selves , we had a prize in our hands , that is , we had much time , whereby we might have strengthned the inward man , but we had no heart , that is we were befooled , because we did not know the excellency of the inward man , but we will do so no more ; the time now that we have shall be how we may be strengthned in the inward man , and grow in favour with god. the second hinderance which must be removed , that is contrary to the growth of the inward man is strong lusts , that is , unmortified affections . there are inward hinderances , which must be removed before the soul can grow strong in grace , these venome the soul , and keep off the stroak of the sword ; that is , it keepes the plaster from the sore , as for example if a man be wounded with an arrow , so long as the arrowes head is in the wound no plaster will heal it . now as it is thus in the outward man , so it is with the inward man : if you retain any lust , that is any beloved sin , and so come unto the ordinances of god : you will come without profit , because the arrow head is yet in the wound , that is your lusts are unmortified , and so long you cannot be healed : this keepes the plaster off the sore . you know what pains the humors of the body will breed in a man when they gather into any part of the body , and how they will hinder the augmentation in other parts : so when these evil humours of the soul , gather together , and begin to r●i●n , and bear rule in the soul , it is impossible that the soul should grow in holiness till they be purged away . therefore be earnest with god to purge out those humours : whether they be profit or pleasure , or honour , or any thing , and in this doing you strengthen the inward man : and the stronger the inward man is the healthfuller the soul is . i say it is impossible you should thrive in the inward man so long as you retain any sin , and therefore our saviour saith : how can you believe seeing you seek honour one of another ? that is if you prefer , the love of profit and reputation , and credit in the world before grace , how can you believe ? that is how can you be strong in the inward man ? the fift means to strengthen the inward man is this : you must get spiritual courage and joy ; that is you must get joy in the new birth . the contrary to this is discouragement , and again nothing so available to make a man strong as courage and joy ; this was the means that nehemiah used in the of nehe. when he would build up the walls of jerusalem he saith , be not discouraged nor sorrowful , for the joy of the lord is your strength : nehemiah had a great work to do , and what argument useth he to make them to hold out , but this to be full of comfort and joy ? that is : if you hold your courage you will hold your strength , and then the work will be easie unto you . and this we see by experience , that great courage where there is but little strength will do more then great means with little courage . ioshua can do more with , a small army full of courage then with a great army with little courage . again i say to those that are travelling towards heaven , take heed of giving discouragements unto any ; for this is the property of the divel to discourage men , and therefore this is one way whereby he makes men to doubt of their salvation by affrighting them , making them to question gods love towards them in christ , that he may perswade them the way to heaven is narrow and hard , and that god is pure and just withall . and thou art full of strong lusts and shall never subdue them . it will be in vain for thee to set upon them ▪ hereupon a man is so discouraged , that he neglects the mortifying of sin . but be not discouraged , for know that strength to resist the least temptations is not of your selves . that is , it is not your own , it comes not from any power of your own , but it is by the strength of another , then for your comfort know that he that gave you power over a small temptation is also able and willing and will certainly help you against a raging lust . and so likewise for the performance of holy duties : though you find your selves indisposed to pray , to hear , or the like , you know that it is god that ●…s the heart : that is he can of unfit make it fit , of unwilling make it willing , and remember the promise in the luke . he will give the holy ghost to them that ask him . that is he will give such a supply of grace , that he shall be enabled to withstand any temptation ; therfore if you would grow strong take heed of discouragement , and let one christian take heed of discouraging another by any speech , action or behaviour , and let ministers take heed of discouraging their flocks : for it is the propertie of false prophets to discourage the people from god ; and this is the sin of this land , especially of prophane people that never think themselves well , but when they are casting reproachfull speeches against those that labor to strengthen the inward man ; but this discovers a great deal of corruption in them , and it is a means to pull down the judgements of god upon them : but take heed of discouragements . that is be not cast down when you meet with such as will revile you and speak evil by you , this will weaken the inward man. the sixt meanes to strengthen the inward man is this , you must get faith , that is , you must labour to be strong in the lord , you must go about all things with gods strength , and not your own , and therefore the apostle saith , when i am weak then i am strong : in the cor. . i rejoyce in my infirmities , that the power of god may be seen in my weakness : that is , i rejoyce in those infirmities that discover my own weakness to god , that i may not put any confidence thereby in my self . again i rejoyce in my infirmities and weakness : that is because hereby i feel my weakness , that i may go out of my self , and depend wholly upon god. therefore when you go about any business , or perform any holy action unto god , as you must do it in faith , so you must renounce all strength in your selves , and then god cannot but prosper your business , or whatsoever good you go about , when you go about it with gods strength as gideon did . and on the contrary the lord hath pronounced a curse against him that shal go about any thing with his own strength : in ier. . cursed is that man that maketh flesh his arm . that is , that goeth about any thing in confidence of his own strength without faith in god ; thus you see that if you would be strong in the inward man , you must get saving faith in christ. the . means : if you would grow strong in the inward man , is this : you must get the spirit : all other means will nothing avail you except you get this : for this is that that makes them effectual , and makes a difference betwixt men : sampson was strong and so were other men , but sampson was stronger then othermen , because he had the spirit , and it is said o● iohn the baptist that he came in the spirit of eliah . that is he had the same spirit that eliah had , and therefore he had the greater efficacie . if iohn had not had this spirit , he had been but as other men , therefore whatsoever you do , labour above all things to get the spirit , nothing will strengthen the inward man , except you have the spirit : it is the spirit that makes the inward man to grow strong . and thus much for the means for the strengthening of the inward man ; and for this point . now we proceed : the next thing to be considered is the means which the apostle layes down , whereby they may be strengthened in the inward man ; is , to have the spirit ; that he would grant you , &c. that you may be strengthened by the spirit in the inward man : that is , if you would knowwhat would strengthen you , it is the spirit : hence note this point . that whatsover saving or sanctifying grace , or strength of grace any man hath , it all proceedes from the sanctifying spirit : i say all saving grace , all strength of grace comes from the spirit ; yet do not mistake me , as if i did exclude the father and the son , for they work together in every act ; the father works not without the son , the son works not without the father : the father & the son work not without the spirit , neither doth the spirit work without the father and the son : for what one doth , all doe : but i ascribe the work of sanctification unto the spirit : because it is the proper work of the spirit , to sanctifie , and he is the strengthener of all grace ; that is all grace comes from the father : as the first cause of all things , and then through christ by the spirit grace is wrought in the soul ; therefore those . distinctions of the trinitie are good . the father is of himself alone : the son is of the father , and the holy ghost is of the father and the son : that is the holy ghost proceeds from the father and the son , and is sent into the hearts of his children to work grace and holiness in them , and it must needs be so that the holy ghost is the onely worker and strengthener of grace , because proceeding from such an holy fountain , as the father , and the son are , the fruit must needs be holy , and the way to get sanctification and holiness is to get the holy spirit . now in that , that is sent to sanctifie , two things are to be required ; first he that is sent to sanctifie must proceed from a holy fountain ; but the spirit doth proceed from a most holy fountain and pure , which is god ; therefore it cannot chuse but be a holy work that he worketh . the second thing that is required in him that is sent to sanctifie , is this , that he subsist in sanctification . that is , that he depend not upon another for sanctification ; but that he be able to sanctifie of himself : now this is the excellencie of the holy ghost ; he is sanctification and holiness it self , that is subsisting in sanctification , and abounding in holiness , and therefore able to strengthen the inward man. but that you may more fully understand this point i will shew you how the spirit strengtheneth the inward man working holines and sanctification : and this will appear in four things especially . the first way how the spirit strengthneth grace in the the soul , is this , by giving unto the soul an effectual , operative , and digestive facultie , that is , by rearing the inward man in the soul , and setting up the building of grace : and this he doth by shedding abroad in the heart the blessed effects of grace into every facultie , even as the blood is in used into every vain , or as the soul goes through every part of the body , and so gives life unto it : so doth the spirit go through all the parts of the soul by infusing spiritual life and power into them ; therefore the apostle cals it in the ephes . his effectual power : that is he hath such efficacie in working that he infuseth spiritual life into the soul. the second way how the spirit strengthens grace is this , when he hath set up the building , and swept every corner of the soul ; then he enables the soul to do more , then it could do by nature : that is by putting new habits and qualities into the soul ; as first when a man can do no more then a natural man can do by nature , then the spirit fortifies and enables the soul to act holily and spiritually . as for example , any hand can cut with a cheesil or the like instrument : but if he can by it make a picture ; this is a work above nature , no man can do it unless he have art and time about it ; so when the spirit comes into the heart then it makes a man to do more then he can naturally do . water you know of it self is cold , but if you would have it of another qualitie , then you must put a qualitie of fire in it : so the soul is dead and cold by nature : but if a qualitie of the fire of the spirit be added unto it , then it will be able to do more then it naturally can do : therefore examine what new habits and qualities be in you : that is , whether you have new habits of patience , love , hope , experience , that is , as patience begets experience , and experience , hope : so where the spirit is it doth beget new habits and qualities in the soul : by which it is able to do more then naturally it can do : as i said , it first builds the house , and sweepes the rooms , and then it fills and furnisheth the roomes with new habits and qualities of grace . the third way how the spirit strengthens grace is this , when it hath given us new habits , then it enables and helpes us to use those habits to good when we have them , for herein appears the power and the excellencie of the spirit , not onely to give spiritual life and strength , but also to enable us to the use of that strength for the strengthening of the inward man. there may be qualities and habits in the soul and yet want of power to use them . as for example a man that is asleep , he hath habits and qualities , but he wants power to use them , so it is with those that are not strengthened in the inward man. but he that hath the spirit , hath power withal to use those habits to good , therefore it is said that they spake as the spirit gave them utterance , that is they had power from the spirit to speak , to do and use those habits that were in them . thus sampson by the power of the spirit had power to use his strength , and in the acts it is said that the apostles spake boldly ; that is they had power . for you must know that there may be habits of grace in the heart and yet want of power , but when the spirit comes then it puts strength in the inward man to do ; thus it is said that the spirit came upon saul , and he prophesied . that is , he was able to do more then before he could do , and yet know that you may have true grace , and yet now and then for the present want action , that is power to do yet is but then when the spirit seems to absent it self from the soul , and this was that which the apostle speaks of heb. . . brethren you have forgotten the consolation , that is , your spiritual strength may lie hidden , dead , and forgotten , but the spirit will return , and then you shall finde good again . the fourth way whereby the spirit strengthens grace in the soul ; is by giving efficacie and power unto the means of growth , which is a special advantage for strengthening of the inward man : for as he sets up the building , and furnisheth the roomes , and gives power unto the soul to use them : so that which makes all these effectual is this , when he gives power and efficacie unto the means that are for the strengthening of the inward man : now you know that the word is the onely ordinary means to work new habits and qualities in us , that is to c●l●…s , and beget us into christ , but if the spirit should not add this unto them , namely efficacie , they will never beget us into christ , therefore this is the means to make all effectual , that is it gives a blessing to the means of grace . the word alone without the spirit is , as i told you , as a scabberd without a sword , or b●t as a sword without a hand , that will do no good though you should stand in never so great need ; therefore the a●ostle joyns them together in the acts . he cals it the word of his grace , that is the spirit must work grace or else the word will nothing avail you . again prayer is a means to strengthen the inward man : but it the spirit be not joyned with it , it is nothing worth , and therefore the scripture saith , pray in the holy gho●t : that is , if you pray not by the power of the holy ghost , you will never obtain grace or sanctification . the spirit is unto the means of grace , as rain is unto the plants , that is as rain makes the plants to thrive and and grow , so it is the spirit that makes the inward man to grow in holiness . therefore it is the promise which god makes unto his church in isai. . . he will pour water upon the dry ground . that is , the heart which was before barren in grace and holiness , shall now spring up in holiness , and grow strong in the inward man , and this shall be when i pour out my spirit upon them , therefore you see how the spirit doth strengthen grace in the soul , by setting up the building of grace in the soul , and then by furnishing the roomes with new habits , and qualities of grace , and then by giving power unto the soul to use those habits , and then by giving a blessing unto all the means of grace . the use of this stands thus : if the spirit be the onely means to strengthen the inward man , then it will follow that whosoever hath not the holy ghost , hath not this strength , and whatsoever strength a man may seem to have to himself : if it proceed not from the spirit , it is no true strength , but a half and counterfeit seeming strength ; for a man may thus argue from the cause to the effect : that that is the true cause of strength must needs bring forth strong effects , and on the contrary , that which is not the true cause of strength , cannot bring forth the effects of strength ; so that no natural thing can bring forth the strength of the inward man , because it wants the ground of all strength which is the spirit : and therefore you may have a flash , or a seeming power of strength , such as the foolish virgins had in matth. . which seemed to be strong in the inward man , but it was but a feigned strength , because they had not the spirit : it is the spirit , that must give you assurance of salvati●n , and happiness , and i have chosen this point in regard of the present occasion , the receiving of the sacrament , before which you are especially to examine your selves whether you have this or no , which if you have not then you have neither strength in the inward man , nor any right or interest unto christ. for i may well follow the apostles rule . it is the sign of those that are christs , they have the spirit : in the cor. . . the spirit searcheth the deep things of god , which he hath revealed unto us by his spirit . and in the ephesians . you were sealed with the spirit of promise ; and in the rom. . that they should be raised by the spirit which dwelleth in them , and again , as many as are led by the spirit of god , they are the sons of god. thus you see that it stands you upon to examine your s●lves whether you have the spirit , but above all places there are . places which prove the necessitie of having the spirit . the one is this place which is my text : that you may be strengthened by the spirit in the inward man ; and the other place is that which saint iohn hath in the iob. . . by this we know that we are translated from death unto life , because we love the brethren . that is , if we be united in the bond of love , that is a sign that we have the spirit , and having the spirit it is the cause that we are translated , that is , changed , we must be changlings from sin to grace , before we can be saved . therefore examine , what effectual spiritual strength you have : what spiritual love there is amongst you ; and so accordingly you may judge of your estates whether you have any right or interest unto christ , and that i may help you in this thing i will lay down some signs by which you may know whether you have the spirit or no. the first sign whereby you shall know whether you have the sanctifying spirit or no is this : if you have the sanctifying spirit you will be full of fire ; that is , it will fill you with spiritual heat and zeal , now if you find this in you , then it is the sanctifying spirit and therefore iohn saith of christ in matth. . that he will baptize them with the spirit and with fire ; that is , he will baptize them with that spirit , whose nature is as fire , that will fill you full of spiritual heat and zeal , and therefore it is said in acts . that they had tongues as of fire , and again it is said , that the apostles were stirred up with boldness to speak ; that is , when they saw god dishonoured , this spirit kindled a high zeal in them , that is , set their hearts on fire : it set their tongues on fire . when the spirit enters into the heart of a christian , it will fill it full of zeal : the heart , the tongue , the hands , the feet and all the rest of the parts will be full of the heat of the spirit : for it is imposssible that any man should have true zeal except he have the spirit . therefore it is said that they spake with new tongues us the spirit gave them utterance , that is they spake with a great deal of zeal of another nature and qualitie then they did before . well then examine what heat and zeal you have in your actions : so much heat , so much spirit ; he shall baptize you with the spirit and with fire ; that is . if you have the sanctifying spirit you shall know it by the zeal that is in you in the performance of holy duties . therefore i say it is an excellent sign , whereby a man may know , whether he hath the spirit or no : now that a man may know by this , i will make it clear by this example . take a bottle that is full of water , and another that is full of aqua vitae , look upon them outwardly and they are all of one colour : but if you tast them , the one is hot and lively : the other is cold and raw : so look unto the formal outward actions of wicked men , they have the same colour which ▪ the actions of holy men : but if you tast them , that is examine their lives , and search into their hearts you shall find a great difference ; it may be they may seem to have light and heat in them , but they want this spirit ; for they have neither a loathing of sin nor power to resist sin . they may put a false colour upon their actions but it will not hold , and by this they may restrain lusts for some end ; they cannot master and subdue them : and it may heat a part of his heart , but it cannot heat all his heart : but where the sanctifying spirit comes , it heats all the soul : that is , it kindles a holy fire in all the faculties to burn up sin that is there . therefore this was the difference between iohn the baptists baptisme and christs ; iohn could baptize them with water , but christ with the spirit and with fire . therefore examine what heat there is in you against evil , and what zeal there is in you to good : are you cold in prayer , in conference , in the communion of saints ? it is a sign that you have not the spirit : it may be you read , hear , pray and confer● ; but see with what heat you do them ; is it with you in these things as the apostle would have you to be in earthly things in the cor. . . . to sorrow as if you sorrowed not , to use the world as if you used it not ; that is , do you perform holy duties with that coldness , as if you cared not whether you did them or did them not ? do you hear , as if you heard not , and do you receive the sacrament as if you received it not , do you pray , as if you prayed not ? do you love , as if you loved not ? then surely you have not the spirit ; and on the contrary if you find spiritual heat and zeal in you , a nimbleness and quickness to good● ▪ it is a sign that you have the spirit : ●or it is the propertie of the spirit to heat the so●l , therefore the prophet saith , the zeal of thy house hath even eaten me up ; that is i have such a measure of zeal wrought in me by thy spirit that i cannot see thee in the least measure dishonoured but i must burn with zeal : therefore examine your selves what zeal you have for god and godliness . are you hot for the things of this world , and cold for grace and holiness ? then whatsoever you think of your selves yet , you have not the sanctifying spirit . there is not a holy man or woman , that belongs unto christ , but they have this holy fire in them : and yet i would not have you to mistake me , as if every christian did attain unto the like heat and zeal as others do , for you must know , that some have more , and some have lesse , according to the measure of the sanctifying spirit that they have : but this you must know , that you must be full of heat , full in some measure , answerable to the measure of the sanctifying spirit : but if you find no heat at all in you : then you have not a grain of the spirit in you ; not to be hot is to be luke warm : and luke warmness is that which god hates : it is a temper mixt of both heat and cold : loathsome to nature , and odious to god , and therefore in revel . . because the laodiceans were neither hot nor cold , but luke warm , that is , they had neither heat to god : nor were so cold as to forsake the truth ; that is , sin and holiness stood in arbitration together and they had as good a minde unto the one as unto the other ; now because it was thus with them , therefore saith god i will spew them out : and in the next verse he exhorts them to be zealous and amend : that is except they labour to be hot in the spirit , they cannot be saved . again in titus . it is said by the apostle , that christ died that he might purchase to himself a people zealous of good works , that is , this zeal must not be a constrained zeal but a willing zeal ; and if there were no other motive to move men to be zealous but this , because christ came to redeem them for this end that they might be zealous of good works for his glory : if there be any spark of the fire of grace in us , it will burn at christs dishonour : and if christ came to this end to make men zealous : then surely christ will not lose his end : but they that christ will save shall be zealous . therefore i beseech you labour to be strong in the inward man , and labour to get the spirit that you may be zealous . but alas men think that they have drunk too much of this cup of giddiness ; that is they think they need not be so zealous as they are ; but i say if you be not , it is a sign that you have not the spirit ; especially it stands men now upon , if they have an holy zeal in them to shew it . i say it is time you should , when you see such halting between two opinions : shew your zeal by hating and abhorring poperie , and labouring to draw men from it , especially now when we see men so desirous to go into egypt again : which is to be lamented in these dayes : for which the lord hath stretched out his hand against us ; but where is our zeal ? that is what spiritual heat is there in us ? where are those men that at such a time would have been hot and zealous ? where are the generation of these men ? surely they are all gone , for there is no heat nor zeal left : it is true we abound in knowledge : that is we have the same knowledge that they had , but we want their zeal and spirit : and we have the same gifts , but we want their spirit ; therefore let us now shew our selves to be in the spirit : that is to have the spirit in us by our zeal against evil . but you will say that many holy men that have the spirit yet they are not so hot and zealous against evil but are marvellous mild and patient . first , to this i answer ; that holy men may have pits wherin they may be faln , i say they may have dross as well as gold , and hence they may be driven through a strong passion and lust , not justly to scale sins aright , whence ariseth remissness , and neglect , both in doing good and resisting evil ; but this in a regenerate man i call but a passion , because it continues not ; for prayer and the preaching of the pure word will recover this again : that is it will recover his strength , and make him zealous against sins . but if you see a man ( what profession soever he makes of christ ) that can wink at sin and not be moved at it , and the word nor prayer do not kindle this holy fire in him , then plainly that man is a dead man , there is no spark of holiness in him ; therefore i may say to every such holy man , as they were wont to say to hannibal , that he hath fire in him , but he wants blowing ; so i say unto you : if you have the spirit you have heat in you : but if this heat do not appear at all times or at sometime , it is because it wants blowing : for when they have just occasion to exercise the strength of the inward man for gods glory , they will shew that they have zeal in them , and are hot , and lively to good and not dead in sin , as for example : this is the difference between a man that is dead and a man that is in a swoon : the man that is in a swoon ; if strong waters and rubbing of his joints do not recover him , it is a sign that he is dead : so if the word will not work in you , but you remain senseless and dead without spiritual heat in you , it is a sign that you are more then in a swoon , that is you are already dead in the inward man. it is said of the adamant , that it will not be heated with fire : so i say of you if the word will not heat you when you are rubbed with it , it is a sign that you are like the adamant dead unto grace . secondly , to this i answer , that howsoever some men that are faithful , are not so zealous , it is true , yet i say it is no good argument to say , that because counterfeit drugs and wares have the same sent and smell that good wares have , therefore they are as good : or that the good wares have not the like ; it were better to say that they have the fame : but the difference is in this that they have a false die , and glosse upon them 〈◊〉 so●l , say there is false and counterfeit zeal , and there is a true zeal ; that is , there may be a zeal without heat , as a painter may paint the similitude and proportion of fire , but he cannot give heat unto it ; or as there may be pieces of coin counterfeit as well as pieces of true metal : so there may be a counterseit fire as well as true fire ; so i say men may be sanctified , and yet be mild and not of a hot and fierie disposition ; that is , they do not so burn in the spirit as others do : it is not therefore good to conclude , that it matters not whether you be zealous or no : for howsoever it be true in him , it may be false in thee : and know also that this weakness is joyned with much holy zeal , though it be not outwardly expressed ; for certainly as where true fire is there is heat , so where there is the spirit , there is zeal . therefore examine whether you have heat in you : if you have not you have not the spirit . the second sign whereby you shall know whether you have the sanctifying spirit or no is this : if you find that you are not onely able to do more then you would naturally do ; but you have also holiness joyned with it ; this sign i make of two parts : because a man may do many things that carry a shew above nature ; and yet want holiness : but if they be above nature , and then have holiness joyned with them it is a sign that you have the sanctifying spirit . first , i say it will make you to do more then you could do by nature , that is it puts another manner of strength in you by which you are able to do those things which before you were not able to do : as for example , it will work in you a patience above a natural patience ; this we see in christ himself when he was crucified , he opened not his mouth : he was like a lamb ; that is he had more then natural patience : also this is true in paul , peter , and the rest of the saints ; also it works in us love above a natural love , therefore it was said that christ was full of love , and had compassion on the multitude . again it works joy in a man beyond natural joy ; this we see in paul and silas , when they were in prison , they sang for joy . and the disciples in acts . rejoyced that they were thought worthy to suffer for christ. again it works in a man boldness , above a natural boldness , and therefore it is said in acts . that they preached the word with great boldness ; that is with a boldness above a natural boldness . and so luther he was endued with a spirit of boldness : else he would never have been so bold in the defence of the truth , if he had not had another spirit in him . again it works in a man wisdom above a natural wisdom , and therefore sam. . it is said of david that the spirit of the lord was with him , therefore saul was afraid of him ; and so abimelech feared abraham because he saw a great measure of wisdom and discretion in him : again it works in a man strength above a natural strength , because to the strength of nature they have another added ; again it will make you see above a natural sight ; therefore it is said they shall not need to teach one another , but they shall be all taught of god : that is , they shall see into the excellencie that is in god. therefore examine your selves whether you have the spirit or no , by this , for if you have the sanctifying spirit then you shall be able to keep down lusts , to have power and abilitie to sanctisie the sabbath , power to pray , power to hear , power to confer , power to meditate , power to love , power to obey all above nature ; and a power to forsake life and libertie , riches and honour , pleasure and all things , which no man will do , except he have the spirit . secondly , as it gives a strength and an excellent qualitie above nature , so it adds unto it holiness , that is , it puts a tincture of goodness upon all your actions , it warmeth the gifts of the minde , and puts the heart in a frame of grace : many men have a kind of strength but they want holiness and sanctification with it ; now a man is said to be a holy man , when the soul is separated and divided from things that are contrarie to its salvation and happiness , and joyned , and then joyned and united unto christ wholly and totally . then , and not until then is a man a true holy man , it is with a holy man in this case , as it is with a spouse , she is separated from others and united to her husband , are joyned to the spirit , have holiness with it , and separated from sin . the vessels in the time of the law they were holy vessels , because they were appointed to gods worship , in like maner when the spirit comes into the heart , it sanctifies it and makes him a holy man by making him in all his aims and ends to pitch upon gods glory ; and this can no man do till the spirit of christ be his . in cant. . . the church saith i am my beloveds and my beloved is mine . that is because he is my husband , and i am his spouse , therefore i will labour to be like him in holiness . and our saviour prayeth for this holiness for his disciples , in ioh. . . sanctifie them through thy truth , thy word is truth . that is , the word is the means to work holiness in them : when they want holiness they want all things , for when profit and pleasure comes , then the spirit of holiness is as it were plucked from them : but when they have the spirit , then they see the vanitie of these earthly things , & therefore it is that men are deceived with false and counterfeit wares , because they want the spirit of discerning : but when the spirit of god comes into the heart of a christian , then it shewes him the vanitie of these things , and this he doth by enlightning the mind ; and therefore it is that they are kept from playing the adulteresses with these things , because they have the spirit of discerning . now examine what strength above nature , what conjunction of holiness have you with it : what spirit of discerning have you ? are not these things in you ? then you have not the spirit . the third sign , whereby you shall know whether you have the spirit or no , is this . examine when and by what means it came into thy heart . this is the sign that the apostle makes in galat. . did you ( saith he ) receive the spirit by the work of the law or else by faith preached ? that is , if you have the spirit then tell me how you came by it ? how and by what means came he first into the heart . but here all the question is how a man may know , whether the spirit be come into the heart in the right manner or no. to this i answer , that this you must know , that the onely means to receive the spirit into the heart : that is the right conveyance of the spirit into the heart , is , by the word purely preached . that is , when it comes in the evidence of the spirit , purely without the mixture of any thing of mans with it , and further you shall know whether you have received the spirit by the preaching of the word by these two things . . by the antecedent . by the consequent . first i say you shall know it by that which went before : i say if the spirit hath been brought into the heart by the word , then there will be a deep humiliation wrought in the soul for sins , and then christ and the spirit comes into the heart & begins to cheer up the dejected sou , and hereupon there will be a through change wrought in the whole man : and it must needs be so , because the nature of the spirit is first to pull down what mans corruptions have built , and then to lay the foundation of the spiritual building , humilitie . and then afterwards to rear the buildings of grace in the soul. as for example , if you would know whether the plants receive vertue from the olive , or no , then you must know that first they must be cut off from their own stock , and then they must be ingrasted into that , and then see whether they have the fatness of the olive , and then whether they bear the olive leaves . so a man that hath not received the the spirit by the word , he shall see it by the ripeness of sin , the corrupt branches , the bitter fruit , that comes , and is brought forth by him . but on the contrarie if the word by the spirit hath cut you down and humbled you throughly by the light of your sin , and then ingrafted you into christ , by working in you a saving a justifying faith , and if it hath made you fat and well liking in grace that you have brought forth better fruit then you could do before , then surely the spirit came into the heart the right way and works , in the right manner : but as i said it will first humble you by the word : as in iohn . . the spirit shall reprove the world of sin of righteousness ; and of judgement . first he will reprove them of sin to humble them . secondly of righteousness , because they have not believed the all-sufficiencie of christ. thirdly of judgements , that they might change their opinions , that they might do those things , and bring forth that as fruit is agreeable to gods will. secondly consider the consequence , that is look to the thing that followeth the spirit where it comes in . where the spirit comes it works a through change in the soul : i call it not a bare change but a through change : for as there may be a glistering shew of something like gold that is not gold : so there may be a cessation and a change from sin but not throughly or heartily , and so not at all , for what will it avail herod to forsake some , and like of iohn baptist in some things well , if he will not forsake all , and like of iohn baptist in reproof of all : in like manner , what if you change your opinions of some sins , that is , what if ye esteem some sins to be sins indeed , if you have no the like opinion of all , whatsover you think of your selves , as yet you never had the spirit . therefore if you would know whether you have the sanctifying spirit or no in you , then examine whether there be a through change wrought in you , that is , whether you do not esteem every sin to be sin , but also what spiritual life you finde in you ; i say you shall know whether the holy spirit , be in you by this , if you find your own spirit dead in you , and christs spirit quick and lively in you , and this you shall know also by your affections , that is , if you have other affections both to god and christ , to holiness , and to the saints then you had before , it is certain you have the spirit , for this is that which followes the spirit : for when the sanctifying spirit comes into the heart of a christian it works another kinde of love in a man then a man naturally hath , and again it makes a man live another kind of life then he did before . thus it was with paul in gal. . i live , but not i , but christ in me . that is , there is a proportion and likeness between the life of a christian and christ. that is , when the spirit enters into the heart , then it will begin , to put off the old man , and to put on the new man , it will put off their own power , and strength to good , and put on christ onely . yet mistake me not : i say not the substance of the soul is changed , for the soul in substance is the same as it was before . but here is the difference , when the spirit comes , it puts new qualities and habits unto it , it alters and changes the disposition of it , it gives it that sense which before it felt not , and the sight which before it saw not : hence it is throughly changed in regard of the qualitie , and disposition of what it was , and yet in substance remains the same ; as for example , put iron into the fire , the iron is the same it was in substance before it came into the fire : but now it hath another qualitie ; it was cold , and stiffe , and hard , and unpliable ; but now it is hot , soft , and plyable : and this change is throughout in every part of it , and yet it is iron still ; so it is with the spirit , when it comes into the heart of a christian ; he mingleth , and infuseth spiritual life into all the parts of the soul , and therefore it is said , if the spirit of christ be in you , the body is dead as touching sin , but the spirit is alive : that is , he is like a tree that wants both sap and root : or as a man that is dead that wants a soul : he is now dead whatsoever he was before ; therefore examine if this thorow and great change be you : see then what death there is in you to sin , and what life unto holiness : i call it a thorow and great change , because a little one will never bring you into such a frame as to be fit for heaven : and again the apostle cals it a great change in rom. . . be you met amorphosed ; that is throughly changed , new moulded again : in the cor. . you are ( saith the apostle ) changed from glory to glory : and therefore consider that every change will not serve the turn : but it must be a great change , the changing of christs spirit for your own spirit : which if you have , then shall you come out of every affliction , & every difficulty like gold out of the furnace , like cloth out of the die : of lions you shall be made lambes , of serpents doves : therefore see if this change be in you or no. if this change be in you , then when your old guest , that is your old lusts shall come and find that their old companions be cast out of doors , and that the soul is swept and changed , they will not stay , but seek abiding elsewhere . and on the contrary if your opinions of sin be the same : if you have the same lusts reigning in you , if you use the same evil company , and have the same haunts that ever you had , you have not the spirit ; and so long as you remain thus , do you think that christ will come and sup and dine with you ; and yet you will not erect a building for him in your hearts ? therefore , if you would have christ and the spirit , labour to get holiness . the fourth sign whereby you may know whether you have the spirit , is this : if it be but a common spirit . you shall find , that it will do by you , as the angels do by assumed bodies . they take them up for a time , and do many things with them to serve their own turns , but they do not put life into them : so in like manner examine whether the spirit makes you loving men , or no. that is when the sanctifying spirit shall joyn with the soul of a man , it will make him do sutable things , and brings forth sutable actions . the body is dead without the soul , so the soul hath of it self no spiritual life to good without the spirit : therefore that which paul speaks of unchaste widowes that they are dead while they live : so i may say of every man that hath not the spirit : they are dead men , dead to good , to grace , to holiness . i say there is no life without the spirit , men are not living men , because they walk , and talk , and the like , but they are living men that live in the spirit and by the spirit : and on the contrary there is no true life , neither are men to be esteemed living men that want the spirit : now the difference between the assumed bodies , and the bodies which have the souls joyned with them , are these ; by the examinnation of which it will appear that the most men which think they have the spirit , are deceived with the common spirit , that is beause they do the actions of assumed bodies . the first property of an assumed body is this , we have but an assumed body of grace and holiness , when in the practise of life we take unto our selves the things that are evil : and leave the things that are truely holy and good . i do not say when i hate good , but when i prefer evil before good , setting it at the higher end of the table , and serving it first , and attending on it most . that is when holy duties become troublesome , and wearisom unto you , when it goes against the hair , as we say , that they crosse our nature : and yet you will not crosse it for the love of christ : when it is thus with you , whatsoever you think of your selves , you have not the sanctifying spirit , but a common spirit without life ▪ the second propertie of an assumed body of grace , is if you have it not in a feeling manner . the sanctifying spirit works a spiritual sence and taste in the soul. that is , if you have the sanctifying spirit , then holy things will have a good taste , it will be sweet unto you : it will purge out that which is contrary to the growth of the inward man. on the contrary the common spirit will never make you to taste grace , as it is grace , or because it is grace . that is grace will not be a daintie thing , and it will be without a good savour : therefore examine , what taste of good you have : whether you can relish grace or no : if not you have not the sanctifying spirit but an assumed body and shew of grace , that is , a common spirit without the life of grace . the third propertie of assumed bodies , they are unconstant : that is , assumed bodies walk for a time but they walk not alwayes : even so if you have but a common spirit you will not be constant in good , but off and on from the rule : a man that is living in christ , you shall find him living and moving , and doing the actions of the new man. a man that hath a common spirit may do some things that are good : he may keep , and press down sin , for a while , but not alwayes , nor then neither as it is sin , but because it crosseth his profit or pleasure , or some such thing : again he may have some taste or relish o spiritual things , but he is not cleansed or purged by them . again they may walk as a living man walks , that is perform holy duties , but they are not constant in holy duties ; neither do they perform them in obedience , but out of self love . that is they are still ebbing , and seldom flowing . they omit ostner then they perform . therefore let me exhort you all . you that are alive , and have been dead , be you careful to prize your life : and you that have been alive , and now are dead ; that is , you that have faln from your holiness and zeal , and have lost your first love , and strength , labour now to renew it again : but you that are alive and yet are falling , let me exhort you to strengthen the things that are ready to die . if there be any here such , let them now humble themselves , and seek the spirit with earnestness , that they may be renewed , that they may be strengthned , and quickned to good , and received to favour again ; but if you will not but continue in this condition still , you have but a name that you are alive , but indeed you are dead : in rom. . it is said : that they that die in christ shall live in him . that is , if you once live the life of grace , and have received the sanctifying spirit , you shall never die , but live for ever in christ. this was the promise that christ made unto his disciples , and in them unto every christian. that he would send the spirit and he should abide with them for ever ; therefore examine if the spirit do remain in you , and make you constant in good : if not it is not the sanfying spirit . the fifth sign whereby you shall know whether you have the sanctifying spirit is this , examine whether it be the spirit of adoption , that is , if it make you to call god father , then it is the sanctifying spirit : in galat. . . we have received the spirit of adoption whereby we cry abba father ; that is , this is the property of the holy man : no wicked man can call god father , because he hath not any such relation unto god , he neither loves god , nor god loves him . the apostle saith unto the church , i do this to prove or know the naturalness of your ●●ve . that is , they that have the spirit , they have as it were a natural inclination wrought in them to love god again , to delight in god , and in the communion of saints . and therefore our saviour saith in iohn . it is my meat and drink to do the will of my father . that is , he that hath god for his father , will serve him willingly without constraint : as willingly as a man will eat and drink , without wages ; that is he needs not to have wages to do that : so he that hath the spirit , he will delight in doing gods will , he will serve god though he should give him nothing . and in this that god is our father , it will raise some like affections in us to love god again ; so likewise in prayer to have god to be our father , it likewise raiseth son-like affections in us , whereby we do not only believe that the things we pray for , we shall have , but we have also boldness to come unto him as unto a father , which no man can do till he have this spirit of adoption . therefore examine with what confidence , and boldness you pray , with what reverence you hear , with what affection you love . that is examine , whether you have the spirit , that doth make you to call god father . the sixt sign whereby you shall know , whether you have the spirit or no , is this ; you shall know it by the manner of working . that is , if it change you , and lie combating in you : as in galat. . the flesh lusteth against the spirit and the spirit against the flesh ; that is if you have the spirit , you will have continual fighting , and striving in the soul , and this will not be onely against some or more particular lusts , but against all that it knowes to be a sin . i say not onely that there is a striving or a suppressing , but it is by way of lusting : because a natural man that hath not the sanctifying spirit , may keep down a lust for ●●me by-respects , but it is not from a 〈◊〉 , that is , it is not because his heart hates it , o●●…sses it by another power then a natu●… 〈◊〉 , 〈◊〉 〈◊〉 love of sin still ▪ but the opposing and resisting of sin in the godly , is by way of lusting , because they hate the sin , and they fight against it with courage . therefore examine what lusting there is in you , that is what hating of sin , and then see with what courage and power you go about the subduing of it ; it is said that iohn baptist came in the spirit of elias : that is he came with that spirit , that is full of power ; i say you will fight faintly against sin except you have the spirit : when the disciples had received the spirit , in acts . they spake with great boldness : that is , they had greater power to speak then before . therefore the lord exhorts all men in isai. . . trust not in them they are men and not gods ; as if the very name of men were weakness , that is they are men that have no power , it is god that hath power , and therefore trust not in them , but in every thing labour to see the power of god in it , and seek for all spiritual power to good by god , and examine your selves what power you have ; when you pray , what power have you to go through to the end ? when you hear , what power have you to edification ? when you see evil , what power have you to avoid it ? when you are offered the pleasures and profits of the world , what power have you to forsake them , if they may prove hurtful unto the inward man ? if you have strong lusts in you what power have you to suppresse , and lust against them ? therefore you shall know by this whether you have the sanctifying spirit or no , by the working of it . the seventh sign , whereby you shall know whether you have the sanctifying spirit or no , is this ; you shall know it by your carriage in your words and actions , and by your christian like walking , and holy conversation . and this is the same the apostle speaks of when he would assure them of their resurrection to life in rom. . if you die with christ , you shall also rise with him again : that is , if your actions be the actions of the spirit , proceeding from the inward man , and have some resemblance of christ , then you shall rise again , and live with him . and in rom. . he comes to the works of the spirit . so many ( saith he ) as are led by the spirit , they are sons of god ; that is they are led unto all holy actions and the duties of sons , and then he comes in galat. . unto the fruits of the spirit ; the fruits of the spirit , are love , joy and peace , &c. well then , examine whether you have the spirit by the actions of the spirit , and by the working and fruits of the spirit , and by the teaching of the spirit : for it is the spirit which is the doctor of the soul , that teacheth it all spiritual and saving knowledge ; and therefore the lord saith you shall not need to be taught of any other , for you shall be all taught of god , that is , mens teaching will never be effectual to work grace and holiness in you , except god teach by his spirit . now you must know that there is a two fold teaching ; first there is a teaching of beast by man , that they may be serviceable unto men : by this to put men in mind of the spiritual teaching ; god hath put such a power in the creatures that they cannot chuse but they must do it , there is a necessitie laid upon them by god in the very instinct of nature . so when the spirit comes into the heart of a christian , it openeth another light in the minde , and therefore the apostle saith that you need not teach you to love : for you are taught of god to love one another . that is , there is a necessitie laid upon you , and therefore you must needs love . i grant that sometimes a thief may be in the high way , but it is for a bootie , and a holy man may be out of the way , that is , slipt aside ; but here is the difference , the one sets himself of purpose to do evil : and the other is inforced unto evil unwillingly . and you shall know the difference between these two ; in these . things . if a holy man have gone besides the way , as soon as the passion or temptation is overpast , he will return again into the right way ; he will not go forward , nor stand still , but he will return : but the other though in some sence he knowes it , and is told he is besides the rule , yet he cares not , he will go on forward . therefore examine , what fruits of the spirit you bring forth , and what wayes you delight in . are you in the way of holiness ? do you delight to pray , to hear , to receive ? do you love god , and christ , and the communion of saints ? then it is a sign that you have the spirit . but on the contrary if you follow drunkenness , and uncleanness , and prophaning of the sabbath , in gaming , and in sporting , and idleness , you never had the spirit . again , consider what are your walkes , that is do you follow your old evil haunts now as fast as ever you did ? it is a sign that you have not the spirit . again , think not that it will excuse you to say , that whatsoever your actions be , yet you have good hearts : for you must know that your hearts are far worse then your actions , as i said before : for if you had the spirit : it would not be idle in you . but as it makes the heart holy , so it sends forth holy speeches and actions in the life . the working power of the spirit is excellently set forth in that passage between eliah , and elizeus : in the kings : it is said that eliah cast his mantle about elizeus : presently he cries out , let me go first ( saith he ) and take leave of my father , and then i will go with thee . eliah might well have reasoned thus with him : what have i done unto thee , or what have i spoken unto thee , that thou shouldest thus reply unto me , as if i tied thee unto the contrary ? said i any such word unto thee that thou mightest not go ? but there was a necessitie laid upon elizeus by the spirit to go with him , and therefore he could not chuse but break out into these words : that is , the spirit now entred into his heart , that he was not now his own man , he must now go where the spirit would have him , and do that which the spirit bid him : and so we see in act. . . when the jewes came to peter , and commanded that he should not preach christ unto them , he answereth that he cannot chuse , but he must preach christ ; and in the beginning of the chapter you shall see the reason of it . they had received the holy ghost , and they spake boldly : therefore you see , the spirit is not idle , but marvellous working , and operative . therefore examine what power you have , what actions you have , and what fruit you bring forth : but you may say that sometimes the spirit seems to be dead in the heart , therefore it is not alwayes working . to this i answer that the propertie of the spirit is alwayes to work , and it doth alwayes work : but he may sometimes withdraw his actions of growing , as when a temptation comes , which before you have resisted ; but now you are taken with it , then the spirit seems to absent himself by withdrawing his power , but notwithstanding he works still : for in the instant there is lusting , and labouring in you against it : and afterwards he gives you power to return again . again it is not alwayes thus with you : but sometimes onely . thus much for the first use . the next use stands thus : if the holy ghost doth strengthen us in the inward man , then let me above all things exhort you to seek the spirit : because it will strengthen you in the inward man. for what would a man desire either for the outward or inward man , but if he have the spirit , he shall obtain it ? would a man be enabled to pray , would a man be enabled to bear losses and crosses , would a man master particular lusts , is a man in bondage , and would be set at liberty from sin , is a man spiritually dead and benummed , is a man spiritually affrighted with sin , would a man walk as a christian man ought to walk , would a man be enabled to every good work , would a man love , in a word , would a man do any thing that is holy and good ? let him get the spirit , and he shall do these , and much more . thus much for the general what the spirit can do for a christian. now i come unto the particulars what the spirit will do unto them where he comes , and those i will reduce in these four particular things . the first benefit is this which a christian gets by enjoying the spirit . that it puts the heart in a good frame of grace , i say that the spirit , and the spirit onely doth this : and i speak of them onely that have the spirit : that it sets the heart in a frame of holines and new obedience which nature cannot do , because it keepes it in suspense ; that is , the flesh suffereth it not to do what it would , as to break the stubbornness of nature ; the flesh will make you very industrious and painful in evil . but the spirit will restrain your libertie in evil : that is , it will not suffer you to do what you would ; though the lust and the temptation be violent to carry you away after it , the spirit will not suffer you to be carried after that manner so long as the spirit lives in the heart ; but if once the spirit depart out of the heart ; then he becomes as weak as water . thus it was with reuben in gen. . reuben is become as weak as water : and he became thus after he had defiled his fathers bed : that is when lust and opportunitie met together , they took away strength : and it weakens us , because it drawes away the affections from good . but when the spirit comes then it casts us into another frame , as appears if we do but compare these two places together that in iames . . with that in act. . . saint iames saith ; that the spirit lusteth after envie . that is , it laboureth to carry us headlong unto the committing of sin and to the doing of that which is evil ; but then comes the sanctifying spirit and it stayes us , and makes us to lust after god , that is , it bindes up your spirits , suffers us not to do that which other wayes we would do . therefore examine whether you are bound with another spirit that you cannot do the evil that you would do : then it is certain that you have the holy spirit . therefore paul in the place forenamed said that he was bound in the spirit for ierusalem : as if he had said , the spirit of god bound up my spirit to go , that i cannot otherwise chuse : therefore , what do you mean to break mine heart ? what do you mean to hinder me ? i tell you there is a necessitie laid upon me by the spirit that i must go , whatsoever death befals me . for it is the office of the spirit to bind up our spirits : and therefore in rev. . it is said that iohn was in the spirit : that is , he was compast about with the spirit , he was in the spirit as a man is in armour . it keepes i say our spirits in a spiritual disposition , that we cannot do the evil we would . the second benefit that a christian hath by the spirit is this , that it enableth him to see , and believe the things that otherwise he would not believe . and i gather it from that place of the prophet , isai. . . where it said . seeing they should see , and not perceive , and hearing they should hear and not understand : that is , they see , but want another sight , which is the sight of the spirit , and therefore he cannot see . a man may have a great fight of humane things by learning and philosophie , and the knowledge of arts and sciences , by these he may see both into natural , and spiritual things , in some measure . but i say he cannot see as he should : except he have added unto this another sight , which is the sight that the spirit brings : and therefore it is called the opening of the eyes , and the boring of the ears : and it is that which saint iohn speaks of in iohn . that light shined in darkness , and the darkness comprehended it not . that is , before a man have this sight of the spirit , whatsoever he sees it is with a great deal of darkness ; but when the spirit comes , it drives away darkness , by giving us another eye to see withall : and the darkness comprehended it not . that is the light is so great which the spirit brings , that nothing can eclipse the light of it . now untill a man have the spirit , he doth neither see , or believe truely : you will not believe till you have the spirit , but when you have got the spirit then you will believe in christ. we preach christ unto all , and exhort you to believe : but what is the reason , that some believe , and others believe not , but because they do not see ? that is , they want the spirit to shew their sin to humble them , and to shew them christ to comfort them : and therefore peter cals them purblind . as men that are purblind cannot see things afar off , so men without the spirit are purblind men , that cannot see christ , grace , and salvation a far off , as near at hand , but if they had the spirit , then they would see them neer hand , that is , you would see a marvellous beautie in christ , and holiness . it is that which the apostle speaks of in the cor. . . the eye hath not seen , nor the ear heard , nor hath it entered into the heart of man to conceive the things that god hath laid up for them that love him . that is , he saw them before , but he saw them not in that manner that he sees them now : they are represented unto him in another fashion . again he sees them in another hue , that is , he sees another beautie in them . thus you see the sanctifying spirit openeth the eye of the understanding to see more : a blind man might see , if if he had but the facultie of seeing : so spiritually blind persons may see when they have the spirit . the third benefit that a christian hath by the spirit is this : it breeds heavenly and spiritual effects in the soul , as joy and comfort , and the like : and therefore in ioh. . he is called the comforter . first i say , the spirit will bring joy into the soul , and therefore in saint iohn , saith christ , he will lead you ( speaking of the spirit ) unto all truth . and saith the apostle , the god of peace fill you with all peace , and joy in believing . now i make a difference between joy and comfort thus ; joy is unto the soul as a wall is unto a city , that is , as the wall doth compasse the city , and so is a defence unto it , and keepes out many enemies that other wayes would destroy it : so doth joy , it walls and fences the soul : so as it keepes many dangers out that would ruine it . the second effect is comfort , and this i call a bulwark , because a bulwark is of greater strength to beat off , and keep out any that shall besiege it , and make the citizens more secure . so comfort is a bulwark of the soul. that is ; it strengthens the soul against the greatest temptations and tryals , it maketh the soul secure resting upon christ. the third effect that the spirit begets is boldness : there is no true boldness without the spirit , let adam witness it : ask him what boldness he had when he hid himself from god ; and what was the reason of it , but because he wanted the spirit ? and on the contrary , when the disciples had received the spirit ; they spake with boldnesse . the fourth effect that the spirit begets , i holy and heavenly desires in the soul , therefore the church in cant. is marvellous inquisitive to find christ : and what is the reason there is in men such a want of holy desires , but because they have not the spirit ? the fifth effect is , that the spirit begets holy indignation : holy anger is an effect of the spirit , and therefore thé apostle saith in cor. . what indignation and wrath . this he speaks in the commendation of the corinthians : men will not be angry with sin as an evil , untill they get the spirit . the sixth effect of the spirit is holy affections : it will make you have heavenly affections towards god , to grace , to the saints . therefore the lord saith , eze. . . i will give you a new heart . carnal men they may do some things to make their children to reverence them , as to love them in regard of some donation : that is they may proffer an object , but they cannot beget holy affections . that is the onely work of the spirit thus to change the heart . the seventh effect of the spirit is this . it will purge the soul , i. e. it will cast out all rubbish out of the soul : there fore the lord saith that he will purge the sons of levi , as silver . that is that they may be fit for the service of the priesthood : he will purge out of them by the spirit , that which other wayes would make them unfit . and david in psal . often prayes , that the lord would purge him , and then after he prayes for the restoring of the spirit making the absence of the spirit the cause of his uncleanness . the eighth effect of the spirit is , it kindles holy affections to good in us ; and this is that that giveth us great advantage against sin . i say we have no small advantage against the devil when the heart is full of heavenly affections and that for these reasons . first because the more holy affections , the better man. that is god accompts more of him . a man is esteemed of god as he hath or hath not holy affections ; a man is that which he is in his affections , that is , a man is not a good man , because he knowes much : but he is a holy man because he hath holy affections ; when he is full of love to god , to christ and to the saints . the second reason is , because holy affections are a means or a second cause of good . that is , they are the cause of good actions : as for example , for a man to suffer for christ , and yet not to do it with holy affections , out of love unto christ , that is nothing worth . therefore when the affections are ripe they are drawn upwards by the spirit both to do , and to suffer . the third reason is , because holy affections they widen the soul , that is they make the soul large , for when holy affections are dead in you , the soul will begin to shrink in , even as cloth that is not thorowly made , when water fals upon it , it will run in , but if you stretch it , it will come to its own length again ; so when the spirit comes and ●…rks holy affections , they widen the soul and make it large and firm . therefore that you may have large hearts in prayer and in meditation , labour to get the spirit : that you may have holy affections kindled in you . the fourth benefit that a christian hath by the spirit is this , it will make the heart good : because it is the proper work of the holy ghost to sanctifie the heart , that is to cleanse , and change it , and so make it good . it is the work of the spirit , to work repentance , a thorow change , because men for the most part mistake repentance . that is men do think , that if they be turned this way and that way , from this sin , and from that sin : though it be not from every sin and evil way , that they have true repentance , but they are deceived . for repentance is a true change of the whole man consisting both of soul and body , whereby the parts and faculties of both , are turned a quite contrary way : that is , the heart is turned out of the way of sin into the way of holiness . now that a partial turning is not repentance i will make it clear by this comparison . take any natural thing that is of an earthly substance , whose nature is to go downwards . yet you may force it upwards by means that you may use . as for example . water you know is of an earthly substance , and the nature of it is to descend , yet you see by the force and strength of the sun , it is drawn upwards ; first into vapors , and then congealed into ice , and snow , and rain , and then it will not rest , till it descend again . but there is another motion of things ; light and spiritual clouds ascend upwards , and are not forced , but naturally do it . even so a carnal man may do the same things that a spiritual man doth , he may keep down some lust , and he may forsake some evil : that is , he may forsake his drunkenness , and his uncleanness , and his old evil haunts , but yet he doth not forsake all , neither doth he keep out sin by the spirit , but by a natural strength : if he do a good action , it●… by constraint , he is forced by something to do it , but it changeth not his heart a whit : he may take a resolution to be good , and to be better ; yet to change his own nature is not in his own power , for this is the work of the holy ghost . thus much for this use and for this point . we now come to a third point : the apostle saith he would have them to be strengthened by the spirit in the inward man : noting thus much , that god must give them the spirit , before they could have him . the point is this , that the spirit is a free gift : i say that the sanctifying spirit is a free gift , i gather it thus . the apostle here prayes that god would give them the spirit . not that they had deserved it : and so should have it by merit : as the papists teach : but he must give it them freely without defert of their own : i need not stand in the proving of it long , that the spirit is a free gift : onely i will shew you briefly , how the spirit is a free gift , and this shall be in these five particular things . first , the spirit is a free gift , and it must be free , because the spirit is a gift : and what more freer ( as we use to say ) then a gift is : now it is a free gift , because it is not merited by us at gods hands , it is not extorted and drawn from god by force , nor merited by desert , because all the good that is in us , is wrought by god : it is god that puts the very first stamp of holiness upon us . secondly , the spirit is a free gift , because the spirit is a free agent , that is , it works freely of himself : now reason is the free agent of the outward man : but it is the spirit that gives reason . therefore the spirit must be most free : thirdly , the spirit is a free gift by his carriage towards them that he will save , he might have chosen the elder , and not the younger , that is he might have chosen esau and not iacob : or if he would have chosen the younger , then he might have brought him first out of the womb ; but he will not , because he is most free in his choice ; he will have iacob , and cast off esau : and so he might have chosen honourable and noble men to have both preached the gospel , and to be saved by the gospel : he might have chosen them onely for salvation , but he will not ; the poor , they shall receive the gospel . that is he will make choice of them for salvation : he might as well have chosen simon magus , as simon peter : but he will not , therefore he is free . fourthly the spirit is free : which appears by the paucitie and fewness that he chuses : he is at libertie , he might have saved more : but this shewes his freedom , he is not tied to one more then to another . the winde bloweth , where it listeth . that is , he cals when , and whom he will ! let them come in that my house may be full . that is , none shall come , no more , no lesse then i have chosen . fifthly that the spirit is a free gift appears by the prosecution of his decree , both of election and reprobation : nothing more free then the spirit is ; he might , as i said , have chosen esau and not iacob : for there cannot a reason be given , wherefore he should chuse the one and not the other ; he will chuse the wife and not the husband , and he will chuse the husband and not the wise ; he will chuse the childe , and not the father , and he will chuse the father , and not the childe . again he will chuse this man , and that woman , and not another man or the other woman : and what is the reason of it ? surely there can be no reason given of it ▪ because the spirit is free to chuse , and chuse not ; thus briefly i have shewed you that the spirit is a free gift . is the spirit then a free gift , and doth it work freely ? then let them consider this , and tremble , that are not sanctified by the spirit . for if the spirit work freely , and yet thou hast not sanctification wrought in thee , it is a sign that thou doest not belong unto god. again if the winde bloweth where it listeth , then it stands you upon to do as millers and marriners do ▪ to watch the opportunitie , and grind when the spirit bloweth upon you . that is , if at any time the spirit doth kindle any spark of grace in you , take heed of neglecting the opportunitie : that is , do not say in this case unto the spirit , as festus said unto paul , that you will hear him another time : but be sure if the spirit command , do you run : or if he cals , be sure to answer him , left he call you no more : i have often told you , there is a time when he will call you no more : therefore think with your selves , what time of darkness and sorrow it will be to you , then , when with the five foolish virgins you shall be shut out of heaven and happiness , there is a time when he will swear , that ye shall not enter into his rest : and do not i say onely labour and watch for the opportunity , that is , take the spirit when it is offered : but labour to get the oportunitie , that is , use the means whereby you may get him : and for your help herein , i will lay down some means whereby you may get the spirit . the first means to get the spirit is this , you must labour to know the spirit : for what is the reason that men do not receive the spirit , but because they know him not : that is they do not know him in his puritie in his free working , in his incomprehensible greatness , in his increase in holiness , and therefore they put off the working of the spirit : when men think now that their sin in this kind is not so great as simon magus was ; it is true , say they , simon magus his sin was a great sin , and worthy of punishment , because he thought to have bought the spirit with mony : but if we will consider mens dealing now with the spirit , we shall find that the same sin is committed still . i say men think that they do not commit the sin of simon magus , when indeed you do ; you know how great the sin was in him , and what a judgement was inflicted against him , and your sins are as great , and the same , but you know them not . therefore let us compare them together , and you shall see that they are all one , and that in these three particulars . first simon magus thought that the spirit might have been had at any time ▪ for he neglected the means , and despised it , presupposing that at any time with a small reward he might get it of the apostle : what shall i give thee & c ? and so when you put off the spirit , is not your sin the same , thinking that you may have him when you will : that you can have him at your pleasure to mortifie a strong lust , a sin that you would be rid of , and for a sin that is pleasing to your nature , you can subdue it , when you will ; and is not this a great sin , as great as simon magus his was ; but can you do this , can you mortifie your lusts ? have you power over them ? can you love god and the saints ? well if you had never so much time : you can never get the spirit except that god give him . secondly , simon magus thought , that it was in the power of man to give the spirit : therefore he asked peter , what he should give for the spirit : and is not your sin the same ? do not many men think that it is in the power of men to give the spirit , when all the time of their life they will neglect the calling of the spirit , but in some great affliction , that is when they lie upon their death bed , then they will send for the minister , but not till then , as if it were in his power to give the spirit ; oh sir what shall i do to be saved ? can you tell me of any hope of salvation , and the like ? thirdly , simon magus desired the spirit to a wrong end , namely for his own advantage , that upon whom soever he should lay his hands , they might receive the holy ghost . and do not men do the like now , they desire to have the spirit , and they could wish with all their hearts that they had him , but yet not to a right end . that is for gods glory : but for some carnal end of their own . that you may be reputed thus and thus , but not to any other end : for know that a man may desire grace , but if the aim of his desire be for his own end , the desire is sin , the same that simon magus his was . therefore i beseech you not to defer , put not off the opportunitie , and remember what the lord saith in hebr. . to day if you will hear my voice harden not your hearts . that is , this is the day , now have you the opportunitie , the candle is in your hands , and you may light your souls by it , the word is near you , well then light your candles by it : you may now light them whilst the fire is here , but if you will not now , how will you do when the fire is out ? that is when you shall be either taken from the means , or the means from you : therefore labour to know the spirit , and judge aright of him if you would get him . the second means to get the spirit is faith ; and the best means to get faith is to be conscionable and constant in hearing the word preached . that is , the preaching of the word is a means to get the spirit . and therefore the apostle said received you the spirit by the work of the law ? or else by faith preached ? gal. . that is , you may know whether you have the spirit or no , by this ; examine whether you have gotten ●aith by the preaching of the word : our saviour saith , that the tree is known by his fruit ; that is , the branch cannot bear fruit , except it receive vertue and strength from the root : so if we get not faith in christ , and be joyned with him , we shall never get the spirit . therefore if you would get the spirit you must get faith : for faith is the knitting and the drawing grace , it will draw the spirit into the soul , and it will knit him fast unto the soul , that it can never depart from it : faith will recover the spirit if it seem to want his power of working in the soul , it will return him if he seem to depart away : it will enlarge the heart , if the spirit seem to be scanted in it , that is , it will widen the narrow bottle of our hearts : and you know what our saviour said to men and women in the gospel : be it unto you according to your faith. therefore if you would get the spirit you must get faith in your hearts : that is , if you would get a large measure of the spirit , then get a large measure of faith : for what is the reason that men thrive not in the spirit , but because they thrive not in faith ? the third means to get the spirit is an earnest desire joyned with prayer , that is to desire , and pray earnestly for the spirit is a means to get the spirit : an instance of this we find in elishaes servant : he earnestly desires and prayes that the spirit 〈◊〉 eliah his master might be doubled upon him : not that he meant that he might have as much more again ; but that he might have a greater measure of the spirit then other of the prophets , and he did obtain his desire , for he was indued with a greater measure of the spirit then other of the prophets were . even so , if you would but desire and pray earnestly for the spirit you might get him ; solomon desired wisdom , and prayed for it , and he had it , and that in a larger measure then those that went before him : so if you would pray for the spirit , you have his promise , in luke . . that he would give the holy ghost unto them that ask him : and this he doth speak by way of opposition . if you that are evil can give good things unto your children , then much more will god give you his spirit . that is , if a man or woman will be importunate for grace and the spirit , as a childe will be unto the father for bread , then he cannot deny you . but you will say , if he were my father , and i were his childe , then it is true , he would give me his spirit : but alas , he is not for any thing i know , neither my father , nor i his childe . to this i answer , suppose thou be not his childe in thy own apprehension , yet look back unto the . verse , and see what importunitie doth : though a man would not open his door , and give his neighbour that which he would have : yet in regard of the importunitie of him that asketh , he will open , and give him what he would have ; this do you : though you may have a denial sometimes , that is no answer at all , or an angry answer , yet take no denial , and your importunitie will at last prevail with him . and to encourage you against former runnings out from god ; the apostle saith that he giveth and upbraideth no man ; that is , as no man meriteth at gods hand ; so no man shall be upbraided with any railing to shame him , he gives unto all men that come unto him , that is without exception of persons , without any by-respects , freely ; and reproacheth no man , that is , he will not lay before him either that which might hinder him from coming to him , or him from receiving him ; he might do , but he will do neither . and you know the promise made to the disciples , they must go to ierusalem , and he will after a certain time send the spirit , but they must wait for him ; and this they did by constant prayer , and they had the promise made good unto them : for they had the holy ghost which came upon every one of them , acts . so if ye be constant in prayer , what though for the present you get him not , yet at last you shall have him ; thus much for this means , if you would have the spirit , you must pray and desire him earnestly . the fourth means to get the spirit is to obey him : and this you may do when you give him good entertainment : that is when you indulge him with heavenly thoughts , and do what he would have you to do : out if you slight him , that is , set light by him , and will not obey and be ruled by him , you will never get him : and this you do , when you resist , grieve , and quench the spirit : you resist that power , when you resist the light which the spirit hath wrought in you ; that is , when you fight against it : against illuminated reasons and arguments . this is a great sin , you grieve the spirit , when you mingle two contraries together . that is , when with the profession of religion , you joyn corrupt speeches and actions , and you quench the spirit when you neglect the motions of the spirit , and the means by which the spirit is got , or increased , or kept ; n●w if you do thus , you shall never get and retain the spirit . but if on the contrary , you love , cherish , and obey the spirit , you shall have him and keep him . the fifth means to get the spirit is this , if you would get the spirit then you must wait upon those means , which are means for the getting of the spirit . neglect none of the means , because you know not in which nor when the spirit will come : it may be he will come now and not another time : it may be he will breath upon you at such a ordinance and not at another . in acts . whilest peter was preaching unto them , the holy ghost came upon them that heard him . so be diligent in waiting upon the means , and the holy ghost at one time or other will come . again he could have sent the spirit to cornelius without the sending for peter : in acts : but peter must be sent for , and he must preach unto him , and then he shall receive the holy ghost . thus much for the means , and for this time . christ the best inhabitant . text , ephes. . . that christ may dwell in your hearts by faith. i have chosen this text , by reason of this sacramental occasion , which doth represent christs dwelling in us : and it is the second head of pauls prayer . the first was , that they might be strengthened in the inward man. this ; that christ may dwell in their hearts by faith . having in the former discourse opened the words , i shall not need to adde any thing here . the point hence arising is : that it is a great prerogative , of which all the saints are partakers , that they have christ to dwell in their hearts . the apostle prayeth for it , being directed by the spirit of god in his prayer , and therefore we should esteem of it , as of a great priviledge : and as of that , of which all the saints are partakers , because it is necessarie to salvation : none are saved without it . now for the better understanding of it i will first of all shew you these two things . . what it is to have christ dwell in our hearts . . what benefits we receive by his dwelling in them . for the first , what it is to have christ to dwell in our hearts ; to this i answer . that then christ dwells in our hearts , when as he works in them in another manner then he did before , he hath other works , and we see other effects then formerly : first he shewes himself kinde and favourable to us , inlightning , giving comfort , refreshing , framing and ruling ou● spirits that be●ore he did not : and he doth not in others he is said to dwell in the temple , because his eyes are upon it , his ears are there open to hear the prayers of men , his mercy seat is there . t is true , god fills heaven and earth : yet he is said to dwell in the temple , because there he manifesteth his peculiar presence ; so the phrases of the scripture are to be understood . go not up for god is not with you . that is , he will not assist you . god dwells where he assists : he dwells not where he helpes not . that you may understand this ; consider these four particulars . first where a man dwells , he must come to the house and abide in it : so christ comes into the hearts of believers in whom he dwells , and unites himself to them , and their hearts to him . and that is done by a double act of the spirit : first he humbleth and convinceth men of sin , he makes some alive , and us to be dead , the way to life is death , as the corn dies that it may live . and this the spirit of bondage doth by putting an edge to the law , by making men desirous of christ. secondly the spirit of adoption that unites us , that perswades us that christ is ours : love makes the union ; faith is the agent in this union : but it doth it by love : as fire is said to heat , though the qualitie doth it immediately : when after sound humiliation we believe reconciliation with christ ; there is a love to christ , then there is a union . that is the first word , he unites himself to the heart , and it to him . secondly , it is not enough for a man to come to the place , to be conjoyned to it for a time : but he must continue there , else he dwells not there but is a stranger : a dwell ●r must continue . christ abides with us for ever , according to that everlasting covenant which he hath made with 〈◊〉 , is . he hath made an everlasting covenant with us : even the sure mercies of david . he never seperates himself from us : after he comes he continues for ever . but it may be objected : though christ will not depart from us ; yet we may depart from him . to this i answer , that he will not suffer us to depart from him , ier. . . i will make an everlasting covenant with them . that is , i will not turn away from them to do them good , but i will put my fear in their hearts , that they shall not depart from me , we are knit together without separation , he never departs from us nor we from him ; the reason why we continue in the state of grace , is not because grace is of an unsatiable nature : for it is a creature , and may vanish as all other creatures do : but it never failes because it is in christ , and supported by his arm of omnipotencie . the light in the air may quickly perish , but if the sun be ever with it , it never perisheth , ●o the water of a stream may fail , but if there be a spring to supply it , it never fails : grace may perish as it did in adam , but men ingrafted into the second adam can never fall , because christ is never severed from them ; we have his word for it , he keeps us by his power : there is an everlasting covenant on both sides . the sacrament se ls this unto us ; that god hath made a covenant , that he will never depart from it , and we set our seal by it , that we will never depart from him , gal . . he that is circumcised is bound to keep the whole law. so he that receives the sacrament , is bound , he engages himself to keep the law of faith : and he receives that oath when he was baptized . thirdly where a man dwells , there he must delight : else he is not said properly to dwell there : a man that is imprisoned , is not said to dwell in the spirit , because he delights not in it . now christ is said to dwell in us , because he delights in us , esai . . . thou shalt no more be called forsaken , but hephsebah : because the lord delighteth in thee ; presence argues delight . god delights in the saints therefore he dwells in them , he works in them that which is pleasing to them . artifex amat opus proprium . he loves his own workmanship . thus , first god delights in them as in those that are beautiful , cant. . , , . thou art beautiful my love thou art fair : thou hast doves eyes , thy teeth are like a flock of sheep , which are shorn , which came up from washing : thy lips are a thread of scarlet : thy temples like a piece of pomegranate . secondly as one delights in a garden , so god delights in them , cant. . . because he hath planted them , with such graces , as flourish and grow up in them . thirdly as one delights in a feast : so god delights in them , cant. . . i have eaten my honey comb with my honey , i have drunk my wine with my milk , revel . . . i will come and sup with them . i delight in them as in a feast . fourthly where a man dwells , there he is active , one that doth nothing is not said to dwell in the place , but rather to be imprisoned : as one said of an idle man pointing to his body : hic situs est , his soul was buried in his body . so christ is said to dwell in us , in regard of his activity , and influence , in regard of the works that he doth in us : he works efficaciously in the soul , making it fit for himself ; christ hath an influence into the saints , he is still active , in them , furnisheth them with qualities , that they had not , and with actions that they did not before : as one having an house makes his garden : he dwells in us as the fire in the iron . that is as the fire giveth to the iron all the qualities , and properties of fire ; as hot , burning , and giving light : it makes it like the fire ; so the spirit of a man when christ dwelleth in him , is made as the spirit of christ in all thin●s according to that degree of grace that he hath received . we now come to the second thing we propounded , and that is to shew you the benefits that we have by christ his dwelling in our hearts : and those are six . first where ever christ dwelleth , he maketh that person glorious : he filleth his heart with glory . this i take out of the psal. . v. . be ye lift up ye everlasting doors . that the king of glory may come in , the meaning is this , when ever christ cometh into any mans heart , he comes as the king of glory . that is , not as one that is glorious in himself , and keepeth his glory to himself : but as one that communicateth his glory to that place where he cometh . for there is that difference between christ his coming in to an house , and the coming of a prince : when a prince cometh , though he bring never so much glory with him , yet he putteth it not upon the house , the house remaineth the same . but when christ cometh into the heart , he changeth he altereth the house , he beautifieth , and decks the soul with such excellencies , as in themselves are glorious , and appear glorious unto the view of others . so moses when he was with god , his face did shine , when he came down from the mount , because there god communicated his glory to him . indeed it is true , that was an outward visible glory : but yet the resemblance of that inward glory , which god communicateth to the soul of him in whom he dwelleth . that is he makes an impression of his own glory , of his own image upon that heart into which he cometh : he stampeth it , i say , upon the heart , and it is glorious in the inward man ; it shineth forth also in the life and conversation , even as the light shineth through the window : so is it when christ dwelleth in the heart : he putteth a glory there which shineth forth : makes him glorious in the eyes of others , giveth a gracious and heavenly tincture to all his actions . and the reason is , because where he dwelleth he bringeth the spirit with him , the spirit of glory resteth upon them : as you have it in pet . the spirit of glory resteth upon you when you are railed upon for his names sake . that is , that spirit dwelleth in you , covereth you ; and let them say what they can , they shall not be able to hurt you , for you are compast about with light , even with the glorious spirit of god. as if one should cast dirt upon the sun , he cannot obscure the glory of it , because light dwells in it , so when men speak evil of the saints , disgrace and revile them , they cannot hurt them , for there is glory in them that shineth about them . now glory is nothing else but the manifestation of some excellencie to the view of others : so we attribute still the word , glory , to such in whom we see some excellency : to see a man in gorgeous apparel , an army under banners , to see a ship under sail , we say they are glorious . so michal said of david , how glorious was the king of israel to day ? because then he manifested himself : now when god sheddeth abroad his spirit into the heart● of any , whom he infuseth the graces of his spirit into them , he is said to put glory into them , this christ doth wheresover he cometh , because he furnisheth them with grace , and every grace is glorious , as it is said of wisdom in the proverbs . he that is in estimation for wisdom and glory : that is for wisdom which is glorious : so when christ cometh into the heart of any , he makes them wise , and therefore glorious . the like may be said of an● other v●rtue ; therefore in the epistle of peter , vertue , and glory , are joyned together . in a word , the image of god is in them : which is compounded of many graces , now that image is a glorious image , cor. . you are changed to the image of god from glory to glory . that is from one glo●i us degree of grace to another ; and this is the first b●n si● we have by christ , he makes them glorious in whom he dwelleth , because he putteth his graces in them , and stamps his similitudes upon them . secondly , a second benefit that we have by christs dwelling in us , i● this , where ever he dwelleth , he ruleth and governeth , he guideth the spirit wherein he dwelleth , he keepeth the heart in order , from mutinies and tumults : he keepeth all the affections in obedience , and this is a great benefit , and this he doth where he dwelleth ; therefore in psal. . it is said be you lift up ye everlasting doors , ( speaking there of the soul which onely is everlasting ▪ ) and the king of glory shall come in , that is he ruleth as a king , dwelleth as a king , that ruleth in the place where he cometh . that as satan ruleth in the hearts of the children of disobedience : so christ ruleth in the children of obedience : he guideth them , and governeth them , he ordereth their steps the right way , that is , when there are in them lusts fighting in their mind , a law in their members , rebelling against the law of the spirit : he keepeth down these rebels , he mortifieth these lusts : and therefore in rom. . the affections are said to be servants to righteousness , that is because righteousness ruleth in the hearts of those in whom christ dwelleth . but you will say , what benefit is this : what priviledge is it to have christ rule us ? it seemeth rather to be contrary ▪ it seemeth rather that this is to be restrained , and to be over-ruled ; is it not better to have our liberty ? i answer , that it is not : but it is a great priviledge to have christ govern in us : for he is not as those governours that govern for themselves ; but he hath the propertie of a good governour , that spendeth his sweetness for the good of those , over whom he is a governour . and this you will see if you consider what a government it is . for it freeth you from the government of other lords : from the goverment that your lusts have over you , again he governeth not as a tyrant , by force , but as the soul governeth the members without difficultie . now as it is said of the members , that while they serve and obey the soul , that very labour is a rest , and that obedience is a liberty : even so the soul when it obeyeth christ , that is indeed a libertie , and that service is rest , the reason is , because christ guideth them sweetly in whom he dwelleth : all the members are guided by the soul with a willing resigation , so that from an inward propensness , not from constraint , they do what they will : it is therefore an easie government . again when any thing is made obedient to what is the proper rule of it , it is the better for it : for therein the perfection of every creature lieth , when the creature hath a law given it , according to which if it work , it is in the best condition . now god himself & the law is the rule to which every man should conform , therefore the creature is best , when it is in obedience to him ; even as is the body of man , when it is best governed , and kept closest to the rule , it is best in health : so it is in the soul of a man , the better it is governed , the more obedient it is to christ , the better it is in health : for every rebellion is a sickness and disturbance to the foul : therefore you have a great benefit , when christ dwelleth in your hearts as a king ; if it were not for that my brethren , whether would your unruly affections carry you ? how would those rebels wound you ? how would they rob you of all that that is good ? those foolish and hurtfullusts that are in you , how would they drown you in perdition ? now when christ dwelleth in the heart , he keepeth down these lusts , keepeth the soul in good temper , guideth our feet into the way of peace : our feet of themselves would be running into miseries and dangers , his goverment keepeth us out of these : this is his goverment , and this is the second benefit that we have by christ his dwelling in us . the third benefit is this , where christ dwelleth there he comforteth , and refresheth the heart ; this i take out of esai . . . thus saith the lord , the high and loftic one that inhabiteth eternitie . i dwell in the high and holy place , with him also that is of a contrite , and humble spirit , to revive the spirit of the humble , and to revive the heart of the contrite ones ; in that place you have two benefits exprest : one is , that christ refresheth the heart of the humble in whom he dwelleth . and secondly he giveth life to them : we will speak of both : and begin with the first which is the third in order . when a man is drooping , when his spirit is dejected in him , when he meditateth of nothing but of fear and danger . now when christ cometh into the heart , he setteth all at rest : he bringeth a tranquilitie to the soul. in a word he filleth the heart with joy wheresoever he cometh ; for as the sun bringeth light into the world , so christ bringeth joy into the heart ; and you can no more have him in your heart without some joy , then the sun can be in the world without light ; and it must needes be so , because where christ cometh , he bringeth matter of joy with him , for where ever he cometh he bringeth salvation , as he said to zaccheus , this day is salvation come unto thine house . now when christ shall say unto a man , that salvation is come unto him , he bringeth matter of joy , so he is said to come as a bridegroom . now a bridegroom is alwayes bringing of joy , so it is compared to the joy in harvest , and to the joy of those that divide the spoil . again christ bringeth his spirit , and his spirit is a spirit of joy , therefore he is called the comforter , this made god break forth into this speech : seemeth the consolations of god a small thing to you ? again he bringeth a kindom , and that kingdom consisteth of joy , in rom. . . the kingdom of god is not meat , and drink , but righteousness and peace , and joy in the holy ghost , again where christ dwelleth , you cannot have him but you must have much joy with him , because joy followeth him naturally ; at his right hand are pleasures for evermore . therefore in whomsoever he dwelleth that partie must needs have joy . look through the world , and what joy some ever a man hath , it is accordding to the measure of his participation with god. therefore those that have him fully , as in heaven , they have a fulness of joy : those that have him not at all , as in hell , there is a fulness of grief : indeed in heaven it is mid-day , and in hell , it is midnight , the one hath the sun alwayes with them ; the other darkness it self . now those that are in the way to both , as the saints which are in the spring of the day , they have some measure of joy , even as much as they participate of god , and the reprobate that shall be damned , and here dwell in the twi-light , they have some flashes of joy , according as god communicateth himself in common gifts and graces unto them . but in a word , so much of god so much of joy a man hath : now when god himself dwelleth in a mans heart , and if joy thus naturally follow him , it must needs refresh the hearts of those in whom he dwelleth : so much for the third benefit . a fourth benefit is this , that he giveth life to those in whom he dwelleth , that is he maketh them living men ; he liveth in every man in whom he dwelleth as the vine in the branches . that is all the actions and properties of life we draw from him , all the sense we have is from him , in him we live , move , and have our being , and this is a great benefit . for the worst living thing , is better then the best dead thing , and amongst lifes , the life of grace which christ giveth is the best life ; because it cometh nearest to the life of god , and angels : and they have onely this life , in whom christ dwellerh , for the most living men are but ghosts whilest they are alive : now when christ cometh into their hearts ; he putteth life into them , he makes them living men . again those that are in christ : though they have some root of life continually in them , yet they are often , dead , and dull , and indisposed to do any holy duty : it is christ now that quickneth them , and maketh them ready to every good work . all the motions , all the fruites of life in your selves , are but the budding and putting forth of the spirit ; therefore all such blossomes are precious , and they should be nourished in you : you should not let them wither for want of sap , and that you may have from christ , for it is he that quickeneth every man , by his spirit ; that look as the old adam maketh sin active in every one that is born of him , so the second adam communicateth grace and life to those that are ingrafted into him by faith . therefore he is called a quickening spirit : even as a man liveth when the soul is conjoyned to the body , so the soul liveth , when christ is conjoyned to it : look upon all the living saints , the reason why they live among such a multitude of dead men , is because christ is in them ; if you see one more holy then another , more active , more nimble in the wayes of gods commandments then another , it is because christ dwelleth more in him then in another : if you find your selves more ready , and more strong to perform any duty , it is because christ helpeth and quickeneth you , for he is your life . in a word , all the life you have is derived from his inhabitation , and dwelling in you , and this is the fourth benefit that we receive from christ , he makes us living men . the fifth benefit we have and receive from christ his dwelling in us , is that he consecrateth us , and maketh us holy . know ye not saith the apostle cor. . . that ye are the temple of god , and that the spirit dwelleth in you . that is christs act , no man is holy , but he whom christ consecrateth , and he consecrateth the soul , that is , he sanctifieth it , sets it apart , maketh a temple peculiar to himself : for holiness is nothing but an appropriating something to gods use , and sequestring it from common uses : now when christ works such a work in the spirit of a man , he is said to consecrate a man , to sanctifie him . and that he doth when he revealeth to us the vanitie of earthly things on one side , and the excellencie of heavenly things on the other side . by this means the heart is weaned from those , and is knit and married to these in a conjugal love , so that it loveth him , and nothing besides ; and this i say christ doth , by revealing the truth , making earthly things to appear vain as they are , and god to appear beautiful and excellent as he is : for when he appeareth as he is , we cannot but love him : and that is the reason it is said , sanctifie them with thy truth ; that is , when any man hath the truth revealed unto him , he seeth things as they are , then his spirit cleaveth unto god , loveth god , marrieth it self unto god , keepeth it self proper unto him , weaneth itself , and estrangeth it self from all other things . that which is called sanctifying in that place , you shall find in two places of scripture exprest in such tearms , as express this double act of christ which i named unto you , as in the tit. verse penult . he hath purified to himself a peculiar people ; that is , he hath emptied them of whatsoever may draw them from god , and hath sanctified them by his spirit . and so again in the . deut. . and the lord god will circumcise the heart , that thou mayest love the lord thy god with all thy heart , &c. that is , i will draw you to me , your hearts shall cleave to me . now then when these two acts are done , the heart circumcised , and love put into it , that it cleaveth to god without separation . this is the sanctifying of the heart , this christ works wheresoever he cometh . and ( my brethren ) this is not an easie thing to do , and indeed no man can do it but christ : for this holiness of spirit is not onely an abstaining from the things common and unclean , from pollution of flesh and spirit ; it is not an abstaining from them out of judgement onely , but then a mans spirit it is holy , when he hath an inward propence inclination to that which is good , and an aversness to that which is evil . when the spirit hath a new quality put into it , abhor that which is evil , and cleave to that which is good , this is holiness , not to abstain from the evil onely , but to abhor it , not onely to do the good , but his spirit cleaveth to the good , loveth the good . so it is said , lot had his righteous soul vexed with the unclean conversation of the sodomites , that is , he had a holy soul , and in this his holiness was seen , that he vexed , &c. so moses , his holiness appeared when he wept , when he saw the people commit idolatry ; so paul , his spirit was stirred within him , when he saw the idolatry of the people of athens . so when a mans spirit sti●reth it self after this manner , when from that new quality that is put into it , it works out the uncleanness that is in it : this is the holiness of the spirit , and no man hath it but from christ. as the needle , unless it have it from the loadstone , could not have that property of looking to the north ; so it is with the spirit of a man , before christ dwelleth in him , before he hath put a new quality of holiness , he never looks towards god , but when it is done once , it cannot do otherwise ; therefore those in whom christ dwelleth cannot sin , that is , cannot delight in sin : this is a great benefit therefore , and this holiness of spirit they have in whom christ dwelleth , to be holy in all manner of conversation , to be holy at all times in all places , in all that he doth to have a holiness of spirit acting and appearing therein . it is a hard thing , and therefore the benefit is the greater : so now how much unholiness we may find in the spirits of men , when the spirit of a man steppeth out and doth what it doth to its own ends , and looks not to christ , but to other ends , this is unholiness and adultery of the spirit ; therefore those , the trade of whose life is not to look at god in their actions , but to themselves , to pass from pleasure to pleasure , and from sport to sport , and all for themselves ; those also that are so much occupied in worldly businesses that god is forgotten , this is exactly contrary to holiness , for here the spirit turneth it self from god , whereas we should be holy in all manner of conversation , holy in every thing , holy in eating , holy in drinking , holy in recreation , holy in all our business , holy in mirth , &c. but you will ask how shall that be ? when you do all these as to god , as fit●ing you for his service ; when you put god as the end unto all that you do , then is your spirit holy , you know that place , whether you eat or drink , or whatsoever you do , do all to the glory of god. that is , respect god in it , make not your selves the utmost end of it , for then your heart is unholy , for holiness is to keep the heart close to god , peculiar to him alone , eying god in all things . when he turneth from him , that is the unholiness of the spirit . this benefit we have by christ dwelling in our hearts , our spirits are consecrated unto him , all that is in us is turned , and looks that way ; and so much for this fifth benefit . the sixth and last benefit we have by christ dwelling , is defence , he defendeth those in whom he dwelleth , he covereth them , he is a buckler and protector to them , he preserveth them from all evil , from all crosses , or the evil of crosses . this is a great benefit . for there is this difference between christ and other inhabitants , other inhabitants are defended by the house wherein they dwell , but here the inhabitant defendeth the house . and the reason is good , because , though he dwell in our hearts , yet he is our habitation , as it is in the psalm , that is , we dwell in him , he covereth us , as a house covereth a man , and defendeth him from the violence of the weather . this you have excellently exprest in the . isaiah , the two last verses , upon all their glory shall be a defence ; that is , upon all the people of god which are glorious , he calleth them glory in the abstract . i will defend them from all evil . if you ask what defence it is ? you shall see a distribution of it , in the verses following , i will be as a covering in the heat of the day : that is , one kind , and a place of refuge and covert from storm and from rain . that is , if there be heat i will keep you from that , if there be storms and rain i will preserve you from that ; you shall be as a man within doors . thus christ defendeth those that belong unto him , he is a covering to them , he keepeth them safe ; in the cor. . him that destroyeth the temple of god , him will the lord destroy . it is his temple , it is the place where he dwelleth , and be assured , christ will not have his house pulled down over his head ; no man will promise his inheritance to be spoyled . now gods children are his portion , they are his sheep , he will not suffer them to be plucked out of his hands . therefore the prophet esay compareth his church to a tent , that though it be made of two or three materials , onely cords and stakes , yet saith he , there shall not a cord be broken , nor a stake plucked up . my brethren , if you look upon the church , you will wonder that they should not have been swallowed up ere this time , but know that god dwelleth in this tent , he keepeth and defendeth them . christ dwelleth thus in every believer , in particular he will be a buckler , and defence unto him . and this benefit you have by christ dwelling in you . and so much for the benefits you receive by christs inhabitation in you . we must add something now for the application of this point ; and first , you may make this use of it . learn to judge aright of the works of god in your hearts , and remember that it is wrought by christ himself . it is christ himself that is in you , that consulteth with you , that acts in you , that enliveneth you to every duty , he himself is given us of god , to be our wisdom , righteousness , sanctification , and redemption ; it is he himself that will come in and sup with us , rev. . and therefore if you would have a great measure of grace , a great measure of comfort and refreshing , if you would feel the life of grace flowing abundantly in your hearts , fasten your eyes upon christ the fountain . this is our fault ( my brethren ) that we look upon grace , and remission of sins , and sanctification , separated from christ , we labour not for christ in the first place , we look upon pardon for sin , we go unto god for it , but we think not upon christ ; learn first to get christ to dwell in your hearts , fasten your eyes upon him , intreat him to come thither and sup with you , and then take from him justification and sanctification , the spirit and every grace . for so it is , as when a wife marrieth a husband , she must not think of the titles , honours and commodities that he bringeth separately from himself , for then it is an adulterous thought , she must first take her husband , and then those other things come along with him : so must we do with christ , fasten our eyes upon christ himself , love him , cleave to him , labour to have our heart● married to him by faith , then we have remission of sins , then we have adoption , then we have reconciliawith god , and every particular grace coming along with him . even as if a man would have a treasure that lieth hid in a field , he must first have the field it self , and then he may take the treasure ; he must not think of the treasure as of a thing abstracted from the field , even so , thou must get christ , for in him are hid all the treasures of wisdom and knowledge , and of his fulness , we receive grace for grace . but this is our hinderance , that we look upon these things separately and apart from christ. but let us remember that it is christ that dwelleth in our hearts , and although indeed it is by his spirit , yet it is he himself that is the fountain of all ; get christ therefore more and more into your hearts ; for you must know that there are degrees of dwelling , as the sun dwelleth more in the house at several times , so christ dwelleth more and more plentifully in the hearts of men , even as there is a neerer union between us and him , and so he dwelleth in us accordingly ; as there are degrees of familiarity between friends , so are there degrees of union and habitation , between christ and us . and accordingly are there degrees in all the effects of his habitation ; labour therefore to get christ in your hearts . but you will say , how shall this be done ? labour to get a contrite and humble heart , there god delighteth to dwell ; there are but two places in which he delights , isa. . in the highest heavens , and with him also that is of an humble and contrite spirit ; look what delight he hath to dwell in the heavens the same delight he takes to dwell in him that is of an humble spirit . this is the reason why so many living in the church have not christ in them ; they are not yet humbled , they are not yet sensible of their sins , they know not as yet that they are children of wrath ; whereas a man that is humbled , and broken with the sense of his sins , that hath his heart wounded with them , this is one that is a fit habitation for christ to dwell there . therefore it is , that even the saints themselves , when they begin to have their hearts lifted up in them , that christ removeth them far from him , and therefore also is it that he humbleth them , before he returneth to them again : so it was with david and hezekiah , when they were li●ted up in their hearts , you see how god for sook them , and how angry he was with them : get humbled hearts therefore . when you can say to christ in good earnest , as the centurion said , lord i am not worthy that thou shouldst enter under my roof : that is the best way to draw his favour to you . you know how readily christ healed his servant , how he admired him . again , the neerer you draw unto him , the more he will dwell in you ; it is the apostle iames his counsel , or rather the spirit of god ●y st. iames , i●… . . draw neer to god , and he will draw neer unto you . and christ himself , in iohn . . abide in me , and i will abide in you . that is , if we would come n●●r him , we must not suffer our selves to go a whoring after the things of the world , but mind him , draw neer unto him , then would he dwell in you . again , the wider you open the door , w●●n he knocks , the further he ●ntr●th , rev. . i stand at the door and knock , if any man will open the door , i will come in and sup with him ; that is i will come in and dwell with him , enter commons with him . now ●…re said to open the door , when you yield to his knocking , that is , when you are stirred up to any good duty by hearing the word : all all provocations are knocking at the door , the more you yield to these , and the more willing you are to perform holy duties , the more you open , and so the more christ dwelleth in you . again , the less you live to your selves , and the more you are emptied of your selves , the more christ dwelleth in you , the less you live to pleasures , and the more you are emptied of whatsoever is in you , the more will christ dwell in you . again , the cleaner you keep your heart , the more will he delight to dwell in you , a man that is of a neat disposition , loveth not to be in a soul place ; so christ abhorreth to dwell in a heart that is ●oul and unclean , the more clean therefore you keep your heart from rebellions and unruly lusts , and the more you are free from any kind of vanity , and the more you grow up in holiness , the more will christ delight to dwell in your heart . again , the larger spirit a man getteth , and the stronger he is in the inward man , these are the means whereby you may get christ to dwell in your hearts ; and the more humble and contrite spirit you are of , the nearer you draw unto him ; the wider ye open the doors when he knocks , the less you live to your selves ; the cleaner you keep you heart , the stronger you are in the inward man : why then the more you shall have christ governing you , the more you shall have him putting his glory upon you ; the more you shall find him comforting and refreshing your hearts , the more you shall find him quickning you to every good work ; the more he will defend you , the more he will consecrate you : but still remember that it is christ that doth all , when you do any holy duty , when you have any strength to perform any thing that is of any special moment , it is christ that dwelleth in you , that acteth in you ; as the apostle saith , it is christ that liveth in me ; that is , if you see any holiness in me , if you see me excelling others in grace , if you see me doing great and strong actions of religion , it is not i that do it but christ that liveth in me , it is he that strengtheneth me ; therefore for a man to think to live the life of grace without christ , is as if a man should think to live a natural life without a soul , no wonder therefore that you cannot abstain from such and such a lust , that you cannot pray , that you cannot sanctifie the sabbath ; no wonder , seeing you want christ , no man else can do it . sampson , when god was departed from him , became as another man ; the reason why he did such marvellous things , above the reach of other men , was because god was with him ; the reason why the saints do so much , is because god is in them , he liveth in them , he enableth them to do all that they do ; therefore if you find your selves as common men as other men , not able to do peculiar things , not able to reach that pitch of holiness which god requireth , and is expressed in the lives of the saints ; know that the reason is , because you have not christ : remember that it is christ that doth all , and therefore in all the things that you do , if you find your selves at a dead lift , if you be unable to do a holy duty , labour to sigh for jesus christ ; say , lord i can do nothing without thee , it is thou that must enable me to every good work , i cannot so much as think a good thought without thee : labour thus to have recourse to christ , it is he that must quicken and enliven us , or else we are but dead men . secondly , if christ live in the saints , then let them know what priviled ●e they have , and triumph , and rejoice in it . it is good for us ( my brethren ) often to reflect upon these spiritual priviledges : remember now that you have christ in you , that must be a great advantage to you . when moses was to go up with the people into the promised land , he would not be content with ●n angel , but he would have gods own presence , god yieldeth to his opportunity . you see by that how much moses esteemed of gods presence : know therefore that it is a great benefit to have the presence of christ in the soul , learn to esteem it so ; it bringeth much comfort , and another kind of comfort then any other creature can bring . again , consider if christ dwell in you , you are made living temples , in the pet. . , . ye as living stones are built up a spiritual house , a holy priesthood , to offer up spiritual sacrifice acceptable to god by iesus christ. they were dead stones , and dead temples before ; and this is a great priviledge , for we have all the benefits that the temple had : no sacrifice you know was accepted but from the temple , no prayer was accepted but what came from the temple , or directed towards the temple . so it is with the saints , all their prayers are accepted , because christ dwelleth in them , and they are his spiritual temples to offer up spiritual sacrifice acceptable to god through christ , it is peculiar to them alone ; others may pray and hear the word , and do some other outward duties of religion , but they are not acceptable , because they are not temples of christ. consider this ( my brethren ) and rest not in your outward performances , nor priviledges : labour to have the assurance of being the temples of god , it is that which makes your sacrifice accepted . this confuseth the common error , men think they may satisfie their lusts , &c. and yet if they pray morning and evening , receive the sacrament at least once in the year , and do some other outward performances , they think they make god some amends . but alas it is not so , the lord abhorreth all those sacrifices , because they come not from his temple . they are not sacrifices offered upon that altar they should be , they are not yet of that holy priesthood spoken of before , and yet there is that hypocrisie in the spirits of men , that they are neither willing to omit holy duties altogether , nor willing to perform them in that holy and zealous manner as they ought : labour therefore to have chirst dwelling in your hearts , otherwise nothing will be accepted . i thought to have added something to have made known to you , when christ dwelleth in your hearts . as one way to know it , where christ dwelleth , there none dwelleth but him as the glory of god filled the temple , so christ filleth the heart . again , where he dwelleth , he dwelleth powerfully , he is strong , able to make men go through with their good purposes and resolutions . again , . he continueth and abideth there for over , he makes them constant in performing holy duties . and lastly , he is active as the sun , when that dwelleth in the world , we see how it enlight●eth the world , so christ enlightneth the soul where he dw●lleth , makes us able to judge all things . again , where the sun cometh , it thaweth the frozen earth , and causeth a spring , it causeth every thing to flourish ; so christ dwelleth in the heart as the sun in the world , or as the soul in the body , see what a beauty the soul putteth upon the ●ody , what motion , what sence ; such an al eration there is when christ commeth into a mans heart . if you find therefore a power in you to do good duties , not weak offers , and breeding of good conceptions , and yet have no strength to bring them forth , christ is not yet in you . but if christ be in you , where he dwelleth , he dwelleth powerfully : shall the devil think you , powerfully rule those in whom he dwelleth ? and shall not christ strengthen and enable those in whom he dwelleth ? again , if you finde your religion to be but for a fit , if upon sicknesse or upon the apprehension of death , or upon the touch of some sermon , or upon some fearful accident befalling others or your selves , you can pray , and hear , and perform the outward parts of gods worship , and yet fall off again afterwards . know for certain that you have not christ in your hearts ; for if once he were there , he would remove no more , ●ut ●n●●le you to ? constart course of holiness . there may be some cl●uding now and then : but the sun will n●ver set upon your hearts . lastly , if you find not an alteration in your soul , a spring in the inward man , as when the sun cometh into the world life , and beauty , as when the soul commeth into the body , be assured that christ is not yet come into your heart : on the contrary , if you do find all these , then know that christ dwelleth in your hearts . and this you are to rejoyce in , as the greatest priviledge vouch safed to you under the covenant of grace . the buckler of a believer . rom . . verse . who shall condemn ? it is christ that is dead , yea rather which is risen again , who is also at the right hand of god , and maketh request also for us . in this most sweet and comfortable scripture , i mean the eighth chapter , our blessed apostle saint paul shews at large , the happy and safe estate of every true believer that hath his part in christ ; where he proves at large that there is nothing can hinder and dis-anul that estate , but that he must enjoy it according to his faith , shewing withal that if any thing could hinder it , it must come either from sinne , or from the crosse , the punishment of sinne . now he shews this and proves it strongly against all the enemies of salvation , that neither sinne nor the crosse can do it , and therefore not any thing . sinne cannot do it , verse . because there is no condemnation , that is for sinne , to them . the crosse cannot do it , because as vers . . all afflictions they shall work to good for them . therefore once in christ nothing can hinder them from eternal salvation : and one would think this were sufficient proof , yet as if all this were nothing , therefore that he may raise the true believer to the highest pitch of sound and lasting comfort ; he goes further , and would have him to insult and victorio ●sly triumph , verse , . and rise to the highest pitch of holy confidence , speaking here in a kind of defiance , and saying , if any man dare be so bold as to accuse one that believes , yet where is he that can condemn him ? as if he had said , there is none at all that can ; so that briefly in these words contained in the text , is laid down every holy believers challenge , which he may take up against the face of all enemies whatsoever . wherein observe two parts . first , a true beleevers challenge in these words , who shall condemn ? secondly the person in whose name the challenge is made , which is christs , it is christ that is dead , &c. for though the beleever is weak in himself : yet in the rock christ , strong and invincible . for the first , vi● . the true beleevers challenge , it is the more to be noted , because it is laid down by way of interogation : for that hath with it a strong confidence and a kind of victorious triumph , as if he said , there is none at all that can condemn though they may go about it . it is not intorrogatio rogantis or dubitantis , but instantis ●t triumph●…is , it is not a question of one asking by way of doubt , but of one earnest in affirming , and triumphing . so that the point then is this . there is not any one in heaven , earth , nor any where else , that can bring in any thing to condemn a true believer in the sight of god. or there is not any thing in this world , nor in the world to come , to hinder the salvation of a true believer . where we are to consider , first , what it is to condemn . secondly , that all and every one of us before we believe are in the estate of condemnation , and therefore easily to be condemned , because under the curse of the law and the guilt of sin . thirdly , that when we come truly to believe in christ , even then we are not to think to be free from all that will assay and seek to condemn us and bring us to perdition and destruction . fourthly , that though there be many , as the devil and all his instruments , that aim and endeavour by many means to spoil us of our faith , and hinder our salvation , and so bring us to destruction , yet shall none ever be able to do it . lastly , we will make application of all to our selves , for the first , namely what it is to condemn . it is taken diversly , either in foro publico ( as in our courts ) when one is guilty of some offence against the law , and so is bound over by sentence of condemnation to suffer for it . or else in foro conscientiae , in the court of conscience , as here before god , and it is nothing else but to have a conscience guilty of sin , and for that to be judged of god to eternal punishment : even to be separated from the love of god in christ for ever and ever ; and all this presupposeth a guiltiness for sin that justifies the judgement of god in regard of the just sentence of condemnation . now who shall make the true believer guilty before god , being once in christ ? the answer is made by the apostle , there is not one that can . now for the second thing observed , namely that those which come to believe , while they were in a state of nature and under the curse of the law , were in an estate of condemnation , this is proved eph. . . among whom we also ( faith the apostle ) had our conversation , &c. and were by nature the children of wrath as well as others . as he also telleth those beleeving romanes , rom. . . of this their own conscience is witness against them . the law of god is the bill of inditement , god the judge , the devil the executioner , and hell the prison from whence it is impossible to escape until they come soundly to believe in the lord jesus . for the third , when a man hath this blessed grace of faith , and begins to lay hold on christ : he is not to think himself safe , and that he is secured from all that will seek his condemnation . for the devil will do what he can still to winnow all goodness and grace received out of him . that nothing may remain but chaffe , and therefore it is we are taught in the lords prayer after forgiveness of sins , to pray against temptations . though thy sinns be pardoned by the bloud of christ upon thy believing , yet there is one that seeks to break the force of thy faith , and so to bring thee to destruction ; and therefore it is , he is called the accuser and destroyer , rev. . . so that thou must look , that though thou hast got out of his paws , yet he hath many wayes whereby he will labour what he can to bring thee back , to condemn and destroy thee . as first , he will lay unto thee the wrath of god , to drive thee to despair , as he would have done iob , who was brought to sore tryals , discovered in passionate speeches . . the curse of the law is inforced against thee , to make thee think thy obedience to be so poor , as god will not accept thee . . want of faith is another of his suggestions , and for this he will alledge the condition of the gospel , and tell thee that thou dost not believe , and so art not onely under the curse of the law , but the gospel also . . the sins of thy conscience , that he will buffet thee with , perswading thee that such a sin is not pardoned , or pardonable . . he will muster up the world where he hath many troops following him to choak the word , and quench the grace of god that is in thee . lastly , he will fear thee with the grim and dismal look of that last enemy , death , and put thee under fears of never being able to undergo it . now for the fourth circumstance , that though with all his power , cruelty and subtilty as before he doth assail , yet a true believer , he shall never be able to prevail against ; and that first , because a true believer , his debt is paid by the death of christ : who shall condemn ? faith the apostle , christ is mighty and strong . none ; for faith hath a hand that layes hold on christ , so that if christ perish , he may , else not ; and that , first , even because christ hath died for him ; and the strength of the apostles reason stands thus . a man in debt , if his debt be paid , he is not in danger of the law to be condemned for it ; so there is not one farthing that god can in his justice demand at a believers hands , for it is paid by christ. there is a double debt indeed he hath , but if both be paid for him , the law shall not condemn him . the first is the debt of obedience to the law ; god hath required of every child of adam to obey and keep the whole law , and he hath not done it ; therefore there is a debt unpaid by him . the second debt is of punishment , for not doing it , and that is the curse of the law. now a b●liever may produce a surety that hath paid both , namely christ ; for first , he died not before he had fufilled the law. his righteousness , obedience , and all was for us ; he took our nature , onely that we might have our part in him ; he did all in our stead and names , even for our sake ; upon our believing in him , all is ours . secondly , by his death he removed the curse which is the punishment of sin . for the first , rom. . . ( christ is the end of the law for righteousness , to every one that believeth ) think of this , and labour for a spirit of faith , ever groan in thy soul , till thou piercest the heavens and obtainest saith . for the second , gal. . . christ hath redeemed us from the curse of the law , being made a curse for us . pitch on these places , and lay fast hold on christ by faith , and they will uphold thee in the evil hour , even when the devil labours against thee with all his forces . i , but the devil is crafty , may some poor soul say , it may be he hath some bill or bond yet undischarged that i know not of , which he may demand at my hands . no saith the gospel , he hath blotted out the hand-writing that was against us , col. . . all is crost and cancelled , and this god hath spoken and sworn to , therefore let him do what he can , onely believe thou . every writing is cancelled , there is not a whit to shew in the fight of god. a poor man is indebted a great sum of money to a mighty king , and knows not what to do , having nothing to pay it withal , whereupon he is convicted , condemned , cast into prison . now it pleaseth the kings onely son to undertake the debt , his father is content , and in process of time he payes it , and satisfieth his father , who then i pray you can condemn that man ? even so is it with the poor believer , he ought both body and soul , and was to be put into the prison of hell for ever , for breaking gods law , and incurring his displeasure ; but the lord jesus out of his love and free favour , undertakes for the poor believer , and payes his debt ; who then can condemn this poor believer ? now further , by way of gradation and assent , to make us raise up our thoughts in assurance of this , the apostle useth a second reason , that is , because christ our surety is not onely dead for us , and so hath paid our debt , but also is risen again to make the poor believer more sure , he hath paid the debt . and the strength of the argument is thus . if christ had not risen again , but been still in the power of the grave , and kept under by the enemy of our salvation , the poor believer might have been justly afraid his debt had not been paid , but christ being risen and out of hold , he is out of doubt . as when the debtor sees the kings son that was his surety at liberty , and in the kings court , he fears not but his debt is paid ; so when the poor believer sees christ set free from the power of the grave , &c. he knows god hath accepted the payment he hath made as sufficient for him . let us therefore look upon our selves as having a part in christ , and know whatsoever he did , it was for us , even for every true believer ; so that he rising again , we rise again , which being so , it manifests that god hath accepted christ his payment , if any thing could hinder , it must be death and the grave ; but christ being risen , they have lost their power , and so none able to condemn , rom. . . christ rose for us never to dye again , and therefore that we should never dye eternally . a third reason is taken from the sitting of christ at the right hand of god , which puts all out of question that he paid our debt when he laid down his life , in that he is risen and ascended up to his father . now god would never have admitted him to sit at his right hand had the work been unfinished , but now being ascended to the right hand of his father , where he is advanced to the highest pitch of honour , glory and majesty ; and that in our nature , sitting in full authority king of heaven & earth , there for ever by his spirit , to gather and guide all his children , and quell the power of their enemies ; it is apparent that our sureties payment is accepted , so that now nothing can condemn a believer , not his conscience , nor any thing else can condemn him , and therefore he may triumph over all accusations . in the fourth place , add unto all this , that christ doth not onely sit at gods right hand , but so as that he also maketh intercession for every true beleever , having not onely power , but even the same good will and mind that ever he had to do them good , consider this well , whether thou beleeving , needest to fear the face of any enemy whatsoever . the poor man that was indebted to the great king , for whom the kings son was pleased to undertake and satisfie , when he sees him come out of prison , set at liberty in his fathers court , in greater honor , and not onely so , but highly favoured of the king his father and continually requesting him for that poor man. what needs he now care for all his enemies ? he need not be affraid to look all officers in the face , &c. is this the secure and happy estate of every true believer , out of himself , in christ. then see the necessity of using all those means ( and that constantly ) whereby christ our blessed redeemer is pleased to communicate himself and this his grace unto us . faith is a special gift and grace , and comes from god in christ , and christ he comes onely in the meanes which are channels and conduit-pipes . therefore if thou wouldest have this grace , and be strengthened and increased therein , even as thou wouldest have thy soul thus dignified , use carefully all the means . as the word which is the scepter of christs kingdome , submit thy soul to it : if thou wilt have an excellent spirit , such a one as ioshua had , pray to god for it , and take heed of grieving the spirit of god , by continuing in the practice of any known sin , which is as water that quenches the fire , but rather cherish thy faith and put fuel unto it , by constant & consionable hearing , reading , prayer , meditation , receiving the sacrament , holy conference , and watching over thy heart . for if thou put fuel to thy faith , and keep away that which may quench it , thou shalt clearly see this blessed truth , and find the power of faith in this that hath been said . therefore as thou wouldest have this confidence and comfort in thy heart and soul , use the means for it . the dilligent hand becomes rich in gods ordinary providence , and so mayst thou in this grace , if thou use diligence , there is no way else : therefore whilst thou hast time use the means , give attendance to the word , and all those heavenly meanes before mentioned . it s true indeed christ hath freed himself by dying , rising again and bring at the right hand of god , and this i believe , saith the poor soul , in the midst of his fears , temptations and troubles of mind , but how should i bee comforted in knowing that i am freed from all that danger and condemnation which my sins do deserve ? yes , upon this ground every beleeving soul , and so thou if thou doest believe , mayest be sure to be freed as christ himself is freed , and that even because christ undertook and did all this for the poor believing soul , and he had not done it but for him . esai . . to●us a child is born , to us a sonne is given , all he did was for us and for our salvation , so that if christ hath any happiness , thou believing in him mayest be assured of it as christ himself ? all gods intentions towards thee are founded in love , else how should that be true , iohn . . god so loved the world , &c. christ also took all upon him for our sake , even to redeem and save us , he needed not have done it for himself , for he was god in glory , &c. lift up therefore thy heart by faith , and beleeve this and thou shalt find it true , though we miserable wretches are unworthy of any such mercies , yet is god worthy to be believed ; look on christ and consider who he is , and reflect it upon thy self , and if thou canst believe the lord jesus hath done all this for thy sake ; to help and strengthen thee to this . first , consider christ did it for us ; that believe as a surety , we were all bannk-rupts in the law of god , for want of obedience thereunto , now christ the surety of mankind comes and undertakes for us and hath done i● ▪ hebrews . . he was made surety of ●a better testament . therefore think on him alwayes as thy surety in glory ; christ there is said to be a surety of better things then the legal rites were , even of the new testament , wherein whatsoever is contained , it is for us , and there it is treasured up ; ask and thou shalt have , seek and thou shalt find . all he did , he did as my surety , all the evil he took away , and all the good he purchased , it was for me . a second means or help to strengthen thee , ( if thou art one that art humbled for sin , and desirest more and more to believe ) is to know that god hath bound himself , and sworn to it ( and he is true , though every man is a lyar ) : now that he should swear to that testament of christs blood , it is even because we should have hearts strengthened to believe , and therefore now it is a shame if we have not more faith obedience and holiness then heretofore . certainly if we had faith instead of our presumption , what abundance of peace of conscience and sweet and comfortable joy might we have , because christ hath done so much for us as we have heard , and all , that nothing might hinder the salvation of a poor believing soul. now to handle this point as it is contrary to the erronious doctrine of the church of rome . who can condemn ? none , this is the speech of the apostle in the person of every true believer , as well as those to whom he then wrote at rome . onely those that have but a weak faith , the weaker assurance , yet all shall find the truth her ▪ o● if they believe , both weak & strong ; this then may serve in the next place against that tormenting and racking doctrine of doubting so much maintained by bellarmine ; t is true indeed , saith he , we doubt not of gods mercy and the merit of christ , nor of the efficacy of the sacrament , &c. but in regard of our own indisposition , infirmities , unworthiness and sins , in respect of these we ought to doubt and fear . and so by a counsel hath the romish church accursed all such as say they are assured of their salvation , though here every believer is enjoyned to believe it assuredly . but , as the psalmist saith , he that loves cursing , it shall enter into his own bowels . but what are bellarmines reasons against assurance ? first , saith he because of our unworthiness . but to this i answer , to what purpose should the apostle speak that which he doth here if our own unworthiness or sins could condemn ? but if they stand upon unworthiness we will say as much of our selves as they can possible . but seeing christ hath undertook , as our surety , in our stead , and god through his grace gives power to believe , he takes away our unworthiness and gives us christs righteousness to go out and in as he hath done , and so we make all our challenge in christs name , not in our selves , and so our unworthiness obliges us more strongly to rest our selves upon christ. in which case we resemble the vine that goes up & layes hold on that which is stronger then it self , so we in our selves weak , close with christ , in whom god looks on us , not as we are in our selves , but in him in whom he is well pleased . so we stand not upon , nor look unto our righteousness but to god in christ , by whom our sins are washed away in his bloud , and our persons covered with his righteousness . i but saith he the promises of salvation are made conditionally , if we repent and beleeve , now in regard of our selves we cannot beleeve , and therefore we are to doubt . to this the apostle shall answer , though the promise of salvation be conditional , yet every on that truly beliveth , his faith hath from god a light in it that makes him believe and repent , cor. . . wee have received , saith the apostle not the spirit of the world , but the spirit which is of god , that we might know the things that are freely given us of god ; so that the true believer hath received such a light , from the word , which letteth him see and know in some measure , that hee hath faith and repentance . then what can hinder him from believing in christ , that hath done all this for him , he may know he is chosen in that he is effectually called , he may know he is effectually called in that he hath true repentance and faith in the lord jesus , and therefore he may be assured of his salvation . i , but who can tell , saith he , that he hath sufficient faith and sufficient repentance ? our assurance depends not upon the sufficiency , that is upon the measure , but the truth of our faith and repentance . as our faith is true and strong , so is our assurance ; though it be but as smoaking flux , yet if it be true , christ will not quench it . it stands not upon this , how much or how little we believe , but how truly , acts . . beleeve in the lord iesus and thou shalt be saved . they said not believe thus much . i , but saith he , a true believer hath many secret sins , how can he then be assured ? the true believer though he do fall into sin , yet if he be in christ , and christ raign over him , then sin raigns not over him , and so long there is no condemnation to him , as it is rom. . . seeing that sin doth but dwell , though it trouble , so it raign not , it hinders not but he may have assurance . assurance may stand with secret sinnes that a man confesseth and humbles himself for , but if a man be given up to any sin , he cannot be assured , else he may ; howsoever sin may trouble him much . lastly , he saith we must doubt in regard of our selves , because all we have is but natural assurance . a man may hope well , that he grants , but he cannot be certainly assured . romanes . verse . he that hath sound hope is assured . that i soundly hope i know , for i truly believe , which shews what the doctros of the romish church are , though greatly learned , yet fearfully given over to delusion ; for all true hope is grounded upon present faith . so that if a mans hope be sound his faith is sound , and therefore the true believer may have assurance . a true christian he looks not on himself but upon christ what he hath done for him , utterly disclaiming his own merits . now we have heard this great doctors reasons and confuted him by scripture , let us hear the instances he brings out of scripture to maintain doubting . there are three examples bellarmine brings of holy and righteous men in scripture , that saith he , durst not stand upon assurance ; where is then that man , saith he , that dare presume of his assurance ? the first is iob. . . where he saith my heart shall not reprove me all my dayes . i have lived so as in the main , i have had a care to please god , therefore ●…t my friends say what they will , i will never forsake my righteousness . now saith bellarmine , if a man can say thus and yet fear as he doth , iob . . saying , if i would justifie my self my own mouth shall condemn me , if i would be perfect he shall judge me wicked , though i were perfect , yet i know not my soul. who then dares stand upon assurance ? for answer hereunto we must understand and know that justification is double : first from faith , secondly , from the fruits of faith , namely that righteousness we receive by his grace , the imputative righteousness that is by faith in christ that iob there speakes not of , so that we go not about to free our selves by our own righteousness , or any thing that we can do , but by christ. so that though he durst not justifie himself in his own righteousness and integrity of life , yet did not this hinder from the assurance of his salvation before god in christ ; for iob . . . i am sure saith he my redeemer liveth &c. whom i my self shall see and mine eyes shall behold and no other for me : so that though he stood not upon the righteousness of works for himself , yet he was assured in christ of eternal salvation . the second example he brings is of david , psalm . . who saith , iudge me o lord for i have walked in mine innocency , to show what a holy and righteous man he was , and yet saith bellarmine for all that he doubts of his salvation , as appears psal. . . where he saith , lord who can understand his errours ? cleanse me from secret faults . now if he had secret sins that he feared might hinder him , how then could he have assurance ? we deny that , because he that truly believes and repents , all his sins both secret and open are pardoned , known and unknown he confesses and repents of all , and therefore they are forgiven , rom. . . labouring to know his sins and forsake them , though he cannot know them all yet is he accepted . so the not knowing of our sins particularly hinders not our assurance of salvation , though david knew them not , yet had he assurance of the pardon of his secret sins and faults as well as other , in christ. i , but he was afraid he might be blinded in them , and so he might doubt , saith he . we deny not but he might fear , for we say none can be assured of salvation , but he that fears to offend . as a good child fears to offend his father , now his fear hinders not his fathers love , fear of gods favor indeed may hinder assurance , but not fear to offend him ; fear of sinning against god keeps him that his assurance is the stronger , the child of god that falls into sin when he casts off his fear and trembling , least he should offend against god , dashes and weakens the strength of his assurance , and the more a man fears to sin the more it keeps him in the favour of god , sam. . . david had assurance from god by the very prophet , &c. ps. : when he confessed his sinnes he prophesied that god forgave them ; besides psalm . . he testifies to all the world that he had none in heaven but his reconciled god alone , all which shewes how strong assurance david had notwithstanding all his fear . again in the third place he brings that of paul cor. . . where he saith , though i know nothing by my self , yet am i not thereby iustified . whereby bellarmine would prove that paul could not be assured . for answer hereunto , we must know that the apostle there speakes not of the justification of his person , but his office , and that not before god but men , who though he knew he had used all faithfulness in his doctrine , yet i stand not upon that , saith he , for he acknowledged that god might find and see faults enough that way , but because christ had done such things for him , &c. god had accepted of his sincere obedience in christ , nothing could hinder his assurance of gods approbation and love to him , which he testifies rom. . . shewing his assurance that nothing could seperate him from the love of god in christ , so that none of these holy men , iob , david , nor paul , howsoever they durst not stand upon their works , yet in regard of gods love in christ , they were all assured of their salvation and so may every true beleeving soul. what comfort else could we have at the day of death ? first , satan who at first was an angel of light , yet fell away , saith he . but to that we answer , satan he had never a covenant made with him in christ , we speak onely of believers . secondly adam . but that is nothing to the purpose likewise , because before his fall he was never in this covenant of grace . he had ability to stand if he would , but he never had that promise before his fall , which wee have in christ , as namely that we shall continue and never depart away , god putting his spirit in us . thirdly saul . to which we answer that he was never a truly righteous man , though he was called to be a king , and had a new heart fitted with endowments for his kingly office , yet were his graces but common graces , nor peculiar and special saving graces . fourthly , salamon , bellarmine holds that he perished , yet he saith that he was a man beloved of god , sam. . therefore say we he fell not totally and finally , he lost not all grace because he had still so much grace as kept him from falling finally , as we may see by his book or repentance . fifthly , david . bellarmine saith , he fell totally . but that is not so , he lost not all when he fell into sin , as appeareth psalm . . though the operation of his faith ceased , yet lost he not the substance and habit thereof , for there was a spirit of prayer and repentance still left , he had a conflict within that made him so earnestly pray , restore me to the joy of thy salvation , &c. where note he prayes not simply for salvation , for that he was assured of , but for the comfort of it , and his prayers we know were the prayers of faith , for they brought him joy and comfort . so that then he had not lost all his faith . sixtly , peter . but he also lost not all , which to hold were directly contrary to that of our saviour , luke . . where he tels peter , that he had prayed to the father that his faith might not fail him , and it is a priveledge christ hath purchased for every beleeving soul , that howsoever he may be grievously and continually tempted on every side , yet shall his faith never utterly fail , because christ hath prayed for it . seventhly , he brings simon magus . but we deny him to be a true believer , he was at the best but in the gall of bitterness , his heart was stark naught , and therefore for him to fall away it is no wonder . lastly , iudas , whom we deny to be given to christs keeping to eternal salvation , though he was given him as an apostle , for christ to prevent all , declared plainly that he was the son of perdition from the beginning ; so that there is indeed no strength in all these to weaken and hinder the assurance of him that truly believes , onely the devil stirs up all his instruments by all means to discourage him if it were possible , but he shall never prevail . the use of this in the third place is for trial , namely that we should examine our selves , to finde if we have this insulting and triumphing faith , whereby we may be able to look up to god in the day of tryal and hold out . if a man have base and counterfeit coyn in his purse , he cannot abide to let it be tryed , but if it be sound and good , he is not affraid to bring it to the touchstone . god in this case will take nothing for currant , but what hath his own stamp upon it . the word of god hath that in it that will try us ; let us therefore every one deal sincerely with our own hearts , as in the sight and presence of almighty god , that so we may know whether we have this blessed grace of faith or no. but before we come to this , let us consider these grounds . first , that all that live under the gospel have if not , though it be called the word of faith , and be the very meanes to beget faith. for this , look thess. . . where it is given as a reason why those that truly receive the gospel , are so reproached and hardly dealt withall , by the world , even because all men have not faith , for if all had faith , then could all be of the same minde , and holinesse , righteousnesse and love would be their delight . secondly , that this triumphing faith which upholds a man , and opens his mouth to speak upon grounds of faith , is so far from being a common gi●t to all , that but few indeed have it . it is a special and peculiar grace that makes a man triumph over condemnation . that this was hard to be found , the prophet complains in his dayes , isa. . . lord , who hath believed our report ? and that not among the heathen onely , but even among the people of god. the like complaint christ takes up in the very words of the prophet , iohn . . rom. . . he admires at the paucity of true believers . so now the sound of the gospel hath come to all of us , but who shewes this faith of gods elect in them . this also we may see in the parrable of the sower , wherein is set forth the estate of the visible church . where there is but one sort of the four kinds of hearers that bring forth this fruit . three sorts come to hear , some but for fashion sake , or compelled thereunto , some to get knowledge onely , some to carpe , scoff , or catch somewhat to run to rulers with , or to judge that which shall judge them one day . this triumphing faith it ariseth from an immortal seed of gods word alone . thirdly , that though there be but few that have this faith , yet not the poorest and meanest of gods children if they have any true hope of gods mercy , but in his time shall come to it . act. . . as many as were ordained to eternal life believed , whosoever is gods childe shall have this faith , and therefore titus . . . it is set out to be a pecular grace and gift of god , that onely belongeth to the elect , gal. . . all are said by faith in christ to be gods sons . iohn . our saviour shewes as none will , so none can believe but such as are gods sheep , that is his elect , even those that are chosen in christ to eternal life . the fourth thing we are to consider as a matter to bee believed is , that those that have this faith that will save their souls , they may know they have it . which is against bellarmines reasons of diffidence and doubting . first , they may know it to themselves for their comfort , and next they may make it known to others by the fruits thereof , cor . . that we may know , saith the apostle , the things which are given us of god in christ : which is spoken in common to all that truly believe , and not onely to any special person : the true beleever hath such a light going along with his faith that he comes to know though not perfectly , yet truly and infallibly that god hath chosen , adopted , and sanctified him , &c. he takes hold of the promise of salvation , upon gods commandment : faith is that which receiveth the word and promise , and cherisheth himself in a special manner in the word and sacrament . the devils works are in darknesse , god gives his in light , and therefore his children are called saints in light , col. . . and iohn . . he that believes in the son of god hath the witnesse in himself , so that thou needest not have others tell thee that thou dost believe , for if thou hast faith indeed , t is not so hid and buried in thy heart but that thou mayest know it . secondly , others also may know it , as it manifests it self in the fruits , rom. . . their faith was spoken of far and near which was known by their wonderful change , they were become new creatures such as were now of a holy life and conversation , for which paul thanks god , and desires to be with them to be comforted with their faith and his own . n●xt to this consid●r that this triumphing faith wheresoever it is kindled , it will endure the tryal , even the fire of gods spirit , it will endure also the fiery tryal of affliction , cor . . it is not a chaffie or counterfeit faith , that all the troubles or temptations can blow away . but being begotten by the word it pacifies the conscience and stablishes the heart in the bloud of christ , and purges the heart to make it fit for the holy ghost to dwell in , also it works by love and makes a man not churlish and froward but loving , and that even to his very enemies , for christ sake , thy heart will tell thee thus much , and make thee say , i thank god i have this faith in me . lastly , seeing it is thus , namely that it is the duty of all & every one that lives under the gospel to prove his heart , and search it to the bottom , cor. . . examine your selves whether you be in the faith , this shewes that it is not a thing to be taken as granted that we have this faith except we find that we have it indeed , but to search and try our selves for it , because else we are in a great danger even in the state of reprobates . therefore examine thy self , and if thou hast it , bless god that ever thou wert born to be brought to such a blessed state wherein thou mayst thus triumph . now for the notes whereby thou mayest try thy self , they may be these . the first is taken out of rom. . . yea have not received the spirit of bondage to fear again , but the spirit of adoption whereby we cry abb●… father . thou hast found thy self before to have bin in an estate of bondage , as those believing romans there , who were accepted in an estate of fear and bondage under the curse of the law and condemnation , even in despair of themselves , the spirit of bondage for that time shews us the law that condemns us and makes it to triumph over a man so long as it lasts , try therefore if thou hast felt thy conscience set on thee , and found thy self to be condemned for thy sins . thus all gods children truly converted indeed have felt , though some more , some less , and lyen under it some a longer , some a shorter time ; if thy soul have drooped , been afraid to be utterly cast away , if thou hast found thy self in a lost estate then is thy case good , for this goes alwayes before that insulting faith , that triumphs against all condemnation . if thou hast not found this , but hast gotten faith without it , then dost thou speak peace to thy self , before god speakes it , and it is all one as if the israelites should have looked up to the brazen serpent , before they had been bitten with the fiery serpent in the wilderness : who had been never the better , not finding indeed the need thereof , as those that are stung and troubled with fin do . many are driven to believe because they are convinced thereof in their judgement , and the example of others they think would shame them else . but that is not enough , thou must find thy self throughly awakened for thy sins , and feel thy self lying under the wrath of god , and lost as it were in thy self before thou canst truly see the need of a saviour , and look up to him effectually . secondly , if thou hast obtained this absolving , quitting and triumphing faith , then after this spirit of bondage thou hast found the spirit of adoption spoken of in the same place , rom. . . for before thou hast been bitten with thy sins , the devil and thine own conscience , thou canst not receive any true comfort . but when thou once findest in thee nothing but matter of condemnation , & art driven quite out of thy self , then the spirit , with the gospel , opens thy heart and inlargeth it to rejoyce , and draw stronger consolation from the gospel then the law could bring condemnation . so that if thou hast found the spirit of grace and comfort calming thy minde and purging thy conscience , and so sealing thy heart , and giving thee som assurance that thy sins are forgiven thee , then is thy estate good : assure thy self nothing in the world could do this but the spirit of god ; ask therefore thine own soul if thou hast in any small measure in truth found : thus then hath god begun this triumphing faith , and set it up in thee . thirdly , if thou hast this faith , then art thou united unto christ and hast fellowship with him , thou art then knit to christ as a man to his wife in a mariage bond , for thou must know that christ is the believer in a spiritual and mystical manner , rom. . . we first are in christ , that is , when we once come to believe ; and then christ is in us ( as it is vers . . ) when his death kills the body of sin in us , and iohn , . i in them , saith christ , and they in me , which shew as in divers other places in like manner , that there is then an union , which is an in●allible note that floweth imediately from the grace of faith once begotten & wrought in any poor soul , ioh. . . they have fellowship with christ , and with the father through christ , if thou hast this faith , then is there a bond , that knits thee to god above all other in the world , and without this thou canst challenge no salvation from christ. let every one therefore examine if he have such a faith in him , by which he may know whether he finde christ in him , or himself in christ , and so a blessed fellowship between them , and this thou mayest know , if thou findest not the world and sin working and reigning in thee , but the spirit of christ having the rule and dominion in thee , christ he is the ruler and governour of his church and children ; o blessed man that hast this , o blessed habitation to dwell in christ , to be ingrasted and have an happy being and fellowship with christ. this discovers abundance of false faith in most men in the world , that dream and think to be saved by christs death on the crosse , now ascended and being in heaven , &c. but if this be all , the wickedest heart in the world that knows of this may say as much , but here is the disfence that cuts the thread , the sound believer hath further the spirit of christ to kill sin in him , he hath also christs blood in him , that is the worth and merit thereof , taking away the guilt of sin , and purifying his conscience , which he findes by the peace of it he hath also the virtue of christs resurrection in him to raise up his dead heart . paul desired to know nothing but christ crucified by an inward experimental knowledge and feeling of the power thereof . also as christ is now in heaven making intercession for him , so he hath his spirit in him to teach and assist him to pray for pardon of sin and strength against the world , and the devil , and that remnant thereof , inbred corruption that still remains in him . try thy self for this , and if thou find it in thee , go on , thy mariage bond here shall be broken , and soul and body separated by death , yet shall thy blessed union with christ never be broken , but though thy body happen to lie in the dust for a time , yet shall it one day be raised up again and united to thy soul , and both conjoyned to god to live with him in glory forever . fourthly , if thou hast this insulting and triumphing faith , then thou art a devoted and consecrated man to god and christ , to serve god in righteousness and true holiness all thy dayes ; hence all believers are said to be saints , that is , sanctified and set apart to god , dealing with worldly things , not with hearts set upon them , but using them as if they used them not , even with holy affections , and hearts consecrated to god and christ ; hence also is it , that they are called temples to god , set apart to their redeemer by baptism and profession . but do those that think they have this faith thus carry themselves ? this belongs to every man and woman ; we must not be devoted to the pleasures of this world , but keep our hearts as men devoted to god and christ , even in our recreations . we must have a special care we destroy not this temple , by prostrating our selves to base lusts ; try thy self for this , and though none can do this as they should , yet are all to labour and endeavour it . he that hath this assurance to be able to challenge and triumph over his enemies in christ , must be the most fearful man in the world , not as doubting of gods favour , but in being afraid to sin against god , and to offend any of his brethren ; which if thou dost , thou shalt be the stronger in this triumphing faith . examples hereof we have throughout the whole scriptures in all gods children , when they were once effectually called , whose carriage i pray mark what it was , luke . . zacheus made restitution abundantly when his faith had embraced jesus christ again , act. . those that had used unlawful a ●s when faith once entered , they burnt their books lest they should draw away their hearts , and infect and hurt others , they so hated their sin ; and rom. . . the apostle abhors even so much as to think of his former conversation , to live in the corruption of it . they that have this faith indeed , there is an uproar as it were in their hearts against sin ; and when they are overtaken and stumble , cor. . oh how careful are they to repent , and pray to god to be washed from their sins . and all this may serve to shew what kind of persons they be , even the most fearful to sin , and careful to please god of all others . paul after he was converted , would rather never eat , then he would justly offend his brother , and all because god had given him this triumphing faith . this care and fear should be in all of us , for he that is bold in sin , say what he will , he finds not this faith , nor can triumph in it . sixthly , it a man have this , then is he the most forward unto , and fruitfulness and abounding in good works above all others in the world ; for this faith , it transplants and sets us ( being by nature wilde olives ) into christ the true vine , who is no barren root , but fruitful , cor. . this we may see in the believing corinthians charity , he speaks of there , and in the woman that cast all that she had into the treasury , and in zacheus , that gave half his goods to the poor ; faith opened his heart , that before was nigardly ; and so iohn . how did mary pour out the ointment , and that good woman , act. . . so full of chastity ; so also acts . . they were now content all should be for christ. now these examples with many more , are all set down for our learning and imitation , if we will find indeed such a faith as will save our souls another day . seventhly , he that hath this insulting faith , he doth already conquer his enemies , he finds the power of it dayly in giving him victory in some kind over his in-dwelling sin ; and strengthening him against the world and temptations , leading him to sin , though he find them not fully conquered , yet is not his heart so fully and altogether taken up , but that he hath some freedom in the midst of all the affairs and businesses of this world , to set some time apart for divine exercises to honour god , he is not a slave to the world , iohn . . this faith lifts him so up , as he is above the dominion of the world , though he may be often foiled , yet gets he up again , and gets ground of lusts daily , and is not as many that are led away , and made slaves to their pleasures , profits , &c. this faith gets victory over the immoderateness of recreations and delights in some sort . lastly , this faith , 't is no phantasie of a mans brain , but that which gods word is the ground of , and therefore he that hath it , it makes him receive the ministers testimony to gods word which is true . now this faith , it carries life in it , whereby a man may know he hath it ; the scripture is manifest for this , gal. . . the life that i live is by faith in the son of god ; hab. . . the just shall live by his faith ; and that righteousness which brings into gods presence and favour , it hath a light within which consists , . in that if thou hast this triumphing faith , then thou hast a sweet apprehension of gods favour by an inward feeling of a reconciliation with an angry god whom thou hast so offended . . in some peace of conscience . . unspeakable joy in the holy ghost , even when the world sets against thee , and sorrows oppress thee . in a change , a new creature , the d●vils image defaced , and the image of god that was lost , restored . . it shews it self also in warranting thy actions , and letting thee see that the thing thou dost , in regard of the substance , is good ; also it covers the defects of thy actions in christ , and tells thee that god accepts of thy po●r endeavours in him ; and hereupon it is that gods children , when they find god reconciled to them , and themselves once brought into his favour , are so stirred up to good works and prayer ; also in afflictions , that it is which keeps the heart close to god in his promises ; neither tying god to time , means , nor manner , but waiting patiently for deliverance . this faith also , it hath his sence , an eye , an ear , a hand , &c. likewise its voice , both inward and outward ; when god sayes believe , it makes a man find a spirit within , say●ng , lord i believe ; indeed it makes him also outwardly , with the publican , confess his sin and wretchedness ; as also , how doth a true believer pray : he not onely speaks , but even speaks because he doth believe . now of the lets to this faith , there are a world of hindrances ; the devil blows into the brains of men by ordinary conceits , arising in their imaginations , to hinder and keep them from such a faith as may assure their hearts that there is no condemnation belonging to them , and so go on cheerfully about their business , having all their wants supplied . and there is indeed no christian that is in christ that can possibly be clean without them , onely the difference is , some have more , some less ; but let us all well weigh them , and they will appear all but conceits , and to have no reality and truth in them . . now the first of these is , that it is presumption , which is a conceit the papists take up , and is in us all , so far as we are naturally popish ; we think this faith is but a presumption , yet this is but a meer conceit , for if we have faith , it assures us through christ , that nothing can destroy us . all presumption , is either upon a mans own merit , or gods mercies ( as divines acknowledge . ) now that faith doth neither of these it is plain ; for he first that knows christ according to his word , layes hold on christs merits , and gods mercy in him , and so applies and rests thereupon before god , labouring to bring forth fruit , and so is assured of gods love . and this is no presum tion , for he relies not upon his own merits , but christs . . this faith builds not on gods mercy at large , but on his mercy in christ ; he believes on him that hath satisfied gods justice , and therefore knows that god cannot but must needs shew mercy : if this were presumption , who would seek after it to lose his labour ? but this the lord commands , and therefore it is no presumption , but obedience and duty to do it . nay , if thou shouldst not seek after this faith and assurance , it were a neglect and contempt of the commandement of god. a second impediment that keeps men from seeking this faith is a conceit that it is impossible ever to get it , and this sticks too much in our unbelieving hearts , and is strongly rooted in our ignorant protestants , that give themselves to other books , but not to the careful and conscionable reading of gods book , where there is nothing so beaten upon , both in old and new testament , as that we should trust in god , and not upon our selves ; and that this which belongs to every child of god that shall be saved is no conceit of impossibility ; but this faith belongs to every child of god , therefore not impossible to be attained ; and this is plainly proved , gal. . . where it is said , ye are all the sons of god by faith ; there is none the son of god but by believing in the son of god ; and act. . . so many as were ordained to eternal life believed : which shews , that all such shall have this faith , that is , a true and a saving faith , not the counterfeit faith of the world ; for it is a gift common to all gods children , without which a man cannot be a son of god. a third hindrance , is a conceit that it is very hard and difficult , though not impossible ; a man may labour will some say , seven years and never attain thereunto . but admit it be hard , as it is indeed so to flesh and blood , to which every good course is irksom ; yet consider , that the first point in christianity is to deny our selves , and to go to christ , alwayes knowing that whatsover the first adam lost , the second adam christ jesus hath it for thee . n●w christ , he hath bidden thee to take upon thee his yo●k , and that is part of it , even this conquering and triumphing faith , and whatsoever belongs to christs yoak it is easie . iohn . ye believe in god , believe also in me , saith christ , where he commands thee to believe ; and mat. . . christ calls thee to come to him if thou be heavy laden , and weary of thy sins . why shouldst thou then fear any thing , when he can make all things easie to thee ? go therefore to god in christs name , he hath promised to give thee above all thou canst ask or think : this conceit of difficulty in obtaining such a faith , it belongs onely to sluggish and slothsul christians , who yet notwithstanding for the things of this world will sit up all night , and ride and run through thick and thin . be not thou less careful and diligent for thy soul , this faith , this excellent thing , will quit all thy pains if thou dealest not in thine own wisdom and strength , but goest out of thy self and seekest it of christ , which if thou doest , then shalt thou find it no hard thing , but easie , because god will give it thee in the use of the means , if thou be constant therein . let not therefore this misconceit by any means hinder thee . a fourth let or hindrance , is a conceit that it is either needless , or at least not of such absolute necessity , but that a man may do well enough , though he come not to such assurance and confidence in his faith , as to insult and triumph therein ; and this is a conceit that hinders those that are more forward in profession then others , and in the performing of some duties more careful , yet go not home to god so throughly as they should , but keep their souls aloof as it were from god ; but without this faith it is impossible for them to know whether they be elect or reprobates , hypocrites , or the true children of god indeed , and therefore let such know it is of absolute necessity , cor. . . know ye not that they are in the faith , saith the apostle , except ye be as reprobates ? let not therefore any such conceit still possess thee ; but seeing this saith is of absolute necessity , as the truth of gods word shews ; pluck up thy heart and go to god for it . a fifth impediment , is a conceit that this is the onely way to open a gap to all licentiousness ; but who are they that say thus ? surely none but athiests , that fear neither god nor man , or else papists , that are blinded themselves , and would blind others . oh that such learned men as many of them be , should be so grossly ignorant of gods truth ; indeed they that have not this faith , may open a gap to all licentiousness , but no true believer that hath found this conquering and insulting faith , for he is the most fearful man of all other to commit sin , and before this a man never makes conscience of sin , act. . . and act. . . when this once comes , it opens his eyes and makes him pry into his own heart , to see what a dunghil it is , and so makes him labour to cast out all his filthy affections and sinful lusts , and to endeavour after holiness and righteousness ; so far is this from making a man licentious : for it is the very ro●t from whence all holiness of heart and life flows , and therefore let no man suffer this conceit to hinder him from seeking this faith . we shall be kept to the possession of that salvation we once believed and hoped for ; if we could quite lose it again , then must there be something stronger then the power of god , but we know that cannot be ; for god onely hath power to consume all things from the earth in a moment , with the breath of his nostrils ; and therefore there is nothing above his power : o then in how blessed an estate are they above all the world , whom the lord hath pleased to set in such an estate , as once to be assured of this faith , and walk in it ? beware therefore of conceits ; a conceit had almost made the iaylor to kill himself , acts . . kings . , . a conceit hindered the prince : go thou therefore by sound judgement from the word of god ; false suppositions and conceits make men so differ as they do . all conceits at last will fall on thy head , and thou with thy false conceits as cha●t , be blown away ; labour thou therefore for truth and right in all things , that will be a buckler which will defend thy head ; but make account the devil will hinder thee herein what he can : for he knows well enough , if thou once get this , thou wilt soon be gone out of his kingdom . now come we to consider the means which god hath appointed to work this faith , and encrease it in our selves , which be indeed abundant ; but the main means of all is the lifting up the standard , the preaching of the gospel of jesus christ ; and therefore we are diligently to attend at wisdoms posts to hear gods word , rom. . . it is that which opens the heart and so lets in christ , who by his spirit doth inable us from an inward light and power to say , lord i believe , and therefore am assured of my salvation . this faith leaves not a man with his sins about him to go on in the course of this world , still doubting , for he can tell how he came by his faith , and it is not a common but a true substantial faith , that will never fail when hee comes to stand most in need of it ; and is no conceit or bare imagination gotten by contemplation , but a settled perswasion arising from gods word , even the root of all good works , that can possibly be accepted in gods sight . and the first means whereby to come to such a faith is to see , consider and take to heart what estate we are in without believing in christ , this is the first step thereunto , and before this a man can never come truly to believe and so to be knit to christ in the mariage bond of grace . now what estate we are in before may easily appear by these particulars , as that we all in adam are fallen away , and so have lost the image of god. are wholy under the guilt of sin . the children of gods wrath . in the power and snares of the devil , under the curse of the law , howsoever we may bless our selves and the world think us blessed , &c. and lastly guilty of eternal condemnation , and so endangered to be swallowed up of the gulfe of hell when we are dead , without we get this faith . now by all this we may see what need we have to get into the rock christ , it being the estate of every child of adam , kings , emperors , &c. even all and every one by nature . which when the poor soul strucken with the word , comes to understand aright and feel it as in the presence of god , then he comes to think how he shall be brought to god again . how he may be born again being of such a sinful case . how he may get the heavy curse removed . how he shall come to get out of the power and snares of the devil . how to come to be a child of gods love . to think how he shall be freed from the gulfe of hell when he dies . now when a man sees this and is convinced throughly thereof in his judgement , hee cannot be quiet until he hath sought some remedie , then hath he set the first step to this blessed estate of true saving faith . examples hereof we have act. . in those three thousand that were converted at one sermon : who having their case layed open , cryed out , what shall we do to be saved ? and that was the first step to their believing , for after that they came to believe : so likewise act. . . the iaylor when he came in trembling and desired to know by what means to come to salvation , then the doctrine of faith took place ; even so we , before we can attain to this faith that triumphs against condemnation , we must go out of our selves , and run to god onely in christ , without whom we perish : and the reason many find not this faith , is , because they have a general and conceited faith wherewith they content themselves , which makes them to slubber over all things , and so live and die in the same ; even because they come not soundly to understand by the word of god their woful and lamentable estate by nature , the true and effectual knowledge whereof is the first step to true saving faith . a second means is , when a man not onely sees it soundly and so doth effectually go out of himself , but also resolveth to cast away that sin he sees in himself , a man may come to consider his estate deeply and yet go on in wicked courses . but when he can desire with all his heart to bee rid of all his sinne , and cast it off , it is a special meanes and a further step to this faith , at least to the manifestation of it to us . repent and believe is the voice of the gospel . no man can believe except he repent , and cast off sin , so no man can repent except he believe , and have some hope that his sins may be pardoned . many see their sins yet cast them not away , and therefore the conscience beats them off and will not let them believe . it tels them that christ and such a soul cannot stand together . the door is shut , if thou makest not account in thy affection and conversation to leave all sin , io. . . whosoever , saith the apostle , sinneth hath not seen god. so that the soul hath a second step to believe when a man truly repents of all his sins , cor. . , . then god offers himself as a father to a man , when he casts off such as are lin be as it were of satan , and of the fellowship of darkness , that is when a man casts off his evil company and all sin that may defile his soul , and make him unworthy to be gods child ; and therefore when a man casts off sin and the instruments of sin , then is he fit to believe , and god will be ready to sh●w himself unto him , not a judge but a father , rev . . when a man begins to be zealous for god and amend his sinful wayes and courses , and leaves cherishing those abominable sins that before he hath lived in , and for want of this resolution to take christs part against sin , it comes to pass a mans heart and conscience will not let him come to lay hold of christ , even because he harbors christs enemies that will not suffer him to come in . a third means is when a man renounces as well his own righteousness as his sinnes . it is christs righteousness that must make us righteous before god , that is our justification to eternal life . there is ( to say the truth ) no righteousnesse before a man comes to be in christ , onely 't is call'd an outward righteousness , and is so taken before men ; and therefore if thou wilt come to this faith , thou must cast off all , not conceit of righteousness , but thine own righteousness indeed ; for that cannot further thee in this point , as thine own sins cannot hinder thee . what hindred the jewes and papist , and thousands of protestants at this day from faith that should uphold their souls , but a conceit of their own righteousness ? the jewes they would perform obedience to the law , and venture their salvation upon that righteousness , rom. ● . and therefore they could not believe . so the papists now , they do still in part stick upon their own righteousness , whereas there is none in himself righteous but god alone iehouah , who is righteousness , as he proclaims himself . we lost all in adam , and recover all again in christ. many ignorant protestants , and some that have knowledge also , will not stick to say , that if a man have a good meaning , dealing righteously , and serving god , he shall be accepted ; all which is nothing without christ : for the more a man goes on in good intentions , before he be in christ by faith , all his performances are but cursed abominations , and so further off from faith , and that which god hath most severely punished , as he did saul , his good intention without obedience unto him . but may some say , if it be so , then it is better to sin , and not do good works ●t all . not so , for then thou encreasest thy punishment : thy sin is the less if thou hast a good meaning , because thou thinkest that thou dost that which is good ; if thou knewest and thoughest otherwise , thy condemnation should be the deeper ; yet know this , till thou art in christ all is abominable before god , and but l●st labour , phil. . , . paul , he had a zeal enough in him , before he came to believe in christ , and not only a good meaning , but thought he did more , and better then others , and for his righteousness towards man , he was unrebukeable , none could come neer him , but after he came to see it was a hindrance ( for that it was without christ ) and so made him to run so far out of the way ; and therefore we must cast off all our own righteousness before we can be in christ. this paul saw , and that made him come to christ , and say that he counted all loss , yea but dung that he might win christ , and be found clothed in that righteousness which is by faith in him , which before he could not attain unto , notwithstanding he might have stood upon his priviledges , and have boasted of the excellent things he had done , yet was he fain to cast away all his confidence in the flesh , that is , his prerogatives , righteousness and zeal , &c. and so must we cast away all our own righteousness and goodness , and fetch all from god , and serve god according to his wil , and not after ourown phantasies , or the prescripts of man , dealing also truly with every one we have to do withall . 't is not our own righteousness , but the relying on it , that hinders and keeps a man from faith , without which all is but abominable , even our eating , drinking , and whatsoever we do is odious before god , untill we come to get this true faith , to triumph over condemnation . a man when he is naked in in himself is then the fitter to be cloathed with christs robe ; every thing is then sweet to him , and so he comes to desire and say , come lord iesus . a fourth means is , a poor spirit and beggarly , that is , such a one as hath neither comfort within nor without ; when nothing will now so comfort him , as the thinking of his present estate will humble him . and this will make a man poor indeed though he be never so rich , and bring him with david to say , i am poor and needy , lord help me , psal. . . this will let him see that he is a poor lazer , begging at the gates of god , who is rich in mercy . and it is a further degree to bring him to christ , and make christ to enrich him ; that which hinders many from coming to christ is , that they are full enough ; these whatsoever they say in words , they indeed cast off christs righteousness , because their spirits are not cast down to beg at gods hand ; if they have children , honour , wealth and professions , tell them of condemnation , they are proud , and think themselves well enough ; they will tell you that they hope to be saved as well as the best . but let such know , all fulness dwells in christ , none at all in us , in the matter of salvation . get christ first to raign in thee , that thou mayest after come to raign with him in glory . a fifth means is , the fair , free , large , and great offer of grace made in the gospel , where are they now that say they would , and so would indeed believe ? iohn . . god so loved the world , &c. here is a means to bring thee to believe indeed ; a strange thing that the judge and partie offended should thus offer to every soul to whom the gospel comes , his son , that god himself should offer a pardon , who would not strive with himself and sigh and groan , yea even burst his heart in pieces to believe ? this is one of the specialest means of all to bring a man to believe that god himself the party offended should come and say , here is my son , take him unto thee ; labour therefore to get him , lay fast hold on him , and he will bless and comfort thee for ever . if thou doest open thy heart and let him in , he offers his son to thee to believe in . and why ? is it because thou art such a beautiful and great person ? &c. no , it comes from the love of his own heart , and therefore it is free . as thy righteousness cannot further it , so thy sins cannot hinder it , if thou lay but hold on it . the offer is not onely to noble , rich , young , &c. but to all whosoever believes though never so mean , poor , old may take him , go away with him , and live with him for ever . many think they should have something of their own . no , god looks at his own love , and so do thou , that his love mercy & grace , may be magnified in thee . let us therefore stir up our sev●s and look and seek to god , he will give his spirit to all his at one time or another . a sixth means is , to know that there is not onely a free offer , but also a commandment to enjoyn us , not to refuse and neglect gods offer : that is the greatest blessing that can be to have him come unto thee , to raign over thee , and subdue thy sin . it is the spirit of god that would draw thy heart to believe ; open therefore and receive it . consider for this ioh. . . this is his commandment that we should believe on the name of his son iesus christ , and search thy heart to try if thou hast gotten such a faith . god commands thee to believe , and therefore it is not indifferent whether thou hast it or no , or to think onely that thou hast it : and this is a further means and that which leaves us without all excuse if we obey not . a man oft times will do a thing upon command , that else he would not do . a seventh means is to remember the fearful threatnings , ioh , . . he that believeth not is condemned , because he hath not believed in the name of the onely begotten son of god , god sees all is little enough we have such carnal hearts , consider that well and it will awaken thee out of thy security and make thee see thou canst not tell what to do if thou dost not get this faith , which except thou dost seek to god for and get , even this that here hath been said shall stand up in judgement against thee another day . now to encourage thee hereunto know this , that god hath promised that though thou canst not do it , yet if thou seek to him he will help thee . go to god therefore upon his promise , if thou wouldest not have thy portion with the condemned devils . he that will not believe hath nothing to uphold him against the guilt of conscience , then the which there needs no more . he that hath the wrath of an infinite god to wrestle withall cannot but be condemned ; the care of this therefore ought to be above all other care for wife , children or any thing else in the world whatsoever . but you are very strict and hard may some possibly say . if thou think strange of this , think strange of god , for here is nothing spoken but from god. a eighth and a chief means is the word preached , rom. . . faith commeth by hearing , and hearing by the word of god. therefore be careful to come as thou oughtest to the word , and bring others under the sound of the gospel which is the word of faith ; submit thy self to it and god will not fail thee , this do and it shall com , it will come , yea it must needs come , because god is faithfull and unchangeable ; stumble not therefore at any thing that is said by the faithful ministers of gods word , if any weakness pass , bear with it , and take all in the best part . if thou get this ●aith thou shalt eat and drink , and sl●ep and trade , and live in the world with more comfort then ever thou didest , and after live with the lord jesus for ever . the last means is prayer which serveth as bellows to blow up all , pray that thou mayest see , consider , and take to heart thy woful and lamentable estate by nature , then will thy sighs and groans bestrong and powerful with god pray with all , that god will be pleased to humble thee and inable thee to do all as aforesaid . to stir thee up to this lay thine ear and hear how the damned souls in hell , that neglected and refused grace do roar , yell and howl , that now would give worlds if they had them , to enjoy the time that the lord affords thee to repent in ; consider these things wisely , and the lord give thee understanding in all things . christ the fountain of strength to all his saints . tim . . . thou therefore my son , be strong in the grace which is in christ iesus . now that we are met together to receive the lords supper and to be partakers of that holy sacrament , we are seriously to consider what we are to do , when we draw near to the lord in such a holy business : you shall find that there are two things to be done . one is , that every man is to examine himself , that is , to try whether there be any grace in his heart or no , any beginnings of grace : because if there be no grace , a man eats , and drinks his own damnation , or judgement to himself . another thing is , if there be any grace , then the end of the sacrament is for the confirmation , and the strengthening of this grace , and to build him up further : therefore we must consider how we should grow in that grace . this text will help us in both these . for in this inquisition whether there be anygrace in our hearts or no , we must examine it by some characters of grace . now the principal character is that it makes a man strong , grace give● a man power and strength , which is intimated in this . thou therefore my son be strong in the grace which is in christ iesus . and then for the growth of grace , the question is where we shall have it ? surely it is to be drawn out of the fountain , that is in iesus christ , be strong in grace , that is , the grace that we receive from iesus christ. now we do not take it immediately from him , we do not come so near to the well-head : but we draw it by certain conconduit-pipes : there are certain veins , and arteries , that convey this grace from christ to the heart of a christian , certain duggs by which we suck it from him , and those are the lords ordinances , the word , and sacraments . this text will give us opportuuity of both these . the scope briefly is this : when the apostle had told timothy what his own sufferings were , how many difficult cases he had passed through , saith he thou art my son ; thou must go in the same steps thy father hath gone before thee , thou must also suffer persecution ; thou hast also the ministery of grace committed to thee , therefore be strong in the lords work . but how shall he be strong ? saith the apostle , nothing strengtheneth but grace , be strong , through the grace , or in the grace , &c. that is , it is onely grace that strengtheneth in the inner man , that makes a man able to do spiritual and holy duties . but whence shall we have this grace ? saith he , be strong in the grace which is in christ iesus ; that is , the grace which is received from christ jesus : not onely that which is received at our first conversion , but which we receive continually . as the air receives light from the sun , by a continual influxion ; so there is a continual influence of grace from christ. adam had grace originally inherent in him , but it is not so with us ; there is not that inherency , ( though there be that also , yet it differs from the other ) because the grace that we have now , is wholly received from our conjunction with christ jesus . we should therefore presently lose all if there were a disjunction between christ and us . and that is the ground why we cannot fall from grace , because we cannot be divided from christ. now i say , in these words you shall see a character , or property of grace ; thou my son be strong in the grace which is in christ iesus . this point then you see doth first offer it self to us evidently ; that it is the property , or nature of grace to make us strong ; to make us able to perform the duties of new obedience . so that now , when you are to come to the sacrament , and to consider whether you have grace ; that is a business in which you may occupy your minds , to consider whether you have this character of grace , that it make you strong , and able to do the work of the lord. for the opening of this point , i will do two things . first , i will shew you what grace is , what is signified by this word grace , that we may understand what is meant by it . secondly , i will shew you the reason why it makes us strong . first of all , grace , it is a supernatural peculiar quality , wrought in our hearts by the holy ghost , whereby we are enabled to please god in all things . first , i say grace is a quality , for you must know , there is a double grace mentioned in the scripture : there is the grace of justification , which is a thing in god alone , it is his favour to us , whereby he accepts us in his son , rom. . . sin shall have no dominion over you , for you are not under the law but under grace ; that is , you are in the state of grace , or favour with god : so in rom. . ye are justified freely by his grace , that is , of his meer favour , not of debt , or due , not by works . but now there is mention made likewise of grace in other places , where you shall see it is taken for an inherent quality , as in heb. . the last verse but one ; seeing we have such a kingdom , let us have grace in our hearts to serve him with godly fear and reverence . mark it , let us have grace to serve him ; that is , let us labour to have this holy quality of grace wrought in our hearts , that it may strengthen and enable us to serve him , that so we may please him in all things with fear and reverence ; so likewise , pet. . ult . but grow in grace , and in the knowledge of our lord iesus christ ; growth is properly of that which is a permanent thing , of that which is an inherent thing , as when a thing is said to grow whiter and whiter , &c. so i say , grace is an inherent quality , which is stamped upon the heart , which is begotten in the heart . but then i add , that it is a supernatural quality , that is , it is such a quality as elevates and raiseth a man , that enableth a man to do more then he is able to do by the strength of nature . as for example , to illustrate it ; if you take water of it self , you know it is able to make your hands cold , or any thing that is put into it ; but if you will have water do any thing above the nature of it , you must put in a higher quality ; if you will have it heat , you must put it to the fire . so it is here , we are able to do the things agreeable to nature , without any special help ; but when we are to do the duties of new obedience , to please god , to do things that nature cannot reach unto , we must have a higher quality infused into our hearts : therefore i say , grace is a supernatural quality that raiseth nature , that elevates it , that helps it to do more then otherwise it is able to do . again , i add , that it is a supernatural peculiar quality , because there are some common supernatural gifts , as those gifts of temperance , knowledge , patience , meekness , and the like ; these are the gifts of the holy ghost , and these are many times wrought in the hearts of those that are not truly sanctified ; and these are supernatural gifts too : but yet they are but common gifts ; they are such gifts as the holy ghost bestows upon those that are not elected to life . but now saving grace is a gift peculiar to the elect , peculiar to those that are within the covenant ; therefore to make a distinction , we put them together in the description , and say it is a supernatural peculiar quality . again , further i add , that it is wrought in us by the holy ghost , because no creature in heaven or earth is able to work grace in any mans heart : for to put grace into the heart , is to put life into the heart ; now to put life into the heart , is the property of the spirit , it is he that makes a man to live another life , that as it is onely fire that can beget heat , so it is onely the holy ghost that can beget life . it is true , other instruments are used ; the word is an instrument , and holy men are instruments , but yet it is the holy ghost that works it principally , and all instruments can do nothing without the influence of the holy ghost . i add again , to make it yet more full , that it is wrought by the holy ghost , whereby we are enabled to please god ; all those other common graces , and all the effects and fruits of them , though the things be good in themselves , and supernatural , because they come from the holy spirit , yet they do not please god , that is , the lord is not so well pleased , as to accept the man , that is the subject and the agent of them to eternall life . onely by faith a man is able to please god , and faith you know is the principle and root of all other graces , it is onely grace that makes a man able to please him , because the lord delights in that which is like to himself . this grace is the stamp and image of god ; till a man then have such a quality in him , and that all the works that he doth proceeds from this image , he pleaseth not god. lastly , i add , it enableth him to please god in all things ; for it is the property of grace , that as it hath a general being spread through the whole soul , so it hath general effects , that is , it hath an influence into all a mans life , into all his actions , so that whatsoever he doth , there is some tincture of grace seen in it , some leaven ( as i may say ) of grace , some taste of grace . such a grace as is bestowed upon a man as a common gift , it helps a man to do such a particular business ; it makes him m●ek , it makes him temperate , it makes him to understand his profession , it makes him able to rule , &c. but yet this property it hath not , to have a general influence into all that a man doth , into all his actions ; for that is only the property of saving grace , it enableth us to please god in all things . so we see briefly what grace is . now i say , this grace strengtheneth us wheresoever it is , it makes a man strong in the inner man , it makes him able to do the duties of new obedience , he is not onely willing and desirous , and purposing to do them , but it gives him power , and strength , and vigor to go through with the work ; and the reasons are two . first , because grace changeth the nature of a man , when a mans nature is changed , that he doth naturally , he doth it strongly . there is nothing so strong as the course of nature ; you see it is hard to turn that : other things that are not natural , their course is easily altered ; but to make a man another man , of a lion to make him a lamb ; this grace can do , and nothing else . now take all feigned and counterfeit things , they are feigned , and return quickly to their own nature again . you know guilded things last not long , the guilt weareth off ; colours that are not wadded , they will not last , because they are but counterfeit , and counterfeit things abide not , they have no strength in them . now grace , changing a mans nature , it runs strongly , it makes a man able to do the things he is set on work to do , that is the first reason . secondly , grace is the vigour , or strength , or efficacy of the spirit , the very force , and power of the holy ghost . as it is said of the gospel , it is the power of god to salvation : so you may say grace , it is the power of the spirit . all other things in a man do but proceed from the flesh , that is they have a root in the flesh : common graces have a rise in our selves ; though there is a help of the holy ghost in them , yet there is something of the flesh in them . now whatsoever cometh of the flesh , though it be beautiful , yet it is as a flower that will fade away . there is a weakness in all flesh , as there is a strength in spirit , which is intimated isa. . . fear not the egyptians for they are flesh , and not spirit . as if he had said , if there be nothing with them but an arm of flesh , they are but weak : for weakness is that that follows the flesh as naturally as the shaddow doth the body . now i say grace is the immediate work of the spirit , the very power of the holy ghost which is able to out-wrestle all difficulties , and to help us against all spiritual wickednesses , & assist us in all holy obedience . but it may be objected , i but grace though it do strengthen thus , yet it is but a creature : for though it be a quality that is wrought by the holy ghost in the heart , if it be so , yet it is but a creature ; therefore seeing every creature is subject to weakness , how doth grace strengthen a man thus ? to this i answer , first that grace is a quality of that nature , that it empties a man of himself , it is an emptying quality . it is not as other indowments , other qualities , and other habits put into the soul , but it is an emptying quality that takes a man off from his own bottom , it cuts him off from his own root , and ingrafts him into another , it teacheth him to depend upon god. for if you look upon faith which is the main grace , and gift , ( as it were ) the root and foundation to all other graces , is it not an emptying grace ? what is faith but to teach a man to trust in god ? now no man trusts in another fully but he distrusts himself fully ; it makes a man nothing in himself , and wholly dependant upon the lord. even such is grace , it takes a man quite off from any root of his own , and makes him as ivie that hangs upon and clasps about the tree , receives its being , and sustenance from it . so grace it annihilates the creature as it were , it takes a man off from that sufficiency that every man seeks to have in his own spheare , in his own nature , it teacheth a man to know that he is not able to think a good thought , nor to do a good work of himself . again i answer , though it be a quality , and that our strength is from god immediately , yet god will have us to use means , and instruments , wherein he himself helps us to do . for it is true , if any man will trust to this habitual grace , which i say is an inherent quality wrought in the heart by the holy ghost , if any man will grow careless in the strength of this grace , and say , well , i am now a man grown strong , i have now gotten some good measure of grace , therefore now i will venture upon occasions of sin , &c. here a man makes flesh his arm , though he do trust to grace : for he ought not so to do , he ought to look up to god , for another transient exciting and assisting grace : besides this inherent quality which i speak of to have a dependance upon him ; and yet not altogether to rest in that , for then a man should not be bound to increase in grace , and to grow in it , which every man is bound to do , grow in grace and in the knowledge of iesus christ. therefore there is a use of that , you must make account you are so much the stronger by it : for no man will labour for a thing but he will know some end of it . as we see in other things , a man may use the strength of horses , and of men , he may use means and friends ; but still it is required that he remember how he useth them , that his eye be still upon the lord as him that giveth the strength . it is he that keeps that grace in being , it is he that must act it , and stir it up to do the works we are to do from time to time . the chief use we are now to make of it is , to examine and try our selves whether we have grace in our hearts or no , by this property , and character of grace here set down , that it makes a man strong , thou my son be strong in the grace , &c. we must i say examine our selves : for there are two special times wherein the lord himself makes a privy search ( as it were ) the one is at the time of the sacrament , the other at the day of death . therefore when men come to the lords table , the lord ( as it were ) goes down himself , and takes a view of the guests , and sees whether they be so qualified as men ought to be that come to his table : therefore look to your selves now you are bidden , examine your selves . in the law a man might not come to the passeover but he must be circumcised : those you know were but legal types , and resembled somewhat else . you must not come to the lords supper , but there must be this circumcision made without hands , there must be such a fitness in you as you may be accepted : therefore you must examine your selves when you come hither . again another time wherein the lord makes this privy search is at our entrance into the wedding chamber , at the day of death , when the bridegroom goes in , then the lord searcheth whether we have oyl in our lam●s or no : whether those that offer to enter in have any effects , any tincture of his sons blood upon them . the effect of his sons blood you shall see heb. . . it is to purge the conscience from dead works . if there be no strikes ( as it were ) of his blood , if there be no dye of it , he gives the destroying angel power to devour them : because there is not that grace that is the effect of the blood of christ : they have no oyl in their lamps , therefore they are shut out . therefore i say , when we come to the lords table , let us consider what we do : for you must know that the lord admits none to his table but friends , such as are of his acquainance ; those that are strangers to him may not presume . if thou come to the lords table , & be a stranger to him : that is , if thou want grace in thy heart , this quality that we now speak of , thou hast nothing to do here : for you must know that no man must sit at his table here in earth , that is not to sit at his table in heaven , to sit with abraham , isaak and iacob in his kingdom . the lord will take it for a great presumption ; therefore take heed of intruding upon this duty . when the ark was brought among the philistines , and the bethshemites would be so bold as to look into it , the lord smote fifty thousand of them for it . what was the reason of this ? say they who shall stand before this holy lord god. if the lord were thus ready to revenge himself on them for prophaning of that which was but a type , what will he do for prophaning the body and blood of his son ? you know that is the comparison , heb. . if any man transgressed against the law of moses , he received a recompence and reward : what will he do then to those that contemn the salvation that is brought by his son ? so if the lord would do this for the prophaning of the ark that was but a type of christ jesus , but a legal rite , that had but a shew of holinesse ; what will he do , when we shall neglect , and abuse and prophane those things that are holy indeed ? we do not know what danger we incur when we come negligently to the lords supper . you see in cor. . that their negligent coming to the lords supper , because they did not discern the lords body , that is , because they did not discern the holinesse , the preciousnesse and excellency of his body , because they did not consider the holinesse of that duty ; therefore saith the text , the lord strook many of them with sicknesse , and some with death . it was certainly some contagion , some sicknesse at that time more then ordinary . and if you compare it with that before mentioned of the bethshemites , you may see plainly that it is the lords ordinary course to inflict a more then ordinary judgement upon those that are prophaners of holy things : therefore we may well say among other causes , that the unholy coming to the lords table is the cause of that great plague that of late hath been in this place . but you will say , i have received it and it may be negligently , but i have felt no such thing as this you speak of . perhaps thou hast not ; but there is the spiritual plague and judgement which the lord hath put upon thee , as a revenge for thy unworthy receiving of the sacrament . when iohn baptist came to preach , the scripture saith he brought the ax with him , not that men were to be cut off from their natural life ; but the meaning is , when men abuse these holy ordinances , and will not receive the offer of the gospel , and will not profit by the gospel . when we do but preach the gospel onely to your ears , and no more , the lord commonly smites such souls with spiritual judgements ; he gives up such souls to hardness of heart : therefore when you come hither , ask your selves this question , what grace have i in my heart ? have i any life , any stomack , any taste to feed upon the lord in the sacrament ? have i white raiment to cover my nakedness ? if not , what do i here ? you shall see in cor. . when men offer to come to this sacrament without grace , what saith the apostle ? do you provoke the lord to anger ? are ye stronger then he ? that is , the lord takes it as a provokation to his face , as if ye did despight the very spirit of grace : and so afterward saith he , ●e cannot drink the cup of the lord and the cup of devils , ye cannot partake of the table of the lord and the table of devils ; and therefore for a man to come to this holy sacrament , and not cleanse himself from all pollution and filthiness of flesh and spirit , but will be partaker of the lords table , and join with it filthiness which should be abhorred , in so doing he provokes the lord to anger ; and what follows that ? the lord will put his strength against him to destroy him , are ye stronger then he ? therefore if i might but obtain so much , let me intreat you to enter into consideration of this . to help you to this , we will apply the point , that the property of grace is to make a man strong ; now this power of grace is seen in three things . first , the power and strength of grace is seen in this , that it heals corrupt nature , and it elevates and helps us to do more then common nature can reach to ; for there are two things in every natural man ; corrupt nature , which is contrary to grace , and common nature , which is beneath grace . now when saving and sanctifying grace is come into the heart , it heals corrupt nature , and enableth to do more then common nature can do . consider therefore whether this grace cure those hereditary diseases which we have received from adam , those diseases which breed in the heart : take any thing besides grace , if the syre , and the dam trot , it is a hard thing to work the contrary in the off-spring ; but grace is able to heal those diseases that are hereditary . if you bring a man to a physitian , and say such a man hath a hereditary disease which he hath received from his parents , he will presently give him over as a desperate patient ; but grace can cure those natural and hereditary diseases . therefore in iames . . sai●h he , the spirit that is in us lusteth after envy , that is , there is this natural disease in every man , that his spirit is lusting ; the word there used i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is still boyling , or bubbling forth , it is still lusting after envy ; but how shall we do to help it ? saith he , the scripture offers more grace , that is , the scripture gives grace that can do more then nature can do ; it is able to heal that very l●●ing whatsoever it be . that is , you must not think when a man hath a strong natural infirmity hanging upon him , that all the vows and resolulutions and purposes in the world can help him , it is beyond natural help , but it is not past the help of grace . when naaman the assyrian could not be healed , he inquired what he should do , and when he came to the prophet , there he was healed : so when the disciples could not cast the devil out of the man , they went to christ , and he was able to do it . when thou goest about to cast out any natural infirmity , or to heal any of thy hereditary diseases , think with thy self , though by nature i cannot do it , yet let me go to christ , let me go to grace , that is able to do it , though it be past the cure of nature , it is not past christs cure , it is not past the help of grace . when christ was upon the earth , they brought to him those that had old festred diseases , those that were born blind , and deaf , and dumb , and he healed them . the same christ doth now to the souls of men in the world , and that by the vertue and power of grace here spoken of ; therefore consider with your selves what natural infirmities you have , what hereditary diseases you have ; if you find that they are not healed in you , that those bloody issues run as fresh as ever they did , you have not this grace : for it is able to heal nature , and to cure it wheresoever it comes . but you will say , is there any man that hath these natural infirmities so wholly healed and cured ? i answer , no , i say not that they are altogether healed , but they are cured by grace , that is , grace so far heals them , that it gets the mastery over them , there is the power of grace seen , therefore it is called a kingdom , the kingdom of god is in power , that is , it is such a kingdom that gets the mastery wheresoever it is , it hath the dominion over the disease , and as we say , the power of any object it stands in this , that it subdues the faculty : so herein the power of grace is manifested , in that it overcomes those corruptions that are most hereditary . as for example , take the grace of faith , i do not say that it heals all infidelity and doubting , but it overcomes it , so that it hath the mastery and prevalency over it ; faith is predominant above infidelity . for it is a rule that the school-men have , and a true one ; faith doth not exclude all doubting , but faith overcomes doubting : that is the nature of it , though it be assaulted with doubttings , yet it overcomes them ; and as it is the nature of faith , so of every saving grace , it is prevalent and powerful . so is the grace of knowledge , it comes with a full evidence and demonstration of the spirit , and brings every thought into subjection to it : though it suffers ignorance , and some other errors it may be to remain , yet it overcomes ignorance . and so spiritual love , it brings under , and eats up , and swallows all other loves : and spiritual fear brings under all other fears . true desire subjugates all other inordinate desires ; whereas on the contrary , when grace is not true , you shall have a kind of faith , and a kind of knowledge , and some good purposes and desires , and some fear of god : but these , though they be in the heart , they are not commanding and prevailing objects that bring the heart into subjection , they lie there glowing as a coal in the dark , but they do not overcome the darkness , but still their foolish heart is full of darkness , as the scripture saith , rom. . so that you must remember , that it so heals these diseases , that yet still it gets the victory over the disease , though it doth not altogether take away the disease : not that it dries up the fountain of these issues , so that they are no more , but the meaning is , that it gets the dominion over them , it masters them , and brings them down , that they have not the prevailing force as formerly ; for it is the nature of sincerity that it gets the mastery . sincerity is of that quality , that though it be the least of all graces in the beginning , yet it grows the strongest of all other . so i say grace heals after that manner ; as for example , when a man is recovered out of his sickness , take the least degree of health , this least degree hath the victory over the whole disease , it hath overcome it . we say it hath not overcome it fully and totally , yet that little degree of health runs through the whole man , and it over comes the disease , and at length grows stronger and stronger . so wheresoever these healing qualities of grace come , they have so much power as to get the mastery over corruption . though the natural corruptions byass us , and draw us aside , yet i say they are healed . for mark that by the way , there is a great deal of difference between that unevenness and inconstancy that comes from the natural corruption of a man unsanctified , and that that proceeds from the remainder of those corruptions that are left in the soul after saving grace ; in the one there is an unevenness of the kind , in the other , the unevennes● of degrees . as for example , a man that hath not his heart sanctified , he hath his corruptions exprest by fits , this we say is an unevenness of kind , when a man sets himself in holy courses , and presently gives over himself to all his lusts . this is that unevenness spoken of , iam. . such a man is unstable in all his wayes ; the meaning is , such a man hangs between two objects , that he knows not whether he shall chuse this or that : like a man that hath two wayes before him , and knows not whether of them he shall go , either this way , or that , but sometimes he is for god , another time he is for his lusts , his mind hangs in such an aequi librio , that he hath nothing to sway him , such an unevenness there is in a natural man. now this double-mindedness is opposed to singleness of heart , when a man is resolved to chuse one in such a manner , that he subjugates and leaves his choice and leaning to the other . so it is when grace is come into the heart , when it heals corruption , it brings a man to such a pass , that he chuseth the wayes of god , he chuseth to serve god with all his heart , with uprightness , and he chuseth it in a fixed , resolved manner . and though he may be byassed , and drawn aside , through the weakness and sickness that is left yet behind , yet i say he is pitched upon one object , therefore he is not said to have the inconstancy of kind , he is not instable in his wayes : so that though he may be sometimes carried out of his way , yet because he hath set himself wholly to serve the lord , we may say that he hath a single heart : for grace doth not take away all unevennes . the holiest men that have the most grace , yet that grace is subject to ebbing and flowing , it is sometimes in a greater degree , & somtimes in a less . you see a bowl that is cast out of a mans hand ; so far as the strength of the man lasts it carries the bowl along to the place which he aims at notwithstanding the bias be ( at it were ) contrary ; so it is here , the bias of corruption that is left within us , is not quite cut off or taken away ; but yet the strength of grace with which the soul is first acted , it keeps us along , and carries us in the wayes of righteousness notwithstanding that biass that is within us that inclines to the contrary . hence it is , that sometimes the saints are carried aside in their wayes with some unevenness , but it is the unevenness of degrees i say , not the unevenness of kind . this i add that as we should exclude those that have no grace , notwithstanding they have some good intentions towards god ; so we must be careful that we discourage not those that have some failing , and some expressions of their corruptions , yet the bent of their soul is set aright . this then is one thing wherein you shall see the evident power of grace when it is in the heart , it heales the hereditary diseases of the heart . therefore let every man examine himself by that , whether that grace which is in him hath so much power in it as to cure those natural diseases whereunto he is subject . now i say , it doth not onely cure the diseases of the soul , but it elevates , and raiseth common nature to do more then that which otherwise it could do . that is , herein the power of grace is seen , that it makes you able to do that which no man else can do , and that which thou thy self couldest never do before . as for example , for a man to delight in the commandments of god , it is more then any natural man in the world can do : because delight ( as we say , ) ariseth from a suitableness in the subject to the object . now unless there be a suitableness between the wayes of god and the heart of a man , there cannot possibly be any delight in the wayes of god. it is one thing to approve the wayes of god , and another thing to delight in them . other men that are but civil men may approve the wayes of god , but they cannot delight in them ; this is more then a natural man can reach unto . if therefore thou find this in thee , be assured the strength of grace is there . so , to love god , we find that peculiar to the saints , that is more then any hypocrite in the world can do , if any man therefore find that grace so strong in him that it makes his heart cleave to the lord wholly , and long after him that he loves him , and seekes his face : that he loves him not for other respects , but beholding him in his person , in his attributes , and in all his excellencies he can love him above all things , this no man by nature can attain to . and so to hate sin ; no man by nature can hate sin , but by the power of grace , for all hatred ariseth from contrary , and onely grace is contrary to sin ; it is grace that makes a man a sin hater . it is possible for another man sometimes to fall out with sin , and to abstain from some particular acts of sin : but to hate sin , no man can do it naturally . for there is no man that hates any thing , but he hates the whole kind thereof ; as the sheep hates the wolf , therefore it hates every wolf . and again hatred we know is implacable , when a man is angry , he is reconciled again sometimes , but when a man hates a thing , he would have it quite taken away . now no man is able to do this but by the power of grace , to hate all sin , every where , in himself as well as in others , to hate it so , as to desire to have it utterly destroyed , and to be implacably out with it so as never again to be reconciled to it . this is the property of grace . this thou hast that thou hatest the works of the nicholaitans . we are deceived in that , when we think we hate sinne , because we abstain from some acts of sinne : if thou didst hate it , thou wouldest hate it every where and every kind of sin : thou wouldest not onely fall out with it when it doth thee a shrewd turn , but thou wouldest be out with it for ever . when a man finds that he can hate sin , that he can love god , and delight in his commandements , and love the saints , &c. these are things that no man can do by nature ; therefore if thou find these things , there is more in thee then nature , herein is the strength of grace seen . now it is true , there are other things which a man may do , which hath not this saving grace ; but grace hath this efficacy , that it makes thee do more then any man will or can do by common nature . as for example , wheresoever the power of grace is , it makes a man deny himself , whereas another man would not , it will make a man refuse gain , and profit , and advantage to himself , when another man would not ; it makes a man able to forgive his enemies , which before he could not do . but you will say , other men may do this that have no grace . but they never do it in sincerity , here is the difference ; grace makes a man do it ordinarily in his common course , another man may have some fits in these things , but to do it when a man is himself , to do it upon deliberation , this is the strength of grace , therefore you may try your selves by that . am i able to do more then common nature can do ? if thou canst not , be sure that grace is not there ; for is there not an efficacy and power in grace ? and why should we say there is a power in it , if we see not the effects of that power ? if thou do no more then another man can do , thou givest just cause to those that are atheists , to think that this power of grace is but a meer notion , but a fancy . is it thinkest thou for the honour of god , that thou shouldest be reckoned a man within the covenant ; and to be such a one as hath grace wrought in thy heart , and have no power of grace in thy life ? therefore examine thy self by that , canst thou do more then a man can do by the strength of natural abilities ? or by the accession of moral vertues , or good education , or humane wisdom , & c ? this is the first thing wherein the power of grace is seen ; i named three to you . we told you one is , that it heals corrupt nature , and raiseth common nature above its own sphear . now secondly , that whereby you may examine whether you have this property of grace , whether you have this strength of grace in you or no , it is this : consider what you are able to do in the acts of new obedience ; the power of grace is seen , that it enableth you to do them , when another man cannot do them . in the first we had to do with the nature ; and then i told you that grace heals corrupt nature , and puts more into you then common nature : this second thing is distinct from that , and is seen in the actions . and the third is seen in the intententions : in these three the strength of grace is seen . there is scarce any man but hath some good intentions , some good purposes ; but when they come to the birth , there is no strength to bring forth , men are not able to perform them . now grace wheresoever it is , hath so much strength , as not onely to beget good motions , but it is powerful and effectuall to bring them forth into act . grace is an effectual mid-wife to bring purposes and conceptions to performances , enabling us to do them . therefore by that you may try it , whether grace strengthen you to performance , and practice that which you purpose and desire to do . it is observed , that your fennish and rotten ground suddenly shootes out a broad blade of grass , but we know it is unprofitable to any man , whereas good ground that brings forth good grass , brings it not forth so suddenly , nor so broad ; so those that have unsoundness of heart , they may go so far as to have some sudden good purposes , and desires , and motions , and conceptions , but y●t they come to nothing , they are but foggy purposes as it w●re , they do not last , they vanish away ; and what is the reason of that ? they want true rooting , they want this grace that should strengthen them , and make the soyl good . there wants that depth of earth , that is , there wants that depth of sincerity , and there wants that sound and convincing knowledge to carry them through all objections , and that is the reason that men have good desires , and yet so little performance . let his desires be never so good , when he meets with stronger reasons and arguments from the flesh , or the world , or the devil , he gives over , because he hath no strength to answer them . so that when we come to perform our desires , it is grace that must give us strength , when we have not that we give over . the power of grace therefore is alwayes seen , in that it enableth us to go through the work , to perform it . therefore the world is exceedingly deceived in the misapplication of that distinction , the lord accepts the will for the deed . i say the misapplication of that is the cause why there is so much laziness and dulness in men , that they do not set themselves to go through with holy duties , for say they , we have a desire , and a purpose , and the lord accepts the will for the deed . you are exceedingly deceived , the lord indeed will accept the will for the deed , when there is such an impediment as that you cannot proceed : for what is the occasion of that speech of the apostle to the corinthians , when they had liberal minds to supply the necessities of the churches , and yet they wanted money , in this case saith the apostle , the lord accepts the will for the deed . wilt thou say now therefore , because thou hast a good desire to serve god , to pray , to keep to gods truth , to keep thy heart close to him , and thou hopest the lord will take the desire for the deed , and yet thou wilt be negligent in them ? what impediment hast thou ? if thou wouldest bestow time in prayer , if thou wouldest bestow time in working on thy heart to warm it , and to quicken it to duty , thou shouldest have the deed as well as the will , what hinders thee then ? where therefore there is no impediment , the lord will not accept the will for the deed . look how much will there is , so much deed there will be : when the will is wrought by the spirit of god , the deed will follow . i am able saith saint paul ( not onely to purpose , and intend , but ) to do all things . if thou hast the power of grace in thee , as he here exhorts timothy to be strong , thou wilt go through with the work , i say if thou hast the power and strength of grace in thee , thou hast strength and ability to do all these things . again , as the power of grace is seen in enabling thee to do ; so further it is seen in this that when thou hast begun to do , it keeps thee from fainting in well-doing . another man will have some fits in well-doing , but he is uneven , he is unlike himself . now herein the power of grace is seen that though a man be sometimes transported through the violence of corruption , and passion , and the like , yet grace brings him back again : that is , he is not quite carried away with temptations , as the chaff with the wind , but he is held with a strong anchor , that though he float up and down , and be off and on in degrees , yet he is not carried clean away ; therefore you shall see , pet. . ult . take heed saith he , that you be not drawn away from your stedfastness , but grow in grace , &c. as if he should say , this is the power of grace , that it will keep a man , that though he do sin , and forget god , and have some such falls as david had , yet herein is the power of it , that it never lets a man go quite , but still it brings him back again . this is much for the comfort of those that are upright hearted : for some man might say alas though i do purpose , and have performed , and kept on in a good course yet i am apt to fail back again to my old sins , and am ready to return to my old courses . it is true , thou mayst do so ; but yet herein be assured that the strength of grace will be manifested in thy heart to k●●p t●…e from falling from thy steadfastness , it will keep thee along , it will not suffer thee to go quite away , thou wilt not depart from the lord , ier. , i will plant my fear in their hearts that they shall not depart from me . as for example , take saul , and david , saul was in a good course a great while , and he made many turnings aside , yet the lord kept him by the common assistance of his spirit , yet at length he went quite away from the lord. but now david , how many turnings aside had he ? how many great infirmities had he ? yet he had the sure mercies of david , the strength of grace kept him along that he never departed from the living god , he never went aside , so as he returned no more . therefore if thou find this , that though thou fall , yet thou art returning again , that thy heart is never at rest till thou hast gotten the lord again , it is a sign that thou hast the true touch of the spirit . as the needle we know that is touched with the load-stone , it never is at quiet till it find the north point again . lastly , as the strength of grace is seen in enabling us to do , and in keeping us from fainting : so it is seen in the particular things we do , in those good duties that we perform , the hearing of the word , communicating , the partaking of all the holy ordinances , in all the duties belonging to gods worship , herein i say the power of grace is seen . for as everything is in its being , so it is in its working : look what being and essence it hath , such is the work of it . now take those that are common , and counterfeit graces , which are not sound and right , they are able to reach the form of good duties , but not the substance : but where there is true lively grace , there a man is able to do the thing indeed , that is , he can do holy duties as he ought to do them . this is the property of grace that it enableth you to do the things you do with a pure heart : for my brethren it is grace that purifieth the heart , it is that which makes the inside clean ; other things may cleanse the hands , and the head ; philosophy , education , and parts of morality ; but the power of grace is such , as that when you come to do duties , it purifies the heart : because grace makes a man wise . now a wise man will be sure to look to the foundation , that is , to look to the heart wherewith he performs every duty ; the foundation is all in-all ; a wise man will see with what heart he performs every duty : the outward performance is but as the top of the building , the foundation is the principal . besides grace puts a treasure into a mans heart , and makes him prize that treasure ; and where a mans treasure is there his eye will be : he will look therefore to his heart in the performance of duties . besides , it teacheth a man to exalt god as god in his heart , and when he is so exalted , he is more to him then a thousand witnesses . it enableth him to seek praise with god , and not with men . again , it gives a man light , whereby he can discern of the secret failings of his heart . another man that hath not light he cannot see them ; he can see grosse enormities , but it is grace onely that makes us to see small moats , inward failings ; it is grace therefore that makes the inside clean . and not onely so , but it makes us perform duties in a holy and lively manner , it enableth us to do them to purpose . to perform them in a holy manner : for this is to perform duties in a holy manner , when the heart is apprehensive of the presence of god in the businesse onely ; for holinesse is to sequester a thing , and to appropriate it for the use of god onely : so when thou comest to perform a good duty , if thy heart be altogether looking upon the lord , , so that nothing without have to do with it , if nothing else come in , and take up thy heart ; not the sight of men , or the opinion of the creature , or the by-respects of any thing , none of these come and take a part of thy heart , and use it ( ●s it were ) that is to perform a duty in a holy manner ; otherwise , whatsoever takes away the heart , or sets it on work , abates this holinesse ; for then the heart is not made peculiar to god in the performance of a duty , for it meddles with common things . grace i say enableth to do this , because grace sanctifieth , that is , it makes a man really and in good earnest appropriate , and sequester his heart and minde to the lord ; so that he onely looks to him to serve him holily in all duties : so is it when we pray , or preach , or do any publique or private duty , this is the holinesse of the heart , when it is done onely to the lord. again i say , it makes us perform duties , not onely in a holy , but in a lively manner ; for grace is the life of the soul. where this life is not , we may do duties , but they are but dead works . vital actions are onely proper to grace , because onely grace works life : a man never comes to perform a work that is a living work , but so far as it comes from grace ; grace is the fire of the holy ghost . grace is to the soul as the lively and natural heat is in the body , which onely acts it , and makes it to do the works thereof . so grace in the soul is that onely which begets livelinesse in duties wherewith they are to be performed . lastly , i add , it makes us perform them in a holy , lively and substantial manner , that is , to do them to some purpose . take another man , he doth these duties , but to what purpose are they ? when we come to pray , and to do these duties , they are then done as they should be , when the end is obtained , then every businesse is done , when the end of it is effected , otherwise it is not done ; we do not say a thing is done , because a man hath been about it , but because he hath obtained that end for which he took the businesse in hand . consider now what is the end of the duties you do , what is the end of your praying , what is the end of your hearing ? is the end of your hearing edification ? is the end of your praying to be strengthened in grace ? prayer is a lost prayer except the heart be strengthened by prayer , except the heart be made better , and more composed into communion with god , you pray not in the holy ghost . now then examine your selves by this ; grace onely enableth a man so to pray that he shall grow more heavenly in every prayer : whensoever any other prayer is made without this power of grace , it is lip-labour , it doth the heart no good . and so for keeping of the sabaoth , the sabaoth is made for man , that is , it is made for mans use , for mans benefit , for mans advantage . what is the advantage we get by a sabaoth ? that wee may be built up and grow in grace and in knowledge and the like . now a man without saving grace may abstain from all bodily labour , and servile work on the sabaoth day , and be occupied in holy duties : but to keep it so as to get advantage by it , so as to get growth in knowledge and in grace , so that he shall have a greater stock of grace laid up in his soul by the use of the ordinances upon that day ; this grace enableth a man to do . so , when a man comes to hear to purpose , to hear so as to please god in his hearing ; to hear so as to get something into his heart by hearing , this onely grace enableth to . you know what our saviour saith , luke . take heed how you hear , for to him that hath shall be given . intimating that when you hear aright , you have more given in then you had before . grace now enableth a man so to do the duty , that there is not onely the task , the businesse , the work done and passed over , but it is done to purpose . so when you come to receive the sacrament , what is the end of your receiving ? onely to come , or to come with some outward reverence , or shews of devotion , & c ? no ; the utmost end of receiving the sacrament is to get more strength of grace , to get more assurance of faith , to get more perswasion of the love of god towards you , that your sinfull corruptions may be more healed ; that the grace that is in you may be more enlivened . i say grace enableth to do this , and herein the power of it is seen : for without the power of grace you may do all these things , but not to purpose . i cannot enlarge these thing ; but to finish this point , i beseech you in a word consider , whether you have the strength of grace in you or no , otherwise you receive the sacrament in vain . and let no man think , i will make up this with my absence , and fit my self against another time ; that is not the way : not to sacrifice , as well as to sacrifice amiss , was a sin : he that came not up to the passeover as well as he that came uncircumcised was to be cut off : he that would not come to the feast , as well as he that came not with the wedding garment , they were both lyable to judgement ; therefore i say take heed . and if there were no other argument to move men not to defer their conversion , this were enough , that if a man come without grace to the sacrament , he eats and drinks his own damnation ; if he defer to come , he provokes the lord to anger , and if he come unworthily without grace , he provokes him to anger likewise . tim . . . thou therefore my son , be strong in the grace which is in christ iesus . the next point that we are to handle out of these words is this ; that all grace is recived from iesus christ. we can receive no grace but from him , and in him there is enough to be had . there is none but from him , we know nothing but what we are taught by him as a prophet : whatsoever we do is lost labour , except it be made acceptable through him as a priest : we are able to overcome no lust , to do no duty but through the power we have from him as a king. besides , i add further , that as all grace is from him , so in him there is enough grace to be had ; we all of his fulness receive grace for grace ; that is , we receive the variety of graces that he had , grace for grace . as the child receives limb for limb , or as the wax receives of the seal character for character , print for print , so we receive the quantity of grace that we have , from that fulness that is in him . but how is this grace received from christ ? we take it not immediately out of the fountain , but it is derived to us by certain conduit-pipes , therefore take heed of that , of expecting to receive grace from christ without these means . again , we must not think that these means will do it without him ; we must not break off the conduit-pipes from the well-head , as we must not go to the well-head without them . now the means whereby we receive grace , is by the word and sacraments : we are not born of him by carnal generation as adam , but instead of that generation , when we have taken him , there is a spiritual relation instead of it in gods sight , and by vertue of that we receive grace and strength from him . therefore if ye would receive more grace , increase of grace , labour to draw near him , and then you drawn near him when your will is brought to a greater degree of willingness to have him for your husband . but yet in general we must know , that grace is received from christ , as we receive corruption from adam ; the old man he doth not more powerfully communicate corruption and sin to us , then the new man is powerful to communicate grace and life . so that when we are once in christ as we are in adam , we are sure to have grace from him ; and then we are in christ when we have taken him , and are matched with him , and united to him . as a man may be matched to his wife , after the match is past in a greater degree of will ; when there is a greater degree to have such a woman for his wife , or a women to have such a man for her husband . the will may be wound to a higher degree and peg of willingness . therefore our business is , when we come to receive the sacrament , to labour to increase that willingness , to labour to add to that resolu●ion of taking christ. now that is done by a distinct and clear apprehension of christs willingness to match with us : we must know that the gift of righteousnes is freely offered ; there is nothing required , but that we be willing to take it ; there is nothing required but sincerity on our part . now this false opinion , that there is more then that required , is that which keeps us asunder . now to bring our hearts nearer to christ ( for when we are near him , then we receive most grace from him : ) first , i say the apprehension of that must be clear . then secondly , we must labour to be divorced from all other husbands : when the mind is weaned from all earthly things , to which they are too much wedded , to have those lingrings cut off , when we affect riches or pleasures too much , or whatsoever the heart is taken up abo●t ; in what measure a man is earthly minded , in that measure his heart is disjoyned from christ. now the way to bring our hearts nearer , is to be divorced from these . but when is this love inordinate ? then you may know it is inordinate and adulterous love , when it is a let of your love to your husband : god gives you leave to take and to use outward comforts ; you may rejoyce in them , he commands you so to do : onely this you must take care of , that your love to your husband be not lessened . if a man be so busie in his calling and business , that he find himself more indisposed to draw near to his husband the lord , that he is more unfit to pray , and to holy conference , it is an adulterous occupying of himself about the works of his calling . so when he loves his children , or friends , his sports and recreations , whatsoever his mind is occupyed about , look how far it lessens his love to god , and daunts , and hinders , and interrupts that , in the same measure it is adulterous . therefore if you would draw near to christ , consider how your affections run out : for he looks on you with a jealous eye . and you must take pains with your hearts to labour to have those lusts mortified : you must reason out the matt●r with your selves ; for there is no man that loves any thing inordinately , but it ariseth from deceit ; and there is nothing so good , but we must let it go , and cleave to christ : and if we cannot do it with ordinary pains , we must do more then ordinary . there are some lusts , as some devils that will not be cast out without fasting and prayer : now when we loose our hearts from these things , that is a means to draw near the lord. lastly , to add to this , consider the need we stand in ▪ of christ , and to that add the vertues of our husband , what need we have of him , and what benefit we have by him . consider thy need of him ; thou art in such a case , that when thou art out of him , thou art subject to an extent , and to be laid in prison : but when thou hast him for thy husband , thou art under cover . but you will say , i hope i am past this . thou must know that thou hast continual need of it ; thou hast need of him every day , thou hast need of him to redeem thee from every evil that thou escapest from day to day : thou hast need of him to help thee to every comfort , thou hast need of him to assist thee to every duty thou performest . and withal consider , when thou feest thy need ( for therfore we do not prize christ , because we know him not , and we know him not , because we know not our selves ; how impotent and weak we are without him , we are able to do nothing without him . i say when we have considered what our need is of him , then let us consider the vertues of our husband , and the portion we have with him . consider the vertues of our husband ; we are all too short in this : consider the excellency that is in christ , the beauty that is in him , to draw us near to him . thou must look on him as one full of beauty , the fairest of ten thousand , as we do with men that we converse with : if it be a man that hath worth in him , that you daily converse with , now you see one excellency , and then another , now one spark appears , and then another ; so learn to know christ by experience continually . and then as we must know him by the description of himself in his word : so to know him by his actions , by all his carriage , to see what a one he is . there is no husband so kind as he , there is no master so bountiful as he , there is no friend so loving as he . consider how patient , ●…nd ●…ow wise he is : how he disposeth things for thy advantage , better then thou couldest do of thy self . withal consider the portion thou hast with him , cor. . . see it there , all things are yours , whether paul , or apollo , or cephas , or the world , or life , or death , or things present , or things to come , are all yours ; that is , as if he had said , if here be not enough , think all that thou canst , all is thine , that portion thou hast with thy husband ; all the gifts in the world , a●l the excellent men in the world , they are made for thy service . and if thou think not that enough , the things of the world , he tells thee all the world is thine , every thing in the world , of what condition soever it is , thou shalt have no want of it if thou have need of it , all the world is thine , and then life is thine ; that is , when a man may be afraid that if he live long , such and such things may befall him : no , faith he , life is for thy advantage . i , but may not death come too soon , and do me a shrewd turn by coming on me as a snare ? no , faith he , let it come when it will , death shall be advantage . that benefit a goodly man hath , that whensoever death comes , it shall be the fittest season of all other times . therefore when a man stands in fear that he knows not what shall become of him , this is his security , that whensoever death comes , it shall be for his advantage . and then if that content thee not , that thou shalt have present things , for we are apt to fear future things ; and who knows what may fall out for the time to come ? those things are yours for your advantage . if this be not enough , all things are yours , whatsoever thy heart can wish or desire , this portion thou hast with thy husband . i say we are to exercise our selves in the meditation of these things , that it may encline our hearts the more to him , and make us come more willingly to match with him ; and to confirm us in the choice we have made . when this is done , that we are willing to match with him , and to take him in a greater degree then before , this is to eat his flesh , and drink his blood . for , taking him , and comming to him and eating his flesh , are promiscuously used , ioh. . he that eats more gets more strength , he that drinks deeper gets more refreshing : he that takes him more gets more grace from him . now taking him thus ; this resolution to take him for a lord for a king , for a master , for a husband : as there are more degrees added to it , so you shall find more abundance of grace and life flowing from him to your hearts . so much shall serve for this point . there is but one point more , and so we will have done with this text . we have handled , first his , that it is the property of grace to make a man strong : in that it differs from counterfeit grace . secondly , that all grace is from christ. now there is another lies in this ; in the manner of the exhortation , and the occasion of it . now my son be strong , that is , timothy , know that thou hast grace , and strength in thee ; but now thou art to preach the gospel , to fight the good fight of faith , now thou hast many things to suffer : now thou hast great imployments in hand , stir up or use the strength that thou hast . this is the point hence ; that we must not onely get strengthening grace , but use it , and improve it . that is , the strength that we have , it must not be as a sleeping habit , lie still there , but we must draw it forth to action , bring it out to practise , and that upon all occasions . so i say we must not onely get habitual strength , but use it , stir it up , bring it forth to action upon all occasions . you see how it is gathered from the words , thou my son be strong . but you will say to me , what are those occasions , wherein we must in such a special manner stir up this strength ? i say , upon all occasions : but yet to pitch your thoughts on some , i will name these three . first , in imployments which are done with any special hazzard , in such stir up thy strength , for you see that is spoken to timothy here , that is i● there be any action to be done that will cost the loss of thy credit or estate , or friends : if there be any action to be done that will cost thee imprisonment , losse of liberty and disgrace , now be strong . if the action have any such difficulty , such losses and crosses depend upon it , now be strong to go through with it ; do not say now there is a lion in the way , and bauke it , but be strong , stand fast , break through all such impediments , be undaunted , quit thy self as a man : for this i● a time to be strong . as it was said to sampson , the philistines are upon thee , now it is a time to use thy strength . so i may say to every man , when there is a speciall business lies on him which must be done with hazzard , having a fountain of strength in christ , use it . this is that which the scripture calls boldness : when the apostles were to preach the gospel , and had the priests , and the whole counsel against them , now was the time for them to speak boldly : therefore you see it is so expressed , when ioshua was to fight with the canaanites , with the anakims , and cities walled up to heaven , now be of a good courage , be strong , ( that word is used , ios. . ) that is , now is the time . so ieremy , ier. . when he had a special business to be done with much hazard , that he must go & speak in the name of the lord to the king , and princes , and people , which were ready to put him to death , now be strong , and keep not a word back . so iohn baptist , he was to tell herod of his fault , of that sin ; you know what hazzard that action was accompanied with : now it was a time for iohn to stir up his strength and to use it . so in all such exigences as these when god puts us to the tryal whether we will do any thing for him ; whether we will part with any thing for his sake ; whether we will deny our selves , and take up our cross and follow him , i say these are the times . and therefore i● a man have any treasure in heaven , and be perswaded of the vanity , and worthlesness of outward things : herein stands his boldness to neglect them , to let them go , so he may do service to god , and bring glory to his name , and do good to the church : for indeed in that stands the stirring up of our strength . as luther said , when he was so bold , he gives the reason of his boldness : saith he , what can they take from me ? my credit ? what care i for that , it is but small ; they may take away my estate , that is but little : they may take away my life , but i make no account of it saith he ; if other men made as little account of these things as i do , they would be as bold as i. therefore i say now it is a time for a man to stir up his strength , to be willing to part with these things , when actions come that have hazzard accompanying them , and opposition , and persecution , and resistance from this temptation , and from that , now be strong in the lord , ephes. . when there comes temptations , if any thing be to be suffered , be strong to endure it ; if any thing be to be done , be strong to go through with it ; if be any special duty , be strong , wrestle with the lord as iacob did in distresse , there was his course , stir up thy strength at that time , and wrestle with all thy strength . so , if ●he businesse be to contend for the common truth and faith , a man must be strong : what though it be accompanied with hazzard ? this is a time for a man to stir up his strength ; that is one case . a second is , in all great changes of estate , for that is a time when a man should stir up his strength , because then a man is most apt to be weak . that is , if a man ●al● into great crosses and afflictions and adversities : and again if he be raised to prosperity more then ordinary , now 〈◊〉 him be strong : that is , let him look to himself and take heed now that his heart be not broken by the one , nor puffed up with the other : now is the time for a man to be strong upon these great changes . as the body of a man when he comes into a strange countrey , to change of diet and air , he is affected with it , it works upon him : so the soul of a man in all great changes of estate that it falls into , cannot but be affected with them : therefore the scripture calls it drunkennesse : a man may be drunk with prosperity , and adversity , and a man is apt to be so : that is when a man is drunk his brain is weak , and the beer or wine is strong : so when the heart of a man is weak and the operation is strong , the estate that falls on him is strong , it makes him drunk both wayes . a man is drunk with prosperity one while , another while with adversities ; this is a time to be strong . as the apostle expresseth it , phil. . i am able to want , and to abound , to pass through good report , and evil report , that is , now in this great change , if you talk of strength , i am able to do all things through strength from christ. a man in an even condition , it is nothing for him to keep his minde in an even temper ; but in the unevenness of a mans condition , now to keep his minde equally disposed , that is the difficulty . and it is not onely difficult in that which riseth from the unevenness of a mans estate ; but the suddenness of the change . when a sudden change comes , look to thy self , be strong . as we say of the body ( it is a rule of physicians ) it indures not sudden changes ; no more can the minde , but it is apt to be disquieted and put out of temper . as when a man hath had a great heat , and sudden cold comes : when a man is in one condition , and suddenly comes into another , now is the time to stir up strength . that is the second . thirdly and lastly , there are certain seasons and opportunities , wherein a man is called to exercise such and such a grace ; now is the time , when we must be strong to put that grace in practice . sometimes there is a season of using the grace of patience , sometimes of love sometimes of temperance , sometimes one grace , sometimes another : whensoever these seasons and opportunities come ; now put forth these graces , and let them have their perfect work , every grace in his season . that is the time now when a man is to stir up his strength in those opportunities and turnings of a mans life . such things fall out every day ; now one grace is to be used , and then another : now be careful to stir them up , as we see , pet. . . when a man hath one grace , saith the apostle , let him add one to another : therefore give all diligence thereto , join vertue with faith , and with faith knowledge , and with knowledge , temperance , with temperance , patience , with patience godliness , with godliness , brotherly kindness , with brotherly kindness , love . that is , suppose , saith the apostle , thou hast faith , perhaps there i● need of more then that , there comes seasons when thou art to do good works , to add works to thy faith , therefore remember in such a case to join vertue to it : for vertue is taken here for action , a readiness in a man to perform , to bring that faith into use . but when you are set on work , perhaps it may be a difficult case to know what a man in discretion should do in this ambiguous case : therefore add knowledge and prudence , to guide and direct you in that you do ; but when you have gotten prudence , and know what is to be done , then add to knowledge , temperance . it may be a man may know well enough what to do , but he is drawn aside with some pleasure and lust ; for it is usual for a man to know , but because he is byassed the wrong way with some inordinate affection , he performs not that 〈◊〉 knows , therefore saith the apostle , now is the season to add temperance to knowledge , to abstain from those things . and besides , as pleasures are a means on the one side to keep him from the practise of what he knows , so there are likewise some dangers and difficulties , somewhat that a man is to suffer . when a good action is to be done , a men shall find many crosses and oppositions , somewhat he must part with : therefore add not temperance onely , but patience , that is , a time for patience , or else he cannot do any thing to purpose . when both these are done , joyn with patience godliness . a man may do much , and join temperance and patience , but these are moral vertues , a man may do them for other ends ; he may be a good servant , but he may serve a wrong master : therefore saith he , eye god in all you do , join to these godliness , do it out of sincerity , advance him and his glory , and do it not for your own ends : and with godliness , brotherly kindness , that is , that the work and business you do , though it must be done to the lord , for his sake , and so you must do it in a godly manner : yet your business is with men for the most part , therefore you must join with godliness , brotherly kindness , that you do it out of love to men , as well as out of sincere respect to god. i , but there are other men in the world besides godly men , and we have to do with them , and there are many businesses to do for their sake and advantage ; therefore saith the apostle , add to brotherly kindness , love , that is , love to all mankind , that when you do any action , he means actions of mercy and compassion , you must do it out of love to them , though they be strangers from the covenant of grace . now mark , these are the times and seasons , wherein a man is to stir up the strength of all these graces ; you see they come in season one after another . put case , a man exercise one , and leave another unexercised in its season , there is a deformity and want : when a man useth other graces , and not temperance ; suppose a man will do any thing , but when he is to suffer , he will baulk the way because of the cross , he is loath to suffer , he wants patience : here is a thing wherein his weakness is seen ; therefore be strong , that is , in every thing , in the practice of all the graces we receive , that they may have their perfect work . well , the use of this in a word is , to put us in mind of our duty , and to quicken us , that we may all remember what person we sustain , what we have to do , for what end we come into the world , and to do it : for that which the apostle saith here to timothy , we have all need to have it repeated to us , and to be put in mind of it upon every occasion . now be strong to do this , and this ; for all the actions of a mans life are divided into these two main heads : either they are such actions as are bestowed in gathering strength ; as when we pray , & keep the sabbaoth , and read and are occupied in holy duties , now our business is to gather strength . but now there are other actions that stand in converse , in doing the business and works of our calling ; when we are to grapple with troubles and temptations , when we fall upon change of our estate , &c. these are times of spending and not of gathering , these are times to use strength : now we must be as carefull to use our strength as to gather it , we must be as careful to stir up our strength , as the apostle saith to timothy , thou my son be strong in the lord , we must stir up our strength . i say , we have need to be called upon , for you must not think that the lord doth all . it is true , he puts life in us , but when we have life once , then we may move and stir our selves : he kindles the sacrifice from heaven at first , but when the sacrifice is kindled , when you have got fire , you must keep it alive , and blow it up , and put fuel to it . therefore iude . build up , edifie your selves . it is true , the lord first layes the foundation : he first layes us upon the corner stone , he begins the building , but when it is begun , we must not think that it belongs onely to the minister to build us up , or to the lord to build us up , but we must edifie our selves : that is , we must still be adding to the building , now one stone , and then another : so we have the building of grace going up in our hearts , this should stir us up to use our strength . and this is a matter of special moment , the rather because all the graces we have otherwise are flitting habits in the soul. some things we have that are altogether for use ; as money , it is all for use ; if a man use it not , he were as good not to have it . and physick , if a man have the best receipts and cordials , if he use them not , he were as good not to have them : and so skill in a trade , if a man do not use it , he were as good not to have it . of this nature is grace , all the end of grace is for use : the end of every habit is for action , as we know not the tree but by the fruit . now consider , if the end of all the strength and grace we have be but for action , that it may be stirred up , then you should not onely busie your selves in gathering strength , but let half your thoughts at least be occupied in considering , how shall i spend this strength , & use these graces ? to be on the thriving hand is good , or else thou wilt have no strength to spend ; yet that is the special thing . the rather because it is a general fault among us , it is an old complaint ; we learn more for knowledge and dispute , then for living . that is , when you come to hear , you are glad of notions , and there is delight in them , and perhaps we add to our knowledge , and perhaps some habitual strength too we add to that we had before : but you must learn to live ; he that hath knowledge must learn to bring it into practice , especially you that are able to do it . some cannot pray , but you that can pray , converse profitably , stir up your own hearts to it when you are in company . you neglect this , and live as if you had not such grace wrought in you , as if you were not regenerate , as if you had not tasted of the powers of the world to come . i say it is a shame for you , therefore your business is now to stir up your selves to this . and to help you in that , i will briefly name to you some helps . you must know that there is an essential power , whereby a man is strong and able , if he will put his strength to it , to do of himself . and besides this , there is a certain energy , an ability present , as of body or mind , ready at every turn to do holy actions . therefore if you ask how you shall do this ; how you shall bring this habitual power to this readiness and nimbleness ? i say exercise your selves to godliness . use makes perfect in other things : so in this , the more a man accustoms himself , the more his soul is ready to do every good action . as the hand gets a habit to play on the lute , or in writing , or other things that are done with the hand , by often applying it self to the work : so the soul when it often applies it self to such actions , it turns it self into it , it gets readiness and nimbleness . therefore be ready to do it upon all occasions with facility and delight , upon all sudden opportunities ; it fashions a man , as it is said tim. . . as a vessel prepared to every good work . the meaning is this , that even as you see a vessel is fitted for such a turn , as a spoon , or a salt , or a cup , &c. as there are variety of vessels , so they are fitted for such a turn or use : so a christian should be a vessel fitted for good works . now this vessel is not fitted on the sudden , but is moulded every day more and more , and is brought to a better , and better fashion , and as it is fashioned more , so it is readier to its proper work . now it is this suiting and applying your selves to good works , that makes you ready . if a vessel be not fit for the turn , it will not do the business so readily ; there is an impediment in it : so it is with the mind , when it is not accustomed . every action you do , helps to mould the soul more , and makes it a vessel fit for the lord , and for every good work . besides this , as there must be a moulding of the heart , and fitting it for exercise , so there must be a removing of impediments that hinder . therefore we see in that place , tim. . . if any man purge himself from these , he shall be a vessel unto honour , sanctified , and meet for the masters use , and prepared to every good work . there is a certain rustiness that cleaves to the wheels of the soul , that it moves not nimbly and readily in the doing the works we are called to do , this rust must be rubbed off . there be impediments of divers sorts : worldly-mindedness is a great impediment and hindrance . and so cares , and pleasures , and lusts , those that are called thorns , that hinder growth : all these impediments , this uncircumcision of heart , these hinder from working , and these must be removed before we can be ready to do it . we see in psal. . saith david there , lord deliver me from blood guiltiness ; this sin that i have committed , and my tongue shall sing joyfully of thy righteousness : open my lips , and my mouth shall shew forth thy praise . the meaning is this , david found that that was the sin wherewith his soul was hindred , that it made him unfit , so that though there were a fountain of grace in his heart , yet it was not able to flow forth , but was stopped up ( as it were ; ) therefore he prayes to god to open his mouth . how should it be opened ? by removing that sin , by taken away that indisposition which that sin had brought on his mind . as we see a fountain may be stopped up with mud , or dirt , or stones , or any thing , remove these , and the fountain is open , and when it is open , it is ready to flow out . so then there must be a removing the impediments : let every man see what it is that hinders him , when there is a fountain of grace , when it flows not out readily . if a man be not ready to good works , there is some impediment that must be removed . but that is not enough to use our selves , and fashion our hearts to them , and to remove the impediments ; but thirdly , there is a work of the holy ghost he must act , and stir us up : there is a certain work of the spirit that must help us upon all occasions . for even as you see in trees ; there may be sap enough in a tree , yet till the spring-time come , till the heat of the sun come , till moysture come , that sap is not drawn up to the branches , and so long it brings not forth fruit nor leaves . so a man may have much grace in his heart , much habitual grace ; but unless this be brought forth more immediately to act , there is no fruit brought forth . now what is it that brings it near the branches ? why , that which makes the spring-time of good actions , and fills a man with the fruits of righteousness , it is the holy ghost that is the moysture , and the sun , and the rain that moystens and quickens us . there must be a certain action of the spirit i say , to help us to do every good work ; we must seek to the lord for this : lord i have such a business to do , i confess i am unapt and indisposed to it , i beseech thee help to quicken me by thy spirit . but further there are certain duties that more immediately fit and prepare us , that is , the communion of saints , that whets , and warms us , and stirs up the grace of god in us . so likewise prayer : be much in prayer , and in the communion of saints , and that will make a man strong , it will make him ready to use his strength , and the grace he hath . but i hasten . the main thing that i have to commend to you to stir you up to use your strength to do the lords work , and to use the grace you have upon all occasions for his advantage , it is this consideration , to deny your selves , and to seek the things of jesus christ ; that is the last thing i will pitch on : for that is all in all . what is the reason that a man useth not the strength he hath ? because he seeks his own things , and not the things of jesus christ. if the heart were brought to this to deny it self , and to neglect its own things , and to seek the things that are jesus christs , he would be ready then to stir up his stength ; he would be ready then to run , and to go to do any service to the lord. you have that in phillip . . i have no man like minded that will faithfully care for your things , for every man seeks his own , and not the things that are iesus christs . now to heal that disease in your selves , to bring your hearts to a quite contrary temper , not to seek your own things but the things that are christs , labor to have this wrought on your hearts , and that is it that will most immediately prepare you , and inable you to use your strength for the lord upon all occasions . you will say , how shall we do this ? consider that there is a necessity lies upon you to do it . and if there did not a necessity lie on you , yet it were best for you to do it . and if it were not best for thee , yet christ hath deserved it at thy hands , he is worthy of it that thou shouldest not seek thy own things , but the things of jesus christ. these things we will a little inlarge , and so end . first , i say there is a necessity lies on thee to do it . it is true , if thou wert thy own master , if a man were sui juris , he might do with himself what he would ; he might seek his own things : but if thou be none of thine own , if thou have hired thy self to christ , if thou have sold thy self to him , thou art his ; and if thou be his , there is a necessity lies on thee now to seek his things , and not thine own . a woman , while shee is a maid or a widow , shee may dispose of her self as shee will , shee may seek her own things , and stand upon her own bottom : but when she is married once she must please her husband , and be obedient to him . i say when thou art christs once ( for i speak to those that profess themselves to be his ; those that have strength , and need nothing but to stir it up ) other men may do what they will , as it is said , when there was no king in israel every man did what was good in his own eyes . but when thou hast put thy self under his yoak , and accepted him for thy king , thou must live by the laws of his kingdom , and be subject to thy prince . when thou hast taken christ for thy king , ( as every man hath that is once entred into covenant with him ) i say there is a necessity lies upon thee . christ saith plainly to thee ; he saith to every man if thou wilt be mine , i will tell thee before what thou shalt do , thou must deny thy self , and take up thy cross and follow me . choose whether thou wilt enter into my service , and make the match or no , but if thou wilt be my disciple , this thou must do : so when thou art once his disciple thou art bound to it , thou art not now left to thy liberty . and besides if there were not this necessity put upon thee , yet secondly it is best for thee , and indeed that is that which moves every one of us . it is best for th●… not to seek thine own , the reason why men seek their own is because they think it best . i say it is best for thee not to seek thine own . for you know there are two wayes for a man to provide for himself ; one is by looking immediately to himself , and seeking the things that belong to his profit , and credit , and pleasure . the other is by neglecting himself , and by serving the lord , and committing it to him . now consider which is the most compendious way to a mans happiness . i say it is the next way , the best policie for a man to provide for himself , even out of self-love , it is for him not to seek his own things but the things that are christs . for there are but two wayes for a man to do good to himself . the one is direct , when his end is to do good to himself , that is his object , he goes about without any more ado ; the other is when he doth it by way of reflexion , that is when he serves god and men faithfully , and leaves it to him to serve him . this is the best way for a man to look to himself to serve god , not to seek his own things but the things that are christs , why ? because he cannot do as much for himself as christ can . think in all the needs thou hast , how little thou canst do for thy self . when thou art sick , thou canst not heal thy self : when thou art at the point of death , thou canst not deliver thy self . when thou hast businesse to do , thou canst not bring thine enterprizes to passe . when thou art in a doubtful case , thou knowest not how to advise thy self . god is onely wise . go through all the business thou hast need of ; god onely is able to do it . besides , if thou go to seek happiness in thy self , if thou seek thy own things , know that thou seekest that which is not to be had there ; that is the way to undo thy self : because it is not in the nature of the creature ; the happiness of the creature stands not in its own compass , but in another without it self : therefore if thou seek happiness in thy self thou art undone by it . as if a glass be left to it self , and be not held up , it falls , and breaks in pieces . that is the nature of every creature , if it go about to stand on its own bottom , it is the way to break it assunder , to undo it . besides , consider what an unreasonable thing it is , thou mayest not seek thy self . it is true god may seek himself , and his own end ; he is the utmost cause , there is none before him ; there is no end beyond him , he may therefore do all for his own end , for his own glory , he may seek his own things . but thou art a creature , and every creature stands in subordination to somewhat above it : therefore thy happiness is in seeking anothers end ; if thou seek thy own end , thou turnest the course of nature ; therefore thou art bound to do it . again , when thou seekest thy self and thine own things , what dost thou please ? thy flesh , thy disease , thou givest it that it calls for , that will destroy thee . he that hearkeneth to and gratifies his disease , strengthens his disease and kills himself . so , when a man hearkens to himself , to his own lusts and desires that the flesh requires of him , ( for whatsoever is contrary to this grace here , is but the flesh , that the more thou hearkenest to , thou strengthenest that wihch will be thy destruction ; because thou dost not withdraw from it that fuel that it desires : therefore it is best for thee in all respects , not to seek thy own things but the things of christ. but besides this necessity that lies upon thee if thou be his ; and that it is best for thee . then consider if he do n●● deserve it at thy hands , if it were not best for thee , is not he worthy ? consider that in cor. . the apostle tells them of divisions among them , some were of paul and some of apollo , &c. saith the apostle , was paul crucified for you ? as if he had said , you must consider that christ is he that hath deserved all at your hands , and will you tie your selves to paul , or apollo , and not consider what the lord hath done ? hath not he been crucified for you ? and what is it to be crucified for you ? is it a small thing to suffer death ? to have his body broken ? i , but that was the least thing in it , to have his soul poured out for your transgressions ; that is with grief and anguish of heart , as he expresseth it himself , my soul is heavie to the death . and he made it good , it fell cut so , it was effected : in the cold night when peter crept to the fire , he sweat water and blood . i say consider that christ was crucified ; and what it is to be crucified : but this was but little to that conflict on the crosse , that brought forth those words , my god , my god , why hast thou forsaken me ? i say consider that expression , was paul crucified for you ? consider what it was to be crucified , and if it were not best for thee , yet christ deserves it . consider besides , hath not he done as much for thee ? he requires that thou shouldst not seek thy own things , but the things that are christs , he hath not sought his own things , but denyed himself for thee . he might have enjoyed happiness and glory with his father for ever : but he denyed himself , and was willing to part with his glory and riches , cor. . he that was rich became poor for our sakes , that we through him might be made rich . he was willing to part with every thing , to part with his glory , and endure shame ; to part with his life , and subject himself to the cursed death of the cross. he requires no more of thee then he hath done for thee ; and is not he worthy , and deserves at thy hands that thou shouldest serve him upon all occasions , and stir up thy grace , that thou shouldest not let it lie sleeping , sometimes out of negligence , sometimes of purpose to serve thy self . besides , consider what he hath done for thee , and see if he have not deservedit ? when thou wert subject to death , he hath taken thee out of the jawes of death , and hath given thee life : when thou wert loathsom , he washed thee , and put beauty upon thee , when thou wert a bondslave he made thee a king , &c. and not onely these standing favours , but consider that every day he gives thee meat , and drink , and cloathes , is it not he that takes the care of thee ? consider what thou art that he doth this for ; art thou not in thy self , and every man a more vile wretch then the dust thou treadest on ? a vile , condemned person , a lump and heap of sin and misery ? now that the lord should respect such a creature as this , to be crucified for him , to deny himself , to lay aside his glory , to do so much for him when he stood in such a condition . besides all this , he hath done it out of love , as the apostle expresseth it , he loved me , and gave himself for me . love begets love , as fire begets fire , and makes a man ready to do any thing . if a man consider that jesus christ abounded in love , there is no creature in the world that ever loved another so much as christ loves his church . he loved thee with all impediments , he loved thee though thou didst forget him , and recompence him evil for good , and dishonouredst him again and again , yet his love continued the same to thee . thou feest by experience he abounds in love to thee ; he hath all the properties of love , he is not easily provoked , he is long suffering , he is bountiful ; he takes a small thing in good part . let all this work on thy heart , and say christ is worthy , he deserves it : and besides all this , if thou stir up thy strength , and put it forth with loss to thy self for his sake , to his use , consider , he regards it , and looks on all thy works and sufferings , rev. i know thy works and thy sufferings , that is , i know every thing that thou doest for my sake , i take notice of every thing thou suffrest for my sake . so that every man is to take this into consideration , to put him on to do this , that the lord sits in heaven , and considers what cost thou art at for his sake upon any occasion , what pains thou takest in matters that concerns him , what solicitude is in thy heart for him : what thoughts thou bestowest in any business of his to bring it to pass ; this he observes . remember , he considers what advantages thou deprivest thy self of in thy estate , or otherwise , to do his work ; he considers what friends thou losest to keep close to him , what advancement and preferment thou partest with for his service . i say there shall none of these be lost , not a cup of cold water , that is , not the least of these actions ; there is not one , but it is upon gods score , he reckons it among his debts that he will be sure to pay . all this shall further thy account , all this is seed sown to the spirit , all these good works shall lie at thy door to do thee good one time or other . now add to all this , the consideration of thy engagement how thou art tied . i would ask any man ( for i speak to those that are in covenant , to those that have strength in them . ) our duty is now to exhort you to stir up your strength , and to use it in difficult cases for christs advantage , i say consider what thou hast done , thou hast given thy self to christ , and if thou hast given thy self , doth it not follow that with thy self thou hast given all things ? as christ when he gives himself to us , he gives all with himself , my well beloved is mine , and i am his . this is true on both sides ; so i say whatsoever is christs is ours , and accordingly whatsoever is ours should be his . so i must think with my self , is it so great a thing for me to part with my wealth and liberty for christs sake , or with life , and all ? all this is none of mine . a wife , when she is married , nothing is hers , all is her husbands ; the lord that i bestow it upon , it is all his , i must not think it a great matter that is spent for his advantage : there is that agreement between us , so much we profess , when we are baptized in his name . you see that is added in that place , cor. . were you baptized in the name of paul ? as if he should say , what do you adhere to these men ? christ was crucified , and not paul ; so you were baptized in the name of christ. the meaning is this , that a man when he is baptized ( as you know it was at mens conversion then ) he enters a covenant in baptism , and binds himself to him in whose name he is baptized , that is , he then gives himself to him , and all that is his ; that is , to be baptized in his name . as in circumcision , they were bound to keep the whole law : so when a man is baptized into christ , he is bound to seek the things of jesus christ , and not his own any longer , he is tied to it , he hath made a vow to do it . consider this , and see if there be not reason that thou shouldest deny thy self ? what if it be a difficult case ? what if it cost thee somewhat ? what if it cost thee thy own pains , that thy own business lye still ? what if it cost thee much money , that thou lose in thy estate ? what if it cost thee friends ? what if it cost thee imprisonment , or whatsoever ? yet consider , if thou have not reason to stir up thy strength for christs advantage , to do him much service . let it not lie there , and say , such a thing should be done , and it were well done of him that can put himself forward to it : but thou must do it thy self , thou art his disciple , thou art tied to it : for when a man is married to chiist , he must resolve it the best way to give himself to please his husband . is it not the best way ? shall not a man provide best for himself by seeking the things of christ and not his own ? lastly , hath not christ deserved it at thy hands ? is he not worthy ? mat. . . you have that expression , he that for sakes not father and mother , is not worthy of me , as if he should say , when you come to me i require this , that you forsake your selves , and hate father and mother if need be , that you do not love father , or son , or mother , but let all go . if you say , this is a hard condition , i will put you to this , saith the lord ; have not i done as much for you , besides that which i will do ? will not heaven pay for all ? will not i give you an hundred fold for the present ? have not i been crucified for you ? he that will not do this , he is not worthy of me , as if he should say , i am worth more then that . so , if a man say it is a hard task , that he should not seek his own things , but stir up his strength with any loss to himself for the advantage of christ ; is not the lord worthy of more ? and thou art unworthy of any interest in christ , if thou think him not worthy of this ; he that hates not son and daughter , that neglects not that natural love to them for me , is not worthy of me . godliness our glory . tim. . . having a form of godliness , but denying the power thereof ; from such turn away . this duty which is commended to us in these words will well fall in with our general scope ; which we have told you was to shew you first , what we are out of christ. secondly , what we have by him , and how we are ingrafted into him . and thirdly , what we are to do for him . now we have told you that you are to labor for faith , and love , and good works , which we have already finished . but men are apt to have a form , a shew , and appearance of all this , whenas they have not the life and power . therefore that you may not be deceived , we have thought good to add this to all the rest , take heed how you content your selves in having a form of godlinesse onely , without the power of it . the apostle in this place as you may see intends to describe the diseases of the latter times , which are the times into which we are fallen . and you may see in the former part of the chapter how many the diseases of the soul are : so that the diseases of the body , as many as they are , do hardly exceed the diseases of the inward man. he tells them that in the latter times there should be men that should be lovers of themselves , coveteous , boasters , proud , blasphemers , disobedient to parents , unthankful , unholy without natural affection , truce breakers , false accusars , incontinent , fierce , despisers of those that are good , traytors , heady , high minded , lovers of pleasures more then lovers of god. and then he puts this as the last of all , having a form of godliness , but denying the power thereof . there is something in that why he puts it down last : for when men hear themselves accused of all those things formerly named by the apostle , perhaps they will be ready to answer , we hope we are not so bad , i hope we serve god , i hope we are worshippers of god as well as others , i hope we are not athiests . saith the apostle , deceive not your selves in that . i deny not saith he , but that notwithstanding all these diseases which are all mortal diseases , you may yet have a form of godlinesse , but it is such a form as is disjoyned from the power of it : therefore even that he puts among the rest , having a form of godlinesse , but denying the power thereof . it is true , this form is good , his meaning is not to reject that ; for wheresoever there is the power of godliness there is also the form ; that you must take for granted , it is impossible that they should be disjoyned . wheresoever there is true gold , there will be a yellownesse , there will be all the qualities of gold : though many times you have counterfeit pieces , that carry the colour having not the true qualities of the mettal . so here the apostles intent is not to reject the form : but all the scope of the apostle , and the main matter which he drives at is , that men should not have the form without the power , and life , having a form of godliness , but have denyed the power thereof . the first point that we will commend to you out of these words ( for you see they need not much explication , they are very plain ) it is this , ( before we come to that which is the main ) that it is godliness which is required by god , and that is onely acceptable to him . you see that lieth in the front of the text , and first offereth it self to our view . for when the question is about the form , and the power of godliness , it must needs be taken for granted , that godliness is a thing required by god of every man. the very light of nature will teach a man so much that , there must be godliness . now when we come to consider what this godliness is , then there comes in a second consideration , not a form of it , but the power . so we will begin with that first , that godliness is here required of every man. it is godliness which is not in the form but in the power . so then here , first of all we must consider , that nature is not enough but there must be godliness . nature is not enough , that is , natural vertues , for god hath caused , nature to bring forth many excellent vertues which are the common gifts of the holy ghost , as they are called . for there is a natural patience , a natural weakness , a natural temperance . some men by nature are more sober , more temperate , more abstenious from inordinate and loose courses : but it is not this that will be accepted with god. it is true indeed these , are very beautiful , and aimable in their kind , considered in their own sphear . as you know the flower that the grass beareth hath a beauty in it , and all natural vertues , are like the flower of the grass ; that is , nature is but flesh , and this flesh hath a flower growing upon it , and that flower hath a beauty and excellency in it , yea it is a flower of gods own making : but yet god doth not accept this as a thing wherein he delighteth : because these natural vertues they neither come from him , that is , not from his sanctifying spirit ; neither do they look to him , and therefore it must be godliness and not nature . secondly , it must be godliness , and not moral vertues , for that goeth a step beyond nature ; natural vertues are bred and born with us : but moral vertues are something more : for they are begotten , or acquired in us , by practise and education , and the engraving of the moral law concurring together . and these have an excellency much beyond natural vertues , and they are very fair in the eyes of men ; but abhominable in the sight of god : because these moral vertues have no respect to him , therefore the lord hath no respect to them . wherefore i say , as it must be godliness , and not nature ; so it must be godliness , and not moral vertues , but yet you must go one step further , it must be godliness ; and not onely the actions of religion and worship which may be exhibited and offered to god , and yet may proceed from self-love , and may tend to a mans self , as making himself the utmost end of it . for you must know that a man may go far in the duties of godliness , and in the outward actions of religion ; and yet i say all that he doth may proceed from self-love , and he may make himself the utmost end of all . that is , when a man considers that god is the governor of the world , that he alone hath the keyes of hell , and of death , the power of salvation and damnation , and of all good and evil in this life , which are but degrees and stairs which lead to those two ends hereafter . a man when he considers this , may out of the strength of natural wisdom , do much for god , and to god , and yet for all this , not have this true godliness here required . for even as a man may be very obsequious to another , and very observant of him , upon whom he depends , from whom he looks for some good thing , or in whose power it is to do him mischief , and hurt . so when a man looks upon god as the great governour of the world , who is able to do him good or hurt ; he may do many duties of his service and worship , he may be exact in the performance of many things , and yet for all this not make god his utmost end : but useth him onely as a bridge to carry him over to his own end , which i say a man may naturally do . therefore godliness is none of these three ; not natural vertues , not moral vertues ; no nor a great degree of the actions of religion , which a man may perform , and yet not be truly godly . i say it is none of these , for in all these , the creature may be turned upon his own hinges ; it may be moved out of its own principle , it may look to it self in all these ; and see an excellencie , and happiness in it self , within its own compass , within its own circle . whereas true godliness , empties a man of himself , and teacheth him to seek god , and to magnifie him in all things , to look at him in all things . for you must know that godliness is a grace , not begotten by nature , nor acquired by practise , but infused by god which doth habituate the soul , and all the faculties of it to turn to and fro , as the will of god shall direct it , and that for his sake . and it doth it after this manner . first , it takes a man off from his own bottom , and makes a man see that there is nothing in himself . again , it pitcheth a man upon a higher end then nature can reach unto . and when it hath done these two , the third will easily follow , it makes a man follow god , and seek god in all things , for you must know that so long as a man depends upon himself , so long as he is bottomed upon himself , so long as he seeks his happiness within himself , so long he will look to himself , and no further . therefore for a man to look to god altogether , he must first be taken off from himself , and he must be pitched upon god. so that godlinesse hath another alpha and omega then either nature or moral vertues have . it hath a higher well-head then nature , and consequently , it looks higher , and runs higher then nature with all its strength . after this manner doth godliness teach a man to look to god , and to follow god in all things . it is the nature of every man living to look to himself , and that constantly , till he find something better then himself to rest upon . now godliness enlighteneth a man , and teacheth him to know , that his good is contained in god , more then in himself , therefore he is willing , no longer to depend upon himself , and to seek himself , and to place his happiness upon himself , but in god. and then he is resolved to follow god in all things . this is the property of godliness ; this is a godly man. as we use to say in our common speech that , such a man is a lutheran , because he followes luther in all things : so such a man is an aristotilian , because he followes aristotle : such a man followes his prince , or such a great man , and therefore so we term him by such a name : so i say , he is a godly man that looks to god in all things , that resolves to follow him , to set him up , to magnifie him , that goes by the rule that he hath appointed , he is properly a godly man. therefore the word here used will help in us the describing of godliness . the word translated godliness , in the original , signifieth to honor , or to worship , or to prize , or to esteem much . so that a godly man is he that prizeth god much , or esteemeth him much , that extols him , and magnifieth him in his apprehension . this therefore in a word is to be a godly man , to exalt god as god in his heart . there are two things in that . you must do it in your hearts , otherwise the lord regards it not . it is true , men give him generally an outward worship onely , but doth he look to that ? doth he regard your presenting your selves before him in the congregation ? it is good that it should be so ; but is it that which he chiefly regards ? no ; it is the inward reverence of the heart that he looks unto . and again , you must exalt him as god in your hearts . you will say , what is that ? it consists in these two things . first , he that will do that , must be utterly emptied of himself ; that is , he must see no beauty , nor excellency , nor goodness in himself , he must make nothing of himself , think of himself as a man not worth the looking after . and not so onely , but he must see also an emptinesse of all power and ability to help himself . and this doth not bring the creature upon his knees onely , but it layes him flat upon the ground with his face in the dust , and viles him in his own eyes . when a man shall see that he is not able to sustain himself , together with the sight of the worthlessness that is in him , not having any thing to move another to do it . i say this is one thing , wherein this exalting of god consisteth . when a man seeth neither any beauty , or excellency in himself , nor any power or ability to help himself , nothing to deserve help nor ability to afford himself any help . but this is for the first thing , wherein the exalting of god as god doth consist . there is a second thing , and that is to see ( on the other side ) all fulnesse in god , to see in him all excellency and beauty , and all goodnesse , and all power and strength , and out of that to magnifie him , to extoll him in your hearts , to set him high as he is god , to love him above all . in a word , to look upon him as being all in all things , to answer our being nothing in every thing . these two must concur together to make up godlinesse , to enable us to exalt god as god in our hearts , to be fully convinced that there is nothing but emptinesse in our selves , and withall to see all fulness in god ; for so long as a man sees any thing in himself , so long as he thinks that there is either excellency in himself , or strength and power in him , so long he will lean upon himself , and trust himself , and proportionably , he will draw his heart from the lord. and again on the other side , in what measure a man sees an emptiness in himself , and a fulnesse in god , in that measure he will withdraw his heart from himself , and every creature , and pitch it upon the lord. by this time then you see what this godliness is which is here commended to us . and now i have declared to you what it is , to win your hearts to a more full assent to this , that nothing but godliness is accepted ; we will shew you some reasons for it : for a man will ask this . what is the reason that god delights not in nature , or natural vertues , or in moral habits ? why doth he not delight in these ? why will he accept of nothing but godliness ? first , there is this reason for it , because the lord loves nothing but that which is like himself ; as indeed no man doth , nor no creature . no man loves any thing but that which hath a likeness , a consimilitude with something within himself . for all love you know comes from similitude , all delight comes from likeness . therefore the things that have no similitude with us , we neither love nor delight in them . now therefore when god looks upon man , and sees his own image upon him ; when he sees that stamp upon a man , he loves it , and delights in it , for it is like himself . but now whatsoever is from nature , whatsoever is but moral vertues , it is but from the earth , and is earthly , it is but from the flesh , and it is fleshly . but that which is supernatural , that which is infused into us from god , that image of his which is stamped upon us , is from heaven , and is heavenly ; it is from the spirit , and it is spiritual . now god that is a spirit , and is holy , he loves that which is spiritual and holy , he loves his own image wheresoever he finds it . now godliness is onely heavenly ; for all other beauties that seem so gaudy to us , are but from the earth , and are the beauty of the flesh , therefore the lord delights not in them : the lord loves it not with the love of complacency , so as to be well pleased with it . that is one reason . secondly , the reason why the lord doth love nothing but godliness , that he loveth none of the rest , so as to delight in them : for there is a kind of love that he gives them , as you know our saviour christ looked on the young man in the gospel , and loved him : but i say he doth not delight in them , he loves them not with that special and peculiar love , because all these ornaments they do but beautifie the creature in it self . now no creature may rejoyce in it self , or boast in it self , no creature may magnifie it self , which it would do if it might find an excellency in it self . therefore the lord will have the creature to find no excellency in it self , and therefore he doth not magnifie these things , he sets no price upon them . and the lord would have the creature to know so much , he onely magnifies and esteems that which draws the creature from it self , makes the creature his ; therefore he prizeth and esteemeth onely the emptying graces . you shall see the scripture doth not magnifie those moral vertues that aristotle , and plutarch , and seneca , and the rest of those heathens magnified . for the scope of the scripture looks another way , and magnifieth those emptying graces most . as faith ( for instance ) which emptyeth the creature of it self , and makes a man to see nothing in himself , not to trust in himself , but teacheth a man to look for all from god , therefore the scripture magnifieth faith , o woman great is thy faith ! that is , this is the thing that onely makes thee amiable ; this is it that makes me set a high price upon thee . and so in that speech to the centurion , i have not found so great faith , no not in israel . it was that which set iacob in that high esteem with god , that which got him that title of honour to be called israel , it was his faith . and why is it , but because the lord regards that onely in the creature which makes a man his , which draws a man nearer to him , and more out of himself ? now this godliness doth ; for it makes a man to see nothing in himself , but all in god , and therefore to follow god altogether , to seek god altogether . now all other ornaments , all natural and moral vertues do beautifie and adorn the creature within himself , they make a man to see something within himself , now no creature is to do this ; no not the creature when it was in the flower of all its bravery . when adam and the angels would begin to look on something in themselves , and forget god , and to think that they were some body , and would stand upon their own bottom , then they fell . for the creature of it self is as a glass without a bottom , if you set it down it breaks , for it hath nothing to sustain it , but as long as a man holds it in his hand , so long it is safe . such a thing is every creature in it self . angels and men , they are without a bottom when the lord doth not hold them in his own hand , when they will go about to stand of themselves , they fall and break , and that was the cause of the fall of the angels , and the fall of adam , and of all of us in him , viz. self-dependance . our repairing again , the restoring of the creature , must be by learning to be altogether gods , to magnifie god , to look to god , and to look to him altogether : for that is indeed onely prized and magnified by him . and this is the second reason wherefore godliness is only accepted by god ; because it teacheth a man onely to mind him , to look to him , to draw near to him ; it makes a man altogether his , and not his own . we will add one more , the lord regards onely godliness and nothing else , because it gives him all the glory . now onely the lord may seek his own glory , because he hath no other end beyond himself . every creature you know is made for a further end , and therefore is bound to seek something above it self , even as it stands subordinate to that . every man is subordinate ; a man in the common-wealth must seek the good of that . every man is subordinate to god , therefore he must seek the glory of god ; for the subordination will so carry it . but now the lord , he hath none above himself , therefore he may and doth seek his own glory ; now nothing gives glory to god but godliness . in cor. . the man is the glory of god , and the woman is the glory of the man. the meaning of it is this ; look how the woman is the glory of the man , so is the man the glory of god , that is , a man must have nothing in himself , for then he would have some glory to himself , but he must be wholly the lords , he must be wholly fashioned and accommodated to him , ( as the woman to the husband ) for then he is the lords glory . even as a picture , you know it hath nothing of it self but all from the painter , therefore the picture is the glory of the painter , we use to phrase it so , because it hath all from him ; we call it the glory of the painter , because it shews his glory . and so a woman hath all from the man , and she should seek to imitate him , because she is the glory of the man , she is to have no power of her own . therefore that is to be observed , which is said , ver . . that the head of every man is christ , and the head of the woman is the man. that is , christ is the head of every man , as the man is the head of the woman . now because the man is the head of the woman , the woman is to have no power upon her head , that is , no ensign of power ; this is to be subject to the man. after the same manner christ is every mans head , that is , no man is to have any power of his own , he is to do nothing of himself , or for himself , but to do all for christ , to be perfectly subject to him , even as the creature to the creature , even as the clay to the potter ; for christ is the head of the man , and god saith , he is christs head . that is , christ as he was the son of god , and the mediator , he looked to god , and was altogether subject to him . therefore i say it is that the lord looks at , nothing but godliness , because godliness giveth him glory , all the rest giveth glory to the creature but not to the lord. so much shall serve for the reasons . we will come to make some use of it . you see now what godliness is , and the reasons why the lord accepts nothing but godliness , why nothing is pleasing to him but godliness . first , then let us make this use of it , let us not content our selves then with any thing that nature hath wrought in us ; let us not content our selves with moral vertues : let us not content our selves with common care of worshiping of god , nor with all the outward actions and shewes of religion onely , for all this is not acceptable to god , as you see : but let us labour for this which is called true godliness ; this is all in all . therefore you shall find that the apostle saint peter , pet. . he exhorts you to this that we are now about , saith he add to your faith vertue , to your vertue knowledge , to your knowledge temperance , to your temperance patience , and to your patience godliness . mark , what is his meaning in this ? surely this , as if he should say , when you here me speak to you of patience , and temperance , &c. and that all these are goodly vertues , you must add godliness to all , or else they are nothing worth , the lord will not regard them ; that is , you must look to god in them all , there must be more then nature in you , you must reach at an higher end then nature can , and therefore content not your selves with any of these . but you will say , what do you cast away nature and civility ? are these nothing worth these moral vertues ? no ; my brethren this is not my meaning , they are of very much worth as we said before , jesus christ looked upon the young man and loved him . there was that in him which was truly aimable within its compass , and sphear . but it is one thing to be lovely to salvation , and another thing to be aimable in its own degree and kind . therefore we do not say we cast away these , they are very necessary , god hath placed them there himself : but as we have said heretofore , godliness doth make use of all these : these are like the stream , and the wind that must carry along the ship . if it were not for these natural powers and vertues , we should not be able to do the duties of godliness . onely this we say , there must be some what superadded to it , that godliness must sit at the stern , and turn the rudder , and rule the compass , and guide the scope of the ship to the right haven . so that i say godliness doth not take away nature but addeth to it . as you know your riders of horses ; when a rider comes to a horse full of mettle ; he doth not take away that mettle , he doth not extinguish it , but he endeavours to improve it , in a right way , he fashons it , and brings it under , and makes it of use for the rider . even so godliness , when it cometh to a man , if it find much mettle in a man , many excellent vertues which nature hath planted in him : many moral vertues which customs , and education hath edded to it : godliness it casts not away these , but orders them , and breakes them , and subdues them , and makes them serviceable to god , and man. so doth the physician when he comes to his patient , he doth not overthrow all the humours in the body , and extinguish them , but onely he corrects them , onely he adds to those that are defective , and takes down those that are excessive , and composeth , and helps them into a right frame . even so doth godliness with nature , it composeth , and ordereth , and addeth to nature , it elevates nature , it puts a higher end upon it , it adds a spiritualness to it . as for example , nature hath made a man to love himself , to love his children . it is natural affection that hath taught a man to grieve for that which is evil , and obnoxious to himself , when it is upon a man. godliness now doth but make a right use of this . when nature hath digged a fountain of tears , godliness doth but turn the stream the right way . when nature hath put such a principle in us as love , godlinesse comes and teacheth us to love this , and that for god , and from god. therefore our exhortation is , that you would but add godliness to all these . you will say , what is that ? that is , learn to be emptied of your selves , to cast away all these as st. paul did , to reckon them as dross and dung , that you may be found in christ. as you must do this for justification , so you must do it in matter of sanctification : for you must know this , that when christ comes to dwell in a man , that man must no longer live to himself , and for himself , but to the lord , and for the lord. now every man , the less he lives to himself , and in himself , the more he will live to christ , and in christ. therefore i say , the thing we would exhort you to is this , that you would contend with your selves , and reason the matter seriously , why a man should no more look to himself , but to god altogether . for a man is a reasonable creature , and it is certain , that till a man see reason why he should not look to himself , he will do it : but let him be perswaded , it is best for me to look no more to my self , to stand no more upon my own bottom , but it is safest for me to seek the lord. i say this reasoning with our selves , so as to be convinced of it , will bring us to serve god altogether . for when you are come to this once , to see that it is onely god in whom all your happiness is , you will no longer look to your selves . therefore you must learn to consider well of those speeches , god is onely wise , and onely good , and onely excellent ; consider well of them . we think that he is wise , that he is good , but not onely wise , and onely good , the more you do this , the more godly you grow ; the more you are out of conceit with your selves , the more you grow into a high opinion of god , to set up him , the more the lord dwells in your hearts : for you must know , there are degrees of gods dwelling in a mans heart . as a vessel , the more it is emptied of that which was in it , the more it admits of other liquor that is poured into it . as it is in a house , another man may dwell in it , but i may keep a room in it ; but when there is no in-mate in the house , then a man is said to dwell in it plentifully , to be altogether in it , to be the lord of every room . so it is when god comes to dwell in the heart of a man ; so far as a man bears rule in his own heart , & keeps possession there himself , so much less is god there . and so much less as he is in himself , so much less as he rules in himself , so much more plentifully doth god dwell there , because god rules most when a man doth subject himself to him altogether , that is , when he doth nothing but his work , when he considers what it is that the lord would have him to do in every thing . when a man resigns up himself to god , he resigns up his affections and all , to be ruled and regulated according to his will , to act according to his pleasure . when a man is to speak any thing , he will be still looking what warrant he hath from the lord , and so when he is to do any thing . oh my brethren , that we could do but this . as men when they serve great kings and princes , when they see that their making or marring depends upon them ; whatsoever may displease them , that they will curiously and carefully look to avoid , and what may please them , they will exactly observe . is not the lord , the great king of heaven and earth ? should we not look on him altogether ? this is without exception , no man shall erre in this . in following a man , a man may hurt himself , he may be led into by-wayes , that may turn to his disadvantage ; but in following god it is not so . take the wisest man that is , yet he is subject to some error , but the lord he is righteous altogether , his wayes are perfect . therefore if a man would take that resolution to himself ; well , i will look upon my self no more , nor to any creature , but i will deny my self altogether , and look to god , and see what he will have me to do , whether i sink or swim , whatsoever becomes of me : this is the wisest man , and the happiest man ; and this is the property of godliness . and as you do this the more , so the more you are godly men . and the root of all this is , when a man makes no account of himself , and sees god in all : for a man will have a ground for what he doth . and if you could bring your hearts to this , to see all your happiness in god , and all your safety there , you would soon deny your selves in every thing else , and seek him altogether . and now onely we will add , by reason of the sacrament which is to be administred . you that are now to receive , have occasion especially to make use of this ; though it be a work that we have all to do , as at all other times , so especially at this time . but you will say , what is this to the sacrament ? you must know what the sacrament is , and then you shall see how close this will come to it ; mark , we find these words , he that believeth and is baptized shall be saved , he that will not believe shall be damned . what is the meaning of that , he that believeth and is baptized shall be saved ? the meaning is this , saith he , if you will believe in jesus christ , if you will take him for your lord and husband ; and if you will be baptized . what is baptism ? when you are baptized , you are baptized in the name of the father , and of the son , and of the holy ghost , that is , you shall give up your selves to god altogether . you shall bear his name , you shall be no more your own ; for you are baptized into his name , and you are called , after his name , as the wife is called after the name of her husband ; so you shall be called christians . now when you take this sacrament , you must do this really ; for doth the lord care for the title ? no , but you must give over your selves to him really . so that when you are to be called by his name , the meaning is , you must do it in the substance , you must give up your selves to his service indeed . that is , you must do two things in the sacrament . first , you profess this to all the world , that whereas before you served other gods , or served your selves , now you profess to all the world that you are the servants of god. so that we say , when you come to receive the sacrament , you not onely profess that you are christians , but you bind your selves to be so really . i say in the receiving of the sacrament of the lords supper , there are these two things done . first , the lord engageth himself to you , i will be your master , i will be your general , i will be your husband , and again , you engage your selves to him , that he shall be your lord , and you his people , that he shall be your master , your general , and you will be his servants and his followers . this is done every time you receive the sacrament ; the lord renews his covenant with you , it is done at your first coming in , at your first ingrafting into the church by baptism : but the lords covenant is renewed in this sacrament : therefore that you may not forget it , he saith , take this is my body ; that is , take this as a sign of it , that i have given my self for you : and when you take it , it is a sign that you give your selves up unto the lord. so that think with your selves therefore , when you come to the sacrament , you profess your selves to be christians , godly men , that is , men that will serve god , and serve christ altogether . this sacrament i say , it is but a renewing of the covenant , for that is the end of it , it is but the celebrating of the nuptials anew . as sometimes you know men will keep their marriage-day a festival yearly . so we do in receiving the sacrament of the lords supper ; as ionathan and david , they had made an oath together before , but they renewed it again and again , that they might be strengthened and confirmed in one anothers love . so this is your worthy receiving of this sacrament , to strengthen your former covenant with god. therefore it is good when you are to receive , to think how much since the last time , your hearts are estranged from god ; how much you have forgotten god. he is your lord , your master , you must be his servants : therefore renew it now , and bring your hearts back again . this is indeed the very renewing of the covenant , and a drawing near to god ; and it giveth strength unto you , and makes the union more firm ; that is , the more that we are perswaded that he is our husband , and that we have married our selves to him , the greater is the strength of affection . and you shall find it by experience , every grace is strengthened and enlarged by this , and every sin is abated , and mortified , and subdued ; this is done in the eating of his flesh , and the drinking of his blood . so that every sacrament day a man renews his assurance , he reneweth his union with god in christ : this is properly feeding upon christ , you are strengthened by it , your hearts are more established in well doing , there is more joy , and more peace , your faith is increased , which encreaseth every grace ; you are more weaned from the world . as when the heart of the wife draweth near to the husband , it is more weaned and alienated from strangers . this i say is to eat the flesh of christ , and to drink his blood : when withal you add a right application of all that christ hath done , for the enabling of you to the duties of godliness . a form of godliness no godliness vvithout the power . tim. . . having a form of godliness , but denying the power thereof ; from such turn away . you know the point that we delivered to you in the morning out of these words ; that it is godliness that is required of every man , that is only acceptable to the lord. we gave you the reasons of it , and made some use of it . and before we come to the other point , or to some further use that we should make of this , we will add a word or two to that which we prest in the morning , that we should not content our selves with any thing but godliness . for we are apt to be deceived in this case , to mistake , and to think that our common care of serving god , and that moral vertues and civility are godliness . but it is enough for you to know that the lord accepts nothing but that which is more then nature , that which himself hath wrought in us by his holy spirit . aristotle himself , though a heathen man , was able to say , that natural vertues are very like the true , they come so near it , that there is nothing more like . as natural meekness will do as much as the best moral meekness ; nay as much as any spiritual meekness : stupidity will do as much as christian courage , and natural temperance and ability in a man to rule and govern himself . there are many of these natural vertues , which for the outside ( for i speak of that ) and for the shew , for some kind of performance , may go as far as those that are spiritual . but there is a great difference between them ; because the one sort proceed but from nature , and they look but to a mans self . and you shall find they alway have this property , they are done without difficulty , without resistance , without any reluctancy , therefore they are not praise-worthy , there is no thanks for any man to do such an action . indeed they are beautiful things as i told you then , the flowers of the grasse , the flower of the flesh is beautiful , they are the works of gods own hand , for he hath wrought them in us , but he himself must have the glory , and not we . that which we must look for is spiritual vertues , spiritual graces , which the apostle exhorts us unto , add to your patience , vertue , to vertue , temperance , and brotherly kindness , and then to all add godliness . godliness which makes a man look to god , it hath alway the flesh to resist it , it doth what it doth with some difficulty and reluctancy . for the stream of nature is still running a contrary way . this is that you must labour for ; therefore remember this rule , that godliness is something alwayes above nature . if therefore there be no more in you then what you have by nature , or by education , or practice , be assured it is not right . as you see it in the earth , the earth is able to bring forth grass , and some kind of flowers of it self ; but if you will have it bear corn and wine , things of a more pretious nature , there must be plowing , and sowing , and planting ; there must be some other seed cast into it then is found in the earth : there must be some work of man upon it . so it is with our hearts , by reason of those engravings of the moral law , and the work of nature in us , we are able to do much , we are able to bring forth many excellent flowers , we are able to do many things that are very good and beautiful , though they be not spiritually so . but that which is godliness , that is it which must be wrought by a supernatural power , there must ( to follow the metaphor ) be plowing and sowing : that is , no man living hath this thing which we call godliness in him , but it must be wrought after this manner . first , there must be a plowing of the heart , he must be humbled , he must be taught to know that he is a child of wrath , a man that never hath had any of this plowing , that hath never been thus humbled in the sence of sin , and the apprehension of gods wrath , he may be assured that he hath nothing in him but nature , he hath nothing in him that is of a supernatural work , that is , the work of the sanctifying spirit , he hath nothing of that yet wrought in him , for that is never done without plowing . again , this is not all ; for a man may be plowed , he may have quick and sharp terrors of conscience , and yet have no feed sown ; there may be harrowing you know where there is no fowing . it was the case of iudas and achitophel , and so it is the case of divers others , and therefore we must go further ; there must be seed thown into the heart by the hand of god , by the sanctifying spirit ; that is , after a man● heart hath been thus hurried , he must come home to god by christ , and have his heart calmed by the assurance of gods love . when he is thus united to christ by faith , after he hath been humbled , then the lord soweth seed ; what seed ? the immortal seed of his word , which by the operation of the sanctifying spirit of god , works that in the heart which is above all natural principles . now when this is done , there is a crop which god is delighted in , a crop pleasing and acceptable to him . for we shall never bring forth fruit to the spirit , till the same spirit hath sown our hearts with these spiritual and supernatural graces . this onely i add , that when i have exhorted you not to content your selves with moral vertues , that you may know in a word what this godliness is . that it is first a thing that is alway exercised with reluctancy , alway with difficulty , you shall alway find a contrary stream of corrupt nature running against it , you shall alway find the flesh rebelling against it . and secondly , it is alway wrought with plowing and sowing . and if you find not these two in your selves , be assured that that which is in you is not godliness . so much for this first consectary or use that we draw from this doctrine . secondly , we must exhort you from hence now to do the thing , and exalt god for god in your hearts ; to be godly men , ( to use the phrase of scripture ) to make him your god , and to have no other gods before his face . you will say , what other gods ? not to make your riches your god , as covetousness is called idolatry , not to make your belly your god . now that is but a part for the whole ; that is , to make no kind of creature your god , nothing in the world ; not to make the praise of men your god , &c. now what is it to make these things a mans god ? it is to exalt these things for god in a mans heart , when you place your summum bonum in any of these , that if they be taken from you , you think your selves undone , and if you enjoy them , you think your selves well , and in a happy condition . in a word , it is to do the same to these that you should do to god. when a man shall think , well , i live in credit among men , i have a good estate , i am at liberty , and all things go well with me , i am now well , and if i be put off from this condition , if my estate be taken away , if my credit with men be taken away , then i am undone ; when a mans heart is thus affected with these things , he makes them his god ; for he gives them that which is proper to god , to think that these things can make him happy or miserable . therefore you shall observe that the phrase of scripture ro. . . is , that they have not the fear of god before their eyes . that is , a man that doth exalt god in his heart , he looks upon god altogether , he is alwayes before his eyes . that is he thinks himself happy so long as he hath his favour , he fears nothing but the loss of that , therefore whatsoever he doth he hath still his eye upon god , as when a man fears any thing he will be sure to have his eye upon that , because that is the thing which he thinketh can do him good or hurt . so i say when a man hath god before his eyes , when he feareth him altogether , when he dares do nothing without his warrant , this is to exalt him for god. contrary to this was davids miscarriage , sam. . thou hast ( saith god by nathan to him ) cast my commandments behinde thy back . indeed david did it out of infirmity upon a special temptation ; but when a man shall do it in his general course , that he shall alwayes cast god behind his back ; this is not to exalt god for god in his heart , but to cast him away . and a man is said to cast him away , when he is not still observing of him , when he is not alway seeing what his will is , and what his commandments are . therfore we should labor to do what the psalmist prayeth for , that the lord would turn away our eyes and our hearts and affections from regarding vanity , that is from receiving any thing into our hearts which is vanity , that so our hearts may be placed upon god altogether , to fear him , to delight in him and nothing besides . this is the thing we ought to do to the lord ; and this is godliness , this is to exalt him . now to do this we must do two things . first , to look for all from god. and then the second will easily follow , we shall be ready to do all for god , i say to do this effectually . first , we must learn to know god aright , to have our hearts so filled ( as it were ) so satisfied and contented with him , that we need to look for nothing else . when a mans heart looks upon god as an adaequate object , as the main principle of his happinesse , that the having of him is essential , and substantial to his happiness , and he looks upon all other things but as accessories onely , he cares not how other things go ; he hath learned so far to know god , that his heart is fully satisfied with him , he is content to have communion with him though he have him alone . so that he looks upon riches , and poverty , upon honour , and disgrace , upon good report , and evil report , as upon things of smaller moment , that if the worst befal , it is no great matter , because he hath the lord. he that hath the sun-shine what cares he for a candle ? a man that seeth god , and enjoyes him , and is satisfied with him , he regards not other things . and then when a man sees god is this manner , the second will follow , he will be ready to do all for him : for those two will follow one another . as the yvie though it have no root of it self , it cleaves fast to the tree , and depends upon it . let a man be brought once to this , to see that he hath nothing of his own , and that god is all in all to him , he will easily depend upon god , and cleave to him ; but still remember that god be all in all . that as it is said ( col. . ) of christ , there is in him neither iew nor gentile , but christ is all in all to us . that is , we must make god all , and he must be so in all things . and in this we fail for the most part ; we can be content to have god for part , but to make him our all , to seek all our comfort from him , all our happiness , and to do it not onely in some things but in all things , herein we come short . but when we are able to do this , to look upon god as all in all to us , then we shall be ready to do all to him : and that is the other thing that we must do , to refer all to him to care for nothing but to please him , to do all in sincerity , to do it to the lord. for otherwise , it is not godliness , you may do much , but you may do it for by-ends , for vain glory , for self-respects : but that which we exhort you now unto is , to do it for the lord in sincerity . for the lord hath a quick eye , he observes narrowly whatsoever you do , what ends you have in all your actions . it may be you do much , but if it be not done for him , you have a reward indeed , but this is not that which is acceptable to god. for as it is said of the word of god , heb. . that it divides between the flesh and the spirit , between the marrow and the bones . what is the meaning of that ? that is , it divides between the actions of the flesh , and of the spirit . that when any man doth a business of the lords , the word discernes it , because it . is the word that cometh from the spirit . so here when we do any business , the lord seeth how far the spirit hath a hand in it , and how far the fl●sh , and he discerneth exactly between them , though it be as near as the bone , and the marrow . as if he should say , even as the bones , and the marrow , even as the joynts and the sinnews , the eye of man cannot see into them , yet the lord searcheth the reins to the bottom , he discerneth what of the flesh , and what of the spirit is in every action . and my brethren , you should learn to do thus to your selves , to judge your selves after this manner ; to consider in all the actions you do , whether you do them in sincerity to the lord : for it is godliness no further , it , is something it may be which is good , some moral vertues it may be , or else an act of religion , and publick worship , but it is not godliness except it be done for the lord. therefore you must do th●se two things , 〈◊〉 him for god in your hearts , look for all from him , care for no comfort but what comes from him , it is no matter what you loose so you have him , you reckon him the main , you reckon him essential to your happiness . other things if they be better or worse , so it is , it is no no great matter . and again to do it in sincerity as to god. last of all , if this be the thing that the lord looks for from you , then labour to excel in it , because it is the best excellency you have : for that in a man which is onely acceptable to god is certainly the best thing in him , and the more he excels in such a thing , the more acceptable . every man seeks after excellency , why should we not labor to excel in this ? that is labour to be very godly to do very much for the lord. every man is ready to do something for some body , he will do something for his friend , for his wife , for his children , for his prince , for his countrey , and it is well , you should do all this : but now look upon the lord , and see in how many respects you are bound to him more then to all these . and think if i ought to do for all these , how much more ought i to do for the lord ? and therefore consider what you have to do and how much you are bound to him , and labour to excel in godliness , that is to do much for god. a man will do much for himself , he will devise what is for his own good , he will project it , and study it with solicitousness ; now a man is bound to love god above himself , and therefore to do more for god then for himself . this is a thing that is much forgotten among us , and by those whom we call godly men , they forget it , they think not what they have to do for the lord. you have many opportunities afforded to you , remember that to be a godly man , is as you have opportunities , as to do much for god , so to do much to him . god observes what talents every man hath , what occasions , what hints every man hath to do him service , what advantages , what power he hath in his hand , and he looks that all these should be improved for his advantage . it is no better then thievery , and robbery to take these from god , and to bestow them upon your selves . as you reckon it in a steward to be the greatest theft to turn his masters good and benefit to his own profit : so when a man shall have an eye to himself in all these things , it is an extream robbery of god , for you knew you should use them all for god. and the more you do for him ( for he sees it , and observes it ) will recompence every man a hundred fold . no man payes wages so as he doth : but we will not stand to urge this ; because i would not be kept from handling that which is the main scope of this text . having a form of godliness but denying the power thereof . the second point that we would deliver to you , it lies so plain that there needs no further opening of the text for the gathering of it , it is this , that most men have but a form of godliness , though the lord require the power of it . we will even deliver it plainly as it lies . it is a point that needs no proof , and i wish it did , i wish that it were not written in capital letters in the fore-heads of most men , that he that runs may read it . for if we look about us we shall see a form of godliness every where : but the power and life of it is exceeding rare . our business will be rather to consider the cause of this disease . what the reason is that the form of godliness is to be found frequently enough , and the power and life of godliness is so rare , and so seldom to be seen . and we shall find these reasons of it . first , men will have a form of godliness : because there must be something to satisfie that conscience which every man hath . for there is a natural conscience which the apostle speaketh of , rom. . . speaking of the gentiles he saith this of them , their thoughts accusing or excusing one another . so that there is a natural conscience even in men that yet know not god aright . now that natural conscience must have something to satisfie it , it will not be at rest else : now because men are unable to judge , and discern aright , therefore a form of godliness is enough for them , they are quieted , and satisfied and contented with that , although they have not the power thereof it self . even as children you know are contented with counters , because they do not know their worth . satan deals with us in this case as we do with them , when they cry , and are unquiet , such flight things of no moment contents us though they be as empty , and as beggarly as counters , and rattles , because men are not able to judge what the conscience will have : something it must have to satisfie it . he gives us that which is but a form , which is but counterfeit , that hath not the power , and life of godliness : and hence it is that men are contented with it . secondly , another cause , why the form is found every where , but not the power , it is because the form of godliness is very easie , but the power and life of it is very hard and difficult . it is an easie thing to do the things wherein the shew , and the form consists . it is an easie thing to come to church , to hear the word , to here prayers ; it is an easie thing to read a prayer every day in private , it is an easie thing to have such a formality in serving of god , these are things that are done with facility . but come now to the power and life of godliness , that mortifieth thy lusts , that subdueth thee and keeps in thy affections , that searcheth thy heart , and thine inward intentions , that requireth other aims , and ends . it is another thing to do this ; it is a very hard thing , for a man to cross himself , to deny himself . let any man examine himself in those things to which he is strongly enclined , when he shall find in himself that he hath such , and such opportunities , in such , and such companies , in such , and such occasions , how hard a thing it is for him now to stick to the rule , and to subdue , and mortifie his sinful lusts . i say the power of godliness doth this . and again , it doth not suffer you to do holy duties in a customary manner ; but you do them in another manner , you do not onely pray , but your prayers will be frequent , and fervent . and so for hearing , your hearing will be in another manner , it will be hard and difficult , though the form be easie . and because it is easie , therefore it is that men content themselves onely with a form of religion , but deny the power of it . again , thirdly , another cause of it is this . satan resists you not when there is but a form , nor the world opposeth against thee , when there is but a form . for satan knowes that the form of godliness alone will never hurt him , and therefore he doth not trouble men , nor is he busie to withdraw men out of that form by any temptation ; but now when he comes to a man that sets upon godlinesse indeed , there he will not be idle , but be ready to betray him every way , and will leave no temptation unattempted ; because he knoweth that the power of godliness plucketh a man out of the power of satan . and as satan resists not , so the world doth not much resist it , because it doth not much cross the world ; for the world will surely resist that which crosseth it . by the world i mean the multitude of men , the common sort of men , i say such as these resist not the form of godliness , because it crosseth them not . indeed the power and life of godliness is very cross to the world : those that are strict to practise indeed according to their knowledge , that have religion not onely in shew , but in truth , that walk exactly and precisely according to the rule , these men go a contrary course to the world , they go against the crowd , and against the stream of the world , and therefore the crowd of the world goes against them ; for the world loves her own : now a form of godliness may be notwithstanding , a man may be the worlds own ; but when a man hath the power of godliness he is not the worlds own , but he is anothers ; and therefore is it that men hate and oppose , and cry down the power of godliness . hence it is too that men are so discouraged in labouring after the power , and that it is so rare among men , because the world so opposeth , and hates it . and not onely so , this is not all , but the flesh resists it : the flesh doth not much resist the form , because there is no great contrariety between the form and the flesh ; therefore you see carnal men , papists , &c. that know not the power of godliness ; they will be very exact in all . formal performances of duties . but now the flesh resisteth the power of godliness , it runs with a strong stream against it , it fighteth against it . so that hence it is you see , that the power of godliness is so rare , because that the devil , the world and the flesh , resist the power , and they do not so to the form . and this is the third cause , why the form is so common , and the power and life is so rare , and seldom found amongst us . we will add yet one cause more of this general disease , why we have the form without the power : that is , because in men there is a common light which will go so far as to approve of the formality of religion ; but they want so much light as to distinguish of the power and life of religion , to approve that . i speak now of a mans own heart , not of others . there are two things in religion ; there is a formality , a common care of worshipping god , a form of godliness . and there is besides this , the life and the power : that which is called the new creature , that which is called regeneration , that which is called the change of the heart . now a man that hath the common light , that is not yet sanctified , he can go so far as to approve the first , to say , it is good in me , and it is good in others , it is fit that god should be worshipped , something should be done . a man hath as much light as the moral law , and as a common illumination can afford him . and therefore we see men that are not yet regenerate , that are not acquainted with the life of religion , they can approve of moral honesty , of just dealing between man and man , of a common care of serving of god , which indeed is good and excellent ; onely we find fault with this , that there is no more ; if there be no more , it is but a form . now i say , the common light which every man hath , will go so far as to approve this . but come now to the life and power , there is required a sanctified light , a peculiar light , which is given but to few : no man hath it till he be regenerate and born again , till god hath put it into him by his holy spirit . now because this light is rare , it is but thin sown : hence it is that there are but few that find out the beauty and excellency of the power of godliness , but rather dislike it , and disapprove it , because they have not light enough to see it . but the common light is frequent and ordinary , and hence it is that the form of godliness is common , whereas the life and power is rare . and you may add this to it , that is the reason why men are so shie of it , every man wonders at it , as things that are rare , every man wonders at them , as we do at new fashions , as men gaze at new stars and comets . the form because it is common , it is therefore approved , it passeth amongst men without wondring ; but the other is rare and seldom found , and therefore it is gazed at , and wondred at , and pointed at . but though this be common among men , and brings men but to the form of godliness , yet the lord requires the power of godliness ; it is not the form alone that god regards . and what need we add any reason for this ? you know men regard not complements and shews , they look to reallities ; therefore we will rather hasten to make some use of it . if this be so , that the form of godliness is so common without the power , let every man look the more carefully to it , that it be not his case . in epidemical diseases , that run over a people , or a city , or a country , if a man have but the beginning of such a sickness 〈◊〉 sickness which is but like it , he is very curious , 〈◊〉 the disease is common . if any of us have a disease li●e the plague , we will be exceeding careful , to be 〈◊〉 whether it be the plague or no : especially at those times when it is a common disease . this therefore should make us more careful to examine and search our hearts , whether we have this disease or no , this form of godliness without the power . for it is a very dangerous disease ; though many of the other diseases named in this chapter seem to be more hainous , that men should be traiterous , heady , high-minded , lovers of pleasures more then lovers of god , &c. yet i say there is no disease so dangerous as this , because it breeds in a man a false opinion of peace . a man thinks he is in a good estate when he is not ; he thinks all is well with him when it is not so : therefore it is a more dangerous disease then any of the other here mentioned . as we say of a consumption in the first beginning of it , there is nothing that is more hardly discerned , nor nothing more difficulty cureable and dangerous then it is afterward . so we may say of a form of godliness without the power , there is nothing more hardly discerned , and nothing more dangerous , nothing more killing . and i wish that we were as careful to find out the symptoms of the diseases of our souls , as we are of the diseases of our bodies . but the truth is , we make it the least of our care , and the least of our study , and enquiry to acquaint our selves with those spiritual distempers , the issues whereof must needs be death . and the worse the soul is , the less it feels . the more sick any man is of this disease , of having a form of godliness without the power , the less ready , and the more backward he is to examine whether he be sick of it or no. that is the general fault of men , they will not try and examine themselves . there are two things that keep men off from discerning aright whether this disease be in them or no. the one is unwillingness to search and examine , wherein men do like to a man that hath a broken estate ; he is alway unwilling to search and to dive into the bottom , he is loath to be discouraged , loath to be disquieted . and another is , disability to judge . one of these two keep us off , either our unwillingness to search , or our inability to judge . but now this i say to you , though i should say no more , me thinks this should be enough . it is a disease of the soul , and it is a dangerous disease , it concerns your lives . but for the other , our disability to judge ; we may say something more of that . children and fools , weak men , they are deceived with counterfeit things , that have but a shew and appearance ; so are the great part of the world deceived with this : they would try , but are not able . therefore that you may know what this power of godliness is , we will in brief shew you what is meant by it , that you may learn to get it ; and how it differs from the shew and form of godliness . and this we will do exceeding briefly . and we will declare it to you what this power of godliness is , and how it differeth from the form ; by these five expressions which will be as so many differences arising from the very word . as first of all , when it is godliness indeed , it differeth from the form , even as true things differ from that which is counterfeit . that is , it is true godliness , and the other is but counterfeit . now a thing is said to be counterfeit , when it hath many properties of the true , and many qualities of the true ; but yet it wants that same property , that we say is inseperable to the true . the form of godliness hath many things in it like godliness ; but that which indeed distinguisheth it , that wherein the truth of godliness consisteth , that it wanteth . but you will say , how shall we know this ? you shall know it partly by the wearing , and by the use . a counterfeit thing is discovered by the use , as counterfeit colours they wear out , they last not long ; a counterfeit drug is known by the working of it : a bow that is not sound , but rotten , you shall know it when it is used . when a friend is put to it , and comes to the tryal , you shall know whether he be counterfeit by that . so put this godliness to the act , see what it is when you come to performances , when you come to bring things into execution , you shall find , if there be nothing but a form , it will fail you in those cases . it will not do the thing , it carries a shew indeed , but when you come to real and spiritual performances of the duties of godliness , when it comes to the wearing , when it comes to the use , there it fails and holds not out . and again , as it is discerned by this , so likewise there are some certain properties of it , which the form of godliness always wants . for as all graces have some peculiar properties , as effectual faith , diligent love , and patient hope , so hath godliness . now it is too large a point to run through the properties of godliness , but a wise man that hath his senses rightly exercised , he needs not to stand to examine the truth of his godliness by the use and wearing of it , but he may examine it by that he hath learned , by that which he knoweth to be the true properties of it . as a skilful man needs not to try the drug he hath , by the operation and working of it , because he is skilful . take a man that is accustomed to taste wine , a small taste serves his turn , by that he can presently discern of the quality and properties of that wine , whether it be strong or small , although he drink not much of it . you should learn to have this skill , and that is the thing we teach you to be accustomed to know the true from the false . it concerns you much , it concerns you above all other things . if you buy cloth that you take to be well wadded or dyed in grain , if afterward you find it to be but a washy colour , it is but the loss of that cloth . and so if counterfeit gold be put upon you , it is but the loss of that gold . but if it come to this , what do you lose by it ? you lose the salvation of your souls . what if a man have a counterfeit deed of his lands ? he loseth but his estate ; but if a man have a counterfeit pardon , it costs him his life , he loseth that by it . such is this godliness , your life and salvation depends upon it . therefore try it , not onely by the use of it , but by those rules and properties that have been given you . this is one way to know it . it is true godliness , and not counterfeit . secondly , the second way , taken from the word here we find , it is powerful , whereas the form is weak , and powerless , and inefficatious , having a form of godliness ( saith the apostle ) but denying the power . so that if you would know whether it be right godliness indeed that you have , consider whether it have the power of godliness or no , whether it be strong in you ; for if it be weak and inefficatious , that it is able to do little , certainly it is not godliness . and therefore you may know it by the strength of it , it is powerful . as you may see by all that which makes up godliness . the word of god is a powerful word , that word that begets this godliness . therefore the apostle saith , thess. . . the gospel came to you not in word , but in power . and st. paul speaking of it in another place , he saith , it is the power of god to salvation . i say it is a powerful word that doth the thing for which it is sent ; it hath such a power to heal the soul of a man that is sick to death . as we say of medicines , that they are good when they are powerful , to do the thing that they are applied for . so this word is powerful to work this change , to beget godliness . so the holy ghost is a spirit of power , and therefore act. . . it is said , that iesus christ was anointed with the holy ghost and with power . that is , wheresoever the holy ghost is , there is much power accompanying of it , therefore you have them commonly put together , the holy ghost and power . till you be indued with power from on high , that is , till you receive the holy ghost that shall make you powerful . even so certainly it is , that as the word and the holy ghost , which make up godliness in the hearts of men are powerful and mighty , so is godliness it self very powerful . you will say powerful , in doing what ? it is powerfull in bringing all into subjection to it , it brings every thought , and every lust , and every unruly affection into subjection . it is as a powerful kingdom set up in the heart of a man : for there is a kingdom of christ , which is set up in the heart of the regenerate , and he rules by his scepter , the rod of his mouth , his word , and that kingdom is powerful to bring all into subjection . as it is , cor. . . . the kingdom of god is not in word , but in power . that is the kingdom of god , whereever it is found , whereever it is set up in a mans heart that is regenerate ; it not onely teacheth him what he shall do , consisting in word ; but it powerfully ruleth there ; it brings all into subjection there : it makes a man strong to bring down all his lusts , to mortifie all his corruptions . that as we say of a good rider , he is powerful to master , and to break the horse , he is powerful to guid , and to over-rule him . such a thing is godliness in a mans heart . let a mans heart be never so rebellions ; yet when this kingdom comes , it is a kingdom of power , it brings all into subjection . so again it is powerful in enabling us to perform , not onely to purpose , and intend well , but it enableth us to do also , it doth not only breed in us good conceptions as oft-times men have , but when the children come to the birth , there is no power to bring forth . so many times men have good purposes , and desires , but there is no power to bring them into execution . but now this godliness enableth us to do , to perform all that we purpose . again it enableth us to resist . when a temptation cometh a weak man is not able to stand out , the bankes are too weak for the stream , they are not able to resist the billowes , the tempest ; but godliness makes a man powerful to do all this . the form is but weak , it makes you able to desire , or to purpose , and resolve it may be , but it doth not bring the thing to act , it doth not overcome , and overmaster your unruly lusts , it brings not all things into subjection . it enableth you to take good purposes to your selves , but you have not ability to perform those good purposes . they are in a weak heart , like new wine in old vessels , they are weak they last not , they continue not there . so it is where there is this form onely , and no more , men purpose well ; but have no strength to bring them forth . and so again where there is but a form you are weak in resistance , you are not able to stand out against temptations , but when you are assaulted with sutable temptations agreeing with your own lusts , when the occasion is present , and the temptation is strong , you are able to do nothing by way of resistance when there is but a form . but where there is true godliness , there is a power , and ability . you see these two things then , it is true , and not counterfeit , whereas the form is counterfeit . secondly , where there is godliness indeed there is a power ; but where there is a form onely there is weakness , and no power . i will but name the rest . thirdly , where there is true godliness , there is substance ; where the other is onely , there is but a shaddow of it . you will say what is the substance ? the substance is that reality in every duty . as for example , to receive the sacrament , to receive it after a common fashion as men do it , that come to it out of custom , with some kind of slight , and overly preparation ; but they fail in the substance ; the substance of receiving is to receive it with faith , and love . and so again to hear the word : to hear it negligently in a common fashion , is but the shaddow of hearing ; there is something like to hearing , which carrieth a resemblance of it ; but the substance of hearing is to hear , so as to practise , to hear and obey ; to hear so that the word may work powerfully upon your hearts : this is the reality , and substance of it . and so to pray , in a customary manner is the shaddow ; to do it in an humble and holy fashion is the substance , and reality . godliness if it be right it is substantial . it is not a meer shaddow , and resemblance . but i can but point at things . again fourthly . godliness wheresover it is indeed , it goes through with the work , it brings the thing to pass ; but where there is onely a form , it sits down in the middle , it gives over , it holds not out . fifthly , and lastly , to conclude all , the form is but partial , but true godlines is total , and universal , it makes a man do every thing , it makes a man able to suffer every thing . where there is but the form onely , it makes a man but partial in the duties of godliness , he is but here , and there in it . these things i should have enlarged ; but so much shall serve for this time , and for this text. a pattern of wholesome words . or , pauls charge to timothy , in a treatise on tim. . . being the sum of sundry sermons preached by the late faithful and worthy minister of jesus christ , iohn preston . dr. in divinity , chaplain in ordinary to his majesty , mr. of emanuel colledge in cambridge , and sometime preacher of lincolns inne . london , printed by i. t. for francis eglesfield at the sign of the marigold in st. pauls church-yard , . a pattern of wholesome words : tim. . . keep a true pattern of wholesome words . in this epistle paul speaks to timothy , as to a minister . after the salutation , he addes two exhortations . first , to stir up those which were in him . secondly , not to be ashamed of the testimony of the gospel , verse . next of all he adds this exhortation , keep a true , &c. in the words as there are two parts , so two points . first , the words of a minister must be wholesome . secondly , he must have a pattern or systeme of wholesome words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the original is , have , hold , a pattern . the words of a minister must be wholesome . the greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that stands in two things . first , in nourishment . secondly , in healing ; that is , they must be such , as will make a supply of that which is wanting , and if any be fallen it will heal them . they must be like ezechiel his tree , the fruit whereof is good for meat , and the leaves for medicine . now that the words of a minister may be wholesome ; four things are to be taken heed of . first , that there be no evil , no poyson in them ; for first , evil words corrupt good manners , if in our ordinary talk there must be no evil , much less when a man stands in gods stead . and besides , they bely god in them , for he spake them not . gods words are pabulum animarum , the food of souls . now such as the meat is , such is the complection : so what food the soul feeds on , such is the temper of it , if on wholesome food , a good heart , if on unwholesome , an evil heart . secondly , they must be such , as are not onely pleasing to the pallat , and delightful to the taste , as some sermons that are neatly made , which like musick tickle the ears for the present , but leave no fruit behinde them : but they must be good for substance . thirdly , they may be such as go down to the stomack , and yet not breed good bloud ; and that is when the wo●d is delivered in vain phylosophy , and in pythanology ; for these breed windy and flatulent humours , whereas the words of ministers ought to be such as the holy ghost speaks , they must be full of spirit , and full of power . fourthly , they must take heed that they be not raw , frigid , and undigested ; but they must have heat and vigour . as raw meat nourisheth not at all , or very little ; so indigest words hinder nourishment . therefore ministers must be like the furnace in daniel , seven times hotter then the rest . ministers are the salt of the earth , if therefore they have lost their savour , wherewith shall they season others ; if they be cold how should they heat others , if dead how quicken others ; therefore paul bids timothy , verse . stirre up the gifts of god which are in him . when therefore words are unfit and weak , they hinder nourishment . but some may say , what positive rule will you set down that words be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wholesome words . conform them to gods word ; the purer the word , the wholesomer , pet. . as new born babes desire the sincere milk of the word to grow thereby : as it is true in philosophy , nutrimor ex iis , ex quibus constamus , we are nourished of the same things of which we are made ; as the word of faith begot us , so it must nourish us . now that is pure which is plenum sui , and hath nihil alieni , that is , no other thing mingled with it , as we say that is pure air or water that hath nothing mixt with it ; so that is the pure word , when no heterogenea are mixed , but the word onely ( either for substance or unfolded ) is delivered . so paul in this text , bids timothy keep the true pattern of wholesome words , which he had heard of him ; if these things perswade not , i will add some reasons . first , because ministers are feeders of the people ; if thou lovest me feed my sheep . the word of god is the childrens bread , and it is unlawful either to defraud them of it , or to give them other instead of it : now there can be no feeding , unless the meat be such as is fit for nourishment ; for otherwise it will not make them fat . ministers are the stewards of the word of god : now cor. . . it is required in a steward to be faithful . now their unfaithfulness stands in two things . first , to the children , when they rob them of their portion of the bread of life and salvation , and become guilty of their blood , acts . . i take you to record saith paul that i am free from the blood of all men , as if he had said , if i had spent my time in things that would not profit you , i had been guilty of your blood . secondly , they are unfaithful to god , they are his flock , feed the flock of god , acts . . now what will god say when he shall come and find his flock starved ; suppose that a master give his servant provender , and he either for idleness or turning it to his own advantage , doth not feed his cattel ; but starve them , will he not be displeased with him ? what then shall that great shepherd say to those ministers , who by idleness , or turning it to their glory and advantage , do not feed his flock ? cor. . . they that destroy the temple of god , them will god destroy . again they must be pure words , no heterogenea must be mixed . and why ; because if there be , it takes away the efficacy of the word , it will not work because god delights not to work with it , pet. . . as new born babes , &c. as if he should have said , that if the word be not sincere they cannot grow by it , so , cor. . . christ sent me to preach the gospel , not in wisdom of words least the cross of christ should be made of none effect , that is , if i had preached in wisdom of words , none would have been converted ; and so christ should have died in vain . but may we not adorn it , it will adde strength to it ? saint paul saith , that it will do so in our own conceit , but the foolishnesse of preaching is the strength of god unto salvation . when the walls of iericho fell down , it was not the rams horns that did it ; nor was it the water that healed naaman , but god that sanctified those plain means . so god having sanctified the foolishnesse of preaching , it is powerful to the conversion of many ; and if one speak with the tongue of an angel , if god did not sanctifie it , it would not be effectual . secondly , because god is jealous of his word which is the rule of his worship ; what jealousie is , we may see by the emperour who would not onely have his wife without fault , but also without suspition of fault ; so god would not onely have his word to be without mixture , but he would not have it to come nigh it , and therefore we must consider that ministers are embassadors and interpretors . first , embassadors and therefore ought to deliver their embassage as nakedly as may be , they are interpreters , and therefore the less they mix of their own , the better it is ; so the more purely the word is delivered , the better it is . the orators of athens were then suspected when they began to speak besides the matter , making excursions into florid expressions . so there is a suspition in the ministers when they mix their words with gods , god is not pleased with it . secondly , because the native colour of the word is best , when it is without any other tincture , if the face be fair enough what needs it painting ? other things since the fall being out of order there are arts to reduce them ; but the word is pure as being immediate from the spirit , it is enough to adorn the word with it own ornaments , it needs no beauty but it own , it is best when it is steeped in it own liquor ; because whatsoever is added unto it , doth not adorn it as conceits do an oration , but detracts from it something : as for men of a masculine virtue to be calamistrati est compti , for them to be effeminate , it doth not add but detract from their gravity , so the word being of a masculine oratory , when such light things are added , it detracts from the beauty of it . thirdly , because words are pictures and characters of things . preaching is the character of the word , and the word is the character of gods mind . the word is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first pattern , preaching the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made according to that pattern , it must resemble that , and the more the better , the excellency of the picture is , that it come as near the thing pictured as may be ; as our measures must be no bigger then the standard : so must our preaching be equal to the standard , viz. the word of god. may we not adde something to it to beautefie it and make it acceptable to the ear , and digresse from the standard a little ? it is not enough that it be either broader or longer then the word , but as it must be like the word , as for matter so for manner , look what oratory you find in the word , that use , and though you cannot reach it , yet you must aim at it . a painter would have his picture like the person pictured in every thing , in the cast of the eye , and colour of the face ; so must it be in preaching : as in the word there is no affectation , you must square your preaching to that . fourthly , because we must abstain from the appearance of evil , suppose the drink be never so good , yet if it be muddy , the stomack goes against it , when the husks of meat gives a suspition of rottenness , the eater is offended . that therefore no offence be given , we must deliver pure words as near as we may . may we use no art , nor author ? i speak not against the use , but the abuse of them , the coralaries and uses are these . first , if the minister must keep a pattern of wholesome words , whatsoever then is different from wholesome words must be abstained from ; and hence two sorts of words are reproved . first , when there is a tincture of error and falshood in their words , that are not sound for doctrine , squinteyed words that speak not plainly but border on errour , as when words tend to popery and arminianism , this is the means to bring heresie into the church , for it comes into the church as water into a ship , that comes insensibly and by little and little , but sinks the ship on a suddain ; and therefore it is said , the envious man soweth tares in the night when none saw him , whereas if he had sown in the day every one would have resisted him , or at the least have taken heed of him . paul saith they come creeping into widdowes houses , but it is secretly and unawars , whereas if they did knock at the door and come in violently , every one would have a weapon to keep them out . so , gal. . . they come in privily to spie our liberty . therefore it is a true saying , principia haereseos sunt verecunda , the beginning of heresies are bashful , and if they were not so promoted , the endeavours of them that trade in heresie would not become so effectual ; for who will take poyson by it self , but when it is mingled with milk , and a fish will not take a bare hook , but when it is baited ; for when so it is not easily discerned . if one bring a plain piece of brass none will take it , but if it be guilt and have the kings stamp on it , one may be deceived ; so when heresies are propounded in words that are not distastful , many are deceived ; all deceit comes by similitude ( as we may say ) of virtue , saepe latet vitium proximitate boni , vice oft lieth hid under a shew of good , so of truth falsehood often lieth under a likeness of truth . it is an act therefore of prudence to discern between things that are alike , for every one can discern between things that differ ; besides what reason is there that if the meaning be good , the terms should be ambiguous , when we see how ready people are to take things by the wrong hand , and the most orthodoxal writers have been mistaken , though the fathers have writ well , yet how much have they been wrested by the papists to maintain errors , though indeed there be some fault in them , let us come to paul whose words are without exception . peter saith many did wrest the word of god to their own perdition , great need then is there that words should be plain , easy and perspicuous , therefore the fathers that lived presently after pelagius admonished the people , saying , cavete fibras virulentiae , pelagianorum , take heed of the strings of the heresies of the pelagians . hence may arise this question whether it be good to symbolize with our adversaries , whether it be a good policie to be used , that they do not flie further from us . such is not the policie of god , but of satan . first mark gods institution of the church for the jewes , if he did ever appoint symbolizing with nations . how often in leviticus , would he not have them do many things , because the nations did them , when as otherwise they might have been done ; for what other cause did he command the cananites to be slain , man woman and children ? why else would he have the kings burnt , and their ashes cast into the brook kidron , and their names blotted out of mens memories if it were possible ? therefore this course should not be affected , because it is contrary to gods policy , and that god hath thus done , look into the stories of the church , and see if there was ever any good by done it , we may find that much hurt hath been done ; what contentions , rents , and schismes have been made in the church ? how many churches have been ruinated by it ? as arius his heresie was stirred up by this : wherefore we must do with heresies as men do with a fire in a town , leaving not a spark least it stir up novum insendium a new fire , least it fall out in cutting up of heresies , as it is in cutting up of weeds , if the seeds do but fall , there will be new weeds though not presently . god commands that all heresies should be resisted , therefore there must be no removing of some , and admitting of other , that god hath commanded so , ier. . . when ieremy went on in such a course that the people began to contend with him , he being weary of their clamors began to turn unto them , nay saith god let them return to thee , but return not thou to them , and good reason that a string out of tune , should be set to that in tune , and not the other set out to that . and therefore it was an excellent answer of a man to some that were better states men then church men , that religion was of a stiff nature it would break , not bend , there must be no coming half way in religion . now when god commits a thing to us we must do it thoroughly . one example we have in moses , who , when god bad him take all away , he would not leave a hoof : so that if there be but the husks of heresie to cover it they must not be left ; no not so much as that which may cover the feet of heresie . for then we do detractare mandato , detract from gods commandement : and especially they that sweep gods house they must not suffer cob-webs to be in it , least they breed spiders and they new cob-webs , and so the church become as defiled as ever it was . . it draws not them to us , but it is as tares that it may take hold of and pluck us to them , and as stirrups that thereby they may get into the saddle . again it is not in heresies as it is in the symbolizing elements ; that they easily be transmutated one into the other , therefore so far as in our power is , let 〈◊〉 take that councel concerning heresies , that salomon gives of water , to stop every crevis , for else it will run in and make a breach , and offer an inundation ; so let not us entertain a word of heresie , especially let ministers keep the hedge whole that there be no gap where the foxes may enter in , for the small grapes must not be neglected ; see and understand the place , cant. . . . a second fault is , when words are not sound , for matter that concern practice , as for defence of usury , unjust non-residency from livings , &c. we must take heed that in these we fail not of wholesome words . and that for that place , mat. . . he that breaks the least commandment and teaches men so , shall be the least in the kingdom of heaven . it is a fearful note that is affixed to the name of ieroboam , this is he that made israel to sinne . i confess it is good to know liberties , as well as restraintments , and i would have none to put a sore upon mens consciences , except on good ground ; if matters be doubtful , then let them alone , onely that which is sure must be spoken in the pulpit , yet of the two it is safer not to do them when dubious ; he that teaches any thing not to be lawful , had best be sure least he make israel to sin , and least his words be like the words of humeneus , that fretted like a cankar , an evil that soon over●● reads the body ; men in this case are like tinder , and one or two words may set them on fire , it is sure that to live at ones living , and not take upon usury , is safest . and if men will do it , let not the minister have a hand in them ; for it is a fearfull thing to have other mens sinnes set on our score , though our own be but small . . a third is such as are unwholesome , but more frequent , the two former wounded religion in the legges and arms , but this doth petere iugulum , kill it at the heart , and that is when religion is disgraced in the general by puritanism , or what terms soever . if these words were onely heard in taverns , and desperate deboised persons spake ●…h desperate words , it were no great matter ; but for the pulpit to bend this way , is unwholesome . words against sinne are like fire in green wood , that if it be not followed , it will die ; but in this case an intimation is enough , and it passes like lightning into mens hearts and consciences ; one push sets down the hill , but it requires much labour to get up . one stroke with the oars sets down the stream , but it is hard to go against the stream : since therefore men are tender in this case , these words are to be taken heed of : all that men can do is not enough to cry down sinne , and all the arguments that can be used cannot restrain them . if all ministers should joyn together to cry down the atheism of the times it were not enough . how much to blame are they then that disgrace religion , and make it run into the rocks and dare not look out . these elimases cast dirt in the face of it on every side , and well may they be called elimases , for as he perverted the straight ways of god , so they make religion seem crooked as water doth a staff , and as a false glasse makes the face look deformed , and god pronounces a wo against such , wo to them that make sweet things sowre . it is no jesting matter to bring an evil report upon the holy land ; for god said they should not enter into it , but die in the wildernesse . but because these have something to say for themselves , we will see their defence , and i will we could quench their tongues set on fire by the fire of hell. object . . they say they speak against hypocrites . answ. it were well if it were so , and i would wish their words were as sharp as raisors to them , for they make others fare worse ; but then what need this generality of obloquies ? all are not hypocrites ; as in a great payment , some bad gold may crowd in , so among christians may be found hypocrites . it is a signe therefore that in thus speaking they call religious men hypocrites , and religion hypocrisie . consider what makes an hypocrite , not the ill report of bold calumniators , for then christ should not be blameless ; if they call him belzebub , how much more you , act. . . the iews tell paul his sect is every where spoken against . neither do some slips , or some grose sins make a hypocrite , for then david , salomon , peter , and all the apostles should be hypocrites . for in many things we sin all ; but the course of life contrary to the profession , as some flashes of goodness make not a good man , so some slips make not an evil man : therefore in thus speaking they speak against christians . it is not to be expected that religion should be spoken against under the name of religion , for if the devil could speak against it , he would not speak against it under the name of religion , but hypocrisie ; when therefore these words are so general , and he that speakes them knowes they will not be so taken , it is a sign that religigion is spoken against under the name of hypocrisie , and religious men under the name of h●pocrites . they say they speak against the shewes ; cannot men be religious say they in secret , but they must hang out flags of it , and be so much in appearing ? where the truth of religion is , there will be showes ; painted religion and painted fire cannot heat , break ●orth or ascend ; but if it be true fire , or true religion , it will break forth and shew it self , as they say in the spanish proverb , three things cannot be kept in , fire , love , and a mans cough : so i may add grace as a fourth . as there cannot be a candle in a lanthorn , but it may be seen through the horn ; so there cannot be true grace but there will be shewes : so that shewes cannot be separated from religion which is true , no more then light from the sun , or heat from the fire . shews are commanded as well as substance , for as the glory of a king is in the multitude of his souldiers , so the glory of christ is in them that profess his name , we are commanded as well to confess in mouth as to believe in heart . what need speaking against shewes in these blasting times , which have nipt them in the head , when all that can be said is not enough to keep men from denying of christ. they say although they know not what to call it , yet they love religion and religious men : therefore they mean not them , and they think it much uncharitableness to be so judged of . many while they thus speak that they conceive it not to be religion that they speak against , i may say of them as peter said of them that crucified christ , they did it of ignorance ; for had they known that , they would not have crucified the lord of life : so if they knew it were religion they spake against , they would not speak thus ; but it is their misery that they know it not , and it is but a little excuse to say i was a blasphemer ( saith paul ) but i did it out of ignorance and zeal ; so christ saith the jews knew not what they did , and yet his blood shall be required of them , yea , it is upon them as we see at this day , and iude saith , they spake evil of the things they knew not , and yet their sentence is , they shall be reserved to the blackness of darkness . so though they know not that it is religion that they speak against , yet they are persecutors and god accounts them so . saul heard a voice saying , saul saul why persecutest thou me ? when he himself thought he had done well . and if they say lord we know it not , i will answer them , that in as much as they did it to these , they did it to me , in other cases there is a difference and some plead for ignorance , as if a man kill another man in stead of a stag , he is no murtherer ; but if a man strike at religion with his tongue , though he knew it not , he is a blasphemer , because he is bound to know ; for if a man be brought up among hereticks , he is an heretick because he is bound to the contrary . let these therefore that have used these speeches kick no more against pricks , least they bring that curse on them which was on them that brought an ill report upon the holy-land , viz. that they should not enter into it . the second use is for hearers , that they have a part in this exhortation as well as ministers ; as they must deliver nothing but that which is wholesome ; so they must receive none else : and there are two duties for them . first , as the minister must not mingle any thing in his preaching , but that which is sound , so hearers must be careful not onely that they do not here gross points of heresie : but if there be any tincture of error in the points they hear , they must not maintain them : as one that hath an antipathy with a thing , ( as with a serpent ) will not onely be affraid of it whilest it is alive , but he is loth to handle the skin of it , though it be stuft with hay : so hearers should be afraid of the tincture of the skin of heresie . a man cannot be too curicus of infectious things : for as he will not come into the house where they are , so he will not touch the cloth of those that have them : for we ought to hate the garment spotted with the flesh . first , hearers must be rightly disposed to receive that which is wholesome , and therefore three duties in scripture are commanded to hearers . . to be able to discern that which is wholesome , & that which is not , thes. . . prove all things , ioh. . . try the spirits , that is , get spiritual tasts , whereby you may judge of it ; for as the pallat or the taste diserns corporal food ; so there is a faculty in every regenerate soul for this end , that it may discern betwixt that meat which is wholesome , and that which is not . as a natural mans taste is a signe of natural life , so a spiritual taste is a signe of a spiritual life ; and it is certain , that they whose pallats are not vitiated with corrupt humors , can judge of their meat , rom. . be transformed in the renewing of your mindes , to try , ( as a toutch-stone doth the silver ) what is the acceptable will of god from that which is not . and they that finde not this taste in them , either they have no spiritual life , or else their pallats are vitiated with corrupt humors . if therefore we want this discerning taste , we must labour to get it , if we be sick and our pallats do corrupt , we must labour convalescere , to wax whole that so we may judge a right . for as the best hearers love the purest word , so the hearers whose hearts are full of corruption love the froth of eloquence . secondly , to desire that which is good , pet. . . as new born babes desire the sincere milk of the word . as if he should have said , there are no babes but they will desire the dugge . perhaps you may keep them quiet with apples a while , but they will cry for it at length . and if you have once tasted of the sweetness of the word , you will desire it ; when you have found out what meat is nourishing , then desire it ; that is , chuse the savourest meat , read the books that are must profitable , delight in them above others ; and if we were truly thirsty and hungry we would do so . a thirsty man stands not to look at the carving of the cup , but drinks off the wine : and a hungry man had rather have a good meals meat , then hear a whole noise of musicians , and he will not stand commending , but he will fall to his meat , though this be too little practised ; for many when the word is delivered finde no relish in it , but are ready to complain of the plainness , and simplicity of the spirit , which to do is to do as children , that bites the nipples of the teats that gives the sweetest milk . and this secondly shews their vanity , for when they meet with a sermon partly good , partly not , wherein heterogenies are mixed ( for otherwise i know not how better to call them ) this is sure to go into their table books , i mean not sound and wholesome points , but pretty sayings , and frothy matters ; and these are not unfitly compared to our sileing bowls , that let all the milk run through , but retain the hairs and that which is nought , that sticks in them ; for how choise soever their eloquence is , it is but as hairs in that case , although they be flowers in an oration , yet are they but weeds in a sermon . thirdly , to hold that which is good , to retain and keep it in memory , thess. . . the greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , hold it fast , let it stay in your affections , comprehend it , when you have heard it , keep it , let it not slip away , but practise it , and this is to hold it . now this is done by recalling and by repeating the word after it is delivered . this is commended in mary , that shee laid up the word in her heart , she laid it as one that layes a thing up to have it to use against another time . why is this word recorded if not to be imitated ? suppose they were the words of angels , are not ministers the angels of god ? so it is said that the holy ghost brought to the disciples mindes all the things that he had told them . now the holy ghost would do no unnecessary thing , and doth not christ speak as well to us as he did to them , onely with this difference , to them he spake immediately , but to us by his ministers . what other was the fault of the first ground , the seed lay on a while , whilest the ●ower was by , but after it was stollen away by the devil , because it was not repeated and wrought in the memory ; so when a s●rmon is done , if it be soon forgot , as we have a natural proneness thereunto , the devil hath a hand in it , and this hath brought gods judgements on many ; therefore take heed saith our saviour how you hear , luke . when christ delivered any thing in publick , the disciples repeated it in private , and came to christ and asked him of such things they doubted of , act. . . the men of berea searcheth the scriptures whether these things were so which they had heard , which they could not do without repeating . where there is a double duty performed . first , they did repeat it , secondly , they tryed it . to make this evident , consider these four things . first , not repeating the word of god after it is preached , doth quench the spirit , and that is sin , thess. . now it is quenched thus , in the time of preaching ( for that is the time when the holy ghost breaths into our hearts , as he did into cornelius ) when he stirs up motions and we let them die , and recall them not , we quench and grieve the spirit , for then it is a mercy of god to trouble us , the time of healing being nigh if he step in ( as it was in the pool of bethesda ) while the heart is soft , therefore put in the plough and join with god ; for we must not be like those that are sea-sick , while they are on the sea they are troubled , but as soon as they get to shore , out of the church door , they are well enough : if god at any time breaths his word into us , we must do as mariners do , who because they have not winde at their call , when it doth blow , they hoise up sail , and go on their journey ; the word and spirit blow when it listeth , therefore we must take opportunity to set our souls in the way of heaven , to recall the motions which have been stirred up in the inner chamber of our hearts , and to make use of them , lest by often neglecting them , the spirit grow wearie , and cease to strive any more . it is despising of prophesie which is a pearl , mat. . . christ will not have him admonished that before contemptuously refused it , because he will have no pearls be cast before swine . if admonitions be pearls , then much more instructions ; if a private admonition be a pearl , then sure publick instructions : now that is despising of prophesie , which is made plain thus . suppose a man give another a pearl , while the giver is by , he looks on it and beholds the beauty of it , but when he is gone , he casts it away and trampleth it under his feet . so it is , if while the word is delivering we attend to it , and when sermon is done reject it , and look no more on it , but cast it away , is not this a despising of prophesie ? it is food of the soul , and therefore not to recal it , is as it were children to take ▪ meat of their parents hands , and perhaps taste of it , but after cast it away ; or it is as if sheep should tread their fodder under their feet . so it is when the word is delivered ( for it is the food of the soul ) to receive it , and after to cast it away . it will not profit us except it be remembred and hid in our hearts , we shall get no good by it ; meat though it be eaten , yet if it stay not with us , it will not nourish us : unless therefore we labour to gather something from it , and retain it , it will not breed succum & sanguinem , nourishment in us as it ought . but this is much neglected of among men , for as many go into gardens , some to see the variety of flowers , some to smell of them , but onely it is the bee that fastens on them and gets honey out of them : so many come to church , some to see what variety the minister hath , some get sweetness for the time , but onely they that do insidere & notare , lay them up and minde them , get profit by them . see this in other things , let a man hear a philosophy lecture , or logick , never so long , if he recals not what he hears , it will be long enough ere he be an artist , and are not gods ordinances much more to be respected ? not respecting of it takes gods name in vain , and the judgement of it is fearful , viz. he will not hold him guiltless ; and that which is a taking of gods name in vain , is plain thus . the creatures are made known by many things that are not their names , as by qualities and accidents , but whatsoever god is made known by , is his name : therefore to abuse his creatures , o● the works of his mercy , since he is made known by them , is a taking of his name in vain ; and these that do so , god will not hold them guiltless ; if not those that take his name in vain in other things , much less in this , therefore the word is like ionathans bow , it never returns home empty , it is like the sun that softens wax , but hardens clay ; so that if the word light on a muddy heart , it makes it worse , if on good , it softens it , and makes it better . there is not a sermon which is heard , but it sets us nearer heaven or hell. on the contrary , not repeating is the cause that many are alwayes learning , but never come to the knowledge of the truth : suppose all that is delivered be not profitable , mind that which is , and know there is a necessity laid on these . if a man be convinced of the truth , let him take heed how he omits it , for if he do , he shall be beaten with many stripes , because sinne grows out of measure sinful . if whatsoever be delivered be meat to nourish , physick to heal , then we must learn to esteem it much : what is the reason that men account of the phylosophers stone so much , if it could be got ? why do men labour all their lives for it , and spend their estate to get it , when they see so many before them to have lost their labours ? it is true , it heals all the diseases of the body , but this heals all the diseases of the soul , and this may be attained , the other cannot . let us therefore as salomon bids us , buy the truth , that is , beat any pains for it , lose outward contentments for it , and when we have got it , sell it not for pleasure , idleness , or things that will not profit us ; and this we would do , if we were as sensible of spiritual diseases as of bodily , for then we would turn the word over and over , and find plaisters for our sores if a man be troubled with the stone or gout , whither will he not go ? and what will he not give for remedy ? so if a man have but the least grain of grace in him , he shall find spiritual diseases as sore as temporal . if we did see our diseases , we would to the word and get them healed , we would gather reasons and apply them in particular ▪ ▪ suppose a man have a disease like a feaver , an inflamation of lust ; see what reasons the word hath against it , and apply them in particular . first , if they take their pleasure , they shall lose their profit in god ; for an hours pleasure eternity of pain . this consideration caused iob to make a covenant with his eyes not to look on a maid . secondly , consider what great punishments are to the works of sin and iniquity , iob . . strange sins have strange punishments . thirdly , sweet sins have bitter punishments ; this sin of lust , or any other pleasing sin is sweet , therefore the punishment must be bitter , as sweet as honey at first , but as bitter as gall after , as soft as oyle , but as sharp as a raisor . fourthly , it is an irrecoverable disease , they that go into it return not again , neither take hold of the wayes of life , that is , ordinarily they do not . make a plaister of these reasons , and apply them , and they will heal . . suppose a man hath a swelling of pride , see what the scripture saith of it . first , god resists the proud , he sets himself against him ; think then that god is thy enemy , the mighty god , that doth what he will in heaven and earth . secondly , god sends the proud empty away , he may fill him with honour , and things that may do him more hurt , but he sends them away empty of good things . thirdly , god knows him afar off . fourthly , it brings destruction , when a wall swells it is nearer breaking ; so when the heart is pu●t up , it is nearer destruction : apply these reasons , and they will prick the bladder of pride , and make it flat , and will bring down the pride of the heart . suppose a man hath a paralysis , or a palsie of anger , that a man would be quiet and cannot : consider first , anger rests in the bosom of fools ; all anger comes of folly , else when a mans anger is over , why doth he repent him of what he hath done ? secondly , it comes from pride ; cure pride , and heal anger . thirdly , it is a shame to be angry , for a fool is known by his anger , but a wise man covers his shame . it is a shame to be drunk , so to be angry ; for anger distempers the soul as drunkards doth the body : for all these are as drunkenness and the actions that proceed from them as vomits . suppose a man hath a leturgy of idleness , consider first it brings beggery , secondly it makes our sacrifices dead , our prayers cadaverosa sacrificia , carcases of sacrifices , and have neither life nor soul in them , as the carcase hath the lineaments of the body but wanting soul , none delight in it ; so prayers have the lineaments of a dury but wanting life god abhors them . apply this medicine and it will quicken us , and make us shake off this disease . suppose a man hath a humor of vain glory , see what the scripture saith of it . first he hath his reward , his applause is the reward , and he shall have no other . and will it not be a terrible thing when a man hath performed a duty , and hath applause of men and no more , for god to say to him , thou hast thy reward . secondly it is an empty thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a bubble , with a mans breath it is soon broken . suppose he hath a plurisie of security , consider first , i prov. . ease slayeth fooles , it s an ordinary thing whereby fooles forget god. secondly it brings sudden destruction as a plurisie brings present death if a man be not let blood , esa. . . evil comes and he knowes not the cause of it , mischief falls on him and he knowes not how to put it off , desolation comes suddenly and he knowes it not , labor therefore to be let blood speedily . lastly , suppose a man have an unfavoury breath of evil speeches . first pray with david , psal. . . set a watch o lord before my mouth , and keep the door of my lips . secondly as unsavoury breath comes from unsound lungs , so evil speeches come from an unsound heart ; therefore preserve good things in thy heart , and the speeches that come from it will be good : for out of the aboundance of the heart the mouth speaketh , what goods are in the work-house are brought in the shop . let therefore this plaister be laid to the sore and abide there , for so it must si morbus sit contumax , if the disease be violent . as the word healeth those that be sick , so it nourisheth and strengtheneth bab●s , and those that are bruised reeds , who complain with paul that they cannot do as they would , they are unable to pray and perform good duties as they would , they find themselves still weak , they are able to grapple with an easy lust but a strong one is too hard for them , they are able to creep but not to run the way of gods commandments . go to the word , be conversant there , and it will strengthen thee though insensibly , as daily sucking makes a child battle , though they see it not , so if one be conversant in the word he will grow stronger by it , and will make himself as a grey-hound comely to run , and run apace , not onely in plain wayes , and like a child that cannot get up a pair of stairs , but it will make him climb the craggiest rocks , and will make him a victorious king , able to overcome strong temptations , as st. paul said to the people when they asked him how they should do when he was gone , he said i will commit you to god and his word of grace , intimating that if they had that , it were no matter whether they had him or no. therefore if one have lost his first love , his first beauty and colour , let him go to the word and it will bring it again , because it takes away the sickness that takes away the colour , onely some cautions must be observed . first , it must be constantly read , it is not enough when we are hindred of other businesses , then to take a bo●k in our hands by accident ; but it must be read constantly , his is commanded the king who hath the greatest bu●…s , deut. . ios. . . the word is commanded to be read day and night , if we must read it day and ●ight , the least that we can do is to read some part of it ev●ry day . the best way therefore is to bind our s●lv●s 〈◊〉 , as 〈◊〉 priv●te prayer , so to reading , for it is a part of the ●…rifice , this is evi●●nt in david that did edee●… 〈◊〉 〈◊〉 his appointed food , he had rather miss his meat th●n this word , he had rather keep a constant course in reading the word then in his appointed food . secondly , it must be read with delight and meditation , psal. . the blessed man delights in gods law , and meditates in it day and night , viz. he reads and doth delight in that he reads and meditates in it , for both go together , and therefore he is like the tree planted by the waters side , that brings forth his fruit in due season , but he that reads it without delight is as a dry tree that sucks no sap from the root , and hence it is that meditating is put for reading , ios. . . thou shalt meditate in it day and night , and so i take all places to be meant where meditation is commended ; for want whereof a man is confused in those things that he most delights in , and will be excellent in , therefore the word must be read with delight . thirdly , it must be read with prayer , if we receive not our ordinary food without prayer , much less spiritual , why then should we read the word without it ; the means indeed hath a nourishing faculty inherent in it , but yet we must pray , or else it will not put forth his force , the word bath a nourishing facultie going along with it whereby it nourishes , but the holy ghost must work and cooperate , and unless he do so , it cannot profit , and this is the reason why many hear and profit nothing , because the holy spirit works not with it , and it works not because they pray not for it , that so they may have it , luke . . . god will give his holy spirit to them that ask him , had we not need then to pray as david did , psal. . lord teach me thy statutes , and open mine eyes to see the wonders of thy law , he reads it , but he knowes that prayer will fetch down the spirit , pray then for it , for that puts a nourishing faculty into the word , and the word nourisheth not without it . if we do thus it will strengthen us if we be weak , and heal us if we fall into a consumption of grace . fourthly , it must be read or heard in faith , that was the reason that it nourished not , and why it did not strengthen because it wanted faith , look what seed is thrown into baren ground it takes no root downward nor brings no fruit upward : such is the word to an unfaithful heart , but look what seed is sown in good soil and that is fruitful , so is it with the word being heard with faith , thes. , . . it wrought in all those that believed , as if he should have said , it is believing of the word that makes it effectual , otherwise it is as the shining of the sun to blind eyes , and falling of rain upon rocks . though they of themselves do lighten , and be enough of themselves to lighten and make them fruitful , yet the fault is not in the sun nor the rain . the word is a sword , but faith sets an edge on it to divide between the marrow and the bones , that makes it lively , without which it is a dead word , there is no life at all in it . see it in particulars , the word saith , thou shalt not steal , thou shalt not take the name of the lord thy god in vain , did you believe this and seriously consider this that it is gods commandement , it would be effectual unto you to make you beware , were that in rom. . duly considered , that the least sinne keeps on in the state of damnation ; it would make them look about them and try whether they were in the faith or no. if that in gal. . were seriously considered that whosoever is in christ hath crucified the flesh , and the affections of it , that if any lust be alive in us we are not christians . were this well weighed it would make natural men know that they were in a damnable estate . it is profitable therefore in reading of the word , to joyn with it such disjunctions as these which follow , either it is the word or it is not , if it be , then it is true or not true . if true , then infallible , for so it is if it be the word of god , and thus ought we to build on it , and guide our course of life by it , prov. . . if that were considered , viz. that none should be established by wickedness ; then men would not get goods , by inordinately and by unlawful means , nor in an indirect manner , if that cor. . . were considered , that no fornicators nor adulterers , shall enter into the kingdom of heaven , if this i say were believed and applyed in particular , men would not continue in it , nor rest tell they were washed and sanctified , if threatnings in the word were throughly believed , they would make us fear , if the promises were believed , they would make us rejoyce , if the commandements were believed , they would make us obey . concerning outward things , if one bring another newes of any true good , if he believe , how doth he rejoyce ; on the contrary , if we tell one of an evil about to happen to him , as if a physician should tell a man he should die presently , if he should believe it , it would make him sad , if one told another of a good course of life , if he did believe it to be so , he would take it ; so if there be any promise in the word if it were believed it would make a man to rejoyce , if we did believe any threatnings we would fear them more then any cross , if we did believe any direction we would follow it , faith is the pen that writes the word in the heart , to wit in the will , which hath an influence in the whole man , therefore god m●kes his convenant that he will write his word in their hearts . fifthly , it must be received with an honest heart , luke . . it is required , and it is the quality of the fruitful ground to receive the seed of the word into an honest heart , that is when a man comes with resolution to do whatsoever he sees to be gods will. and it stands in two things . first , to be easy to be convinced of a truth , to be hard to be convinced of an untruth , is a sign of an honest heart , ier. . . these that ieremy told they should not go into egypt would not believe , but said he spake falsely , and the reason was because they were unwilling to sta● in iudea , whence it is plain that if the will be bent to do a thing , the understanding will hardly hold the contrary . let reasons be brought out of the scriptures to prove usury unlawful , and to prove that sabboths must be kept holy , if men will not be kept in , or will not be so straight laced , they will not be convinced , the spirit must convince them . otherwise for the minister to speak without the spirit , is as it were to bring , a letter 〈◊〉 written without a candle to read being dark , for the minister may bring reasons , but if the spirit light us not to read them they will not profit us nor convince us . secondly , it stands in doing whatsoever we are convinced of . see an example of an honest heart to be considered in cornelius , act. . . we are here present , saith he to peter , to hear whatsoever is commanded of god to hear , viz. to obey . see in nathaniel , behold a true isralite , in whom there is no guile . this is guile in a mans heart , when he makes a shew to do many things and deceives himself in doing them . see in paul when he was strucken down to the earth , act. . he said , lord what wilt thou that i do ? and i will do it . and so he did not onely in doing but suffering for him : and such a heart is in every man after conversion , for till then he will not give his shoulders to the yoke . see an example of an honest heart seemingly in iohanan , ier. . where he bids ieremy to go to god and see if they should go down into egypt , there he made a shew that he would do whatsoever god commanded : yet after he tells him he intends it not , unless the word should run with the streams of his affections , ezech. . . these men saith god have set up idols in their heart , yea and a stumbling block before their faces . so that there is an idol in the hearts of many , when they come to hear , and that hinders their profiting by it , and hearing by accident that makes it worse , as we see in physick impurum stomacum quo magis nutrieris eo magis laseris , an impure stomack the more it is nourished the worse it is , because the stomack is of that nature that either it assimulates the meat into nourishment , or else rejects it , but unto an unhonest heart the word is a reproach , and therefore when in the word it meets with admonitions it swells and is moved at them as if it were provoked by a defamation . this concerns ministers onely , if the words of a minister must be wholesome , then ministers must behave themselves accordingly . and there are six advertisements for them ; first , that concerns the act of doing , and the five other the manner . first , if the words of a minister must be wholesome , then he must be diligent , because his words must be health and physick , if he neglect this , then he hinders them both of the profit of health and physick . and as none must do this , so especially not those that have a flock depending on them . for if he be worse then an infidel that provides not temporal food for his family , what is he then that provides not spiritual food for them that depend on him , asmuch as a family doth upon a master ? if he loves not his brother that hath this worlds goods , and seeth him want , and gives not to him , how then doth he love god , that hath spiritual food and seeth others want and gives it not ? as we count rich men cursed who are hoarders up of corn when the year is plentiful , by not bringing it into the markets ; so there is no famine of the word , knowledge doth abound as water in the sea , yet a famine is made , because ministers bring it not out into the congretions that the people may feed thereof and live . as any thing has more in nature , so it communicates more to others . the greatest luminary gives the greatest light , the fullest fountain the most water , the most fruitful soil brings forth the most fruit ; so ought we in good things to do as the preacher did , eccl. . the more wise he was , the more he taught the people knowledge . the word is physick , therefore they are the physicians and must heal them , least they take that complaint , ier. . last , is there no balm in gilead , is there no physitian there ? why then is not the health of my people recovered ? let us make up the similitude a little , the word is balm , the ministers the physicians , the people patients , now we reckon him no better then a murtherer , that being sent to a sick man should take his fee , and all this time he is with him , spend his time in sporting , and let his patient die ; so if the people that are sick for knowledge , send for a physitian , a minister , and give him his fee , and he neglect them , and they perish , he is a murtherer . though many perish , ex morbo & non ex defectu medici , by reason of the disease and not the defect of the physician , yet this is the fault in most . again if the word be food , then the ministers are shepherds , and a shepherd must not feed himself with ease and pleasure , ( not but that these may be conveniently taken , ) but he must not spend his time in them . see if this induction be not made , ezech. . . wo to the shepherds that feed themselves , should not the shepherds feed the flock ? they eat the fat and clothe them with the wooll : they kill them that are fed by other . but here because they think they feed when they do not , the question may be , what it is to feed them ? it consists in three things . first , let every one feed his own flock ; it is best for the mother to feed her own childe , while it is done by step-mothers its not so well done , because they want natural love , the opinion of propriety makes them more careful , and that which is most remarkable is , that the want of large wages doth not discourage from it , and it is not substitutes and proxies that shall give account for the sheep , but the shepherd himself . secondly , let it be frequently done , not once a quarter , or once a month , the people are weak , therefore they must be fed with a little and often , line , upon line , precept , upon precept , for weak stomacks will not bear much at a time , but it is best to give them often and a little , hence it was that paul , tim. . charged timothy before god , and our lord jesus christ to be instant in season . see what canons the counsels have induced hence , and thou shalt find to preach in season , and out of season , is to preach twice every sabboth day , when the people meet together , for then it is seasonable to instruct them , and not to let them go away without their food . and out of season is as oft as opportunity is offered , and the minister is able . thirdly , let them be fed with convenient food , let it be such as they can eat , else they may die for all that . therefore it is not enough to preach unto them , but to catechise them to their capacity . for want of this it is that ministers though they have been diligent in preaching , yet the people perish , and are as ill at seven years end as before . now two things are required to make the food convenient , the matter and the manner . first , the matter , that their termes be not too high , so that the people understand them not . secondly , the manner , some people are so weak , that a continued course doth not profit them . and it were to be wished that ministers would do this : teach them in a catechizing manner ; for then many souls would be saved , which die for want of knowledge . yet the people though they were ignorant , they should not spend their whole life in catechizing , for these people are like narrow mouthed bottels , pour water in drop by drop , and they will receive it , but if you pour it in by full streams , it will fall beside . so if the ignorant be taught line by line it will profit them , when a continued course is too high for them , it will not , therefore the minister must deliver the word in such manner as they can fittest receive it , and this is laid upon their charge , for they must instruct the people . and if they find that this course doth not do it , they must feed them with food convenient for them , to express it by a similitude , children are put to a nurse which should give them milk , but if she spreads a table with wholesome meat constantly , which is too strong for them , and if their parents come and find them dead , shall she be excused though she say it was not her fault , for she provided meat for them . so it is if the minister provide wholesome meat on the table twice a sabboth , yet if the people perish because they cannot eat it , he shall not be excused , and therefore ministers ought to consider the pretiousness of a soul , and they must be careful that if the people perish , it must not be for wants of knowledge , they may preach to them , and yet they may perish for cathedram habet in coelo qui corda docet , he it is that sits in heaven that turnes the heart , onely they must inform the understanding . the other five advertisements concern the manner . first , their preaching must not be a general discourse , but a particular . and this is gathered from the text thus , because general discourses fit not , neither heal nor nourish , but are like lightnings that break the air , but light upon no particular subject ; if they do it is seldom ; so these general discourses make great shewes , but men are not inflamed with them . as if a minister should find faith in a text , and discourse of it , but never apply it , ministers are fullones animarum the fullers of the soules , and it is not enough for them to bring soap , though it be of the best , but they must apply it to scour the blots out of mens hearts and consciences . they are builders , therefore it is not enough to square the stones , and bring profitable matter , but application makes the building go forward , and that is the laying of one stone upon another , yea it is that wherein practising consists , interpretation and application , to expound and apply ; what else did paul mean , when he bad timothy to divide the word , to wit , not to deliver it in gross , but tell them in particular , such a thing serves to cut down such a sin : for when the word is applyed it is a searching plaister . first to draw out corruption and then to heal . i appeal to every mans breast , if the word be not more effectual when it is applied , for then men fall down and say that god is in them of a truth , viz. you speak in the evidence of the spirit , cor. . . if the matter be good and substantial it is no matter , the hearers may apply it , therefore it is supervacaneous needless to do it . this is all one , as if a chyrurgion should say to a patient that hath a swelled arm , i have prepared a knife , and cannot he launch and cut his arm himself ? as this would be a folly in them , so it is in ministers to say so , for it is as dear cutting off spiritual hands and legs , as it is to cut corporal ; therefore it is not enough to bring good matter , but they must press it on them , not in a word or two , or by intimation onely , but to lay it on them with as full a hand , and as seriously as they can , and as perticularly as they can . men are so mannerly this way , that they will be ready to lay admonitions on other mens consciences , rather then on their own , this thing will they say belongs to such a one , but not unto me , heb. . . suffer the word of exhortation a while . he speaks as a physitian there to his patient , suffer me to see the wound and to put a tent into it ; which shewes that there is a backwardness in our selves , and therefore if ministers will do any good , they must apply the word home . secondly , as they must apply , so they must not misapply . and this is gathered from the text thus ; physick if it be misapplied it will not heal . and meat misapplied will not nourish . and this misapplying of the word may be double . first , general . secondly , particular . first , general , when they give milk to them to whom strong meat belongeth , and when they give strong meat to them to whom milk belongeth . and this second is most failed in , when ministers preach to ignorant people , and walk as it were in clouds . when they deliver the word in scholastical terms , this is as it is in the fable , to put meat into a narrow mouth'd pot , though the crane get it out yet the fox cannot . so though schollers can pick out the meaning , the plainer people cannot ; it is the fault of some to preach university sermons to the people , which they have made for a more learned auditory . it is all one as if a man should come to a fair where there were none but poor people , and bring jewels to self , he might carry them home again , the people would not buy of them because their purses would not reach the price , or because they know not the use of them ; but bring spades and such things as they have use of , and you may sell them : so when they preach these sermons to the people , though they be pearls , yet they be such as the peoples capacity cannot reach to ; but bring plain doctrine , such as they have use of , and you do them good . the second particular , and that is when that particular part is misapplied concerning healing , and nourshing , conf●ting and dehorting ; this is two-fold . first , concerning time. secondly , persons . first , for the time , either when they comfort too soon , or where comfort does not belong , so that they are like a wound too soon healed , that breaks out worse , esay . . god hath given me the tongue of the learned to minister a word in due time to him that is weary ; they that be weary must be refreshed . again , secondly , they stay too long ere they comfort , cor. . let not the incestious person stay too long least he be swallowed up of grief . secondly , when it is misapplied to the persons , when they speak peace to whom god speaks not peace , and when they speak to the grief of those whom god would not have cast down , ezek. . . they cry peace where there is no peace , and dishearten those that are sincere , that is to apply playsters where there is no sore , and to strengthen the hands of the wicked . but of this i will say no more but that , prov. . . he that justifies the wicked and condemns the just both of them shall be an abhomination unto the lord. thirdly , their words must be pleasant , they must not be such as people loath . this is gathered thus . meat will not nourish unlesse it be eaten , and if they like it not they will not eat it , and so will not be nourished ; therefore the words must be such as please the appetite of an honest and good hearer , such as excite and sharpen . ministers must be like shepherds that give the sheep the tender grasse , and not the blown fodder ; and therefore the steward was commended that brought out of his treasury things both new and old . so ministers may bring variety of dishes , but with this caution , that they be out of gods pantry , eccles. . . he taught the people , and in teaching for the manner , he sought out pleasant words , and upright writings , even the words of truth where three things are observable . first , he took not what came first to hand , but sought out pleasant words . . he had veriety . . they ; were pleasant and yet upright . the choicenesse hindred not the truth , nor the pleasantnesse their uprightnesse . so ministers must make their words as pleasant as they can , yet they must have no flowers but out of gods garden , no honey but out of his hive , no physick but out of his shop , and they must be as eloquent as they can make them . it is commended in apollo that he was an eloquent man , but it was in confuting the iews ; so long as it runs in a right channel , let it run with as strong a stream as it can , yea the ministers are bound to this , for cursed is he that doth the work of the lord negligently ; and therefore they must use all their art to this purpose : and this made paul cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is fit for these things ? but some may say , what must they do that their words must be pleasant ? first , they must be good for substance , well wrought , there must be strength and power in them , they must be wine , not water , silver not drosse , cream not whey , let them be of the best . secondly , let them be new for matter and manner , for things common breed loathing , the best dishes if we feed every day on them , we shall loath them in the end . manna though it was the best food , angels food , yet the israelites grew weary of it , and the word is not onely common when it is not new , but it loses the efficacy ; physick if it grow familiar to the body , it will not work ; so when admonitions are familiar there is not so much notice taken of them , they pierce not so effectually , nor enter into the soul. fourthyl , their words must be methodically delivered . this is gathered thus ; the word is meet , as meat will not nourish unlesse it be retained , no more will the word , and that is not retained without method . he that preaches without this puts water into a sieve that will run out , so the word confusedly taught runs out and stayes not with them ; if it do , it doth them no good , they may be compared to the walls of besaxtim the joynters whereof were so close that , unum continum putares lapidem , you would think it were one stone , though it be a commendation in a wall , it is not in a sermon for three reasons . first , the end of preaching is not onely to stir up the the affections , but to enform the judgement , and that is performed when it is remembred , now the memory is strenghtened by method : and although the other kind of preaching may please ( as it is doubtful ; for long wayes are most tedious where there is no turning ) yet when it is most remembred it doth most good , and it is then most remembred when it is most methodically delivered . secondly , the end of preaching is to beget knowledge in the people , and this is done by method : for it helps the understanding and the memory . thirdly , it s necessary that the word be repeated , now method helps that , when one thing is linked to another . and this is needful because we have more then a natural forgetfulnesse in good things , and the devil is ready to steal away the word that is sown in our hearts ; since therefore we are so forgetful , and the devil so ready , we had need of all the helps we can : and therefore ministers must make their points plain , and frame their method to that purpose . fifthly , their words must be all spiritual , holy , substantial , not frothy or light , and how much is this better then to fetch in haeterogenea that cost so much labour ; what racking is there of wits to please the people , and what choise of phrase , when plain preaching profits more ; we may say of these as of smiths small plates , wherein they shew their workmanship ; they cost much pains but profit least ; so these spend their enterals like the spider , and do no good but only to shew their skill : is it not better to take grapes from the tree then painted grapes , to fetch in haeterogenea ; because this is much failed in , we will shew the causes of it . first , they then shall want applause , and bring contempt to themselves . they shall get better applause then they should have if they had the other , viz. the applause of god. shall the heathen man esteem his conscience , pro amplissimo theatro , and shall not we esteem the testimony of our conscience above other things , we that have the life of christ in us and believe the scripture , that god rewards them that do good , and shall we be carried away more to please the inordinate appetite of curious hearers , then for conscience towards god. hear what saint chrysostom said of him self , for it is remarkable , when i first began to preach i was a childe and delighted in rattles , in the applause of the people , but when i was a man i began to despise them ; so ought ministers to be rather delighted fletu then plausu populi , with the weeping then the applause of the people . but secondly , their auditory will not rellish it when pithanologia is not mixt with their preachings . though they be bound to please a good hearer , yet they are not bound to please the inordinate appetite of hearers ; and if their taste be vitiated , they must see quid morbus , non quid ager postulat ; what the disease , not what the sick party requireth . there is a disease called malacia , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pica ] wherein the party desires coals and ashes , for the humors that possesses the mouth and the stomack . now a good physitian will not give him coals , but labour to purge him of that disease , and feed him with good meat ; so suppose the auditory be inordinate hearers , they must not be pleased , for morbi augentur similibus , diseases are increased by their likes , but they must seek to purge the peoples stomacks of these impure humors , and feed them with wholesom food . is it not for more reason that those which are of uncircumcised ears , should be healed , then that the word should be mingled to please them ? is it not better that they should be purged to taste the pure water , then that their food be squared for them ? but for the quoting of humane testimonies , &c. if they be lawful to be used , why should we be restrained ? and herein before i come to the reasons , i will promise these six rules or grounds , wherein i will lay down the restraints and liberties , the cases wherein we may , or may not use them . first , whatsoever we deliver in preaching , must be per se credibile , and that by primary authority in it self , not derived from others , this is plain . ( . ) because the ministers are embassadors , yea gods own mouth , ier. . . now this they cannot be , unless they deliver the word purely . ( . ) because the hearers must receive it as gods word , and if they must so hear it , ministers must so preach it ; therefore purely . ( . ) because in preaching we preach to the consciences of men , and this we do not unless the word be gods ; for he beholds the conscience , and tries the heart and the reins ; and therefore unless we speak it from god we cannot do this . ( . ) that which we deliver in preaching , must be received with faith , and that not humane , whereby i believe there was a city of rome , and such a man as pompey , though i saw him not ; but divine , and that is true , that omnis fitles fundatur in verbo dei , that all our faith is grounded on the word of god ; and unless that all that we deliver be gods word , this faith will not be grounded on it ; so that this is true , that all exhortations must by the word be interpreted or applyed , not the sayings of men , or quotations of authors , because the mininister is gods embassador , and the word must be delivered as gods word by faith , otherwise we shall never speak to the conscience . to this ground are four liberties . first , we may use them in case of application , though the rule it self is to be proved , and confirmed by scripture , yet when we come to apply it to the manners of men , if for proof , that they are guilty of such a fault , we produce an author , we shall rightly do it . so paul , tit. . ● one of your own prophets have said , the grecians are lyars , evil beasts , slow-bellies . mark the manner of speech ; he proveth not thereby , that they ought to be such ( for that he takes as proved otherwise ) but when he comes to apply it , he tells them that one of their own prophets said so , so cor. . . it hath been declared to me by them of the house of cloe , that there are contentions amongst you ; he doth not prove by any of the house of cloe , that there ought to be contentions amongst them ; but when he came to apply it , he tells them that some of the house of cloe told him so . if we were to shew the gross idolatry that was in the wisest of the heathen , and produce homer or plato to shew it , we should use them right . so if we were to shew the atheism and wickedn●sse of the popes ; if we use platina , or any other of their prophets , to shew it , we use them right . secondly , we may use them for instances , as suppose we were to prove that the moral law was written in the heart by nature , we may prove it by rom. . if when it is proved we bring an instance out of plutarch or seneca , we shall rightly use them . so for historical relation , if we were to prove the change of the sabboth , we might do it by scripture , but if we did produce the history of those that lived presently after the apostles , we in so doing shall use it aright . so for the fulfilling of prophesies , when we find prophesies in esay , ieremy , and we bring heathen authors to shew the event of them , we shall use them aright . thirdly , in case of consutation , if we were to confute error , we may produce authors , that so we may not seem to fight with our own shadow , and to fasten that on them which is not true . so christ used the pharisees , mat. . that said , whosoever sweareth by the temple it is nothing , but whosoever sweareth by the gold of the temple is a debtor . and as he did it in the general , so may we in the particular . fourthly , comparatively , to shame christians with the practice and judgement of the heathen , who see more in their own light , then we do in the sun-shine of the gospel , cor. . . paul proves by the law of nature that it is a shame for a man to wear long hair ; doth not the law of nature teach you , that if a man have long hair , it is a shame unto him ? if in this case we say an heathen writer saw this , and why should not we ? thus we use them aright . secondly , christ receiveth not mans testimony , iohn . . and he gave the reason , ver . . because i have a greater witness then that of iohn . if it be objected that iohn bare record of christ , and all the disciples were sent forth as witnesses of him in all iudea and samaria . i answer , they were not co-witnesses , but declaratory witnesses , as a praeco or cryer witnesseth that he speaks nothing but that which is suggested from the chief speaker , and a scribe , that he writes nothing but that which was dictated unto him from another , and those which had been present at some things , that they relate nothing but what they have seen and heard . and this distinction of a declaratory witness , i have from that place in iohn , where it is said , he confirmed his witness by signs and wonders . now none can be witnesses declaratory , because they see not christ , nor have their doctrine immediately from the holy ghost . may i not say it is so interpreted , because they agree in it ? no , the scripture receives no witness but his own ; as the light cannot be seen but by the light , so the word is not to be interpreted but by the word ; to say this is the sence , because augustine , calvin , and other writers say so , it is not reason enough : if we will give a sence , it must be because the litteral sence is so . secondly , because the sence of it agrees with other places of scripture . thirdly , because it is answerable to the analogy of faith . to this restraint there is this liberty , though the word receive not the witness , yet the men that deliver it may . so amos , in the . chapter useth an external argument , when he would evidence that he was a true prophet , he useth this witness , ver . . i was a heardman , and the lord took me as i followed the flock : so paul , gal. . . cephas and iohn gave to me the right hand of fellowship . so in preaching , though the word need no witness , yet the men that preach it may ; and that first , in case of partiality , if the nature of the point be such , that gives suspicion of partiality , as in a point of controversie , we may alleadge these that are not partial : as for the supremacy of the pope , when they alleadge that place ; on this rock will i build my church . if we being thought partial , did alleadge augustine , who lived before the pope challenged to himself universall authority , and proved that by this rock was meant this profession , we use them aright . secondly , if the person be suspected of novelty , he may produce an author to shew that what he saith is not new , but that which was used before . this reason augustine gives , why he uses cyrill and optatus , in his book against the pelagians , not to confirm , but to shew that he neither spake nor taught any other doctrine , but that they did before . and therefore it is observeable , that fathers in their sermons did not quote them . and well were it if those that followed them so much in other things , would follow them in this . but in case of controversie , so they did , and that with this caution , to shew that it was no new doctrine they taught ; so we may shew that we teach no new thing , not onely by modern writers , but also by antient . thirdly , in case of singularity ; to remove that , we may produce the confession of churches , canons , and councels , and the consent of orthodoxal fathers . fourthly , in case of explication of an hebrew word , that we produce examples of men that write in the same tongue , and shew the meaning , for as much as the holy ghost writ in that language , we shall use them aright . so for chronology and geography in explication of daniels weeks against the jews , if we produce authors to shew how many kings of persia there were , how long they raigned , we use them aright . thirdly , the third ground is taken from the office of a minister , a minister as a minister ought onely to use gods word , not mans ; the reasons are , first , from his name , he is a minister of the gospel , therefore not a minister of humane learning ; humane sentences are humane sayings , cor. . . we are dispensers of the mysteries of god , and not of men . secondly , a minister as a minister speaks from god to men , but when he produceth humane sayings , he speaks from man to man. thirdly , as he is a minister , so the weapons of his warfare are spiritual and mighty through god , not carnal , that is not humane sayings . therefore when he useth humane learning , he speaks not as he is a minister , cor. . . humane testimonies are carnal weapons , therefore to this there is this liberty ; that although a man do that , not as he is a minister , yet if in preaching some passage require it ; he may speak from men to men , and fight with carnal weapons . true it is , that when a man confutes with carnal and philosophical reasons , he shoots with their own bow and contends with their own weapons , yet may they use them . ( . ) for such reasons , though they be humane , yet they may convince ; so goliahs head was cut off with his own sword . ( . ) though they beget no faith , yet they may dispose to it . ( . ) though they build not up so directly them that believe , yet they are helps to take away scruples , and to answer objections and temptations , and in this regard he may use them ; onely with some due cautions . when the nature of the point , and the auditory requireth it ; such points seldom fall out , but when they do , we may do it . that it be done with intimation , that it is an external argument , lest those that hear it mistake it . this observed , a minister may lay aside the person of a minister , and use mens arguments and reasons , acts . . speaking to the people that were ignorant , saith , i saw it written on the altars to the unknown god : when he would prove that they were created , he saith , in him we live , we move and have our being , as one of you have said we are all his off spring . as if he should say , this poet hath authority with you , else it were but a weak argument , and if he did it , so may we . suppose we were to prove the scriptures to be the word of god , we may prove it , because its that on which faith is grounded ; if in this we do produce humane reasons , we do aright . the fourth ground concerns the use of humane learning , and it is this . that the excellency of humane wisdom is not to be used in the testimonies of god. that is , not in preaching the gospel . i alleadge the apostles own word , i came not unto you in the excellency of speech , or of wisdom ; contrary to those that think , if the divine truth be found , learning may be laid in it , and the ground work may be wrought with gold . if any think themselves straightned in this opinion , see cor. . . i came to you saith paul , not in excellency of speech or wisdom ; what wisdom doth he mean ? not divine wisdom , for that he had in aboundance , but humane wisdom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i came not to shew the testimony of god by it , but i esteemed to know nothing among you , but christ and him crucified ; that is , i accounted nothing else worth the knowing : to this there are these liberties . it may and ought to be studied , as it prepares the understanding to deliver the divine truth , and therefore students are to be exhorted to study it as a necessary help , so that he is a lay-man that wants it . it may be used in preaching , yet not in the substance and words of the author , for that is to mingle chaff with wheat . it is certain , all our weapons must be spiritual , yet we may sharpen our weapons at the forge of heathen writers , they may have an influence into our sermons , as the stoicks say . when we give hey unto our beasts , we look not for hey again , but for fruit , wool and milk so we must not utter them in the same words , but digest and turn them in succum & sanguinem , that the understanding may be strengthened , and then we may deliver them the better . the israelites must not put the jewels that they took from the egyptians into the temple in the same manner , but melted . so humane writers may not be used in the same fashion we take them , but melte● & turned into another shape , we may use them . paul is plain for it , i came not in the excellency of speech or wisdom ; where two things are spoken against ( . ) the mingling of the word with corrupt glosses , ( . ) delivering it so mingled . the fifth gro●nd concerns humane el●quence , and that is this , we must not use the excellency or wisdom of words , but deliver the word in the plain evidence of the spirit and of power . that is , that there be no mingling of humane learning with divine mysteries in shewing the testimonies of god , though the words be pure matter , we may not set an excellent stile upon them , but plainess which becomes the gravity of it . the word may be delivered in an high still , yet so as pearls , that it may shine in its natural brightness , otherwise it rather beautifies the speaker then the word ; i appeal to the consciences of men , if in these deliverances it doth not sapere aliquid humani , and though we think not so at the first , yet many on their death beds have said it . if this seem to slight , see the apostle , i came not saith he in humame wisdom , that is in tricks of wit , and in the thirteenth verse which words we speak not in the words that mans wisdome teacheth , but which the holy ghost teacheth . he was not onely careful that his master was found , but that his words were also plain , cor. . . christ sent me to preach the gospel , not in the wisdome of words . and what can be meant by this but that curiousness of stile , which rather weakens then strengthens the work . to this there is this liberty ; that when we cannot well express our selves otherwise , when some sentence taken out of an author , will more pithily express our mind , we may use it , onely these cautions observed . the phrase must not be light or metrical speeches , that it stand not upon paranomasias and verbal conceits , that it do tickle the ears and move laughter , or poetical allusions , as the hire of a whore might not be brought into the temple though it was silver , because of the baseness of the thing whence it was raised , so though they be as fit as others , yet they must not be brought into sermons because of the base ground whence they were raised . let it not be done frequently or with affectation , but occasionally when we meet with it , and so that ordinary people may know that it comes by the way , the better to express our mind . in this case it is not meet the author should be named , for if it be to express our minde the naming of the author is needless . see the ground of this liberty , cor. . . where when the apostle would use that frame of words or expression which came into his mind he is silent touching the authors name . and if the apostle out of a poet , why may not we out of some other , express our mind . let not the words be light , but full of gravity , fitting the matter in hand . it must not be done frequently but seldom . it is not alwayes convenient to name the author , christ useth this in his preaching . sometimes he took a proverb to express himself , and sometimes alludes to such sayings among the jewes , and if we take short speeches to express our selves more pithily , we do no more then christ and paul did . the sixth ground is concerning the use of unknown tongues and it is this . that the word is not to be spoken in an unknown tongue , cor. . halfe a chap. spent in the proving this . whence i gather that to an auditory of schollars a man may speak a sentence in it own words ; because to them it is known , onely this must be observed , that it be not vainly done , as in quoting scripture in latine sometimes , when english would serve to express it better . . upon the same ground i gather , that to an auditory of common people we may not use a latine phrase or sentence because to them it is not known . it is true indeed we may not speak a whole sermon in larine , but some words we may use . where god absolutely forbids a thing , he forbids it not secundum majus & minus but altogether . but we interpret it afterward . notwithstanding that is not to be done , for . it is idle and needless , why may not english alone serve ? it is an idle word , and if that be at no time to be spoken , much less in preaching the gospel . . it is usually done out of ostentation . for when men hear them they think they do it to shew their learning , and so do it out of vanity ; if the auditory be mixt a latine word may sometimes be used , if wholly ignorant then not at all . by this you may see how far we may go in using humane sayings . now the using of them in other cases as for ostentation and vain glory or such like , is not to be done . i will adde some reasons , and answer some objections . . reason . we may not do it because ordinary quotations of fathers ( not in some named cases ) have the nature of a confirming testimony , though we intend it not yet the nature of the work is such , though it be not intentio agentis , yet if it be conditio operis , it excuseth him not , as if a man swear and say i thought it not , it excuseth him not , if we quote saint augustine it is as much as if we quoted saint peter , or saint iohn , if it be without intimation , though we intend illustration , and not confirmation , yet the condition of the work is such , suppose a stranger come , what difference would he know between saint augustine , and saint peter . . it is needless , for whatever we deliver out of other authors it is either dissonant or consonant to the word . if it differ , why do we use it at all , if it be agreeing , the word is profitable of it self , christ receives not witness from men , and to do that , is to bring a candle into the sun-shine , or to cast water into the sea. when the sun-shine of the gospel makes a thing clear , what needs the candle of humane testimonies be used . . god delights to work by his own ordinances . the word is the power of god to salvation , if we were able to speak with tongues of angels , and god wrought not by it , it would not convert a man , but would be like pens without ink , or conduit pipes without water . to work is proper to the holy ghost , as it is proper to fire to heat , and he onely makes the means effectual . the rams hornes will do more if god work with them , then the best trumpets . and the waters of iordan will heal when all therivers in damascus will not , and when god saith my word is sufficient unto salvation , what need others ; and this is pauls reason , why he was not ashamed of the simplicity of the word , because it is the power of god unto salvation . suppose their sayings were more choice then scripture ( as some think they be ) yet to convert the heart they are not so effectual . gold is not so good as iron to make a knife , but if a man would have a knife to cutt , steel is better , so suppose they were choicer sayings , yet to convert the soul the word onely must be used . suppose upon the use of humane learning some should be converted , the praise would be to mans wisdom and not to gods , cor. . . i preach not so , saith paul , least the crosse of christ should be in vain , as if he should say it would be attributed to my oratorical perswasion and not to the power of god , if i should preach in the wisdom of words . the word is not bettered by it but made worse , the word is better without , and that in three respects . . it is more powerful without it , it cuts deeper . the word is a two edged sword , the more naked the sword is , the deeper it cuts , but when we clothe it with humane sayings , it is put into a scabbard ; so the purer the word is , the more effectual it is . therefore paul said , i delivered it not in eloquence of words , least christs crosse should be in vain . . it is never the whit more beautiful , for add mixture of heathen beauty with it , but more beautiful without it , as they say of a diamond , quicquid absconditur perditur , so much as is hidden is lost , though it be in gold , because it is better all might be seen ; so to have the word purely delivered , is better then if it be covered in golden sayings , and so much as is buried is lost , because it is more excellent . gold is not covered because it is better then iron ; and when the word which is gold is mixt with humane sayings , why say we that it is adorned ? . the word is not better in regard of the perspecuity of it , cor. . paul would not speak in the excellency of speech or of wisdom , because it is the power of god unto salvation . as if he should say , if i should so preach , it would not be evident that god spoke by it . a glasse the freer it is from painting , the better it transmits the light ; so the freer the word is from humane sayings the better it transmits the power of the holy ghost . . it is against the example of the prophets , christ and the apostles in their preaching to the people , and howsoever we are not to live by example , but by rule , when we have to do with men , but when the example is christ , then it is absolute ; now we find it in all probabillity that they did not quote them , though their sermons be not fully but briefly recorded , yet we do not find in their epitoms any quotation of authors , but saith the lord iehovah , the lord of hosts , &c. neither let any object they had no authors , for the church continued long before , there were as ancient as these , there were colledges and schools of prophets , besides the apocrypha . . consider that the use and custom is not good , it is dangerous when quotations come into request , the scripture goeth out , and religion falleth , the exalting of humane wisdom is advanced . as when popery overspread the earth , quotations were much in use . luther renewed the doctrine of christ and preached it purely , the authors grew out of request ; the scriptures rose up and grew . and we read in sleiden that luther being to dispute with cardinal cajetan , d sired that nothing might be quoted but the scripture , but could not obtain it ; and religion had never gotten the upper hand , had not the scriptures been heard more then they were before ; we are apt to give too much to them , and deifie them ; and though the fathers were excellent in their times , yet it is too much to deifie them , though the scriptures be chief judge , yet they are assessors , yea the truth is they are more esteemed then the scripture with many , for we retain no other sense then what they have agreed on , not but that they may be used , but for them to step into the pulpit and speak when god doth , this is too much . in this regard we ought to abstain , because it is doubtful whether they may be used or no ; in doubtful cases men will be scrupulous , and whatsoever is not of faith is sin ; so that this is the case , though we are not sure they may be used , yet we are sure they may not ; in this case chuse the surest part , and leave that which is doubtful , we may quote the scripture , but whether fathers or no , it is doubtfull , and we ought to chuse that which is certain . the scriptures are sufficient and able to make a man perfect to every good work , tim. . , . some interpret it in all works of the ministery ; what is there that can be desired , that is not here ? here is milk for babes , meat for strong men , heb. . . if thou desire elegant dressing , eccle. . the preacher sought out pleasant words : if powerful dressing , which is chiefly to be aimed at , this is fittest ; no writing so full of arguments to convert the soul , and work on the soul as this : go no further , but content your self with it . it is done for illustration , not for confirmation , therefore it may be done . the ground of this answer is in the first reason , for whatsoever is intended , yet it is conditio operis , why should they bring in paul and ieremy to be a testimony , and the sayings of thomas aquinas , brought in after the same manner , not to be a testimony as well ? suppose it be not brought in but to press the exhortation , because the argument must be pressed as well as proved , it hath the nature of a confirming argument . we may take examples from the doings of men as we are ministers , why then may we not illustrate it from their sayings , as christ did ? there is a great difference , because it is evident he uused similitudes from their doing , to expres that by which he spake to the people , because they arise from sence ; it s an illustration and expressing that which is obscure , but saying is an inartificial argument . if we may bring in things we find , why should we rob them of their credit , and not name them ? i appeal to the conscience of men , whether they aim not at their own credit more then the authors ; and we shall find it to be their own for which they name them , otherwise if we should deliver nothing , but name the author , why not for all that we receive from them ; which none expects . although we receive knowledge from authors , yet we are not to bring it in altogether such as we find it , but we must cast it into a mould and digest it ; many times flowers grow afresh from old stalks ; the sayings of authors are fresh flowers , but when they are inserted unseasonably they wither . if that be of moment , why do we not name all , as well one as another ? why do we not name the meanest , as if it were a fault to rob the rich , and none to rob the poor ? may we not use them for ornament to set it out better . though the things be ornaments in themselves , such as have excellency in them , yet they are not so to the word , they beautifie not that , for all ornaments come not from the thing put to it , but from the suitableness of it . those speeches that would adorn an oration , will not a sermon . there is an eloquence that adorns a speech , but agrees not to the gravity of the word . in the opinion of some men they beautifie the word ; and what is the beauty of pearls but opinion ? in the opinion of those that be weak , possibly it may be so , but those that are perfect , think them no ornaments , but contrary , cor. . . you will be desirous , saith paul , of enticing words ; its true , the weak will , but we preach wisdom to the perfect . that is , strong men will think it wisdom , though others despise it ; weeds in corn adorn it to children , but wise men will account the worse of it ; so to the weak , mingling of it will adorn the word , but to strong men it is better without it . may we not guild it to the pallat of the hearer , that so it may go down the better ? were it onely a simple dressing of meat , it were not amiss ; let the preacher seek out pleasant words , but when there is such sweetness that it hinders nourishment , there is no reason the pallat should be pleased , but the stomack cleansed to taste it ; if the pallat should be followed , some there are that relish not this impure meat , why ought it then to be pleased ? they ought , because they desire wholesom food . modern divines have greater knowledge in the tongues ; the fathers , some were latines , some grecians , some hebrewitians , none had the skill of all three , as calvin and beza had . they differ in interpreting scripture ; see the best , augustine upon the psalms , and you would wonder how wide he is in his interpretation . i spare to name them , i acknowledge this , against pelagius he was wonderfully assisted from god ; such broad difference there is in his writings and in his sermons . compare calvin with the best , and he went beyond him , so that in opinion of divines , he is the best since the apostles , qui maximus textualis est optimus theologus . the fathers spent their strength in particular controversies against pelagius , arius , &c. that their chief strength ran that way , and when the water runs strong in one channel , it is weakned in another ; but modern writers are stronger in general , and when they wrote against the heresies , they were wonderfully assisted ; so that there is no greater difference betwixt them . their errors were more then the errors of modern divines . augustin● , after his retractations fell into error , the reason was , because he lived in the dayes when god made way for antichrist . calvin was raised up to abolish him . where was heresie so great as in popery ? and therefore it was more needful that those that rose up in darkness should have more assistance then ordinary , so that modern writters are as well to be quoted . now what remains but that we do consider what is said & be convinced , and practise that we know . why go we beyond the doors to them , that is in an inordinate course ? why do we go into the wide waste to gather flowers , when the scripture is the garden of eden , it is true we may find violets by the way , so may we in common writers , there is a choisness in them , but nothing to this . they may shine as glow-worms in the dark , but having the scripture , why do we so tenaciously adhere to them ? if any man say it seems not so to us , we relish it not . it is hard to relish it , and if the disposition be so , we may speak as long as we will but convince none putandum de quaestibus , we cannot make honey seem sower to the taste , onely this , be not ruled by the pallat , but labor to bring it into taste . but some man may say , what is the right line which is index sui & obliqui ? i will now therefore declare what the right manner of preaching is , onely this i desire that it be without censure of those that think otherwise . that we tye no man but that he practise it as he sees it grounded on the word of god and on good reason . and first i define what preaching is , it is a publick interpreting or dividing the word , performed by an embassadour , or minister , who speakes to the people in stead of god in the name of christ. . it is a publick interpreting , and this is one main d●fference by which it differs from private delivery of it . so paul saith we suffer not women to preach in the church , though they may privately , so that this is essential to it . interpreting or dividing the word or parting of it . interpreting , nehem. . . they read in the book and gave the sense , that is they did explicate it in paraphrastical terms . dividing , tim. . . study to shew thy self approved unto god a workman that needeth not to be ashamed , dividing the word aright . now i take the dividing to consist in these three things . in collecting some point from the text taken out to be handled . in gathering places of scripture that tend to the proof and confirmation of it : for notions be scattered in scripture as cards that are mingled , but when every shuit is gathered and put together they make up a pair . in application of it to the particular persons of men , but of this afterward . performed by an embassador or minister , for if a private man , not designed by the church , speak publickly , it makes him not a preacher , for he must be an embassador , commissioned . in the stead and name of christ ; for if an embassadour speak from himself and not from christ , he speaketh not from god to men , but from men to men , cor. . . wee are embassadors for christ , as if god did beseech you by us . ministers are embassadors sent on purpose from christ , and what they speak is in christs name , and declare what is told them . the apostles from christ , and we from them as praecones . in this consider the matter and the manner . the matter of preaching is the word , the adequate object of it is that , luke . . they have moses and the prophets let them hear them , pet. . . if a man speak let him speak as the oracles of god. the manner in which two things are considerable . for the manner of interpreting . for the manner of dividing . first , it is necessary that there be gramatical analysis of the sence of the word , if need be : some are so plain that they need it not . let a rhetorical analysis be added as explaining the metaphors and figures in it , and then let the sense be given , which being confirmed . first from the scope of the text . secondly from the collection of other scriptures . thirdly from the analogy of faith. let the logical analysis be given because it makes a thing to be better known when it is known in the parts . from the manner of delivering the word to the people in it there are two things , first , a discovering the point . secondly , the applying of it . it may be wondered why the delivering , &c. is divided into proposition and applycation ? but i answer , it is not simple but relative diviing of it to the people , and that includes , first , severing , and secondly , applying also . suppose we were to give a loafe of bread to children , the parts must be divided from the whole . secondly , it must be given unto them , so let the point be gathered from the text and and severed one from another , and thirdly , let it be applied . first , for severing in it there are two things . first , let it be collected directly , for a clear collection giveth light to it ; here then is to be noted that the point must be such a conclusion that the medius terminus be in the text . let it be evident to them that it is so collected , that the main thing may have a good ground that it be not slightly but evidently collected . secondly , for applying it in two things . . the preparation and clearing it . . deducting from it . the preparation which consists in explication and confirmation . first , explication , when the main point is collected and severed from the text , it is a proposition that hath a subject and a predicate , if either be obscure , it is needful it should be opened , and here is a place where common places may be used , sometime it may be omitted if the point b●perspicuous , or used more or less as he seeth good . secondly , let him shew the extent of it by two things . . bringing it to particulars , . when it needs limitations to give caution . secondly , confirmation , and that two wayes . first , by conferring it with other places of scripture . so did paul ; here this rule is observed , that the places bee not many , but pregnant , and that wee do not barely name the words , but open them , and shew how the point is confirmed from them . secondly , let reasons be added , and though the point otherwise be cleared for the truth , yet adde reasons ; because when we know the ground , we know it the better , and it increaseth a mans assent , and makes him yield the more . here wee may annex answering of objections , or resolving of questions , replying that which is deducted from the point ; in it two things are considerable . . the substance of the thing deduced . . the working of it on the hearts of the hearers . two consectaries of this may be added to four heads . . for doctrines informing the judgement . . for confutation of errours . . for reproof of sin . . for exhortation to some virtue , or to the performance of some duty . the ground of these four is in timoth. . . all scripture is given by inspiration , and is profitable for doctrine , that is the first . so for reproof or redarguation , that is the second . for correction , that is the third . for instrustion or exhortation , that is the fourth . if there be a question whether these words be so meant , see timoth. . 〈◊〉 . be instant in season and out of season to rebuke , to reprove ( the word is to check for sinne ) exhort with all long-suffering and doctrine . object . cor. . . it is said , the scripture is profitable to comfort , why is not that a distinct head ? answ. it is to be refered to the head of doctrine , for if it be a thing the judgement is informed by , as properly a doctrine the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work of it is on the minds of men , and they are several as the consectaries are . first , the working of a consectary that tends to preaching . . shew how evidently it is delivered from the main points , for then it works kindly upon the hearts of the hearers , and frees the minister from finister respects at that time . . if the nature of the point , or the condition of the hearers do require it , then reduce other places of the scripture that tend to the pressing of it . . answer objections by clear distinctions . secondly , in confutation applying of it ; first , it is necessary that it be shewed how evidently it is drawn from the main point , for that will be like the breaking out of a great light that scatters mist. . let the errors be evidently declared . . let reasons be brought to confute them , and annexed to that in the text , so that first , they be sound . . that they be clear to the understanding of the hearers ; and here may be an addition of answering objections . . shewing ones opinion . . resolving scruples . . for reproof that they may be absolute in six degrees . . let the sin be set forth in its colours , and weighed in the ballance of the sanctuary , and so the hainousnesse of it may be seen . . let it be described to the full , by bringing it down to the particulars , else it will be too big a net , and men will find evasions , but if it be brought to the threads of particulars , none will get out , and if it be delivered in gross , it will fasten on none . . let the persons be notified that are guilty , not by name or circumstances , that the congregation may know , but that they may be convinced in their consciences , and that is done by delivering the signs of the vice we reprove . in diseases we see not the radices , but the symptomes of it , so we see not sin in the heart , but in the practice . therefore signs are good . . let reproof be renewed , not naked as it is drawn from the text , but with other reasons , to make us afraid of committing it , as from the danger , the consequents , the effects , and gods judgements on such sins : and here if speeches be edged with rhetorick , to make a division between the marrow and the bones , it shall be fitly done . . the secret reasons must be answered , that keep men in the practice of sin , for if there be but one objection unanswered , the reproof will not fasten on them , for no man sinneth but by false reasons , therefore they are called deceitful lusts , and this is required , cor. . . the weapons of our warfare are spiritual , casting down imaginations , the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . let such medicable rules be prescribed , as may keep men from it . . in exhortation to some vertue , or to the performance of some duty ; this is absolved in five degrees . . let the vertue exhorted be commended to the people , and set forth in the beauty of it , that so they may be stirred up to love and like it . . let it be shewed how defective men are in practise of it ; for men are as ready to arrogate in that , as to derogate in other things , to think they have it when they have it not . and this is done two ways ; first , by bringing down that duty to particulars ; more motes are seen in a little of the sun-shine , then in the whole shade . secondly , by describing the particular speeches and actions of men , shewing the difference between them ; and this discovereth the disagreement in the minds of men . . let exhortations be renewed not simply , but with motives to stir up to embrace the vertues , and to this it is needful that we use a cloud of arguments , let the speech be framed with such figures as becomes it . so that , first , it be with gravity : secondly , with concealing of art . . let the false reasons be shewed that keep us from embracing of it ; for either we think the practice of it brings into danger or difficulty ; therefore let these be done away . . shew them the way , the means how they may go on , as if it be demanded what ground of scripture , for this ? i answer , for interpreting and dividing the word , we have precepts , the working of it is from example , only let these cautions be added : first , in all points this kind of handling is not to be used ; for sometime explications , reasons , or consectary may be omitted as occasion serve , these transitions are not alwayes manifested ; but so the right rule be known , we may put them together as it seem good : i should have added several other directions , but i must defer them till another time . an antidote against heart-fears . john . . let not your hearts be troubled . the point that we delivered out of these words was this ; that it is the will and advice of christ our lord and master , that our hearts should be established , and not be troubled in the day of fear . now after we had delivered the reasons of this point , we came then to set down some means , how we might be capable of this advice and instruction , that our lord and saviour perswades us unto . some of the means i have already opened unto you ; four we handled in the fore-noon . the first was , to set our selves another task , another employment , and so divert our thoughts and affections from fears about these outward things . this point we opened at large , and shewed what effect it took in the case of saint paul and other christians , heb. . in abraeham , and his family in removing out of the land where he had possessions : being he was mindful of another possession in heaven , and regarding not the possessions he left . again , a second means we delivered was this , to get a clear light to burn by us , that so we be not mistaken in the apprehension of things : for this ground was here delivered , that nothing works upon the heart and affections of a man according to the truth of it , but evermore according to the apprehension . indeed if the apprehension be joyned with truth , then it works according to the truth of it ; or else the apprehension stirs up the affections . as in that example , mark. . . the disciples were troubled when they saw christ himself supposing that he had been a spirit . a third means that we delivered , and opened at large in the fore-noon , was to take heed of promising our selves great matters from the things of this world : for this is a truth , when a mans hopes lift him up to heaven , if he be disappointed of this home he is thrown down to hell. therefore we should use the things of the world , as if we used them not , according to saint pauls exhortation : then when a man useth them as if he used them not , he will be as if he had them not . other things i added for the opening of this point . fourthly , the last thing that i touched in the fore-noon it was this , to labour to be humbled , labour i say , to be humbled under the hand of god : for as it is said a froward proud heart finds nothing good , nothing that it is contented with but it will pick quarrels with god , measure out what portion he will ; so on the contrary , a spirit that is truly humbled , finds nothing but that which is good : whatsoever god affords a man that is truly humbled , he takes it for a great savour and mercy . i opened that place , isay. . the lord saith the pastures of his people should be in the high wayes , and on the tops of the mountains . there is the poorest feeding of all , the grass is the shortest , there is nothing to be gotten , yet sheep will live and do well with such feeding , where the fat oxen would be starved : so a poor and mean saint will pick a contented life , where a proud heart gets nothing but vexation , and trouble . we proceed to a fifth means ; for there are three more . the fifth means we must add , which ought to take place before any other , and that is it which the apostle speaks of , ephes. . be strong in the lord , and in the power of his might : what is that ? that is account and esteem the power of the lord as your own . now if a man had so much strength , and power of his own as the lord hath , he would make no question that any man should be able to encounter with him , or any trouble or temptation in the world . now if we were perswaded that the power and strength that god hath , were ours , that he would be ready to put it out for our comfort and deliverance that would stablish our hearts ; as david saith , be strong and he shall stablish your hearts : be strong , and relie on him , and then that will strengthen , and stablish your hearts . and here before we euter into conflict with trouble , take heed that we do not strengthen our selves in other things : this breeds a man much vexation of spirit in the day of fear and danger ; because he gives his heart to rely upon a broken staff , the arm of flesh , and when these come to break , and disappoint him , he falls to the ground . therefore , my brethren , however we be provided in regard of second means against the time of tryal , as for example , it may be we have healthfull bodies , good estates , and are full of friends in this countrey , and in forreign countreys , where we may betake our selves whatever may happen ; yet we must look on these things as david did on his sword and his bow when he went to the battel , i will not trust in my bow , my sword shall not helpe me . mark , he sayth not that his bow should help him , or his sword deliver him . now surely david knew what his sword was , and what his bow could do : but before he set out , he gave these his good word , he made sure before hand that these should not be his strength : and if he did overcome , they should not carry the praise and thanks of it , but he would be sure to reserve these for the lord , which were his due . so we should do in other things , though we have this and that means to support , and sustain our selves , take heed that we be not strong in these , for these will deceive us . you know , though a man of himself be never so weak and frail a creature , as indeed our hearts being conscious and privy , we are but earthen vessels , very brittle , capable of troubles , and sorrowes ; and many paines , and much bitterness , and we have but little power to withstand them : now this is a cause of trembling and fear , but suppose we were weaker then we are ; and frailer , yet notwithstanding if we have one to assist us , and second us and stand by us , that is able enough , as able as we desire , this makes us partakers of that strength . as for example , a feather , or any light thing that is easiest tossed with the wind , if it be tied fast to a rock , it partakes of the same firmness and stability with the rock . so we though we be never so frail , and easily tossed up and down with the storms of afflictions and troubles in the world , yet if we bind our selves with cords to the lord , the scripture pronounceth such to be a rock , constant . it is a metaphor that christ useth . look to the tract of the ancient fathers , the patriarches , and other servants of god , where they found the lord , we shall be sure to find him ; he stands still , he is a rock now , as he was at the foundation of the world . now then there are two things to be considered that will help us to do this , to be strong in the might of the lord. first , consider what god hath done , how he hath dealt with others in this case when they were under temptations , when they were in the point and heat of tryal . look in psalm . . there are diverse places in that psalm to this purpose , i will onely name them . not far from the beginning , our fathers trusted upon thee , and thou heardest them , and they were delivered . and so in the verse following there is a place to the like purpose , they cryed to thee and thou deliveredest them , they trusted on thee and were not confounded . this was one means whereby david got this strength of the lord , because the lord always dealt so with other of his servants , all those trusted in thee and were delivered . they made thee their strength , they were strong in thee , and they found thy strength to support them . and so in other places , psal. . . you shall find such a place david was greatly perplexed , and troubled much ; but saith he yet nevertheless i called to mind the dayes of old , and was comforted within me . so i comforted my self by calling to mind the dayes of old . this is a great matter of comfort , and a reason why we should be strong in the lord , because the lord hath alway done so for others , there was never any that went away disappointed , but sped of that they sought for . now if a man should hear a report of a fountain , that were excellent to cure such diseases : the man before he goes perhaps he hath no great conceit or opinion of it , but yet he will try : but all the way as he goes he meets with companies that come running one after another , and they tell him that they went as diseased as he , and he hears no news to the contrary at any hand , but they all agree that they are perfectly sound : this man will not imagine his case to be worse then the rest . so brethren , if you lock back and consider all the examples of the children of god in all ages , if you hear but of one man that trusted in the lord , and was not delivered , and supported , then let all this fall to the ground , let all we have said be accounted nothing : but if the lord have never disappointed any , let it be acknowledged as a truth , and encourage us to come to him . again , more particularly , consider what he hath done for us since we knew him , and were acquainted with him , since we came under his government and protection . i make no question but he that hath had the hardest measure , hethat hath felt the worst since he came into the world , yet he hath had some pledge of gods mercy and favour towards him . now this course we ought to take at all times , when we receive any favour as a pledge of gods love , we should lay it up in our store-house and treasury . for the pledges of gods love there is a double use to be made of them ; carnal , natural men go without that which is best , and most comfortable ; for the present use it may be what they take , that is welcom ; for god delivers them out of sicknesse , out of fear , &c. to a better estate and favour . now a godly man besides the present comfort should lay up the things themselves . for there will be a day and time of necessity when we shall need these comforts , to strengthen our hearts . for alwayes the lord deals not alike , he gives not alway a full cup , now it is necessary that a man should be provided with grounds of comfort for a day of need . in luke . there is a notable place . christ there wrought a great miracle , he cast out a devil ; and when the work was done , he comes to his disciples , and bids them make this use of it , lay , or put these words , let these sayings sink down into your ears . when they were all amazed at the mighty power of god , at the power of christ that had wrought this miracle in dispossessing a devil ; but when they wondred every one at the thing that jesus did , christ said to his disciples , let these sayings , &c. that is , these works , mark what i have done , what you see you have an experiment of my power ; and then he gives the reason , for the son of man shall be delivered into the hands of men , &c. but they understood not these sayings . you will say how could this be understood ? it seemeth hard , let those sayings sink down into your ears ; for the son of man shall be delivered into the hands of men . as if he should have said , remember , now you have an experiment of my power and godhead , let it be a means to strengthen you ; for the dayes will come when your faith will be put to the tryal , when i shall be delivered into the hands of men , when you shall see me crucified , and then you will be ready to stagger , and waver in your hearts : therefore now when you see an experiment of my power and ability , lay it up in your hearts , that you may be stablished in that day . so in divers places in the psalms . david took that course when he was in trouble , and fear and perplexity ; he brings out of his treasury ancient things , pledges of gods love , and so he recovered himself . so , if a man can but get hold of a promise of god , he may work himself , and wind himself into the armes of god ; for this is like a rope , or a line taken out from him , if a man take hold of it by faith , and depend upon it ; that is the power of the word of truth , isay . . i said not to iacob seek my face in vain , but i the lord declare faithful things . i declare faithful words . so when god i say , hath given a man a promise that he will not leave him nor forsake him . first there is in every promise of that nature , there is a spiritual truth in it ; and in the heart of a man that is a believer , there is a spirit of faith likewise ; and these two know one another . now the spirit of faith in the man meets there with the spirit of truth and power in the word ( in regard it comes from god ) these joyn together , and draw a man close to god. so though a man see not god , yet he rests his soul , and stayes upon him , because he leans on that promise . as as a mariner at sea that casts an anchor , that holds the ship , he sees not the anchor , that falls to the bottom , yet he knows the cable will hold it safe , the ship may tosse the length of it , but no further . so the anchor that the soul hath in the promises of god , it is fixed ; now though a man see him not stand by and strengthen him in the tryal , yet he hath the word of truth for it . and these promises , though it be a long time ere they speak , yet at such times as these then they speak . before then , they are sealed up , and it is not known perfectly what treasure is in them , whether they be empty , or any thing worth ; but when there comes a day of tryal , now is the the time ; the lord hath made such promises for such a day . and here i must give you a caveat concerning this means . if you will be strong in the lord make not haste , that is the phrase that is used , he that believeth maketh not haste : that is , he gives the lord liberty , he lets him move round in his sphere , he is not ready to snatch deliverence out of his hand , but let the lord take his own leisure ; for then he will do things best . and this is an item that must be understood . the lord notwithstanding those promises that are plentifully made for the safety and preservation of his , yet many times he deferres the fulfilling of them to the last cast . many times he will use all that liberty that he hath left himself : for indeed therefore it is left , he may use it when it seems good in his eyes : i mean a liberty in regard of the means how he will help , and of the time when he will help us ; but further we know he hath left himself no liberty , but hath bound himself , and it is impossible he should deceive us , if we rest and rely on him for this , and cast our selves in the armes of god. nay we make no question , as long as we have the promise of god and keep our hearts , and our faith close cleaving to that , we are sure the lord in his own time will remember us , and come to us to deliver us . remember that which is said psal. . salvation belongs to the lord. therefore if it belong to him , let us take heed that we ascribe it to him not to be strong in any other . even as the making of any thing in art belongs to such and such a trade , shoos to a shoo-maker , there are none makes them but those of that trade , and so for other things : so salvation belongs to the lord , there is nothing in heaven or earth that can work salvation but he ; all the help that is done in the earth he doth it himself . now the onely way for a man to make him his friend that is able to work it , is to ascribe it to him , to acknowledge it belongs to him , that he hath been the do●r of it from the foundation of the world , and so will continue this blessed trade , and gracious manner of working and doing for his . so much now for the fift means , be strong in the lord. a sixth means is this , wee must likewise compell , and work our hearts to take this cordial , you have it , rom. . . we know saith saint paul that all things work together for the best to those that love god. i say , let us have this perswasion in our hearts ready , that all things shall work together for the best : therefore , they shall not hurt thee : now he saith they work together , that is to be marked ; the apostle saith not that this or that thing alone worketh for good to the servants of god. as now there are divers ingredients in a receipt ; if a man take one or two or three , they may poyson and kill , and be deadly , but altogether being tempered by the physician , are a preservative , and save life . so if a man stay gods leisure , as before i said , to adde one thing to another , to do that he hath to do , as well as that he hath done ; when you put all together , and make the up shot of all , you shall see and acknowledge it for the best . david saith , it was good for him to have been in adversity . now certainly whatsoever hath been true , in regard of the time past , hath been true for the present then as now . it was as true for david when he was in adversity to say it is good for me to be afflicted , as well as after when he was come out of it to say it was good that he had been ; for if it were not good , then it was never good . therefore in regard of this , the assurance that all things shall work for good , we are commanded to give thanks in all things , ephes. . . there is great reason to thank god for all things , since a part and portion of our comfort and happiness is in all things , in iohn . . christ useth these words , he tells them that they should mourn , and the world should rejoyce , but their sorrow should be turned into joy . now i conceive the meaning of those words not onely to be this , that they should have an exchange in time ; their sorrow , and mourning should not last alway with them , but they should have a condition of comfort . but this i take it is further implyed , that that joy and those comforts that succeeded their sorrow , that happiness should be answerable in the degree and quantity , to that sorrow , and sufferings they had . for you know when one thing is turned into another the more of the substance there is of that from which the conversion and change is made , so much accrews to that in which the change is made . as for example , in iohn . . we read of a change of water into wine . there were six water pots full . now so much water as there was , so much wine when the miracle was wrought . if there had been twelve pots more , if they had been all full , there had been so much wine as there was water . so ( brethren ) the more sorrow and trouble , and affliction any man undergoes here ; when a change comes , when the lord comes about to us , and turns all , comfort comes in more abundance , it comes in more plenty . this i take to be the meaning of david , psal. . . he useth the same word that christ doth to his disciples , thou hast turned my heaviness into joy ; and the latter part of the verse seems to favour this interpretation , thou hast loosed my sackcloth , and girded me with gladness , implying that as davids sorrow was large enough to make a garment of sackcloth : so his joy was large enough to make him a vesture of gladness . so we have this assurance that all shall work for the best ; whatsoever god hath in hand to do with us , and however he deal by us , we shall see it to be best in the latter end : for god can draw light out of darkness : take that rule that is the purest comfort , and light that is drawn out of darkness ; i say god will do it ; though●● be hard , he will set his mighty hand to do it . in iudges . . sampson slew a lion that came roaring upon him : put the case that six lions had come upon him roaring , if sampson had been sure of the victory , and to have slain them as fast as they came on him , it had been no matter how many he had meet with : especially considering that within a few dayes after ( as we see in the story ) he came , and in the carkase of the lion he found honey . this lion resembles the troubles and afflictions of this world , that come roaring upon us , and threaten a deluge , and confusion : but we have the promise of god that cannot deceive us , god will not suffer us to be tempted above that we are able , but with the temptation will give an issue . now what if they come never so thick , and roar never so loud ? what if the waves threaten to overwhelm us ? ( as david saith ) we are sure of the victory before hand . as samson found honey in the carkase , so when we look back upon affliction conquered and subdued , we shall find honey in the carkase , that is abundance of comfort , and experience of the love of god helping us to go through them , and overcoming them . but you will say , it is true , it may be god will give an issue , but it may be a great while first ; alas ! what shall we do in the mean time ? if we had any thing to support and sustain our selves , this were something , we should be able to endure while gods rod rested on us ; but this fills our spirits full of bitterness , this is that which is gall and wormwood . to this i answer , there is none of us that love our outward estate , that love our children , and houses , better then a usurer loves his money , yet we see he usually takes this course , he puts it out of his hand a long time upon security , knowing that being abroad it works for him all the while , and will come home with advantage . why then should christians make more adoe , and trouble themselves more about this , if at any time god borrow these things at their hands , their life , or credit , or outward man ; god takes them for a time that he may restore them again more rich , and plentiful then he took them . but you will say , how shall we do in the mean time ? yet we are not satisfied : alas if god should strip us of all comfort we do not know where to betake our selves , what will become of us , we shall go out of home and harbor ? userers though they do so and so with their money , yet they keep so much by them that they may live upon , and they are rich men , &c. to this in a few words i answer , many times men that love money , we see what hard shift they make to live , though their money increase , we see they pinch and pine , so what if a christian have nothing else to find himself with the comfort and contentment of his being , what if he have nothing to live by but faith , and a joyful expectation of deliverance , that he sees comming though afar off ? such a mans case is not much to be pitied , heb. . . there is a notable place . it is said , they are racked not accepting deliverance , they made not reckoning of deliverance , that is , they did not care for it , they did not desire it . what was the reason ? it is said , that they might obtain a better resurrection . so they might have it at that day , at the great day , they cared not for the present what pain they did undergoe . you know , it is a usual thing with men , if there be any great sum or payment of money comes to them , they say they desire rather to have the whole sum together though they stay longer then to have it by small parcels , it doth them little good . so if we were able to see and conceive it were better for us to have it at the day of the resurection , it were better then to have our comfort , to have that reward together as it were that the lord hath provided and laid up for us . you see the lord himself , that is wise for his glory , and more provident then we can be for our happiness and comfort , he hath taken this course to make one notible day of the world for his glory . you see in the mean time how he suffers himself to be contemned , and suffers an eclipse of his glory : he suffers men to live in rebellion , and opposition against him , he suffers men to swear , and blaspheme his name . now it is in his power no question to strike dumb the swearer , as soon as the blasphemy is out of his mouth ; and to strike the adulterer : yet these are wrapt up in silence , they hear no news from heaven of anger . what is the reason of this ? because god hath made a day of great assize , a more honourable day , and he hath reserved this honor for that day , to make that a notable day , as the scripture calls it . secondly , i answer to the last objection , and that is more pertinent , and comfortable to the heart , when we question how we shall do in the mean time till deliverance be sent , if we be put upon hard service , and tryals . i answer it is a most usual and common thing in the providence of god , and the dispensation of his goodness to his church , when men are at the lowest ebbe in the world , and outwardly , then he makes a more plentiful supply of the inward comforts and consolations of his spirit , mark , and remember ; for now it is not a thing thaty ou must look to find till there be occasion . a man cannot know whether this be true or no till he have experience that the world leave him ; when he hath little comfort in the world , then he shall find the truth of this . you heard that place opened at large in the forenoon , cor. . . though our outward man perish our inward man is renewed day by day . he saith not there , after our outward man is perished , when god hath pulled down the old building , he will build a new house : no , but in the while he takes the ruins a pieces , the timber of the outward man , and builds a new house , he makes it up in other comforts , so in cor. . . . blessed be god the father of christ , &c. who comforteth us in all our tribulations , he saith not that comforteth us after tribulation , but in the time of tribulation , so in cor. . when i am weak then i am strong . this sounds as a riddle : that is , when i am full of infirmities , when i am compassed with heavy dangers , i am at the best pass , and strongest in the inward man. so david , psalm . . . he saith there , in the midest of my sorrowes and troubles thy comforts refreshed my soul. david stayed not till his sorrow was past ; but then when his troubles were about him , the lords hand was to comfort him . and so diverse other places you shall find to the like purpose . now if you look you shall find examples of this . when had abraham the father of the faithful , those frequent apparitions and revelations from god ? was it not after he had left his countrey ? when he was in his own land , among his possessions there was nothing but silence , but after he was abroad the lord appeared to him from time to time . and so in one place after this . as long as lot was with him to comfort him , there is no mention that the lord revealed himself to him : but that is the particular expression , gen. . . then saith he after lot was departed from him the lord came to abraham and fell a talking with him , and renewed that great promise , that in him all the nations of the world should be blessed . so iacob in his journey , when a man would have thought he had had the hardest nights lodging , that ever he had since he was man upon the earth , when he had nothing but heaven for his canopy and a hard stone for his pillow , he had the most glorious , and blessed vision of the ladder , that had the top of it in heaven , and the foot on earth . so hagar , she never had an angel to comfort her till she wept by the well , and was cast out of her mistresses house . and so in the story of ioseph , we shall not finde it expresly said that god was with him , till he was in prison , and there you shall find these very words . not to name all passages to this purpose , in dan. . those three children , as they are called , they never had the familiar presence of the fourt● man , till they were cast into the furnace . they might have gone long enough , and served god , and faithfully too , and yet never have had that interview , that presence in a visible manner of the sonne of god standing by them if they had not been cast into the furnace . so christ himself till he sweat drops of blood , we read not of angels sent from heaven , but then they were present to comfort him , luke . . and so in the history of the acts we shall find still the apostles when they were brought to any danger , any trouble , any imprisonment , or the like , evermore there were messengers sent from heaven to them . so we may assure our selves out of all these promises and experiences of the saints of god , that then we are likeliest to have the quickest commerce , and the clearest interview between heaven and us , we are like to hear oftest from heaven , and have more plenty of comforts from god , when we are deepest in trouble ; when we are plunged in troubles in the world , then the lord reacheth most plenty of joy from heaven . therefore as christ saith iohn . concerning his presence with his disciples , it is expedient that i go , the comforter cannot come else , but if i go i will send him to you . so i say it is true , it is expedient for us that god depart from us in outward things ; for till he leave us in these , the comforts of the holy ghost come not so purely to us , i say there is need that they should leave us that we may have those comforts . this is the sixth means , for us to assure our selves , and know this with saint paul , that all things shall work for the best . there is onely one more remains , that is that which must go along with all the rest , prayer . you know there is a large charter granted to prayer ; but besides that general oue , whatsoever we ask according to his will we shall receive ; there are special particular promises in this case , that if any man , be driven to a strait and necessity , if he send this messenger into the presence of god , he shall have a guard sent down presently to him . look in that place phil. . . in nothing be careful , sait● the apostle , but let your prayers and requests be made known to the lord. and what follows ? the peace of god which passeth understanding shall keep your hearts and mindes in the love of god through christ iesus . as if he should say , do but this , if you be in any extremity or distress , trouble not your selves and your thoughts about it ; but this is your course , your onely wisdom is , let your requests be made known to god with thanksgiving . i told you before , we must give thanks whatsoever the case was , because light is working out , for us as david saith light is sown for the righteous ; therefore a man hath cause to thank god as well when he sowes , as when he reaps , therefore the work must begin with thanksgiving ; and then assure your selves that the peace of god which passeth all understanding shall keep your hearts and mindes through christ iesus . the word in the original is properly , a warlike guard , that saveth from the assault of an enemy . implying that if we make our case known to god , and be thankful , then he will send such a safe guard , such a garison of peace about your souls , that you shall enjoy your selves , and think your selves in a happy condition . now because we are apt to enquire , but in what manner , how shall we finde our selves in such a case ? what constitution of soul shall we have ? saith saint paul , this is more then i can tell you ; it is a peace which passeth understanding : i cannot explain it , and tell you that , what manner of peace it is ; but this you shall have , this is the operation , the nature and benefit of it , that it will guard your hearts through christ ; that peace that comes first from jesus christ , shall keep your hearts and minds from being troubled . so our saviour layes the same ground in another place , iohn . . my peace i leave you , my peace i give unto you , not as the world gives so give i , let not your hearts be troubled . as if he should say , i leave you that which will preserve your souls in peace , peace of conscience , assurance of the favour of god : therefore since you have that means to keep you and save you , never let your hearts be troubled . in one place christ speaketh thus to peter , saith he , thinkest thou not that i can pray to my father , and he will send me more then twelve legions of angels ? but how then should the scripture be fulfilled . so i say , on the contrary , think you if you pray to your father in heaven , that he will not send this peace to guard your souls ? how should the scripture else be fulfilled ? for there is one and the same authority of scripture , that if none for christs sake shall be frustrate , or falsefied , much more ( if there were any difference ) is it true of every particular promise of grace and mercy made to those that belong to god. so now you have the seventh and last means , whereby to establish and strengthen our hearts in the day of fear . but now happily you will object and say , it is true , these things that you deliver may be good , and to purpose , but alas , i find little strength in my heart , i am the same man i was , i find no great courage or resolution wrought in me . to this i answer ; first , my brethren , you must first gather sticks and make a fire , before you can warm your selves : you must first gather these and the like savoury meditations out of the word of god , before you can find the strength and vertue of them upon your souls and consciences . it is an old report concerning the phenix ( it is no matter for the truth of it , it concerns us not ) when it is about to die , she gathers in arabia , plenty of spices that are odouri erous , calamus and the like , and the sun sets fire on them , and the bird burns her self to ashes in the midst of the perfume : so my brethren , if in the dayes of peace and health we gather sweet meditations and considerations , out of the word of god , we shall find in the day of need the holy ghost will come , and set all on fire as it were ; and so whensoever you offer your sacrifice to god , whether it be your life , or estate , or whatsoever , it will not onely be a savour of a sweet smell in the nostrils of god , but in your own souls you will find it a sweet and comfortable thing to offer up your sacrifice in the midst of those strong and sweet perfumes . again , whereas you say , you have not that great strength of spirit wrought in you . it is no great matter ; for the present , the lord doth not call you to these troubles , he puts you not upon that service . you must know that such things as these , that strengthen the spirit , god gives them not to boast of . if a man had them now , what would he do ? he would boast of them ; such excellent gifts as these are not for this purpose , but for our use and gods glory . we must look for this to be done in the day of necessity , when we have need of it . then we shall be just in the case of sampson , iudg. . after his hair was cut off , the lord departed from him , and he was as another man : yet when the lord had another piece of business for him , at that time the lord restored his strength , and so he pulled the beams , and supports , and pillars of the house upon the philistines heads . so the apostles of our lord and saviour , mat. . it is said , in that very hour , when you are brought before rulers , be not careful what you shall answer , for in that hour it shall be given you . now if a man had come before that hour and time , surely the apostles had been but like other men , they could have said no more for themselves , they could no more have convinced their adversaries , &c. but the lord promised to give it in that hour . so brethren , this is a ground of comfort , god will work strength in that hour , in the time of affliction , the lord sees we may do him service in that day , and therefore he will make us strong . but still you will reply , you are sure it is not so with you , you have found experience of the contrary , you have had far less tryals and afflictions , then happily may befall you , or are like to befall you , and you have found your selves much distempered . you will say , i was not able to run with the foot-men , how shall i hold out with the horse ? to this i answer divers things . first , it may be a mans strength may increase more afterwards , then i● was at the first , then the same burden is not the same , when there is a disproportion of strength and enabling to bear it . as abraham , gen. . you shall find that he was another manner of man , then he was , gen. . for when the tryall was but little , he began to falter , when he went into egypt : but when he came to offer isaac , he was couragious , and stuck close to god. again , secondly , i answer , there may be another reason why there may be a less affliction , and it may be born with much impatience , when a great and heavy one may be born with more patience and more comfort . the reason hereof is this , because when a man hath but one particular loss , when a man hath but a light cross , this serves onely to provoke and stir up corruption in him , and then a man ( as it were ) is armed against god , then he is ready to fight against him : but now if the temptation or tryal be a sore , and through temptation , it will vanquish and subdue corruption , and bring him on his knees , and so he falls flat before the lord : in such a case i say , a man that hath his corruption subdued , though it were a tryal tentimes greater , and more sore , yet he may live upon better terms with the lord , and more comfortably then another man with a lighter cross . as it falls out many times in the time of war and hostility between two cities or nations , the weaker part in the time of war indures and sustains more inconvenience and blood-shed , and loss of men , then after the full conquest is made , especially if the government of the conqueror be moderate and just , as it is sometimes . so as long as a man stands out with god in pride of spirit , and will not yield , he lives far more uncomfortably then when he is truly humbled and subjected to god. thirdly and lastly , these general and greater afflictions may be born more comfortably , and a less may more disquiet and trouble the heart ; because when a man hath been afflicted but in some one thing , or a few things , and hath many outward contentments and comforts yet remaining to him ; this is the usual course of men in such a case , they think when their spirits are bruised and wounded with grief of heart , they have lost such a friend , they have lost part of such an estate or credit , then presently they fall to other things that are left them , and they think to make themselves whole there ; when they have lost their contentment in one particular they enjoy , they think to make them whole , and to supply it with the outward things that remain . this succeeds not , because the wound that is made in the spirit , by the loss of that whatsoever it be thou art crossed with , it may be the anger of the lord is mixed with it ; it may be the arrow of the lord sticks in thy soul. now if that be thy case , all the outward application of comforts of the world will not do the turn . onely that hand that strook the arrow in our side is able to pluck it out of us . and we see nothing more frequent and usual in the world ; men as long as they have other things to solace themselves with , to set their delight on , they never go to god. if a man go to god for comfort , it is ( as it were ) because he shuts every door else against him , he hath no passage else , that he must needs go that way , or no way . therefore as long as god affords men the things of the world to solace and comfort them , they do their utmost to seek it there ; but when god takes away all things , and strikes away every prop , that he hath nothing to rest on : ( as the dove that noah sent , that had no rest for the sole of her foot , till she returned to the ark ) this forceth a man of necessity to the lord. now though the wound were ten times more grievous and heavy , coming to the right physitian , the lord that made the wound , he can cure it , and comfort a man again . if a man have but a scratch with a pin , if he have an unskilful chyrurgion , the wound goes on to ranckle more and more , and at last it costs a man his life . on the other side , if a man have a wound that is dangerous , if he go to one that is skilfull , this man recovers and lives in the world . so many times , many men live with disquiet minds , they go to the world and seek to be whole there , they seek their physitian there , and make the wound that is made worse , and the latter end is worse then the beginning . but now , though a man be never so empty of comfort , and be struck down , and the hand of god be never so heavy upon him , if he go to god and seek to him , the lord is able to make him a comfortable man again , and to revive his spirit , and bring him again from the grave . so we see that objection fully answered , that though we be not able to stand under lighter afflictions , we may be able and strong enough to bear greater . so much for this time . the lavv of sin and grace combating . rom. . . but i see another law in my members warring against the law of my mind and leading me captive to the law of sin which is in my members . that which is to be done for the solemnity of this day , ‖ ( which hath been most profitable , and necessarily set a part by the church , for the rememberance of our deliverance from the gun-powder treason ) i leave it to be performed by another . we have now pitched upon a text which will serve for our particular use . this day indeed puts us in mind of a great treason , which was intended against the whole state , both of church and common-wealth ; and this will put us in mind of a treason within us . now it is true , that these outward treasons , and when we hear of wars and rumours of wars , such things as are terrible to us , every man is ready to be affected & affrighted with things of this nature , change of state , loss of goods , abreption of life , these things are naturally terrible to us , the very hearing of them . but this now is a war within , which is much more dangerous , and concerns every one of us to be affected with a thousand times more , for it is a deadly war , a war that devours the soul ; the other destroys onely the body , this is a war which kills us with an everlasting death , when as the other is onely the loss of a temporal life . and this is a war which is for the most part forgotten , and not minded ; for it is a fight that makes no noise , it comes not with the sound of drums and trumpets , it carrieth along with it no terrible appearance , hence it is that we think of it but little . now what do we serve for , that are the watch-men of your souls , but to stir you up to a mindfulness of this war ? to sound an allarm to you , and if you will be stirred up to work your deliverance , well , if not , we have delivered our own souls , and he that perisheth , his blood shall be upon his own head . in this chapter , in the verse before my text , the apostle paul triumpheth in that liberty which he had through the grace of god ; i delight , saith he , in the law of god concerning the inner man , though i find many temptations to the contrary . but when he had exprest that triumph , he comes now with another caution , which he expresseth in these words that i have read ; but i see another law in my members warring against the law of my mind , and leading me captive to the law of sin that is in my members . that is , i find in my self a strong inclination , a strong habit of sin , carrying me violently to that which is evil . now this he sets forth by these properties . first , he calls it a law secondly , he saith , it is a law in his members . thirdly , he describes it from the opposite , it is such a law as fights with the law of his mind . lastly , he describes it from the effect or event , and success that this law in his members hath against the law of his mind , it sometimes carried him captive to the law of sin , which was in his members . so that you shall find these five things put together in the text. first , that there is a law , that is , a strong inclination to evil which is in every mans nature . secondly , this law lies not idle , but it fighteth and warreth ; i find saith he , a law in my members warring against the law in my mind . thirdly , though they do fight and contend , yet in every regenerate man it finds resistance , therefore he saith , it fights against the law of his mind , that is , there is a law , a strong inclination to good in every regenerate man , which makes resistance against this law of sin . fourthly , though this law of sin do find resistance , yet it sometimes prevails ; for he saith , it leads him captive to the law of sin , sometimes it overcometh and over-ruleth . lastly , though it do overcome , yet never doth any regenerate man lie under this captivity ; for in that he saith it carryeth him captive , it argueth reluctancy , a keeping a stir to vindicate himself from that bondage to his former liberty . so you see by this the full meaning of the words . but for the present , we will pitch upon these two points , which we will handle at this time . first of all , that there is a law of sin in every mans nature , strongly inclining him to that which is evil . secondly , that in every regenerate man there is a law of grace resisting that , and strongly inclining him to that which is good . to begin with the first ; i say , there is a law of sin in every mans nature strongly inclining him to that which evil . for the better understanding of this , we must know that there are two laws on both sides . there is the law of god expressed in the scriptures which is without , and there is a law within every regenerate man , that is , the regenerate part , that which the scripture calls the spirit , and this agreeth with the law of god in every thing ; so far forth as a man is regenerate , so far he agrees with the law of god. even as you see one tally agrees with another , so doth the regenerate part within , and the law of god without , agree together . on the other side again there are two laws likewise . first the law of sin which is without us ; that is , the very decalogue ( as i may call it ) or the summary of evil which the devil prescribes to his servants ; and then there is answerable within , another law paralelling that law of sin without , and that is a strong habit , a strong inclination which carrieth the unregenerate man violently to sin against god ; and this the scripture calls by divers names , sometimes it calls it the old adam , sometimes it calls it flesh ; because it deads and dulls the spirit . sometimes it is called the body of sin , because it is the very heap of lusts . sometimes it is called the body of death , because it leads to death and destruction . now that i may fully open unto you what this strong inclination is , wee will go no further then this very verse we have read ; for you shall have it described by these four things . first , it is a law. secondly , a law in the members . thirdly , it is a law that fighteth . fourthly , it is a law that sometimes prevails , and leadr us captive . we will go through them all very briefly . first , it is said to be a law ; because as a law it commands with authority ; so doth this incline us to ill , it commands strongly , so that it will not be refused . and again , as it commands , so it forbids as powerfully , and will not be denied . it commands that which is evil to be done by us , and carries us strongly to it ; and it forbids us the doing of that which is good as powerfully . the apostle speaks of some , pet. having eyes full of adultery that cannot cease●to sin . again , it is called a law because it punisheth and rewardeth as a law doth ; for a law is nothing else but that rule that hath threatnings joyned to the breach of it , and rewards for the obedience thereof . so hath this law of sinne that is in us , if we do obey , it rewards us with pleasure , the pleasures of sin for a season : if we disobey , it punisheth us again with grief . as we shall see ahab when he had a little resisted this law , how this law of sinne punished him , it laid him sick upon his bed . and so amnon when a stop was put in the course of this law that was in his members , it made him sick . in this respect it is said to be a law , because it commands powerfully , and because it punisheth and rewards as a law. secondly , it is said to be a law in our members ; and that first , because it inclines us to evil , not morally evil ; as when a man perswades a man by strength of reason to a thing . but physically , and naturally ; that look what a natural inclination there is in the stomack to eat and to drink , such a natural propensness and inclination there is in the heart of a natural man to sin . as you see a wheel when a weight is hung upon it , it goes , and it cannot chuse but go . so is it with the nature of a man , it inclin●s him unto evil naturally , and he cannot resist it . secondly , it is said to be a law of the members because it discovers it self in the members ; that is , in the faculties of the soul , and the members of the body , whensoever they come to be used in the performance of any holy duty . for at you se● it is in the body , if there be a lameness or soreness in any member , pernaps for the present you see it not , 〈◊〉 feel it not till you come to use that member . so it is with the law of sin , in our members when we fit at quiet and go not about any duty of holy obedience , this law lies still in the soul , and is quiet : but when the faculties are to be acted , when the member is called forth to do a thing ; when a work is to be performed that is good , then the law of the members discovers it self . then you shall find the lameness , the crookedness the soureness , the backwardness that is in your hearts to do any thing that is good . and last of all it is called the law of the members ; because , though it be also in the will and in the mind , and in those higher parts of the soul , yet chiefly it is operative in the members , there you shall see it most . as on the other side , the law of grace , though it be in the whole man , regulating , and guiding the whole outward man , yet it rests especially in the mind and the will ; as you see light is most in the candle though it shine through the horns of the lant-horn : so this is called , a law in the members , because though it reach to the inward parts of the the soul , yet it is chiefly seen , and is most operative in the members . thus you see why it is called a law , and why a law of the members . thirdly , it is added here that it is a warring law , it is a law that wars or fights against the law of the mind . now it is said to be so , because it breaks the law of god , it makes resistance , it goes out of compass . so that as in a state , while men carry themselves , orderly , and live by the laws , they are reckoned good subjects , but when they grow mutinous against the lawes , and their lawful prince then they are accounted rebels : so is it with our affections so long as they keep within compass , and contain themselves in their own sphear that the lord hath appointed them to move in , so long they are called ordinate affections : but when they exceed their measure , and flow over their bancks , then they are said to be warring lusts , inordinate lusts . as for example in rachel , the desire of children was a lawful thing ; but when she came to be so importunate , and so unreasonable , so excessive in her desire that either she must have children or else she must die , then it was a warring lust . so was esaus desire of pottage . it is a lawful thing to desire the things of this life , the comforts of this life , but to desire them in that measure : in that excess , it degenerates from an ordinate affection , and turns to an unruly lust . such was davids desire of numbring the people . and therefore it is not without cause that the holy-ghost useth this expression here , i find , saith the apostle , a law in my members warring : for as the word in the original signifies , it wageth a war against the law of the mind , even as one army doth against another . for there are a legion of lusts , an army of lusts fighting against an army of graces . and if we shall a little open this to you , you shall see that it wageth war , and exerciseth a fight , in that manner that one army doth against another : for first , this law in our members , these warring , fighting lusts , they take the bridges , they keep the passages , that is , when we are about to perform any good duty , it stops us in our proceedings , and suffers us not to do it . if a man have any good motion , or intention put into his mind , to pray , to hear the word , or to do any other holy duty , then commeth a prohibition : this law hath a prohibiting party in the soul , that stayes the proceedings . as you see saint paul often complains that when he would do good evil was present with him . that is , he found a prohibition in his flesh ; so that either the mind is taken off from the main duty , or it causeth us to ommit the duty , altogether ; or if it cannot do that , it hinders us from such a lively performance of it , that is required : or if it cannot do that neither , yet it puts us upon the d●…ing of the duty , for evil ends , for vain glory , &c. and this is one part of the war , it stops the passages . but this is not all , it doth not onely hinder us from doing that which is good , barely resisting ; but it goes further it instigates and provokes us to that which is evil . therefore this law is said to fight against the soul by way of lusting , the flesh lusteth against the spirit , that is , it fighteth , as fire fighteth with water , or sickness with health : for as in sickness , sickness not onely hindereth those operations which we might otherwise perform , but it likewise weakens that strength , that vigour of the body which should make us able to resist it : so is it with this law in our members it doth not onely hinder from doing good , but it weaketh those good things that are in us yea it extinguisheth them , as we shall see it oft by experience , those that have good things in them by education and the like , how they are deaded and damped when they suffer these warring lusts to prevail against them . moreover as it hinders us in good , and instigates to evil , so it doth it not slugish ; but as the manner is in war they keep watch continually : so this law in the members , it never slumbers truly , it never keeps any conditions of peace , but is ready to take all occasions , it lies in continual ambush ; and therefore if we sleep at any time and stand not upon our guard , and watch ; if we fall to surfe●ing and drunkness , and neglect our watch by any kind of excess , it is ready to take the advantage : as ahab did of the army of benhadad , or as david did the philistines at ziglag , he came upon them when they were all eating , and drinking , and dancing and making merry . so this law in our members when we have forgotten our selves at any time . when we exceed in our pleasures , for this you must take for a rule , when there is any excess , be it in things lawful , that putteth us into a spiritual slumber , we lie open unto the advantage of our adversaries : therefore the rule is be sober and watch , least you enter into temptation . that is you shall surely enter into temptation if you watch not , and you cannot watch except you be sober , that is except you be temperate in the use of all ●…l things : let there be any excess in sports , and recreations , in meats , and drinks , it casts us into a slumber , and then this enemy takes advantage against us . therefore in a word , let us never think to have an end of this war , to be at peace : for it doth not onely watch diligently ; but if at any time this law in our 〈◊〉 be wasted and spent , that is , if it give over for a 〈◊〉 yet it gets a new supply , and gather together its forces again . that lust that is dispelled to day , gathers n●w forces against tomorrow . partly , because i● hath ●ome strong holds within us , to which it retireth for a 〈◊〉 . and partly because there is a root of sin in us which breedeth new blossoms . and as it is in your gardens , though you weed them to day , yet you shall find them full of weeds again within a few dayes ; so it is with our hearts , there is still a new root of corruption that keeps place , and spro●ts up as oft as they are suppressed . and lastly , to add one thing more , it is such a war as is not without stratagems and wiles . that as it is in w●r , we do not onely go to it by main ●orce , but we use many devices , and advantages , and wiles , and policies to prevail against the enemy . so in this war ▪ you shall see here , this law in the members , if you observe the proceedings of it , you shall find how it strengthens its faction in us by policies : so that when any good motion cometh , it hath most voices to cry it down : therefore it works in us an ill opinion of the wayes o● god , o● the strictness and purity of religion , it makes us think well of luke-warmness . and besides , it possesseth the ●●queports , the sences , & admitteth no objects but those that agreewith it . and again , it draws us from ourstrong holds , from prayer , from hearing the wo●● , from holy performances : as ioshua did the men of a●● , when he drew them from the city , such a stratagem it useth , and that makes it dangerous to us ; when we are drawn from our strong holds , as the conies from their borroughs , then it soon cos●ns us , and easily takes us . again , it takes away supply from the inward man ; as you see the philistines in the time of hostility between them and the israelites , they would not suffer a smith to be in israel : so this law takes away the supply that should be given to the regenerate part . again , it affrights us with false fears , as you know it was the stratagem that gideon used in his war , he came upon the host of the medianites in such a manner , that he put them all in a fear , he deceived them with a false fear . so this law of our members , affrights us with false fears , perswades us , that such and such lusts can never be overcome ; it tells us , that perfect walking with god will never stand with the times , we shall never come to preferment , nor rise in the world , if we observe the purity of religion , and the like . again , it draws us from god , in that it sets us upon those things that are contrary to him , it causeth us to rebell against him . when his law commands one thing , it puts a contrary inclination into us , whereby we resist the law of god , and are led captive to this law of sin , and indeed at last to death and destruction . these things if we considered aright , we should not be so negligent in maintaining this war as we are : this is the fight that this law in our members hath . i say , consider the stratagems , it many times assaults us with light skirmishes , and after brings in the main battel , which we observe not . thus peter was foiled , he was first brought into the high-priests hall out of curiosity , to see and to hear , and then afterwards fell to the denial of his master . david was first drawn to less sins , and then to greater . so likewise salomon . these stratagems it useth , which every man must be careful to observe , that he may grow expert in this war. but i will not stand to enlarge this any further . you see then these three things ; it is a law , a law in the members , and a law that warres against the law of the mind . now the last is , that it leads us captive , and that it doth so , you shall see from these particulars . you know , one part of captivity or bondage , is for a man to be detained in a strange country , to be kept in prison , to be kept from his friends , and from his business and employment at home . so doth this law in our members , it detains us in our own country , it keeps us from god , from the things that are heavenly , where our coversation ought to be continually : it keeps us in prison , it with-holds us from those that are our proper companions . and then again , you see in bondage there is no rest given to those that are slaves , so this law in our members , it breedeth a restlessnesse , it gives us no leave to eat , or drink , or sleep : that is , it so hurries the souls of men to and fro , it so occupies the thoughts , it so takes up a mans affections , that he is still busied in doing the things it commands , there is no rest saith my god to the wicked . again , in bondage there are hard tasks put upon men ; as you know it was part of the bondage of the children of israel in egypt , that the egyptians gave them more to do then they could possibly compass , they were to make so many tale of brick , and yet they were not allowed the materials . so is it in this captivity , our lusts give us more to do then we can perform . the lust of pride and ambition in haman , we see it set him on more then he could possibly compass . the lust of covetousness in ahab for na●aoths vineyard , you see how hardly it charged him , and what difficult things it put him upon . again , it addeth this to it , if there be not a performance of what it requires , as the task-masters in egypt did to the children of israel , they beat them : so if we cannot do the things that these lusts sets us about , as the apostle expresseth it , tim. . they pierce us through wi●h many sorrows . that which is said there of the lust of riches , may be said of any other lust , when it is not satisfied , it pierceth us through with many sorrows . lastly , as in bondage a man is set on work , about business which is not for his own good , but onely for the advantage of his master that commands him : so doth this law in our members , it sets us about a work that stands onely with our hurt : therefore in that place , tim. . they are called hurtful lusts , that is , lusts that hurt the party , that fight against the soul , and indeed 〈◊〉 onely for the profit of the devil . and herein they deceive us , so that we think , that we do our selves a great pleasure , and that we act that which is for our own profit and advantage , and yet in the mean time there is no thing redounds to the soul but hurt , the advantage is onely to satan . we carry uriah's letter , which we think to be for our own advantage , and indeed it is for our destruction : therefore as they are said to be hurtful lusts , so it is added , they are foolish lusts , that is , we are fools for our labour , in yielding to their commands . so now you see these four things : that as it is a law , a law of the members , a law that warreth , so it is a law that in warring , leads captive . and so much shall serve for the explication of the first point . namely , that there is a strong inclination in every mans nature , leading him captive , or carrying him strongly to that which is evil . now secondly , i add again to this , that in every regenerate man there is a contrary law , a law of his mind , residing this law in his members , and carrying him as powerfully to do that which is good . and this is a law , even as the other is , because it commands and forbids powerfully , it so commands us to do a duty , to perform an action of new obedience , that withall it gives us strength and ability to perform it ; as the apostle saith , i am able to do all things through christ that strengthneth me . and again , it forbids as powerfully , as we see in ioseph , when he had that temptation from his mistriss , saith he , how dare i do this and sin against god ? that is , there was a certain law within him , that came with a prohibition , that would not suffer him to do it . again , it punisheth and rewardeth as the other ; if we do well , and resist the other , it refresheth us with joy unspeakable and glorious ; if we do not obey it , it breedeth remorse within us . as we see in david , when he had sinned in cutting off the lap of sauls garment , his heart smote him . now it is said to be the law of the mind , because it wonderously enlargeth the mind , to see the wondrous things contained in the law of god , it enlighteneth the mind , we are renewed in the spirit of our mind , to see those things that others see not , to see the secrets of god. you may read over the bible an hundred times , and yet know nothing , except you have it in the spirit of your minds . again , it not onely reveals these truths to you that are regenerate , but likewise it puts a strong inclination into your minds to do them . and therefore it is a part of the covenant , ier. . . i will put my law into their hearts , that they may fear my name , that is , i will so ingraft it in their hearts , that they shall not onely know my will , but they shall have a strong inclination to do it ; they shall be careful to please me , and fearful to offend me . yea , not onely so , it doth not onely enlighten us , and give us a strong inclination to do it , but when we come to the performance , it gives us ability to do it . other men have good desires , and good motions and purposes , but when they come to the birth , they have , no strength , to bring forth . new purposes are in them , as new wine in old bottles , or as new pieces to old cloathes . when a man hath an old nature still , though he have good desires , and now and then , new purposes and resolutions , yet they abide not there , they are not fruitfull there ; but this law doth not onely put good intentions into a man , but when they come to the performance , it gives the deed as well as the will ; he works in us both the will and the deed also . now as this is a law you see , and such a law of the mind . so likewise , it is a law that makes resistance : for that is intimated in these words , warring against the law of my mind , that is , it resists the law of sin , and fights against it . in a regenerate man , there is a certain strong habit , a certain strong inclination , which is called the spirit , or the regenerate part , which runs in a contrary course to the law of sin : and whensoever the law of sin assaults us , this makes resistance , and carries us a contrary way . only this is here carefully to be observed , that we be not deceived herein . for this objection may be made ; is this proper onely to regenerate men ? there are many men besides that were never acquainted with this work of regeneration , yet such a man finds resistance in himself , he finds something in himself that opposeth this law of his members . for there is a natural conscience in a man , there is another law which is like this law of the mind , and it makes resistance in the natural man as well as it ; which is spoken of , rom. . . the apostle there speaks of the law written in the minds of the gentiles ; having not a law , they do the things that are written in the law , being a law to themselves , &c. so that you must know and mark , that in a man that is yet but a meer natural man , that is not yet regenerate , there may be a very strong resistance of that which is evil : yea , he may make conscience of many things in secret , it may make him keep a constant course in the performance of many duties , when no eye seeth him . there is a certain vigor and strength in the natural conscience , which shews it self upon occasion , and yet it differeth much from that law of the regenerate part , which fighteth against the law of sin . you will say , how shall we know it ? because this is a matter of great moment therefore i will shew you the difference in these five things . first of all , when the natural conscience ( the law that the apostle there speaketh of which sheweth the effect in the conscience , when that ) strives against the law in the members , it is no more but the contention of that one part of the soul. there may be a light which discovers that which is evil , which may cause a man to approve of that which is good : but this light is kept within the compass of the conscience , and goeth no further , it doth not enlighten the whole soul. as you may see , a spark of fire may lie in a dark room , which you may see there , but it doth not enlighten all the room as a candle doth when it cometh . after this manner there may be many sparks of truth , which may lie in the conscience of a natural man , there he seeth them , and observeth them , but they do not enlighten the whole soul ; that is , this light is not shed into the rest of the faculties , the will and affections are not wrought upon by it ; therefore the contention is onely in the conscience , and that part of the soul. but now in the fight of the regenerate it is quite otherwise ; there every faculty , all the faculties fight in their courses , as it is said the stars fought against sisera . a man fights against it in his judgement , in his understanding , in his will and affections . that is , a man that is sanctified , he is enlightened to looke upon sin with another eye then before . when he looked on his beloved lust before , he looked on it as one that which was pleasant and profitable to him : now he looks on it as poyson , as an enemy , as a thing contrary to him ; so that he fights against sin in his judgement . and while a man fights against sin in his judgement , though it may sometimes transport him , yet so long as his judgement is right , i say when that is set right , there is a continual fighting against sin : for it is one thing to know , and approve ; but when the bent of the mind is set against sin , then when the passion is past he returns again , and goes on in the wayes of godliness . and then as he fights against this law in his mind , so likewise he doth it in his will , as saint paul saith , i do the things that i would not , as if he should say , my will stands f●●m , though sometimes i am transported . and so ioshua , i and my house will serve the lord. that is , there was a fixed , constant mature , resolute will to do that which was good . so david oft we shall hear him say , i have sworn to run the wayes of thy commandements . and as in the mind and will , so likewise in the affections , the affections fight against this law of sin , in a man that is regenerate , he fears anoath , it is the expression , in , eccl. . that is , his fear is set a work against sin . and so his desire , my heart breaks for the desire i have after thy commandements , psal. . as if he should say , if i had my desire , there is nothing that i would wish so soon as to have my sinful lusts mortified , to have my soul enabled to keep thy commandements . and so for joy , i rejoyce greatly , saith david , to keep thy commandements . and so for sorrow , peter wept bitterly . this is the first difference in a natural man , the combate is onely between the conscience and the rest of the soul : but in the regenerate , the whole soul , all the parts and faculties fight against this law in the members , this law of sin . again as there is a difference in the combatants , so secondly , there is a difference in the manner of the fight . a natural man though he make resistance , yet it is but a faint resistance ; he fights as one that is not willing to overcome , or ca●es not whether he get the victory or no ; he gives but a faint denyal . when a suitor is but faintly denyed , we know it makes him the more importunate . so we shall see balaam , when the messengers came from balaak king of moab he indeed gave them a denyal , but it was such a kind of denyal as that they saw he had a good will to the journey notwithstanding ; therefore they did not give over to importun him . so the prophet that came to bethel , when he began to enter into tearms with the old prophet , we see he was not strong and peremptory in the resistance ; a parleying castle we know will not long hold out : when we come to these faint denyals , and no more , there is no likelyhood of prevailing . now the resistance that the regenerate part makes , it is a strong , and resolute resistance , like that of saint paul when he was to go to ierusalem , why do you weep , and break my heart ( saith he ) i am not onely ready to be bound , but to die for the name of christ ? like that of david , what have i to do with you yee sons of zerviah ? so i say , this regenerate part , it fights not faintly against the law in the members , but it fights strongly , like a hearty enemy , whom nothing will satisfie , but a conquest . secondly , for the manner of fighting this is another property in it that the regenerate part doth not dally with sin : for it fights out of enmity , and when there is an enmity there , a man will not indure any thing , no not the very appearance of evil . as a pigeon that hates the hauk will not endure the feather of a hauk . so it is with the regenerate part , it will not onely abstain from gross sins , but from every thing that is called evil from the tincture , from the garment spotted with the flesh . whereas a naturul man perhaps abstains from the gross act , but comes as near as he can to the brink of sin . many men will resolve never to be drunk , yet you shall find them go to the tavern , and sit there till they be overtaken . balaam took up a resolution , i will go with you , saith he , but i will not say any thing but what the lord shall bid me . there he would abstain from the gross act , but you see what the issue was : even as the levite , he would not stay all night in benjamin , by no means , but he would be perswaded to eat his break-fast . this is the second difference , when the regenerate part fights , the resistance is out of enmity , it hates all that is called sin , it cleanseth it self from all pollution of flesh , and spirit . the other doth not so , it resists onely the gross acts , but dallies with that which hath affinity with sin . lastly , in this manner of the fight there is this difference that the natural conscience though it strive and contend against the law of the members , yet it doth not fight against it as it is sin ; but against the shame , against the disprofit , against those evil consequences that follow sin committed , against hell , against wrath , against eternal death ; for these are things sensible to him ; but against sinne it self as it is sinne he doth not resist , but the regenerate part resists the sinne it self , because there is something within him that is contrary to sinne , and therefore he makes resistance against sinne as it is sinne ; the other i say never makes resistance against it as it is sin , but against the consequents and effects of it , and this is the second difference , they differ in the manner of the fight . thirdly , they differ in the object , in the thing about which this contention is ; he that hath onely a natural conscience , to fight against the law of the members , his strife is not about things of that nature that the others are , moral vices , and moral vertues , they know , and are sensible of ; they resist the one , and stand for the other : things that belong to outward credit and civill honesty , things that are morally good , these things they are sensible of , and the contention is about them and no other . you see herod was careful about his oath , and why ? because of those that sat at table with him , and this was the great matter that swayed him . and so darius had a contention when he put daniel into the lions den , but his promise to the princes overruled him . but there is another kind of contention in the regenerate , about things of another nature , spiritual evils , spiritual wickednesse , he fights against those evils that are contrary to the image of god , that are contrary to that purity and holiness that god requires . other men see not the things of this nature , therefore they cannot resist them . when the sunne shines clear we know we may see the least moat ; so where there is a clear light of grace that shines in a mans heart , he sees spiritual evils which another man sees not , he resists them , and his chief business indeed is about them . another man cannot perceive them , and therefore cannot resist them : this is another difference , they differ in the object . fourthy , this fight differs in the success , there is a different success and event in these two fights ; a natural man though he have many good motions and inclinations , and intentions suggested to him , yet he walks after the vanity that is in his minde , that is his law : that is , though he have many remorses and checks , yet if you observe him , in the constant course of his life , he serves the flesh and the lusts thereof . but in the regenerate it is contrary , though he have many evil inclinations , many evil suggestions , yet he walks after the spirit , and not after the flesh , that is , his constant course is good . and if you object , are they not foyled many times ? did not david fall ? and peter fall ? i answer , it is true , they may be foyled in a particular combate , and yet may get the victory notwithstanding . a man may have a blow , such a blow as may make him stoop , and yet prevail against his enemy ; so though in a particular combate they may be overthrown , yet they get the victory over their lusts . therefore peter , though he were so timerous at that that time to deny his master , yet afterwards wee finde he was as bold as a lion. so david , though he was overcome in that particular combate , yet the victory was on his side , all his life was chaste and pure , and holy afterward . last of all , there is a difference in the continuance of this fight ; for a natural man doth make resistance , yet he groweth weary of it , and layeth down the wasters in the end , and yields to the sinne ; and saith thus with himself , well , i see i shall never get the victory over this or that particular lust , therefore i will contend no more against it . but now in the regenerate this fight continueth to the end . as you shall see in peter , peter saith our saviour , when thou art old , they shall gird thee and carry thee whether thou wouldest not . there was a resistance , he was carried whether he would not , he was carried where the spirit would , but where the flesh would not , and this was when he was old , so there was a continual resistance : so it was with nicodemus ; he began , and he held out , because grace in him was as a spring that still enlargeth it self more and more . in others it is not so . iudas , he was like a pond , and not like a spring , though he held out a long while , and was on christs side , and carried his colours , yet he continued not so , ioash , and amaziah , they made resistance , but we see they continued not . and the reason is , because in a natural man , the combatants do not continue , those good things that are in him , are but as blossoms , they vanish ; now when that which should maintain the contention vanisheth , there must needs be an end of the combate , but in the other it continues to the end . a word for application very briefly . when we hear that there is such a law in our members ; it should teach us to reflect upon our selves , that we may be able to cry out as saint paul doth , o wretched man that i am , who shall deliver me from this body of death ? for if a man had but his eyes open , to see this law in his members overspreading his whole soul , and fighting against the regenerate part , against the law of his mind , which should be in every man , it would make a man amazed in himself ; it would make a man wonder that he had lived so long with himself , and knew himself no better . and in this case it takes away that ordinary excuse that men have : for men are ready to say , alas ▪ i have resisted such and such a sin , i have a nature exceedingly inclined to them . but alas thou art deceived in this : for this is so far from excusing thee , as that this very thing that thou hast a strong inclination to evil , it makes thy sin out of measure sinful . for even as it is in good actions , the more zeal there is , the better is the good work , so is it in evil works , the more lust there is in every evil work , the greater is the sin : for the more lust there is , the more sin : and the more wilfull a man is in sin the more is the sin . take a serpent , or a toad , that is hateful to the nature of a man ; though it hurt us not yet we loath it , because it is contrary to our nature . so this law in our members , this strong inclination to that which is evil , though it should not break forth to actual transgressions , yet it is hateful to the pure eyes of god ; therefore we should humble our selves for this , and not excuse our selves because of our evil nature . the worse thy nature is , the more cause thou hast to abhor thy self , and there is great reason for it : because sin is worse in the root then in the branches ; the bitterness is more there as the soureness is more in the leaven , then in the dough . as the heat is more in the fire then in the air that is heated by it . so there is more evil in this nature of ours , then in any outward act of sin . therefore let no man excuse himself with this to say , i have a law in my members that prompts me strongly to sin against god. it is all one as if a thief should excuse himself and say i am of a purloyning nature , i cannot hold my hands when i see any thing but i must needs steal . if a servant should come to his master , and say , sir , i was drunk , and could not do your business , would this excuse him ? so this law in our members , this necessity , this strong inclination to evil , is it not our selves that have brought it upon us ? we are the authors of that original sin . and besides that we intend it the more by custom in sin : often relapses intend this original corruption , and make it prevalent . you will say how shall a man do then ? how shall a man be saved ? i answer , except thou find in thy self this law of the mind resisting this law in the members : except thou find another man in thee , a regenerate part created in thee , that fighteth against this law in the members , thou canst not be saved . but you will say again , how shall i know it , seeing there may be a resistance arising from the natural conscience ? i answer , thou shalt know it by thy constant and ordinary course , whether thou walk after the spirit or no. for we are not to judge of our selves , or of any other by a step or two . if you will judge of a man by a step or two , you shall find noah drunk ; you shall finde mases speaking unadvisedly with his lips ; you shall find david lying , and murdering , and making another drunk ; you shall find iehosaphat making a league with ahab which god had forbidden him ; you shall finde hezekiah boasting of his treasure , and peter forswearing of his master , and paul , and barnabas in such a passion , that they were fain to part assunder , this you shall see , if you shall observe a step or two onely ; and so you shall condemn the generation of the righteous . again , on the other side , if you observe a man by a step or two , you shall see cain sacrificing ; you shall see saul among the prophets , you shall see iudas among the disciples , you shall see iehu restoring religion , you shall see iohn baptist getting herod into his house , and hearing him gladly . you shall see felix trembling at a sermon . so that i say if you observe your selves or others onely by a step or two , you shall justifie the wicked , and condemn the just : for the best men have their swervings , and the worst men have their good moods . a thief may sometimes go in the right way , and a good man may sometimes miss the the right way , and go out of it : therefore you must observe what your constant course is . for the constant course of a mans life ariseth from the inward root and bent of his disposition , and look what the inward bent of his disposition is , in that he will be constant . sometimes he may do the contrary , yet he will return again . as you see waters that are naturally sweet , if brackish waters break in to them , they grow salt indeed ; yet if the nature of that water be sweet , it will work out that brackishness , and return to its former sweetness . so here , let a mans disposition be good , let his heart be regenerate : let him be renewed in the spirit of his mind , though sin break into him , yet he purgeth it out , he cleanseth himself from it ; though sometimes he be stopped in a good course , yet he breakes over this damme , and falls to his former course , that is to those holy wayes that he was wont to walk in . so it is on the other side , take but an evil man , whose course is to do evil , though he may be stopped sometimes , and may have some good purposes , and desires , yet his heart works them out , and he returns to his old byass . and therefore you mu●…try your selves by your constant course . take a swine , put him into a clean medow , he keeps himself clean : but let him come into a durty lane , and he will wallow in the myre : and if you wash him again , yet if he come near such a puddle again he will do the like , and why ? because his swinish nature is not washed : and so long as his nature remains his constant course will be suitable . so it is with the unregenerate man , when his nature is not changed his constant course will be evil . god may sometimes hedg a man in , and when a man is put into a way where there is a hedg on either side , so long as that lane lasts he must keep on : but if he be at liberty , when he is at the end of that lane , he turns aside . so i say god oft times hedgeth in the wayes of men . so he hedged in ioash , so long as iehoiada lived , it is said he did that which was upright in the sight of the lord , but after when this hedge was taken away , when he died , he fell to idolatry . so much for this time . self-seeking opposite to christs interest . philip . . . for all men seek their own , and not the things that are iesus christs . the occasion of these words you shall see in the two verses going before them . the the apostle tells the philippians to whom he wrote , that he would send timothy to them , which ( saith he ) will be much for your advantage ; and he gives them this reason of it : for saith he in the words before , he will be very diligent to do you any good , to take care of your matters , which he sets out comparatively , saith he i have no man like minded , who will naturally , or faithfully take care to your things . now he gives a reason why he saith he had no man like minded to timothy , that would faithfully and naturally take care for their matters ; for saith he , this is the condition of men , this i have found by experience , every man seekes his own things and not the things of iesus christ. so you see these words containe a complaint of that common condition that common frailty , that generall desease and corruption to which all men are subject , every man is apt to seek his owne things : every man is apt to it , and for the most part doth it , he seekes his own things , and not the things which are jesus christs . the words are so plain that i need not to analyse , or open them , or stand long upon the exposition . these three things you shall see may very easily be observed out of them . first , whereas the apostle complaines of it as a great fault , and a sin , that men seek their own things , and not the things of jesus christ ; one conclusion hence then is , that it is every mans duty , or every man ought to seek the things of iesus christ and not his own . this you know must needs be a conclusion arising from hence ; for if it be the complaint of the apostle of the corruption that is in men in this kind : then by the contrary rule it must be every mans duty to seek the things of jesus christ. secondly , though this be the duty of every man , yet when we look to the execution , and performance of this duty , every man is ready to do the contrary every man seeks his own things : and because every man doth the contrary , therefore the duty is the more precious . when a man denies himself because there are so few that deny themselves , that makes self denial to be the more regarded and esteemed , god makes the more account of it : for he hath no need of such men as will not deny themselves , and seek the things of jesus christ. there is scarce any man but seeks his own things ▪ therfore you need not wonder why all the world is ready to go in a wrong way , a man in this business hath so few to keep him company . it is a thing that alway hath been , every man is apt to seek his own things . therefore let not a man be discouraged with it , it is no more then hath been , it is no more then you are 〈◊〉 look for : for the most seek themselves and their own things . those that will seek the things of jesus christ , the world accounts them busie-bodies because they are occupied about things that the world likes not of , it hath been the custom of all times to seek their own things ; and it is in every mans nature thus to do : he that doth best and doth deny himself , yet he hath the same nature with the rest ; so then that is the second observation , that every man doth it , he seeks his own things . and lastly from this opposition , every man seekes his owne things and not the things of jesus christ ; there is this third conclusion , that for the most part our owne things , and the things that tend to jesus christ and his advantage , they are contrary and opposite one to the other : for our natures are contrary , there is an enmity between christ and us , that which we do for christ must needs be contrary to our selves , that which is for the advantage of christ , for the most part is for our disadvantage . and the reason is i say because of the contrariety between our natures and the nature of jesus christ and his wayes . now we will begin with the first , that it is the duty of every man not to seeke his owne things , but the things of iesus christ. it is not only the duty of every man , but it is best for every man to do it . it is a thing that you are all perswaded of , that you ought not to seek your own things : and therefore to spend time in proving the point were a needlesse labor , our business will be to perswade you to the duty ; and to that end , we will use no more motives , but those in the text . the one is taken from our selves and the other from christ. there is this reason from your selves , why you should seeke the things o● jesus christ : because god hath commanded you so to do . you know this is the command , thou shalt love the lord above all and thy neighbor as thy self . christ is to be loved above all , above your selves . now for the most part when we hear such a command as this ; we look upon it as a legal precept , which onely shewes a man his sin , and to be as a scholemaster , a precept that no man can keep . but you must know that it is not so : for every command is to be kept by every regenerate man. it is said that not the least tittle of the law shall perish , heaven and earth shall passe away first . the meaning is not that no man can be saved , nor no man is in christ , but he that keeps every jot , and little of the law : but we must endeavour to keep even the very least tittle of gods commands with all our might : if god will not suffer the least command to pass , but you must bend your selves with all your strength to keep it , then this which is a main command to love god above all , you must think you are bound to keep it , and every regenerate man doth keep it in some measure , he keeps it in sincerity , and truth with an upright heart , though he cannot rise to that degree , and height as he should do . now i say , it is not onely a command , but it is best for every man to deny himself , and not to seek his own things , partly because his good is contained in god more then in himself , and so he shall provide better for himself in self-denial , by seeking god then by looking directly to his own matters . the beeing of the beams ( you know ) are in the sun more then in themselves . so is every mans good contained in god from whom it floweth , even as the beam doth from the sun. a man shall provide better for himself in seeking gods glory then in looking immediately to his own preservation . therefore you shall find , deut. . . this is that the lord thy god requires of thee that thou keep his commandments that he hath given thee for thy wealth . mark it , the commands of god are given for our advantage . whensoever a man is a looser by keeping any command , though it appear so , he is not so indeed , for every command is for our wealth . so i say it is best for us , partly because our good is contained in god. and partly also , because god is the end of every creature : now you know the perfection of every creature stands in obtaining its end . whatsoever the end of any thing is , when it hath gotten that end , it is brought into a perfect condition . for there are certain rules that god hath given to every creature to walk by , to attain its end , that in attaining thereof it might attain perfection ; so he hath given to the fire , and to the water , &c. when they kept close to that rule there is the perfection of them . so he hath given a rule to the reasonable creatures to walk by , that is to walk in his commands , now in keeping close to them that creature attains his happiness , he puts himself into a happy condition . now god is not bound to this ; because he is the utmost end , the utmost cause , there is nothing beyond him , and therefore he may do all for himself : but if the creature do all things for himself , he destroyes himself , because there is a cause , an end beyond him . now as there is this reason for the duty , why we should do it in regard of our selves , so also in regard of christ. partly in respect of his love and goodness , he hath already shewed to us : you know when a man hath done much for one he hath reason to respect him . when christ hath done so much for us , if there were nothing to come there is reason , and justice , and equity to seek him , to do whatsoever may be for his advantage , that we should seek not our own things but the things of jesus christ. and partly also why we should seek the things of jesus christ , is in regard of the wages which are to come , they are so large that he is not worthy to have them ; he is not worthy to be saved by him that will not do something for him , that will not deny himself , and neglect his own things for his sake . so you see what reason there is for this duty why we should do . now to make use of it , if this be a duty that lies upon every man not to seek his own things , but the things of jesus christ ; what remains , but that you consider how you have kept this , and if you be failing in it , that you stir up your selves to do it in a better manner then you have done formerly . let every man therefore ask this question with himself , have i sought the things of jesus christ ? have i not many times sat stil for my own ease , for my own safety , for my credit , and profit , when if i had stirred i might have done something for the advantage of jesus christ ? and consider that our behaving of our selves after this manner is not onely sinful , but it is very unreasonable , and disadvantagious for our selves : for the more we lose for christ the more we gain ; he● that will be content to be no body in the flesh , he shall be the more in the spirit . for that rule holds true , he that will lose his life shall save it : i say it holds true in every thing else , he that will lose his credit , shall gain his credit : he that will be content to let go his friends , or profits , or advantages , he shall be a gainer by it . so that he that is most prodigal of all these things to spend them for christs advantage , he that is most forward to suffer imprisonment , and loss of goods , to indure infamy and disgrace for christs sake , he is the wisest man , the happiest man , he provides best for himself . for alas , ( my brethren ) what is it that we have of all our labors under the sun ? but onely the riches of good works , those onely go with us . the good that we do is onely a foundation sure , and stedfast , as you have it , tim. . . laying up a sure foundation , that is , a foundation upon which you may build . all other things that you have in this life , are of a contingent nature ; but your good works , the things you do for god , your seeking after the things of christ , they are of a sure nature , and will not fail you . therefore let us consider what we do in this case , when we come to any business wherein we are to deny our selves , and let us think thus with our selves , what are these things that i call mine own ? the truth is there is no man that hath any thing that is his own : therefore when there is an occasion offered you to speak any thing , you ought to say , this is not my credit , this is not my wealth , this is not my strength ; these are not my friends ; this is not my estate , but they are the lords ; and shall i withold them from him , when he stands in need of them ? this is to rob god of his due , it is sacriledge . this consideration will make a man think that it is reasonable for him to do it when he considers that it is none of his , but it is gods. it is a thing that we seldom consider of , whensoever any opportunity cometh , it is as a messenger from god , and tels you that the lord hath need of such a thing , and will you not bestow on him that which is his own ? you know the story what is said , chron. . when the people had given largely to the temple of the lord , saith david , we have given thee of what was thine own , that is there is reason we should do this , we have done no such great matter , it is thy own , and we have given thee but what way thy own . so whensoever you come to do any thing , you must know whensoever the lord gives you an opportunity , for the improvement of your health , and credit , and friends or estate , or whatsoever the lord proves you by . this is that which is said , gen. . . that the lord would prove abraham to try him , and he bad him go and offer his onely son. i say when the lord calls us to any occasion or opportunity , to deny our selves , or to part with any thing for the advantage of christ , at this time he proves thee what thou wilt do , and if thou bee content to lose thy credit , to be disadvantaged in thy estate or any other way , he will deal with thee as he did with abraham , abraham did not lose his son , but he received him again : so it will be with every one that looseth any thing , or parts with any thing for the advantage of christ. now i beseech you consider this , that so you may quicken your selves to do this duty . consider what you are out of christ , and what you have by being in christ , and what great reason there is that you should do all this , and more for christ , whensoever god calls you to it ; what reason there is for you to part with whatsoever he calls ●or . but you will say , what are these things of jesus christ which i ought to seek ? i answer , that you may know it distinctly , the meaning of it is this , when we are exhorted not to seek our own things , but the things of jesus christ. that is , when any matter of your own , any advantage of your own , any thing that tends to your own profit , or credit shall come in competition with any thing that is christs , now to let that go , this is to seek his things , and not your own . but to pitch you upon some particulars , i will name to you these five . first of all , if a mans estate come in competition with christ , that he must be a loser in that for doing something for christ : here now to be content to be a loser in thy estate that thou mayest advantage christ , this is not to seek thy own things , but the things of christ. you shall see saint paul was willing to do thus , it was his practise , and you shall see his practise in diverse particulars , cor. . i was content ( saith he ) to take nothing that i might make the gospel free , that i might further the gospel . thus did moses , he was content to let go the treasures of egypt , and indure afflictions with the people of god. when the treasures of egypt , and the honour of being the son of pharaohs daughter came in competition with god , he lets them all go . so heb. . . it is said of the believers that they suffered the spoiling of their goods with joy , that is , when the falling away from a good conscience , and the spoiling of their goods me● together upon a narrow bridg they were willing to suffer the spoiling of their goods that they might keep close to the profession of their faith : again , if a mans credit come in competition with any thing that tends to the advancement of christ , now to be content to be despised , to be content to be trampled on , that christ may have glory , this is , not to seek a mans self but the things of christ. so you see st. paul was content to pass through evil report , and good report . and moses was content not to be accounted the son of pharaohs daughter . and david was content to be spoken against of great men , and to be the song of the drunkards , psalm . . . thirdly , if a mans case , and quietness , or convenience , his wife , or children , or all that he hath shall come in competition with standing for the truth . now to contend earnestly for the faith once given to the saints , and to let all these things go , this is to seek the things of jesus christ. so did paul , he was content to be hated of his own countrey men the jewes , to be driven from city to city , and from countrey to countrey . so did saint chrysostom in constantinople , when the faction of the arians prevailed , when it came in competition , whether he would renounce his bishoprick , or subscribe to the arian heresie , he was content rather to part with all he had , then to submit to any sinful complyance . fourthly , if a mans life come in competition ( as oft times it doth ) now to neglect it , to do as saint paul did , my life is not dear to me , that is , i do not reckon it as a matter of any worth when it comes in competition with the lord jesus christ. lastly , when the doing of any business for the church and our own business comes together , now to do as saint paul did , cor. . with watchings , and painfulness , with hunger , and thirst , and cold , and nakedness did i serve god and wait upon the churches . this taking paines so the church is the thing that timothy is commended for that he did not seek his own things , that is , he was not careful to further his own matters , but was willing to suspend them in serving the church . this is not to seek a mans own things , but the things that are jesus christs . but this i name to you but in brief , that i might pitch you upon the particulars , wherein a man is not to seek his own things , but the things of iesus christ. but the chief thing to be considered is , what it is to seek ? for in the duty there are but two things ; the object , the things you are to seek . and the act , what it is to seek . to seek a mans own things , or the things that are jesus christs , that is , to do it with all intention , to do it with all earnestnesse ; so the word signifieth , to do things as a man would do them for himself . therefore you shall see the apostle using the same , if you take the word in the former verse , i have no man like minded , who will faithfully , the word in the original is , naturally care for your matters , that is , when a man takes care for the things of christ , as he would take care for his own things ; for a man naturally looks to himself and his own matters . so to seek the things of jesus christ is to do them after that manner , and that consists in these three things . to do it willingly . diligently . faithfully . first , a man must do it willingly : as you know when a man hath any thing to do for himself , he doth it with willingnesse , this the lord requires at our hands to be willing to do them , which is much more then to do them . as the apostle saith , cor. . . it is expedient for you who have begun not onely to do , but to be willing a year ago . it is a greater matter to do things with an inward willingnesse , and an inward propensnesse of minde then to do the things themselves . therefore that condition is required , iude . we are exhorted to contend earnestly , that is that you do it with much intention of mind ; to contend earnestly as a man that is in an argument contendeth , or as a man that is wrestling , after this manner you must contend for the common faith . for you must know that it is not enough for a man simply to do a thing , but he must do it with such an intention as is required . therefore titus . god hath purified to himself a people , zealous of good works , that is , a people not onely ready to do them , but such as are earnest and desirous to do them ; when a man is inflamed with a strong and earnest affection to do a thing . so we see in rom. . . among the exhortations there , be ye fervent in spirit , or as the word is , burning in spirit . an example of this we have in the apostle paul , cor. . . you shall there have an expression of his own minde , in taking care for the things of jesus christ. i am cumbred daily ( saith he ) and have the care of all the churches . the word in the original is , it lies upon me as a continual burden . it is not a thing that i take up now and then by fits , but it is a thing that lies upon me alwayes , i am daily cumbred , saith he , or i daily take care for all the churches . my soul is distracted , for so the word is likewise in the original , my thoughts are as it were upon the rack , when i think upon the things that belong to the churches . and then he saith , who is offended , and i burn not ? that is , when there is any disadvantage to the church , when i see any man stumble , it is not a thing that i look lightly upon , but i take it to heart , i am burned with grief ; that is , it takes a deep impression in me . therefore you must not think when you come to do any thing for jesus christ , to do it as of necessity : but you must think , and plot with your selves , as about your own businesse ; you must seek for occasions , and when you see a door opened , to go in at it : for to have abilities and not to use them , to have opportunities and not to employ them , it is another manner of matter then we think it is ; for not onely thorns and bryers , but unfruitfull trees are appointed for burning ; and cowardlinesse in doing duties , deserves a curse as well as the not doing them . therefore iudges curse ye meroz because they came not out to help the lord against the mighty . a man must not sit still and say , if such a thing had come in my way , i would have helped the lord ; but you must go out and seek occasions ; this is to do it with willingnesse and propensnesse of mind . therefore the apostle , rom. . i ●aused the gospel to abound from ierusalem to 〈◊〉 : ●●r i was exceeding ambitious to preach the gospel , not where christ had been preached , &c. that is , as an ambitions man , whether he be young or old is never well , but is alwayes seeking all occasions for his honour and preferment ; so saith he , i was ambitious to preach the gospel every where , therefore i caused the gospel to abound : that is the thing you must consider that it is not enough to do these things , but to do them willingly , there is that necessity put upon you . you shall see what an accent and emphasis david puts upon it , chron. . . 〈◊〉 i thank thee that thou hast put 〈◊〉 the heart 〈◊〉 〈◊〉 people to offer willingly : he repeats it five times ; as it he should say , this is all in all that they 〈◊〉 willingly . so that therein it is seen that a man doth that he doth for god with a perfect heart , when he doth it willingly ; when he doth it otherwise , it is done with an hypocritical and unsound heart . that is the first thing we must do in seeking the things of jesus christs we must do them with much intention of mind , wi●● 〈◊〉 willingness and forwardness . se●… as we must do them willingly , so we must do them diligently : many a man will say , it may be i do the things , 〈◊〉 i do them with all my heart , willingly , but now this is another condition that you do them diligently , rom ▪ . be 〈◊〉 〈◊〉 in doing ser●… ; and in chap. . 〈◊〉 〈◊〉 〈◊〉 , ●e● him 〈◊〉 with 〈◊〉 ; the like may 〈◊〉 o● all duties . for you must know that god observes the manner of doing things as well as the things . therefore revel . . he saith , i know thy labour . the word in the original is such labour is a man takes in harvest , i know how thou sweatest at the work : so i say it is not enough to do the things except you do them diligently . you will say , what is it to do a thing diligently ? it is to do it with all our might , thou shalt serve the lord thy god with all thy might , that is , all the strength a man hath he is to improve it , and to imploy it upon the lord , and his businesse . for you must know , every man hath a different strength , one man hath more authority , more wit , more liberty of speech then another . as every man hath a different strength , so he must bestow all his strength ; one man may do much more then another , and yet he may do the thing he doth exceeding remissely and negligently . another man that doth a great deal lesse , yet doing it diligently , putting forth his whole strength , he doth a great deal more : therefore the lord requires that every man should do what is his proportion . look how much thou goest beyond another in thy might , so thou must go as far beyond him in performance , otherwise it is done remissely . as now take a childe and a tall man , that both go to a goal , when the child runnes , the man man walks ; the child doth it diligently with all his might , whereas the other doth it negligently . so is it when we do not improve all our might we have for the advantage of the lords work. for you must know when any man hath to do any businesse , he is not to compare himself simply with another , to say another man doth no more : it is no matter what the thing is , but what proportion it holds with thy strength and ability . when the widdow gave all that she had , the text saith , that she gave more then they that put more into the treasury ; because it was the utmost that she could give . as we say he hath given most that hath least left behinde ; so he bestows most upon the lord that leaves the least of his strength unimproved . and again , it requires not onely that you put all your strength to it , but that you be constant in doing it ; for if a man hold not out , this man is not diligent , but negligent . it is a usual thing for men in doing the lords businesse to be weary in well doing , to give over well-doing ; therefore you must add that also to it , that if you will do it diligently you must do it constantly . that was the commendation of caleb ; they that came from egypt went a great way in the wildernesse , and brake through many difficulties , but they gave over . whereas caleb had a constant spirit which clave to the lord that he went through . so the apostle exhorts them , heb. . confirm your feeble hands , and weak knees , least that which is halting he turned out of the way . this is accounted negligence , when a man grows weary , that his hands begin to faint , and he begins to leave his way ; therefore to hold out in well-doing is to do a thing diligently , and this is the second thing required to seek the things of jesus christ. first , to seek them willingly . and then to do his work diligently . thirdly , and lastly , as to do it willingly and diligently , so to do it faithfully . many a man may be willing to do something for christ , and to be diligent too for the time ; but to do it faithfully , that is without any respect to himself , not for his own ends , but to do it for the lord , and for his sake , that is that which is required . therefore whereas the word here in the new translation is translated naturally , the other translation hath the word faithfully , who will faithfully care for your matters . so that for a man when he comes to do the things of jesus christ to have an eye to himself , to be considering what will make for my advantage ; what profit shall i have by it ? and so to be put on by that motive , this is to do the work of christ unfaithfully . and herein our hearts for the most part are exceeding deceitful , when we have to do any thing for christ , the flesh in us is ready to have the first and the chief hand in any such businesse : that is , self-respects , and self-aims are ready to mingle themselves with the best actions we do , unlesse we have a narrow eye to them . you know iehu did the work of the lord very diligently , but not faithfully : for his zeal was not for the lord , but for himself . they that followed christ many of them followed him far ; but it was not for him , but for the loaves , because they were fed with them , and were filled . you see baalam professed much , that if balaak would give him his house full of gold and silver , yet he would not go from the word of the lord ; but yet this was not done faithfully , he had an eye to himself in all this . so i say , a man may do the things of christ diligently , and yet not faithfully . two servants may both be very diligent in their masters work , and yet there may be a broad difference between them , the one hath indeed an eye to his masters profit , the other to his own . this is all in all therefore to consider whether the talents that we use , we use them for our masters advantage or our own . thou mayest do very much , thou mayest use thy talent as diligently as any man ; yet if thou examine thy heart , and deal strictly with thy self , thou mayest find that , these are used for thy self and not for thy master , which is the greatest folly in the world . for , my brethren , what do we gain when we take a great deal of pains for christ ? surely there is nothing ours , but the sincerity we do it withall . it is for other mens advantage , the most glorious and specious , works we perform , the greater they are , the more may be the profit and benefit of the church by them : but there is nothing thine own , but thy faithfulnesse and sincerity in doing them . therfore consider this , whether when we do any thing for christ , we do it faithfully or no , for in this our hearts are apt to deceive us . how many are there , that pass not much for the doing of the thing so themselves may have their end ? diotrophes was willing to work with the apostle ; but it was to have the preheminence . how many great actions are overthrown for want of this faithfulness that men do not simply do that which they do , but out of contention , and vain glory they do it ? how many great actions i say are overthrown ? so that when two men are both of them alike set to do a thing , both are willing to do the work , yet because one may not have the praise of it , the glory of it , because he may not be first , and chief in the business therefore he lets it go . i cannot better compare it , then to two men that are to carry a beam in at a narrow door ; both would be first in , and when they do so , we see they carry it a cross , and in a twhart manner , and so they cannot do it : if one would be first , and another second it might be done with ease . so when the business of christ is to be done , we go crossly about it , and the work is left undone , because every one seeks for his own particular preheminence . but you will say , if it be a thing wherein the heart is so exceeding deceitful , how shall i find whether i do that i do faithfully with a single sincere heart or no ? consider what thou doest when thy own case and christs are severed : if thou find that when thy own credit , and profit and advnage is involved in christs business , then thou art willing , and forward in the work of christ , and not otherwise , thou mayest suspect thy self . when one servant followes two masters that go before , while they go together it is difficult to know to whom he belongs , but when they part , you know who the master is by the servants following of him . so there is a time wherein christ , and thy own cause go together , when religion and thy own credit go together , but when they are parted , and severed one from another ; then consider which thou followest , whether thou hast the same diligence , and solicitude in the business of christ , when there is no interest of thy own joyned with it . moreover consider what thou doest , when thou hast to do with people that are ill deserving : for if thou do what thou doest for christ , though men do not answer thy pains , but carry themselves in a contrary manner to thee , yet if it be done for christ thou wilt continue to do it . that was the tryal of saint pauls faithfulness , when the jewes set themselves against him , and would have pulled him in pieces , yet he continued in the same faithfulness in his service of christ , and the church . if you shall give over because men use you ill , it is an argument that you did what you did not simply for christ. if you do what you do to get the love , and credit , and applause of men , when you miss of that you will then give over , and that is a sign of insincerity . again , when an action is done , consider what it is that runs in thy thoughts , when the business is past , consider about what thy mind is most solicitous , whether about thy credit , to think what am i thought of ? or about thy riches or honor , what have i gotten by it ? or whether art thou solicitous whether the business of christ hath succeeded ? whether the affairs of the church hath prospered : for herein is the tryal of a man. a man is content to be a losser for christ , when he is willing to lose that which is dearest to him . as one saith , it is a mans excellency , to be content to lose his credit with men rather then his conscience towards god : so i say when a man is careless what becomes of whatsoever belongs to him , but all his solicitousness , all his study , and taking care , is for the business of christ. this was saint pauls case too , he cared not so the work went on , what became of himself . so you see here what the condition is that is required , to seek the things of jesus christ , you must seek them diligently , and faithfully , that is you must seek them as you seek your own things : for when a man hath any thing to do of his own , he doth it willingly , and diligently , and faithfully , after that manner you ought to do the things of jesus christ. but you will say , this is a hard , and difficult thing for a man to seek the things of jesus christ after this manner , who is able thus to do them ? so to do them , in sincerite , and with diligence , and faithfulness , as not to mingle any self-respect , or aim at his own ends ? i answer , it is true , and the holiest men that are , have some such tincture in their best actions ; but they are not to be discouraged , so it be not the chief : but they are to be humbled , and to strive against it . and this use ( by the way ) you may make of it , that a man may see how little cause he hath to be puffed up , or to be conceited for his best actions , if he consider how unfaithfully he hath done them ; how unwillingly , how negligently . but i say though these things be in us , we are not to think that the things we do are presently done in hypocrisie . the thing that we are to look to is that those aimes , and respects to our selves that are mingled with our best actions , do not prevail that we do not allow them in our selves . but you will say , how shall we bring our hearts to this , not to seek our own things but the things of jesus christ ? in a word this you must do , you must give your own selves to christ : when a man hath once given himself to christ , he will be ready to give all that is his . in cor. . the apostle had occasion to speak of their readiness to supply the necessities of the saints , and he gives this as a reason thereof , because they had given themselves to christ. so the way to prepare your hearts to seek the things of jesus christ , is to give your selves to christ. therefore no natural man can do it , because he makes himself the end , he sets himself up for his end , because he hath not given himself to christ. but a regenerate man is able to give all to christ , because he hath already given himself to christ. but you will say , what is it to give a mans self to christ ? when a man is perswaded of this , that christ will take care of him , and provide better for him then he can himself , he is willing to submit to christ , and give himself to christ. a man will never go off of his own bottom till he be assured of a better foundation . and partly also it is done by changing a mans opinion of himself : for every unregenerate man hath a different opinion of himself to that which he hath when he is regenerate . one man thinks that that which consists in his private , and outward happiness and safety , and therefore his profit , or credit , or whatsoever may make up that , that he reckons himself , and that he will build upon . but when a man is in christ his opinion is changed , there is a new part , a regenerate part in him , and where that is in a man , that he reckons to be himself . what a man hath an opinion to be himself , whatsoever makes up that self that he will draw to himself . when a man reckons the regenerate part to be himself , he is willing to be a loser by all other things , so that that self may be a gainer : because he knowes that all this while is no loser in himself , so long as he growes in grace , and keeps a good conscience ; so long as he knowes , and is perswaded that god will take care of him , far better then himself can do , so long the building up of himself goes forward , and he takes care for nothing else besides . this is for a man to give up himself to christ. secondly , it is not enough to give up a mans self to christ : for though his heart be prepared to seek the things of christ , yet he must give diligence to intend it . he must pray that god will set it into his heart , and keep it in his heart , that upon all occasions when he is put to it he may seek the things of jesus christ , that as you have it , chro. it is davids prayer lord ( saith he ) i beseech thee to keep this in the purpose of the heart of this people for ever . when they had offered willingly : he knew that that was an extraordinary matter and would soon slip out of their minds , thereforehe prayes that god would keep it in the purpose of their hearts for ever . now when a man seekes his own things , it is natural for a man , and that a man doth easily , but to seek the things of jesus christ that is above nature , and then there must be much intention ; a man must have something in him to move him to mind it most , and above all other things . when a boat goes against the streame , and against the wind you know there must be much labour to drive it on . so to seek the things of christ , it being above the the stream of nature , there must be anintention from above , you must beseech god to keep it in the intention of your hearts . now again to these two , when a man hath given up himself to christ , and when he doth mind it , and intend it , and pray for it , you must add to this faith without which no man can do it : for this objection presently cometh : what ; must i seek the things of jesus christ , and not mine own , what will then become of me ? how shall i provide for my self , or for my family , and those that depend upon me ? now there must be faith to give this answer , the lord will provide for thee . for till a man think that there is another that hath will and power to take care for him , and to provide for him , it is impossible that he should seek the the things of that other : but believe this once that god will take care for thee , and then thou wilt be content to deney thy self . as if a master should say to his servant , be you diligent in my service , i will take care for your meat and drink , and clothing , and when your apprentiship is out , i will give you sufficient to live upon : if the servant believe this , he will be willing to neglect all other things , and to seek his masters profit , and to intend his masters business . so here we should seek the things of jesus christ , for saith he i will provide for you . i will take care for you , you shall want nothing in this present life , you shall have all things necessary , and when your appentiship is at an end , i will provide an inheritance for you . if you will believe these things , and these promises , you will then seek the things of jesus christ , and not your own things . you have a promise for this , mat. . seek ye first the kingdom of god , and the righteousness thereof , that is , mind this one thing , seek not your own things , seek the kingdom of god , and then all things else shall be ministred unto you : that is , god will undertake to provide for you the things of this life , you shall have enough of them . now to believe this promise , this faith in the promise , is that which prepares , and enables the heart not to seek its owne things , but the things of christ. now you must have not onely faith in the promise , but faith in the providence of god : for a man may believe the promise , but because he doth not believe the particular providence of god , that he is not onely able , but that he doth bring things to pass , and that all things are guided by him , he is ready to doubt and to fear a loss if he seek the things of jesus christ. as iacob , and rebecka , they had both faith in the promise , but because they had not a faith in the particular providence of god about the bestowing of the blessing , therefore we know how they missed . so moses had faith in the promise that god would provide meat for a moneths time , but he knew not how ; therefore you see how many objections he brought , shall all the fishes of the sea be brought together ? and all the beasts of the field ? &c. therefore i say , put these together , when a man hath faith in both , that is in the promise of god , and in the particular providence of god , that enableth a man not to seek his own things . you shall see them joyned together , tim. . for i know ( saith the apostle ) whom i have trusted , and i am perswaded that he is able to keep that which i have committed to him to that day . mark it , as if he should say do not wonder at me that i am willing to lose my liberty , and my ease , or to endure so much cold , and nakedness , to expose my self to so many perills as i do : for i trust god , i believe god , i have committed my safety and my life , and my health , and all that belongeth to me to him , and i know he is able to keep it . so i say now when you are about any business of christ in which there is any difficulty , or any hardness ; or any likelyhood of losing any thing , except thou believe the particular providence of god , and canst commit that which thou hast to god , and say i dare trust him , and i know that he will keep it for me , thou wilt never be able to deny thy self , and to do the things of jesus christ : but if thou think , that what thou losest for god , god will keep it for thee , thou wilt say thus wi●h thy self , i will commit this unto god , i know it shall be reserved for me , and therefore whatsoever becomes of these things , i will do the work , i will do the business of christ , i will imploy my self in his service ▪ this makes a man bold in the most difficult cases . so david , i will lay me down ( saith he ) and sleep , because the lord sustaineth me . that is , i care not for any thing , i have committed my self , and my safety , and all unto god ; and therefore when his heart was quieted , and setled upon this that he knew wh●m he had trusted ; he had faith in god , in his promise , and in his providence , he had ground enough for rest . this is the third thing that prepares us to give up our selves to jesus christ. now fourthly , wee must adde to our faith love , for love enableth a man to seek the things of jesus christ. therefore , cor. . it is said that love seeketh not her own things . if you would bring your hearts not to seek your own things , but the things of christ , get love. that is , you must know that self-love seeks its own things : and the more self-love is in any man , the more respect he hath to himself , the more he seeks his own things , which tend to his own advantage , but the love of another makes a man seek the things of another , it makes a man bountiful , as saint paul saith , i am ready to be bestowed for your sakes . and therefore you have that saying that love ed●fieth ; that is , it makes the magistrate to take care for the good of the people , the minister for his charge , &c. the mother and the nurse , where they love , you see what pains they take , what neglect they expresse of themselves , and all , that they may do good to the child : for that is the nature of love ; and therefore when we do not seek the things of christ , it is an argument that we want the love of christ , and the love of god. you see the apostle paul , cor. . he gives this reason why he sought the things of christ with the neglect of himself . the love of christ constraineth me saith he . as if he should say , though i undergoe much scorn , and discredit , and losse in the world : yea i am content to be thought to be out of my wits , to be accounted any thing : for the love of christ constraineth me ; that is , it makes me ready to do any thing , seeing it is for christ and his advantage , i am willing to be so accounted of . now how came he to this love of christ ? why thus we judge ( saith he ) that if christ died for us , &c. so that if you would bring your hearts not to seek your own things ; but the things of jesus christ , you must labour to have your hearts enflamed with the love of christ , and that you may do so , use the means that saint paul layeth down ; he died for me , he is worthy of it , he deserves it of me , he hath done this , and this for me : therefore there is reason i should no longer live to my sel● ; therefore there is reason i should seek his things , that i should do his work . thus to stir up our hearts to love the lord jesus , is the means ●o prepare us to seek him . and so you see the business we have to do : we are to seek the things of the lord jesus , willingly , diligently , and faithfully . and also what it is that prepares , and disposeth the heart so to do . first , to give up our selves to christ. secondly , to labor to have it kept in the purpose of our hearts . thirdly , to have faith in the promises , and providence of god. lastly , to have love to the lord jesus . and so much for this point , and for this time . prayers prevalency . chron. . , . and in those dayes hezekias was sick unto the death ; and he prayed to the lord who spake to him , and gave him a sign , but hezekias did not render according to the mercies bestowed upon him , but his heart was lifted up , and wrath came upon israel . we made some entrance into these words in the morning ; in those dayes hezekiah was sick to the death . those words we have done withall . and he prayed to the lord : hence we observed this : that prayer is the chief means to obtain any thing at gods hands . it was the means whereby hezekiah obtained his recovery when he was sick to the death . so it is a general rule that prayer is the chiefest means of all other to obtain any thing at gods hands . the reasons of it we gave in the morning , we came to apply it . and the first use was this . if it be the chiefest means of all other , therefore we should learn to esteem of our prayers more then we do , to set them at a higher rate , to know what the efficacy of prayer is . when prayers are performed in a customary negligent manner ; when men think it may be they will be answered , and it may be they will not , it may be they will do them good , it may be not , no marvel if they misse of the effect . if men did believe that prayer were so effectual to bring their enterprizes to passe , they would surely be more frequent and fervent in this duty . we shewed you in the morning what the efficacy of prayer was , we purpose to repeat nothing . onely there is an objection or two , that we will answer , and so passe from this point . first , this may be objected , how can prayer be so effectual a means to obtain any thing at gods hands , when the lord is purposed to do what he will do , and how can the intreaty of a weak man change the purpose of god , or altar his mind ? he knows what we have need of before-hand , before we ask , and god is subject to no alteration ? to this i answer , it is true , when we seek to the lord by prayer , he is not changed by any of our petitions that we make to him ; but the change is wrought upon us ; because we are made more fit to receive mercy from him then before we were . as for example , when a patient desires his physician , to give him a cordial , to give him some restoring physick , something that is pleasant to him ; the physician delayes , and defers , he will not for the present hearken to his request , at length he doth it . why is it ? not because the physician is altered , but because there is an alteration in the patient ; he is now purged , and vomitted ; his body is cleansed , and so made fit to receive the cordial , therefore the physician yields to his request : there is some suitablenesse now between him , and the physick which he requires : there is no alteration in the physician , but in the patient . so when we seek any thing at gods hands we do not cause him to alter his mind , but there is a change wrought in us : so that when we think we bring god to us by our prayers , we rather bring our selves to god. that is , when we contend with god in prayer , and use arguments to perswade him , those arguments perswade our selves to repentance , to faith , to more obedience and willingnesse to serve him , and so our hearts are drawn more near to him ; when we think we draw god near to us , in this action we draw our selves near to him , and when our hearts are drawn near to him , when our faith is strengthened by the arguments that we use , then the lord is moved to do that which before he was not moved to do . not because he is altered , or any way changed , but because the change is in us , we are more fit to receive the mercy that we beg for then before . again secondly , it may be objected , many obtain mercies , and blessings at gods hands without prayer , therefore it seemes that prayer is not so great a means to obtain mercies ; because they are ours sometimes without prayer . i answer it is true , men may have , and have usually many great mercies bestowed upon them without prayer , but there is a great deal of difference : because that mercy which is obtained by prayer , it comes with a blessing and it comes by vertue of the promise that the lord hath made . and it is one thing to receive the same mercy in a way of blessing , and another thing to receive it i●…n ordinary course . the same comfort may come to one man with a blessing , and may be conveyed to another man with a curse . there is a two-fold way of gods bestowing of mercies . one is when he conveyes them to a man by vertue of a promise . another is when he bestowes them by a common providence . when god dispenseth mercies by a common providence , thou must not think thy self to be such a gainer in the receiving of such a mercy when thou hast not sought the lord for it : it may be thou hast more cause to judge thy self better in the want of that mercy . ahab had been better to have wanted a vineyard . ieroboam had better to have wanted the kingdom . gehazi had better to have wanted naamans courtefie ; there goes a curse with those things that we have in that manner , when we have them without prayer , or when we have them by a common providence , when we receive them in the neglect of this duty ; and yet in the mean time we may have as much as others . and though this be that which men are ready to object , yet this is the way to forfeit all that they have . as you know when men will be ready to take in their goods at the custom-house , and to steal the custom , oft-times it is the way to lose all the whole fraight , and to for feit their whole venture . so it is here , when we use the means that god hath appointed , and walk in his way , and observe his ordinances , then we shall have mercies at gods hands . and when god bestowes them not in mercy as a blessing ( for so he doth not except you seek to him ; ) you must needs conclude , that you not onely have them as a curse , but in having them out of his way , you forfeit all the rest . therefore i say prayer indeed is the means to obtain any thing at gods hands . hezekiah prayed , and he was delivered . but here , one causion is to be added , and that is , that it is not every kind of prayer , it must be such a prayer as the lord looks for at ●ur hands : it must be a prayer so qualified as he hath appointed ; for though it be true that prayer be the key that opens the door into the lords treasury , and when we go about to open this lock , we must have this key , otherwise we go in a wrong way , yet faith is the hand that must turn this key . there are certain conditions required in prayer . every customary formal , ordinary prayer will not prevail with god. no ; 〈◊〉 saint paul saith , i serve him night and day , but i serve him in the spirit , you must pray in the spirit ; that is , when you pray to the lord you must pour forth your spirits to him in your petitions : your suites that you make to him must not be such only as your understandings dictate to you ; but the will and affections , the intentions of your souls must go together in the performance of the duty , otherwise it is but an hypocritical performance of the duty . for this is hypocrisie , when a man is neither willing to omit the duty altogether nor careful to do it in that manner that he ought . therefore , you must know that you may make a prayer that is but the expression of your 〈◊〉 and will he think you receive such a prayer as th●… no , your prayers must be an expression of those holy ●esir●● , that arise from the regenerate part , it must be the voice of the spirit in you : that is , the voice of the regenerate part stirred up , and acted by the holy ghost . when your prayers are such prayers ( though it be true 〈◊〉 flesh is mingled with them ) they will prevail : for ●hat is still required . therefore i say every prayer will not prevail , it must be such a kind of prayer as god appoints . now why hath god appointed prayer ? it is that our hearts may be quickened and drawn near to the lord , that our hearts may be put into a fitter frame of prayer . and therefore when thou shalt pray , and thy heart ▪ never a whit the warmer , never a whit the nearer drawn to god by it , the business is not done . for the same rule is true in this as in other things ; a business we say is not done , when the end is not obtained , when the enterprize is not brought to pass . so i say , you have not prayed , say what you will , express what you will except your hearts are made warmer by it , and drawn nearer to god by it , and brought to a better frame by it . when you edifie your selves , this is the prayer god accepts . therefore we must take heed of that common errour , that because we hear that prayer will prevail ; therefore we use some certain formalities , and make some petitions , and so we do make account to prevail with god ; this is the common errour of people : we are deceived in this , it is not every kind of prayer that will do it . an ordinary prayer would not have recovered hezekiah , and restored him to health . it was the fault of gehazi when he had got the staff , he thought to recover the child : but he wanted elisha's spirit . a man may make a prayer to god , but when he wants the spirit of prayer , he cannot expect an answer : for the promise is not made to such : therefore when we deliver this point to you , that prayer is an effectual means to prevail with god for any thing , you must understand that those conditions must accompany it that the lord requires . and so much for this point , he prayed to the lord , who spake unto him . we must be very brief in this , because we hasten to the next verse . two things we may observe out of these words . first , that we ought to observe what answer the lord gives to our prayers . you see the holy ghost notes it here , he prayed to the lord , and the lord gave him a good answer , he told him that the thing he desired should be done ; i say we should learn when we seek to the lord , to consider what answer we have from him . otherwise we do as children that shoot arrows , and consider not where they light . when we send our prayers , and consider not what answer they have ; it is an argument that we do it not in faith , we do it not diligently , but in a negligent manner . when a fowler layeth baits and snares to catch birds , if he believe them to be effectual , he will be still looking to them , to see whether any thing be taken or no , to see what successe he hath . when we come to call upon the lord , we should consider whether our prayers prevail , what success they have . you see elias when he prayed to the lord , he sent his servant to see what answer the lord had given ; and he sent him seven times to see whether any cloud appeared : he was very dilegent to consider , whether the lord gave him any answer to his prayers . whensoever therefore we call upon the lord , we should observe that . for indeed in this our walking with god doth consist : when we converse with the lord from day to day as we ought ; it stands not in this onely , that we open our minds to him , and make our requests known to him ; but that we should consider what the lord doth unto us back again . if the lord grant our requests , we ought to take notice of it , that we may praise him , and give him thanks . if he do not answer them , that we may consider what the cause is . many causes it may be there are why the lord doth not hear . it may be thou doest not pray aright . it may be thou retainest the love of some particular sinne in thee . it may be god doth it for the tryal of thee . it is good for thee to observe . when any thing falls upon men amisse , and contrary to their expectation , or to their prayers , they are ready to attribute it to other causes : it is good rather to say that thou hast prayed amisse , and that is the cause of it . when a man is distempered in his health , either he will say that he hath not taken physick , or else it was not physick fit for him ; it is still forgotten whether he hath prayed to god , or whether he hath prayed amisse . in iames . there the cause is given , you have either not prayed , or prayed amisse , you ask and receive not , because you ask amisse ; therefore you do not obtain . it may be i say that that may be the cause why thy prayers are not heard , that thou prayest amisse . therefore you should do in this case , as a fisher-man doth that hath cast a bait , and hath waited long , and nothing taken ; he takes up the angle , and sees whether or no the bait be well placed , and whether things be in the right order or no. when we see we do not obtain any thing at gods hands by our prayers , that we have sought the lord , and got no answer ; let us look well to our prayers , and see whether there be not something amisse there . besides , it may be when thou prayest , thou art mistaken in the thing thou askest ; it may be the thing thou desirest is not good for thee : for there are many cases wherein we seek to the lord , wherein we are perswaded that if we had it , it would be good for us ; but if it were granted it may be it would be our undoing . the lord denies many things to a man in mercy , as he grants many things to men in judgement . it may be thy great advantage that though thou pray , and pray earnestly , yet thy requests are denied . again , it may be the lord hath done the thing , but in another manner then thou expectest : many times the same thing is done , though not in the same fashion . a man desires money and riches , it may be the lord denies him that , and gives him meat , and drink , and cloathing . a man desires his enemies may be at peace with him , god denies him this it may be , but he gives him a helmet to bear it off ; and so for other things . i say it is to be considered that the lord may do the same thing in another manner , though it be not in the same kind that we expect . besides , god may do it by another means then we look for . commonly we pitch upon some means , which we think , if it fail , all is gone , but the lord may go another way to work . i will instance no more in these things ; for this is not the thing that i must stand upon . onely i say that when we make our prayers to god , we must consider what answer we have of them . and this we should do upon this occasion of thanksgiving * , when we have sought to the lord in prayer , and fasting , as we have done , we are now to consider what answer the lord hath given : he hath removed the judgement : we must set it down among the memorandums of his mercy , that he hath heard our prayers and healed our land . but i say , i must not stand upon this . the second thing that is to be observed is this . and the lord spake to him . observe , that when we pray to the lord , he is exceeding ready to hear . as we see he was ready hear to hear hezekiah . and so david , and asa , and iehoshaphat , so he will do to us to the end of the world , when men seek to him . onely , this must be considered , that the lord hath an ear open to our prayer : but if it be no prayer , if it be but a lip-labour , if it want the conditions of prayer , the lord rejects it . and this is not because he hearkens not to it , but because it is no prayer . therefore make account when thou goest about to pray , that god doth encline his ear to hear , that is , he doth not onely hear the prayers of his servants but also of those that are carnal men , of those that are strangers , and that are without the covenant as yet . as you shall see , chron. . it is said that rehoboam , and the princes humbled themselves , and sought to to the lord , and rehoboam was not upright hearted : yet because he and the princes did humble themselves , the lord did not destroy them but sent them deliverance . so did he to ahab , he heard him . and so it may be the lord hath done with us in removing this judgement , though it may be our prayers , and our humiliation , and fasting have been but overly , and perfunctory : yet it may be the lord hath heard us : for he is ready to hear prayers . although mens hearts be not humbled aright in their prayers , yet when men are humbled in any manner before him to shew that he is ready to hear prayers , he hears them . and this is a thing that should wound our hearts , and break them more then any thing in the world to make us see that the lord is patient , and long suffering : that though the humiliation of men he not sound , and according to what he expects , yet he is ready to remove the judgement . and this use we should further make of it , that if the lord hear when humiliation is not found , what wil he do when our prayers are servent and sound , when our humiliation is perfect ? this is a thing that we ought to take notice of that when the lord is so ready to hear , we should be encouraged to pray , and to seek unto him . for when the lord shall do as he hath done with us , when he shall stay the plague ; when he shall say to it , as he doth to the raging sea , thus far thou shalt go , and no further , when we look upon this , and observe this dealing of the lord , we should have a store house of such experiments as these , that we may learn thereby to know the lord , and to trust him ; that we may be encouraged thereby to seek unto him : for when such actions as these are slighted , we take his name in vain , and the lord will not hold us guiltless if we take his name in vain : no more will he if we pass by these actions of his without taking notice . therefore it is well that such a day as this is set apart , that we may remember it , and consider what answer the lord gives our prayers , and acknowledge it : but i will not stand to enlarge this . the next words are , and he gave him a sign . you know there is a double ground of asking a sign ; one is when a man asks a sign , to tempt the lord. as the iewes asked a sign , not out of a desire to profit by it , but because they would see what the lord would do : and this christ denyed them , this is a sinful asking of a sign . there is another asking of a sign , when it is to confirm our faith , when the intention is good , and the heart is upright . thus hezekiah asked a sign , and the lord gave him a sign ; hence observe , that the lord tenders a weak faith . he will not quench the smoaking flax , nor break the bruised reed : but he is ready to supply it , when it is but as a grain of mustard-seed . when hezekiah had not faith enough to believe what the prophet had told him from the mouth of the lord , the lord added a sign . but i come to the next words . and hezekiah did not render according to the mercies the lord bestowed upon him . whence this is the observation i will deliver to you , that when the lord bestowes a mercy , he looks for praise and thankfulness , and that it should bear a proportion to the blessing received . for so the words are brought in , hezekiah prayed and the lord answered him , and gave him the thing he desired : but hezekiah rendered not to the lord according to the mercies bestowed upon him , implying that the lord looked for something at his hands , he expected that he should be thankful : hezekiah was ready to glorifie himself , when the amhassadors came from the king of babylon , and he did not render according to the mercies received . this the lord observed , and it is set down , noting that when the lord bestowes a mercy , he looks that we should be thankful , and that our thankfulness should be according to the mercies . this is a point that needeth no proof , that the lord looketh for thankfulness . onely i will shew you why this is a thing that the lord makes so great account of . you must consider , that this duty of thankfulness of all other that we can offer to the lord , it is the most free , it is the greatest testimony of sincerity and ingenuity in us , for when we pray to the lord it may proceed out of self love : but when we are thankful , that comes out of love to the lord : prayer may tend to our own profit , but thankfulness tends to gods glory : therefore we should be the more abundant in this duty : because the nature of this duty is such as is more commendable , it is more free , it is a testimony of more sincerity and ingenuity in us . besides it is a duty that stirs us up more to think well of the lord and to speak well of him ; for when we come to give thanks for mercies , it pitcheth our thoughts upon his goodness , and upon the great works he hath done for us ; and this causeth us to think better of the lord , and makes us the more willing to obey him , and therefore it is an acceptable duty . again it is a commendable thing , psal. . . rejoyce ye righteous : for it is a comely thing to praise the lord. that is , it is a duty of that nature , that it is not onely comly at some times ; as things are comely commonly with reference : for nothing in it self is comely but in reference to such and such things : but now thankfulness is of that nature that it is alway beautiful , and comely at all times ; because it i● simply so , and therefore it continues for ever . you know it is the commendation of love , that it shall continue when prophesie , and faith , and other graces shall faile : so it is the commendation of thankfulness that even in heaven it is comely ; for there we shall praise the lord for ever . but now you must know that the lord doth not onely look for thankfulness , but that we should render according to the mercies we have received : so that in our thankfulness there must be these four conditions . first , you must consider that when you come to give thanks for any mercy to the lord ; it is not such a free-will offering , as that you may chuse whether you will do it or no : but you must know that you are bound to it : therefore this word yielding here , it shewes that it was such a debt as hezekiah did owe to the lord. when you are to give thanks therefore , you must not go about this duty as if you might do it , or not do it , and it is no great matter : but that it is such a thing as the lord requires . for when the lord bestowes any mercy upon us , he keeps this property still in his own hands to have thanks rendred to him . sutable praise , and thanksgiving is the rent and fine ( as i may say ) which the lord would have us give him for all the things we enjoy . now when we do not give him praise , we with hold that from him which is his due . as when a rent is due to a land-lord , and is not paid him , you detain that from him which is his right . and you see in this verse that when hezekiah did not render according to the mercies received , wrath came upon him . when wrath shall come upon a man for neglecting of a duty , it is an argument , that it is not so free as that he might neglect it if he please ; but that he must do it of necessity . this is the first thing that you are to consider that the lord requires it exactly at your hands , it is a thing that you owe to the lord. secondly , you must render according to the mercies received ; that is , there must be a suitableness and proportion , between your thankfulness and the mercies bestowed . wherein two things are to be observed . one is when you have many mercies you must be much in thankfulness , when all that you have are mercies , you must alway be giving thanks . you shall see it , thes. . in all things give thanks : for that is the will of god towards you , that is , it is not enough to be thankful to god for some mercies , no nor for mercies in general , to say , god be thanked for all his benefits , and so to name them in the gross ; but in all things give thanks ; that is , for every particular thing , for every mercy received . and this is a special thing , and a thing that we are exceedingly apt to fail in , that we do not give thanks for all things . if we could come once to take notice , and to particularize the variety of mercies that we have received ; they would be as so many sparks to kindle a flame of love , and to knit us to the lord , when as it may be mercies in the general will not so much affectus . and besides when we give thanks so in the general onely , we are apt to forget them : but when we give thanks in particular for things , this quickens us , and keeps us near to the lord. therefore you must remember this , that in your giving thanks , you are to remember every thing in particular , to render to the lord according to the mercies bestowed . again , thirdly , according to the mercies received . this is another condition , that the extent of your thankfulnesse be according to the greatnesse of the mercies ; for you shall observe in the scriptures , that when blessings are there mentioned , the lord sets an ac●… upon the special benefits ; when he names what he had done for his people , as his people of israel , i brought you out of egypt , and delivered you from pharaoh , these , and these great mercies i wrought for you , the lord looks for great thankfulness for great mercies . so when he speaks to david i tooke thee from the ewes with yong and gave thee the kingdome , &c. these great mercies . as you must be thankfull for all , so you must render according to the greatness of them . this mercy bestowed upon hezekiah was a great mercy , and that he was not thankful for it accordingly , the lord took it ill at his hands . therefore that you may fulfil this condition , you ought to look back to the former passages of your lives , and consider what notable blessings you have received , what great deliverances . and still remember that as the mercies go beyond them which others have , so we must go beyond them in thanksgiving ; for we ought to render to the lord according to the mercies received . fourthly , this is also required , that it be presently done ; but hezekiah did not render according to the mercies received . it might have been said though hezekiah had not yet done it , yet he might do it afterward ; for the ambassadours came to him immediately after his recovery : yet because he did not do it at that time , but deferred it , you see the lord takes the deferring to do it for an omission of it . the lord looked for this at his hands , that as he had received great mercies from him , so he should be careful to render thanks , and to render it presently . it is a sinne against god in a special manner , although we should perform a duty , yet to put it off and not perform it in due season . every duty we perform ought to have right circumstances : the very deferring of our thankfulnesse is that which debaseth , and lesseneth it as well as the omission of it . david when he would shew himself thankful for the mercies he had received , he would not go to bed , nor suffer his eyes to slumber , till he had found out a place for god. we should therefore take heed of delayes in this kind . when we go about any ill action indeed it is good to delay ; but in the service of the lord the more hast the better . in the service of the devil , and sin , the more hast the worst speed . to use an argument from the greater to the less . as we see in abraham there was two great commands that he had : the one was to put away ishmael ; the other to offer isaack : the text notes this that in both of them , he rose early , he did not defer it : for although they were duties very contrary to his flesh , as he was a man : yet because the lord commanded it , he did them speedily . i say , if in these duties , ( which were burdensome , and hard duties , ) it is noted in the text that abraham did them speedily : what ought we to do in the duty of thankfulness ? it was the commendation of abrahams servant that he would not eat nor drink till he had done his masters business , and declared his message . when we have business of the lords to do , it is a sign of diligence to do it speedily . why is that noted in the servant of abraham ? is it not for our learning ? these four things therefore are to be observed . now to apply this . if this be a thing that the lord looks for at our hands , that we render according to the mercies received : then let every one of us , consider whether we have answered this expectation of the lord or no ? among men there is nothing so grevious as when their expectation is crossed . when a man expects a thing from his wife , or his friend or his child , and receives not according to that expectation , there can be nothing more grievous . when we answer not the lords expectation , it causeth his wrath to be kindled . now you shall find that in these cases , in case of great affliction , in case of great deliverance , in case of great means ; in all these cases the lord expects great thankfulness . when the lord sendeth afflictions , and we do not make use of them , when we are not drawn in by them , when we are not wrought upon by them : this is a thing that provokes him to anger . you know what is said of ahaz , that when he was afflicted , he was worse , and worse . this is king ahaz , he rebelled yet more and more : a brand is set upon him . the lord looked for fruit from the fig-tree , and when he found it not , he cursed it . when the lord shall send such a mercy as he hath now to us , to remove this visitation , be sure the lord looks now for something more then ordinary at your hands . consider therefore how you answer his expectation . and if you say , every one of us hath not such interest in it : those that have been in the danger , and been in the fire , and have escaped out of it , let them look to it . no , my brethren let us know that every one of us have an interest in it : for let me ask you , when the lord sends a sickness , and it lights but upon one place of the kingdome , yet the lord is at controversie with the whole nation , he is at war with the whole land . for the end of a plague is to discover the wrath of god , and that he is displeased with the whole people . now consider with thy self when the lord hath a controversie with the land , who is he that should answer this ? there is no action of a whole body so considered that can be expected , but every particular man , must take notice of it ; and if every particular man why doth it not belong to thee as well as to another ? the lord looks for this at the hands of every man that he should consider his dealing in sending this sickness , and visitation , and that he should consider again his mercy , in removing it to humble himself under the one , and be thankful for the other . and this thankfulness is to be inward , and in truth . i say this belongs to every one of us . and remember , that if we answer not his expectation , wrath will return upon us , as it is said it did upon hezekiah as the text saith , i confess we have cause to fear that the lords expectation is not answered among us , that we have not profited by this judgement as we ought . let us remember this , that if we have not , a worse thing will befal us . for it is a usual thing with the lord to send diverse afflictions , to take away one to try us , and to make known his patience , and if we do not amend , then lesser wedges make way for greater , as it is levit. . if ye return not i will send greater judgments , i will plague you seven times more . that in ier. . is worthy our observation ; when the lord had sent nebuchadnezar to beseige ierusalem ; upon the covenant that they made with the lord though it were feigned , the lord drew him back , and set them at liberty : but afterward , because they did not keep their promise , and observe the covenant that they had made , the lord sent him the second time , and destroyed them utterly . do we know what the lord will do yet further ? the lord hath removed this sickness , but who knows whether he may not send a greater then this , if we do not render according to the mercies received ? although the sickness be removed , yet be assured that there is wrath out , and it will seize upon us . indeed it is possible to defer it , and to stay it , yet if we do not render to the lord , if we do not humble our selves , we have cause to fear that there is not an end . in chron. . . see what conditions the lord requires when he will heale a land indeed , if my people humble themselves and pray , and seek my face , and turne from their evill wayes , then i will hear in heaven , &c. marke it . the lord never heals a land to purpose , he never heals the wound to the bottom , but when their sins are healed and forgiven , when the disease is taken away : till men turne from their evill wayes , till , they seek the lords face , and his presence , till men be humbled aright , till they do thus , their healing is but a skinning of the wound , it will break out again . therefore we must not think that all is past because the lord hath removed it for the present , he may send the sword , and a greater plague , and therefore we are to consider this , and no man is to put it off . god observes how every man is affected with these works of his : he that doth not consider , but neglect it , he takes the name of god in vain . in a special manner i say the lord observes this , how men behave themselves at such times , whether they do more for him then they were used to do . these great actions of the lord , ought not to be passed by negligently , but he expects great answering of such great mercies . but you will say , wherein doth this rendring to the lord according to the mercies received , consist ? what is this thankfulnesse ? i answer , as it is said of love , so it may be said of thankfulness , it must not be in word onely , but in deed , and in truth . not but that it must be in word , psal. . it is required that we confesse the loving kindnesse of the lord before men , we should be ready to speak of it , but that is not all , it must be indeed , and in truth . and that consists in two things . one is that our hearts be affected with the mercies , and loving kindness of the lord , that the heart be enlarged towards the lord with love , and fear of his holy name . for when a man doth kindness to another , that which winneth love is to consider the bountifulness of the mans disposition . when we observe the lords patience and long-suffering this should teach us the knowledge of the lord , and this should make us consider what a god he is , that so his mercies may cause us to love him , and that thereby our hearts may be enlarged towards him . so david in psal. . i love the lord for he hath done thus and thus , &c. this is to be thankful indeed when our hearts are affected towards god , when we think the better of the lord : for therein davids affections were right , that he was still speaking good of the lord more and more , he is worthy ( saith he ) to be praised . so when we learn to trust the lord , he hath done thus , and thus , therefore we will trust him . and when our hearts remember the lord , when we think of him continually . and secondly , as one part stands in this , in the affection of the heart : so likewise in our actions , then we are thankful to the lord indeed , when we do something for him ; when our thankfulness is not a thing consisting onely in fancy , and notion and imagination , but when it produceth action , and when we do the works of the lord more abundantly . when a man will set his thoughts on work to study what he may do , or what he can do for the lord. and when he shall do this , not onely for the reward to come ; for that gives not a lustre to the action , but it proceeds from thankfulnesse indeed , when a man doth that which he doth , because the lord hath done thus and thus for him , therefore he will serve him . herein our thankfulnesse is seen when we do something really , because it is for the lord. saint paul as he abounded in thankfulnesse , so he abounded in labour . iacob , because the lord had heard him , he would give him the tenth of his goods , and the lord should be his god. so when we have received special mercies , we should do some special thing for god , some extraordinary thing , to pray more , to be more frequent and fervent , to be at more cost for the lord upon such occasions , to be more exact in reforming our lives , and more fearful of offending god. in a word , as the lord enlargeth himself in mercies to us , so our hearts should be enlarged to him to do as much as may be . and thus our thankfulnesse is exprest when we have opportunity , when ever men come in place , and occasions wherein they have opportunity to do service to god ; now to venture more , to be more zealous for his sake , to be more solicitous , to do something , to be more intent for the glory of god ; this is to be thankful according to the mercies received : a man must set his thoughts on work to do something extraordinary , when there is an extraordinary mercy bestowed . to help us now to do this , is to remove that which hinders it . you shall see what hindred hezekiah , his heart was lifted up : he did not render according to the mercies received from the lord ; for his heart was lifted up . in this there are three things . first , his heart was lifted up to other things to minde them , and it was not lift up to the lord to think of him , and to serve him . so that there was forgetfulnesse in him ; that is one thing intended , when a man shall lift up his heart to other things , to minde other things , to do other things his heart forgets the lord. therefore the lord when he would have his mercies remembered , he appoints something to keep them in mind . he hath appoynted the sacrament of the lords supper , do this in remembrance of me . the passeover was appoynted to be taught to their children , that when they should ask them what they did meane by such a thing ? they should tell them that the lord had delivered them out of the land of egypt . forgetfulness is the cause of unthankfulness : therefore to remember the mercies of the lord is one thing that helps us to be thankful , that is , to observe the passages of his providence towards us , and about us . therefore we must exercise faith in his providence , that is , labour to see god through every mercy . those that want this eye of faith it is impossible for them to be thankful . if we had the eye of faith the creatures would be as a glass to help us to see god better . when esau was kind to iacob , he saw the face of god in esau , i have seen thy face as the face of god , saith he , that is , he saw the face of god through esaus face . it is not the creature , it is not thy friend that brings thee comfort . but as we say of a messenger that brings good tidings , it is not the messenger that comforts the heart , but the good tidings that he brings : this is to lift up the heart to the lord , & the contrary is to lift up the heart to vanity . secondly , to lift up the heart , that is by reason of that strength , and those riches , by reason of that wealth and plenty which he had , his heart began to swell within him , he began to bear himself aloft too much upon it to think himself secure , this caused him to forget the mercies received . indeed there is a double exaltation of the mind . one is when a man lifts up his heart , because he hath the lord to be his god : this is a holy magnanimity ; this makes a man to keep on his course like a lion ; and in this we are all defective . but there is another lifting up , and height of the heart , when we think we are secure , by reason of that support that we have of the creature , and so we begin to settle upon our bottom , to rest on the creature , this was hezekiahs fault . you shall see the same phrase used , chron. . . it is said there of vzziah , that the lord helped him till he was mighty ; but when he was strong his heart was lifted up , he thought himself secure now : he thought he could do well without god , and so his heart was lifted up . so rehoboam when the kingdom was strengthened in his hand , he forsook the law of the lord , that was the lifting up of his heart . the last is , when the heart is lift up with a carnal rejoycing . you shall see this in the text in hezekiah , when the ambassadours came to him he was glad of them , there was a false joy . outward blessings , the more they have of our love the less god hath of our thankfulness . indeed there is a spiritual joy , and the more of that the more thankfulness : but in hezekiah it was a carnal joy , a secure rejoycing in the outward things that god had bestowed upon him , and that made him to forget his thankfulness . there is a joy that the lord calls for in his people , deut. . , . he requires this , that they should rejoyce in any case ; because they should be thankful , therefore they are put together often in the psalm , as psal. . and psal. . rejoyce in the lord and be thankful : but when the joy is carnal ; when we rejoyce immediately in the very creature , this is that which hinders our thankfulness . free grace magnified . revel . . . let him that is a thirst come , and whosoever will let him take of the waters of life freely . not to stand to open the words , we may observe in them five parts . first , an offer to all men . secondly , that god calleth and inviteth us to come . thirdly , that whosoever will come must thirst . fourthly , that if they so come they shall take of the water of life . fifthly , and that freely . i purpose at this time to speak of the second , viz. that god inviteth man to come . the point wee will deliver is not a point of controversie , which we rather decline , but a point of singular and great comfort , and that is that ●●●rious gospel which paul did so much magnifie , that mystery the angels did so much labour to prie into , that secret that was so much kept from the iewes , - and revealed in due time to the gentiles , and that is the offer of christ to all men in the world , that would take him without all exceptions of persons or sins , god doth not onely or meerly offer christ , but he sendeth out his ministers and ambassadours , beseeching us to be reconciled , he doth not onely tell us that there is a marriage of his son , and that whosoever will come may come , but he sendeth messengers to beseech , and to use an holy violence and earnest perswasion ; yea , and not onely thus , but he commandeth men and chargeth them upon their allegiance to come , this is his commandment saith the apostle that ye believe on him whom he hath sent , yea he chargeth us upon death and damnation to come , if you believe you shall be saved , if you believe not you shall not be damned . the first reason of this is , because god would not have the death of his son to be of none effect , he would not have the blood of his son spilt in vain , and therefore he doth not make a bare offer of christ , but he beseecheth and compelleth men to come and believe on him : saint paul useth the same reason why he would not preach with eloquent words , because then he should convert none to christ , and if none be converted to christ , the death of christ would be in vain and of none effect , so say i , if god did not send out his messengers to beseech and perswade and command men to believe , the death of christ would be in vain . the second reason is to shew forth the riches of gods mercy and the abundance of his love to mankind , the same motives he had to give christ , the same motives he hath to entreat men to believe , and this is his love , and this he sheweth to the elect , that they might know the greatness and largeness of his love to them ; and to the wicked , that the glory of his justice might appear in their damnation , when they shall see that they have displeased and despised so gracious an offer . the third reason is , because it is acceptable to god that the gospel should be obeyed , that is , that men should believe that they might live and not dye ; and therefore he saith he desireth not the death of a sinner , and so are many speeches scattered in the scripture , oh that my people would harken , why will ye die o ye house of israel ? these and many more sheweth that it is a thing very pleasing to god that , men should not perish , but that they come in and believe , and live for ever . but here may objections arise , for when you hear that it is a thing pleasing to god that all men should believe , here it may be objected . how can these two stand together , that god desires that men should believe and live , and he it is that must give them ability to believe , and yet doth not , he hath it in his power to make them to believe , and yet will not , notwithstanding he expresseth in the forenamed places of scripture such an earnest desire to have men live and not die . to this i answer , that the scope of all places in scripture is , to shew that if men will come in , there shall be no impedient upon gods part , and they shew that he is full of mercy and compassion , the fault shall be in their own stubborness and contempt , and these declare that it is more acceptable to god to save them , then to condemn them , and that he is full of mercy and ready to forgive , that he hath such a disposition as was in the father of the prodigal . this i say is the main scope of those and such like places of scripture . but there is a double consideration of the will of god , it is either simply considered , and so to believe and repent and obey , all these are pleasing to him , for it cannot be but when any object is put into the will of any , if it be suitable and agreeable to the will , it must needs ●…well-pleasing to it , and therefore god being holy and pure must needs be delighted in the faith and repentance and obedience of his creature , but then there is a secret will of god , by which he dispenseth to man an ability to believe , and this he giveth to some and not to others , for reasons best known to himself , and in this consideration all those places of scripture are to be taken and considered , that he will have mercy on whom he will , and whom he will he hardeneth , and that it is not in him that runneth , but in god that sheweth mercy ; so that according to the first consideration we must understand that it is acceptable to god to have men to believe . it may be objected , is it possible that the same will should be carried upon the same object in different respects , as if god should will the damnation and salvation of iudas both at one time ? to this i answer , that it is most possible for a man to will and nill one and the same thing upon the same object if it be in different respects ; as for example , a man may will his friends departure from him , and yet not will it , he wills his departure out of a desire he hath of his friends good , and yet will it not out of a love he hath of his friends company , and so god here he willeth that all men should be saved , and therefore he beseecheth men to believe , because it is agreeing to him , and it is so , neither can it be otherwise because of the conformity the thing it self hath with his will ; yet he will not use all means to bring this to pass , a father will not have his son drunk , if he will tie him up in a chamber he will not be drunk , yet he will not take such a course , though he hath a will his son should not be drunk , so god though he do will that men should believe and repent and be saved , yet he will not be said to use all means for the effecting of it in all men , because he will glorifie his justice as well his as mercy . it may be here objected that when god offereth christ to all , and beseecheth them and perswadeth them , and commandeth men to come in and believe , and yet knoweth before hand that man of himself hath no ability to believe , it may seem that god hath some collusion and deceit in this , in that notwithstanding he knoweth men cannot believe of themselves , yet he offereth christ and perswadeth and commandeth men to lay hold on him by faith . to this i answer first , that god may seriously offer and give a thing , and yet know aforehand that the party to whom it is offered will not receive it out of the stubborness and refractoriness of his own will. a prince may offer and give a pardon to a rebel , and yet know aforehand that the rebel to whom it is offered , out of pride and contempt will not receive it ; so i say when god offereth christ , he offereth him in good earnest , here is no deceit , what he promiseth he will perform , he offereth him to the reprobate , to this i will adde two similitudes , the one by st. ambrose on those words the sunne shineth upon the just and unjust , now ( saith he ) if any but of neglect or carelesness of it hides himself in a place to keep the sun off from him , the fault is not in the sun but in him . and another useth this similitude ; the death of christ is like a medicine , that hath efficacy enough to heal all mankind , if they will apply it , now if men will not take it , and receive it , it is not out of a defect in the thing it self , but out of the contempt and stubborness of their own will. it may be further objected here , god doth command and beseech men to believe and to be saved , ( which seemeth to be an unreasonable thing ) when as it is impossible for them to do so of themselves , as if a man should beseech & command a man to escape out of prison , when he is inthralled and bound with chaines , or for a man to command or intreat a man to come out of a well when it is so deep that he cannot . to this i answer first , that there is an end in speaking to a man inspiritual bonds , to desire and command him to escape , for the very words do put life into such a man , such is the word we preach , it hath power going along with it to put life into those that hear it , as christ when he spake to the sick man to arise , it was to some purpose , such i say is the word we do preach . secondly , i answer that these similitudes hold not , because it is very difficult to exhort and command a man to do a thing when there is an extream impediment , as it is with a man in a well and in prison . but that is not the case here , for if a man hath but the will to come to christ , there is no external impediment , and therefore if we exhort and command men to come to christ , and they come not , we cannot onely say that they cannot come , but rather that they will not come ; here then is reason enough for our exhortations in this kind . it may be objected that men cannot will to come , there is an impossibility , though no external impediment , because they cannot will. to this i answer first , that it is false that men cannot will , in two cases indeed it is true , either when the thing is not revealed to a man , in such a case it may be truly said that a man cannot will , because the thing is not made known to him , and therefore those that never heard of christ can not will christ , and therefore they shall not be condemned for not receiving of christ. secondly , if the thing be revealed to a man , yet if it be revealed as a thing impossible , in this case also a man cannot will ; it is against the order of nature for a man to will that which he conceiveth to be impossible to be attained , for he must look upon it as a thing possible to be had afore it can be said that he can will it . but christ is revealed to men in the church , and so propounded not as a thing impossible , but as a thing possible ; now it cannot be said onely that they cannot will , but that they will not will , and therefore when as men complain , that it is impossible to will , here is the glory of gods justice made manifest , because there is a freedom in the manner of refusing , they might have had christ if they would . it is objected that the covenant that is made by god , seemeth to be made with the elect onely , and therefore the condition belongeth onely to them , how can christ belong to all , seeing the exhortation and commandement must not exceed the covenant , for the benefit is propounded to the elect , and the condition to be required of none but of such as are within the covenant . to this i answer , that there is a covenant of grace , and that is double , either a general covenant propoudned without exception , let whosoever will come and believe in christ he shall be saved , here is none excluded , and that none are excluded out of this general covenant this reason will shew . baptism the seal of the covenant is to be administered to all within the church , to infants though afterwards they do not actually and visibly believe . now god would not appoint that the seal of the covenantshould be given to those to whom it doth not generally belong . but secondly , there is another covenant of grace which belongeth , peculiarly to the elect , for in this god doth not onely promise to give salvation , if men believe , but he promiseth to give them ability to believe , as may be seen , ier. . . ezekiel . in the first place god promiseth that he wil put his law in their inward parts , and that they shall not teach any more every man his neighbour , but they shall all know me from the least to the greatest , and so the like in other places , where god promiseth the thing , and ability of performing of it , which belongeth onely to the elect , but the other general covenant belongeth to all without exception . lastly it is here objected , that the prayer which christ made before his death , was but onely for some i pray not for the world but for those that thou hast given me out of the world , and therefore the death of christ belongeth to such onely as he made intercession for . to this i answer , that the intercession and prayer of christ doth not fall upon his death , to make that belong to some and not to others , for that is not mentioned in the intercession , but the prayer falleth upon the persons to whom his deathis effectual , and therefore he prayeth that some may have ability to come ( that they may believe and be saved ) though others have not . i pray for them , i pray not for the rest that belong not to my election ; therefore where you finde any other intercession of christ in any other place , you must understand , that it falleth not on the act of his redemption , but on such to whom his death is made effectual , for christ is made the second adam , and by his death he hath set open the gates of heaven to all that believe , but to some he giveth ability to come , and to others he denieth it . so much for the clearing of this point ; the use of it followeth . and first , if christ be offered to all freely without exception , and also seeing god hath commanded , and beseech men to come and receive him ; then let us take good heed of refusing of it , for if there be no greater mercy then the offer of christ , so then there is no greater curse followeth , then if it be refused . for the clearing of this point we are to know that we are all by nature enemies to god , and this enmity we encrease by our personal rebellions , and so we are become liable to the curse , man now being in this condition , god sendeth forth his messengers to beseech men to be reconciled , assuring them that the pardon is general , no matter what they are or have been , but if they thirst after christ he is for them ; but indeed you must take whole christ , as well as priest or prophet , as a king to rule over all your affections ; hereupon some take him and others will not , they think the condition too hard , and therefore they will not forgo their profits and pleasurs , and their liberties falsly so called , and therefore notwithstanding this year of jubile , they love their old master still , that is the lust that they serve , and they would rather be bored in the ear to serve them perpetually , they love the flesh-pots of egypt , and loathe this spiritual manna , notwithstanding it is the most precious and excellent that ever was offered to mankind . now this i say of all the sins that can be committed , original sins , all our personal rebellions provoke not god so much to anger , as the rejection of his son , for this contempt of the gospel , we know how angry god was with those that refused to come to the marriage of his son , they had in many things carried themselves stubbornly against god aforetime , yet god was never so angry as now , he was now angry to the death . a resemblance of this we have in the iewes before they entered into the land of canaan , when they refused the offer that god made to them , nothing angered god so much as this , they had committed grosse idolatry , and many great rebellions , yet the refusing of gods mercies in offering them that good land provoked god more to wrath then all the rest , and now he sweares in his wrath that they should not enter into his rest , and so cut them off , but caleb and ioshua , and god was angry afterwards with them many times , yet his wrath came not upon them to the uttermost till they had refused christ , because the gospel was preached so freely , and christ offered unto them , and they refused it , therefore the wrath of god came upon them , as it is to be seen at this day . this is a point that we had need to put you in mind of , because many when they look back upon their former wayes and see what they have done , consider not what they do when they do refuse christ iesus , and the pardon that hath been offered , how they have taken the grace of god in vain , whereas i assure you , whatsoever your sins be , sins often committed against conscience and knowledge , which are the circumstances that aggrevateth sin , they are nothing to the rfeusing of the pardon offered in christ. to this end consider , that when christ is offered , it is not such an offer as when a man offereth a thing , if it be not taken the party offering looseth nothing , but it is such an offer as when the thing offered is spilt and lost , if it be not received and taken , not as when a man inviteth another to a feast and he cannot come , the master is at no charge , but when the promise is made , and the dinner prepared , and then the guests not to come , it is loss , so it is in this offer of christ , all is ready christ is slain , and his blood is poured out , if you do not come and take it , you put away from you the blood of christ , and so in as much as in you lieth you make the death of christ of none effect , and so by consequence you shall be guilty of the blood of christ , and therefore the apostle saith , pet. . . you are not redeemed with silver and gold but with the precious blood of christ. first , if you had put god to the losse of silver and gold and precious stones it had been no great losse , but you have put him to the losse of christ and his blood , so that whosoever refuseth christ is guilty of the spilling of his most precious blood . secondly , consider that the gospel which you refuse agrevateth the sin , for the gospel disobeyed hath much more terrour then the law disobeyed , and therefore the apostle in , heb. . verse . reasoneth to this purpose , for saith he , if the law that was given by angels , was stedfast , and every transgression received a due reward , how shall we escape if we neglect so great salvation , which was manifested to us by his son , and so chap. . if the law that was given by moses , if he that disobeyeth that law should die , how much more shall he be worthy of punishment that trampleth underfoot the blood of christ. first , it is the refusing of christs most precious blood , therefore i say in these respects , the gospel hath more terrour in it then the law disobeyed ; for the clearer understanding of this , you are to know that the gospel hath two parts . not onely if you believe you shall be saved , but also if you believe not you shall be damned , which sheweth that the gospel broken is more terrible then the law , and therefore iohn baptist the first preacher of the gospel came with more terrour and severity then the prophets did , he came in a course habit , and severe in his doctrine , and therefore when he came to preach the gospel , he saith , now is the axe laid to the root of the tree , and those that are found chaffe shall be cast into the fire , and what was the reason , because the gospel was preached , therefore if it be refused , and this pardon rejected , god will now sooner lay the axe to the root , then aforetime , and so indeed they found it by experience afterwards , for if we observe the scripture from the time that the iews became a nation , for all their transgressions he gave them not a fullbill of divorcement , till christ was preached unto them , and they refused to receive him , then those natural branches were broken off and the wild olive ingrafted in , till that time i say the iewes were not rejected ; by this therefore we may see the danger of refusing the gospel , god had indured their provocations , yet now for their refusing of christ he cut them off , and so he will do to every particular person , for there is no law that can be preached that is so dangerously refused as the gospel , and therefore we shall see the carriage that is appointed to the seventy disciples which he sent forth to preach the gospel , that when they offered christ , and the kingdom of heaven , and remission of sins , if they will receive the mercy offered so it is , they shall be saved , but if not , tell them the kingom of god is come near them indeed , but seeing they have refused it , shake off the dust of your feet against that city , and here you may see what terrour there is in the gospel , if they would receive it , well and good , if not , shake off the dust of your feet against them ; and further consider that nothing but their refusing the land of canaan made god swear in his wrath that they should not enter into his rest , god can bear with other sins , but this is a sin that provoketh god to anger more then the rest . for the better understanding hereof we will compare the law and the gospel together ; you shall find these differences between them . first , the condition of the law is , do this and live . the condition of the gospel is , believe and live . the condition of the law is much more difficult , the condition of the gospel is more easie , and therefore the sin committed against the law is less hainous then the sin against the gospel . secondly , the command in the law cost god nothing but his word , but the command in the gospel cost him the death of his son. thirdly , when we broke the law we did it in the loins of adam , with whom we accompanied our voices and consent , but when we reject the gospel we do it in our own persons . fourthly , when the law was broken there was but one breach to god , but in rejecting of the gospel there is a is a double law transgrest , for when we had cast our selves into a desperate condition with adam , god offered us an help and means of recovery , now the refusing of this makes sin the greater , by how much the more the mercy is the greater , with the angels gods intent was to exercise onely a single , mercy , and therefore a peremptory command was given them ; if you will obey you shall live . but now this was not onely offered to mankind , but a second mercy was also offered a greater then ever was offered to the angels , now god offereth thee a board to swim upon , after ship-rack ; to the angels god would show but one kind of mercy , to mankind a double mercy , a sparing mercy , a merciful mercy , and so a severer kind of justice upon the refusal of it ; and therefore the reprobates that live in the church shall exceed the devils in hell in judgement , because they have had more mercy tendred to them then ever the devils had , and therefore in this respect god will exercise on them a more severe kind of justice . let all these things teach you how dangerous it is to disobey the gospel and to refuse christ. thirdly , you are to consider that christ who is offered unto you is the chiefest of all gods works , the utmost end that god propounded to himself in making of mankind , it is he that is the top of his fathers glory , in whom the glory of god most shineth ; therefore be assured god will not lose his , chiefest glory , he will not lose one jot of his glory , much lesse the principal part of it , and therefore he that refuseth christ , contemneth the chiefest of gods works , and layeth the chiefest of his glory in the dust , and therefore god will not suffer that to be done without great judgement . whatsoever god is known by , that is his name , whatsoever he makes himself more known by that is his special name , and his name he will not suffer to be taken in vain , and therefore he saith , he will not hold him guiltless th●● taketh his name in vain , and certainly this will bring the heaviest , condemnation , the offer of christ being the greatest mercy that was ever shewed to any creature either in heaven or in earth , and therefore the refusing of this mercy must needs produce the greatest judgement : and for this capennaum though exalted to heaven , was cast down to hell , if it had had no more means th●● tyre and zidon their condemnation should have been no more , but the means were greater , because the gospel was more plentifully preached to them , and therefore seeing by this means they were lifted up to heaven , their condemnation should be the greater ; and this is gods manner of proceeding in all his wayes , when he first created adam , had he no more then created him , his sin in transgressing the law had not been so much , but because he gave him a possibility of living for eyer , therefore he was condemned to die for ever , because he rejected the mercy offered ; if we had been guilty of adams sin onely , we should have had the judgement that adam had upon breach of the condition . but we are offered christ , and to be heirs of heaven upon condition of obedience to the law of faith , answerable therefore to the greatness of this m●●y shall be the greatness of this cond emnation if we refuse it . let all these things stir us up most affectionately to embrace christ , and consider what an injury and offence it is against god to refuse christ. remember those compassionate tearmes that he useth , come unto me , and why will ye dye o house of israel ? and i delight not in the death of a sinner , and many such like places , take heed of refusing when god offereth his sonne , rather kisse the sonne least he be angry and ye perish , and remember not onely to take him , but take him in time , now god calleth upon you , and if you will not hear , beware least when you call he will not hear , when the day of sickness and extremity commeth , then you will finde that christ is christ indeed , and that faith is faith indeed , and that the feet of the messenger are beautiful , but then you shall not see them , for this is gods judgement , if they will not receive it in time of peace , he either offereth it no more , or else giveth them no hearts to receive it , therefore defer not the taking of his offer , take heed least god swear in his wrath you shall not enter into his rest , if you refuse this excellent gift , remember that though it be true , that the whole time of this life be a time of grace , yet there is an opportunity in which god offereth grace , and after that offer , it is no more ; and therefore he would offer ierusalem no more peace , because she knew not the time of her visitation , and afterwards god either offered her none at all , or gave her not an heart to take it . if god beseech and intreat men to believe , then it followeth that faith is a thing very pleasing and acceptable to god ; if you therefore make the querie of the iews , what shall we do to work the workes of god ? i answer with christ , believe on him whom he hath sent , so also if you ask what is the great commandement ? i answer , that you believe in the onely begotten sonne of god , you can do nothing so acceptable to god as to believe on his sonne , for faith is the very life of a christian , that which distinguisheth him from all other men . but what is this faith ? it is not a small matter to believe ( as our adversaries afaffirm ) which riseth out of the mistaking of the nature of faith , for it is not onely to give assent unto a proposition that it is true , but this justifying faith taketh and layeth hold on christ , now in taking there are two things to be understood . first , you must let go all that is in your hands before . secondly , you must lay hold on the thing offered , so in faith , first , there is an emptying quality where by a man is made empty of all that is in himself , he must forgo father and mother , and pleasures and profits , and all to receive christ : secondly , there is an apprehending quality to lay hold on christ , a forsaking of any thing that is precious , and a receiving of him , and a resting on him with a purpose to serve him onely with a perfect heart , and a willing mind , it is true , there is much excellency and necessity in works ; but faith is the wel-head from whence all the streams of good works arise ; and therefore faith exceedeth them , as much as the cause doth the effect , for faith is the spring of good works , the more faith the more works , where there is more oyl , there is the greater flame ; faith then being the cause of works , it must needs follow , that the stream cannot rise higher then the fountain . again , all the good works that we do , give not so much glory to god as faith ; now nothing is so dear unto god as his glory ; and therefore faith is most acceptable to god , and therefore it is said , abraham believed and gave glory to god , first by his believing him to be such a god as he professed himself to be ; and so that which makes him evident to all the world , to be a god most merciful is , the receiving of christ by faith : further in this doth the true worship of god principally consist , now god delighteth in his worship , and the worship of god consisteth not onely in the bowing of the knee , but it mainly consisteth in the inward perswasion of the heart , when a man is perswaded that god is a most holy , a most wise ; just and merciful god , and out of this he worshippeth and obeyeth him , and this is an act of faith ; remember therefore that faith is that which god doth principally c●ll for , and therefore faith goeth far before works , in as much as without faith it is impossible to please god , let us therefore be exhorted to labour to believe , seeing it is a thin●s so acceptable to god , and that this exhortation be not in vain , it is needful for men to know whether they believe or no , to this end therefore i will give you two or three signes of faith . first if you would know whether you truly believe , whether you are within the number of those that are within the compasse of regeneration , consider whether you be soundly humbled , for that is a preparation that goeth before faith , and without which no man is made ever partaker of christ , for the direction of christ is made to those that mourn in zion , not that it is simply necessary to salvation , but because without this no man cometh to christ , i denie not but god is able to send lightning without thunder , hee might have preached the gospel to adam without the law , but his will was not so , he first convinceth adam of his sin , and then preacheth the gospel , first he made a preparation by fire and an earthquake before he came in the soft and still voice ; so god humbleth a man before he worketh by faith to lay hold on christ. the murderer will not seek to the city of refuge , before the revenger of blood follow him , and this must not be done slightly , but your conscience must be awakened to apprehend sin fully , and this prepareth you for christ , for in these three things stands the sound conversion of a sinner to god : first , humiliation , secondly , the taking of christ as the chiefest good , thirdly , when you will not forsake for him any worldly thing . and these three things follow one another , for if sin be the chiefest sorrow , christ must needs be the chiefest joy , & if we once have christ we can never forgo him ; those therefore that are not soundly humbled have cause to fear that they have no part in christ. secondly , consider whether you live in christ or no , for if you live not in him you have not received him , for who taketh christ●s ●n●r●ted into him as into a living stock ; if you would therefore know whether you have taken christ in good earnest or no ( for many think they have christ when they have him not : ) i ask you this question , do you grow in christ , and wax green in christ , are you changed into the same nature with him ? if you find these things , it is a sure sign you have taken christ , but if you find not this new life in you , it is a sign you never received him , and this is not a light cha●●● , but a great and manifest change , as apparent as the difference is betwixt a dead man and a living man , because when a man takes the son he hath the spirit of the son within him , and if he hath the spirit he hath the dispossition of the son , the same life that the son hath ; for the spirit is to the soul , as the soul is to the body , and therefore if you find no life , it is a sign you have no part in christ. lastly , consider whether you be broken off from the old stock upon which you did grow , from whence you did take sap and bring forth fruit those ther●fore deceive themselves that think they can take christ and yet follow their pleasure● , and covetousness , this cro●…th their co-mixtures , and i assure you they make the way too broad , for whosoever will receive christ must p●rt with all things else , though they be nev●r so dear to him . finis . notes, typically marginal, from the original text notes for div a -e vse of the first point , similie . use . use . similie : eph. . . similie . quest. answ. quest. answ. means to partake of gods mercy . sorts of mercies to be hungred after . math. . the second means to partake of gods mercy . what faith is , heb. . the third meanes to obtain mercy . quest. answ. what it is to depend upon god. similie . similie . quest. answ. deut. . . the fourth means to partake of gods mercy . mat● . . what it is to be worthy of gods mercy in general . luke . . acts , . . prov. . ult . pet. . . use. . deut. . rom. . object . answ. ephes. . the reason why men serve other things and not god. how to amend it . heb. . properties of a good master , which are found in god. psalm . . jam. . . . property . . property . . property , psalm . . 〈◊〉 psalm . . . property . . property . rev. . . . property . psalm . . . property . luke , . use. . comfort for the church in general in affliction . zach. . . . . . bellarmine his argument for their church , with the answer to it . comfort for every christian in particular in affliction . . answ. . answ. reason why god afflicteth his children . . special cases of affliction . . chron. . , , . cor. . . doct. . reason . exod. . . and . . . reason . . reason . last reason . vse . . what glory is . use. . isay . object . answ. . answ. . answ. . last answ , . answ. similie . . answ. . answ. . answ. numb . . last use . notes for div a -e . . . doctrine . acts. . . rev. . . . . . cor. . . rev. . . . . reason . . reason . . . . . use. . . . pet. . . col. . . . diff. . . jere. . . . . pet. . . ▪ . differ . . . differ . heb. . tim. . ● . heb. . . mark . . matth. . . mark . 〈◊〉 differ . heb. . rom. . tim. . . pet. . . . differ . galat. . rom. . . use. acts . . motive . isai. . john . john . . motive . isai. . . prov. . . motive . psal. . prov . . prov. . . gen. . psal . eccles. . . use. matt. . prov . . . means . pet. . . cor. . heb . . . rule . . rule . . rule . . rule . . means . . sign . . sign . sam. . . act. . . . sign . phil. . prov. . . sign . tim. . . . sign . isai. . . means . . hind . . means . luke . . . means . cor. . jere . . means . doctr. . . . wor : ephes. . . wor. . wor. acts . . heb. . . . wor. acts . isai. . . use. mat. . cor. . ● . ephes. . rom. . john . 〈◊〉 . . sign . matt. . acts . cor. . . . revel . . titus 〈◊〉 . object . answ. . answ. . sign . . acts . acts . sam. . cantic . . . john . : . sign . galat. ● . quest. answ. john . . galat. . . rom. . . cor. . . sign . . proper ▪ . proper . . proper . rom. 〈◊〉 . sign . gal. . . iohn . . sign . galat. . acts . isai. 〈◊〉 . . sign . rom. . rom. . rom. . galat . kings . acts . . object . answ. . use. . benefit . gen. . james . . acts . . revel . . benefit . isai. . . cor. . . . benefit . john . 〈◊〉 . . cant. . . cor. . . ezek. . . . psalm . . . reason . . reason . . reason . . benefit . . . . . . use. note . . means . . . hebr. . . means . galar . . . means . luke . . object . answ. james . acts . . means . . means . acts . acts . notes for div a -e doct. what it is to have christ dwell in the heart . 〈◊〉 . ●t consisteth in , things . the cause of perseverance in grace . z. isai. . . object . answ. jere. , . gal. . . . isai. . . . cant. . , , . 〈◊〉 cant. . . . cant. . . revel . . . . . benefits of christ dwelling in us . psal. . . pet. . cor . psal. . rom. . objection . answer . simile . . benefit . isai. . . rom. . . benefit . benefit . how christ sanctifieth us . tit. deut. . . how we may get christ in our hearts . heb. . . simile . quest. answ. . benefit . isaiah . . cor. . use . rev. . simile . simile . quest. answ. what holiness of spirit is . isay . ia i● 〈◊〉 . . use. . exod. . notes for div a -e . . . ● reason . . reason . reason . reason . use . quest. answ. use . object . answs object . answ. object . answ. object . answ. object . answ. object . answ. object . answ. object . answ. object . answ. object . answ. object . answ. object . answ. object . answ. object . answ. object . answ. object . answ. object . & answ. use. . . . . . . . . . . . . . . . psal . luke . . mat. . luke . . . . vide joh. . joh. . , . . 〈◊〉 . . 〈◊〉 . . . . . . . . . . . . . . . object . answ. . . . . object . answ. . . notes for div a -e doct. . it is the property of grace to make us strong . grace what ? a quality . rom. . . rom. . heb. . ● supernatural . peculiar . . wrought by the holy ghost . . whereby we are enabled to please god. . in all things . grace maketh strong . reas. . grace changeth mans nature . reas. . grace is the efficacy of the spirit . isa. . . object . answ. grace an emptying quality . we must use meanes of strength . use. to examine if we have grace . heb. . . heb. . cor. . object . answ. strength of grace in three things . . it cures corrupt nature . quest. answ. rom. . simile . jam. . grace raiseth common nature . . grace enables to 〈◊〉 of n●w obedience and to be constant in them . pet. . ult . jer. . . notes for div a -e doct. all grace is received from christ. joh. . quest. answ. how to draw near to christ. . to see christs willingn●… to match w●… u● . . to be divorced from all other husbands . quest. answ. when love to outward things is inordinate . . see our need of christ , and his excellency object . answ. cor. . ult . john . doct. we must not onely get strength but use it . quest. answ. upon what ●…ons especially to stir up our strength . in times of speciall employment . jos. . . jer. . luther . ephes. . . in change of a mans estate , phil. . . in the seasons of using several graces . pet. . . use. to put forth the strength we have . actions of men of two sorts . jude . helps to exercise spiritual strength . . exercise . tim. , . . removing of impediments . psal. . . to beg the holy ghost to help us . simile . . prayer and communion of saints . . to seek the things that are jesus christs . phillip . . quest. answ. . there is a necessity so to do . . christ hath deserved it . cor. . . cor. . gal. . , rev. . mat. . . notes for div a -e doct. godliness only required , and accepted of god. . nature is not enough . . nor moral vertues . . not actions of outward worship . godliness what . to exalt god what . reas. . godliness only is like to god. simile . reas. . it gives god glory . cor. . ver. . use. to content your selves with nothing but godliness . . pet. . object . answ. simile . application to the sacrament . mark . notes for div a -e natural vertues like true vertues . simile . godliness how wrought . use . to excel god for god. quest. answ. rom. . . . to look for all from god. collos. . heb. use. to exalt in godliness . doct. . most men have but a form of godlinesse . reas. . to satisfie conscience . rom. . , reas. . a form is easie . reas. . satan and the world resist not a form . reas. . it agrees with the common light of nature use. to examine whether we have 〈◊〉 〈◊〉 . two things hinder this examination . fire differences between the power & form of godliness . . it is true . quest. answ. . it is powerful . thes. . . acts . . quest. answ. . it is substantial . quest. answ. . it goes through with the work . it is universal . notes for div a -e dan. . . math. . . object . answ. reas. . iohn . . . quest. answ. reas. . reas. . object . answ. reas. . object . answ. use. . . pet. . . quest. answ. 〈◊〉 . . obj. . answ. 〈◊〉 . . . obj. answ. use. . luke , : iohn , . . . 〈◊〉 . use. . . . . 〈◊〉 . 〈◊〉 . use . the fourth corollarie . quest. answ. advert . tim. . . object . answ. adver . . adver . . cor. . . object . answ. advert . . adver . . . . ground . . ground . ground . . . . ground . . . . ground . . . . . . . . ground . obj. answ. obj. answ. . . . object . answ . object . answ. object . answ. . . object . . object . answ. object . answ. . . . . . . . . . 〈◊〉 . . . . 〈◊〉 . 〈◊〉 . notes for div a -e doct. our hearts should be stablished in the day of fear . means to keep the heart from fear . . to divert the thoughts another way . heb. . . get a clear light by us : mark. . . . not to promise our selves much from the world : . get a humble heart . isay . . to be strong in gods strength . ephes. . . two helps to it . 〈◊〉 to consider what god hath done for others . psalm . psalm . . . ● . what he hath done for us . luke . . isay . . simile . psalm . . means . to consider all shall work together for the best , rom , . . ephes . . iohn . iohn . psalm . . iudges . object . answ. to wait gods time , object . answ. heb. , . simile . inward comforts supply outward . cor. . . cor. . , . cor. : psal. . . gen. . . dan. . luke . . iohn . means . . prayer . phil. . . quest. answ. iohn . . . object . answ. iudg. . object . 〈◊〉 . answ. . gen. . gen . . great afflictions may be born with more patience then less . simile . notes for div a -e ‖ novem. . doct. there is a law of sin in everymans nature enclining him to that which is evil . what this inclination is . 〈◊〉 . it is a law. . a law in the members . simile . simile , : it is a warring law. simile . how it warreth . . they stop the passages . provokes to ill . . it is watchful . simile . . it useth stratagems . . it leads us captive . tim. . doct. the law of the 〈◊〉 in the regenerate carrieth them to ●hat , which is good . . why called the law of the mind . ier. . . . it makes resistance . object . rom. . . answ. differences between natural conscience and the law of the mind in the regenerate . . in the combatants . eccles. . . in the manner of the fight . simile . . . in the object of this fight . . in the success ▪ obiect . answ. . in the continuance . use. bewail our condition under this law in our members . corruption of nature hateful to god. simile . simile . quest. answ. object . answ. how to know the law of natural conscience from the law of the mind in the regenerate . god judgeth men by their constant course . simile . simile . simile . simile . notes for div a -e doct. doct. it is the duty of every man to seek the things of jesus christ. reas. . from our selves . deut. . . . in respect of christ. use. chron , . gen. . . quest. answ. things of jesus christ , what . heb. . . psalm . . : cor. . to seek , what . cor. . . tit. . vlt. rom. . . cor. . . judges . . rom. . . chron. . diligence . rom. . . quest. answ. simile . constancy . heb. . . faithfully . simile . quest. answ. how to know we do the things of christ faithfully . simile . object . quest. answ. quest. answ. to give our selves to christ , what . ● . it must be done with all in ention . chron. . simile . . it must be done by faith . . in gods promises . math. . . in gods providence . tim. 〈◊〉 . by love . 〈◊〉 cor. . cor. . notes for div a -e 〈◊〉 . use. to esteem our prayers . object . answ. god is not changed by our prayers but our selves . simile . object . answ. mercies bestowed without prayer are not blessings . simile . what prayer obtaines blessings . hypocrisie , what . obser : we ought to observe gods answer to our prayers . simile . jam. . simile . * after the great plague . . doct. when we pray to god he is ready to hear . cor. . a sign asked on a double ground . obser. the lord tenders a weak faith . doct. the lord looks for thankfulness answerable to his mercies . thankfulness a free duty . psal. . . conditions in thankfulness . . it must be done of necessity . . proportionable to mercies received . . according to the greatness of mercies . . presently ; 〈◊〉 . . in what cases god expects extraordinary thanks . levit. . ier. . chron. , . quest. wherein true thankfulness consists answ. psal. . exaltation of the mind double . chron. . . deut. . . . psal. . psal. . notes for div a -e reas. . reas. . reas. . object . answ. object . . answ. objection . answ. objection . answ. object . . answer . object . . answ. ier. . . ezekiel . object . answ. use . pet. . . vse 〈◊〉 . question . life eternall or, a treatise of the knowledge of the divine essence and attributes delivered in xviii. sermons. by the late faithfull and worthy minister of iesus christ, iohn preston, d. in divinity, chaplaine in ordinary to his majestie, master of emmanuel colledge in cambridge, and sometimes preacher of lincolns inne. preston, 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) life eternall or, a treatise of the knowledge of the divine essence and attributes delivered in xviii. sermons. by the late faithfull and worthy minister of iesus christ, iohn preston, d. in divinity, chaplaine in ordinary to his majestie, master of emmanuel colledge in cambridge, and sometimes preacher of lincolns inne. preston, john, - . ball, thomas, or - . goodwin, thomas, - . [ ], , [ ], , [ ] p. by r[ichard] b[adger] and are to be sold by nicholas bourne at the royall exchange, and by rapha harford, in pater-noster row, in queenes-head alley, at the signe of the guilt bible, imprinted at london : . editors' dedication signed: thomas goodwin, thomas ball. printer's name from stc. the first leaf and the last leaf are blank. 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the knowledge of the divine essence and attribvtes . delivered in xviii . sermons . by the late faithfull and worthy minister of iesvs christ , iohn preston , d. in divinity , chaplaine in ordinary to his majestie , master of emmanuel colledge in cambridge , and sometimes preacher of lincolns inne . iohn . . this is life eternall to know thee , the only true god , and iesus christ whom thou hast sent . imprinted at london by r. b. and are to be sold by nicholas bourne at the royall exchange , and by rapha harford , in pater-noster row , in queenes-head alley , at the signe of the guilt bible . ● . to the right honovrable , vvilliam ; viscovnt say and seale , encrease of grace . right honovrable : so waking and omnipotent hath ever beene the eye and hand of god , that nothing by himselfe designed to worth and use , could wholly be debased or layd aside . moses and cyrus devoted in their infancie to ruine and obscurity , were by that eye and hand kept and advanced to highest honours and imployments for his church . some footsteps of which care and power , we have observed , upon the birth and bringing forth to light of this orphane : which , in relation to the painfull labour of him , who ( as the mother ) brought it forth , and dyed in travell with it , wee thought might well be stiled bennoni , sonne of my sorrowes ; but , when wee saw the strength and holinesse imprinted on the child by god the father of it , wee doubted not to call it beniamin , sonne of the right hand . for , as dying jacob laid his right hand upon the youngest son of joseph : so god did stretch forth his on this , the last issue of the dying author ; when out of a wombe ( as then ) so dead and dryed , hee brought forth a man-child so strong and vigorous : as also , when by the parents immature departure , it seemed to be adjudged to death and darknesse , that yet by the same hand it was preserved , and at last through many hazards delivered unto us , who by the dying parent , were appointed to the mid-wives office , in bringing it forth to the publike view . and , if we may estimate the writings of men , by the same rule whereby wee are to judge of the works of god himselfe ; and those workes of god excell the rest , which doe most cleerly shew forth him the author of them : and therfore grace , though but an accident in the soule , is of farre more price with god , than all mens soules devoid of it , because it is the lively image of his holinesse , which is his beautie . vve could not imagin , how this work should not bee valued when it came abroad , that presents to all mens understandings so cleare , evident and immediat expressions of god , his name and attributes . and indeed what vast and boundless volumes of heaven , earth & hel , hath god bin pleased to publish to make known his wrath , eternall power and god-head ? and how long hath he continued that expensive worke of governing the world , to shew forth the riches of his goodnesse , patience & forbearance ? yet when all were bound together ; so little knew we of him , that he set forth his son , the expresse jmage of his person , as the last , and best edition , that could be hoped for . and , it being much more true of god which is usually sayd of knowledge in the generall , non habet inimicum nisi ignorantem , that being so good , he hath no enemies nor strangers to him , but those that know him not ; surely then the knowledge of him is a most necessary and effectuall means to friendship with him . and indeed , as , that god knoweth us , is the first foundation of his covenant of mercie vvith us , tim. . . so , our true and savoury knowledge of him , is made the first entrance into covenant , continuing of acquaintance , and encreasing of communion with him , jerem. . , . yea further , as to make knowne himselfe was the utmost end of all his workes ; rom. . . so rightly to know him , is the best reward attainable by us for all our workes . joh. . . this is eternall life to know thee , the onely true god , and iesvs christ , whom thou hast sent . vvhich great reward we doubt not , but this servant of god attained . vvho , after he had spent the most of his living , thoughts and breath in unfolding and applying , the most proper and peculiar characters of grace , which is gods jmage ; whereby beleevers came to be assured , that god is their god , and they in covenant with him ; was in the end admitted to exercise his last and dying thoughts , about the essence , attributes and greatnesse of god himselfe , who is their portion and exceeding great reward . in the very entrance almost into which , hee was carried up so nigh to heaven , that he came not downe againe , but dyed in the mount into which ( by gods appointment ) he was ascended ; and before many of gods glorious back-parts were passed by him , he was taken up to view the rest more fully face to face . so that , as he was often in his sicknes wont to say , j shall but change my place , and not my companie ; we may also truly say , he did but change his studying place , not his thoughts nor studies . god being the only immediate subject about vvhich the studies of men and angells are wholly taken up for all eternity . vvhich change , though to him full of gaine , had been to us more grievous , had not this little peece , like to eliahs mantle falne from him , as he was ascending . vvherein wee have those lofty speculations of the schools ( which like emptie clouds flie often high , but drop no fatnesse ) digested into usefull applications , and distilled into spirit-full and quickning cordialls , to comfort and confirme the inward man. not onely shewing ( as others ) vvhat god is ; but also what wee therefore ought to bee . at once , emblazoning the divine essence , and glorious attributes of god ; and withall delineating the most noble dispositions of the divine nature in us , which are the prints and imitations of those his attributes , applying as a skilfull builder , the patterne to the peece he was to frame . so , as by his unfinisht draught , it may be gathered , what inlarged and working apprehensions , and impressions of the deitie possest his heart . he speakes of god , not as one that had onely heard of him , by the hearing of the eare , but whose eye of faith had seene him . but needeth hee , or this relict of his , epistles of commendation from us unto your honour , who knew him so well ? or unto others , besides this inscription of , and dedication to your name ? vvhich vvee account our onely choice , and best epistle to the reader ; you , are our epistle , &c. seeing in your honour , those more heroicall graces , and noblest parts of gods image , which in these sermons the authour endevoured to raise his hearers to , are found already written , and imprinted not with inke , but with the spirit of the living god : yea , and not onely vvritten , but also by reason of the greatnesse of your birth , the noblenesse of your deportment in your countrie , known and read of all men . such ingenuous simplicitie lodged in depth of wisedome : holinesse of life so set in honour and esteeme , and immoveably settled with evennesse of vvalking in midst of all vanities : such humilitie in height of parts : gratiousnesse of heart in greatnesse of minde . so rare , fixt and happy a conjunction , in an house so eminent , doth not fall out , without a generall observation . to your name and honour , therefore , wee present it ( most noble lord ) as the last legacie bequeathed by him to the church , as a pledge of our service , and a counterpane of your lordships most raysed thoughts and resolutions . and likewise unto others , as honoured vvith your lordships name ; that those vvho studie , either men or bookes , may reade these sermons together with your lordships vertves , each as the coppie of the other , to invite them to the imitation of the same . and that the vvorld , which ( like that indian monarch ) accounts such true pictures of the beauty of holinesse as this , to bee but counterfeit , because not tawnie , like their owne ; and looke upon so high principles of godlinesse , as emptie notions raised up by art and fancie to make a shew , may see and know in you , the true , reall , uniform subsistence of them ; and that god hath indeede some such living , walking patternes of his owne great holinesse , and more transcendent graces . vvhich graces , hee , who is the god of all grace , increase and perfect in your lordship here , that hereafter you may be filled with all the fulnesse of him ; so pray your honours ever to be commanded , thomas goodwin , thomas ball . that there is a god proved : page by the creation . ibid. by the law , written in mens hearts . page by the soule of man. page vse . to strengthen faith in this principle . page vse . what consequences to draw hence . page objections against this principle . page that there is a god proved by faith . page . the scripture proved true by foure things . page vse . to confirme us in this principle . page difference in the assent of men to this . page meanes to confirme our faith in this . page three effects of a firme assent to this principle . page that there is no other god , but god. page five arguments to prove that there is no other god. page the gods and religion of the heathens false , proved three wayes . page religion of mahomet false . page vse . to beleeve that our god is god alone , and to cleave to him . page vse . to comfort us in this , that god will shew himselfe the true god , in raising the churches . page vse . to keepe our hearts from idolatrie . page three grounds of idolatrie . page what god is . page doctrine . god only and properly hath being in him . page what the being of god is , explained in five things . ibid. vse . there is something in gods essence not to be inquired into . page vse . to strengthen our faith and incourage us in wants and crosses . page vse . to give god the praise of his being . page vse . to learne the vanitie of the creatures , and the remedie against it . page attributes of god of two sorts . page the first attribvte . the perfection of god. page five differēces between the perfection of god , and the creatures . page vse . all that wee doe cannot reach to god to merit . page vse . to see the freenesse of gods grace . page vse . to goe to god with faith though wee have no worth in us . ibid. vse . god hath no need of any creature . page vse . though many perish it is nothing to god , he is perfect . page vse . gods commands are for our good , hee is perfect . ibid. vse . to give god the honour of his perfection . page foure signes of exalting gods perfection . ibid. the creatures of themselves can doe nothing for us in three respects . page the second attribvte . god without all causes . page reason . else something should bee before him . ibid. reason . that which hath a part receiveth it from the whole . page reason . all other things have a possibility not to bee . page vse . god wills not things because they are just , but they are just because he wills them . page vse . god may doe all things for himselfe and his owne glorie . page vse . we should doe nothing for our owne ends but for god. page eight signes to know whether a man make god or himselfe his end . page the third attribvte . doctrine . god is eternall . page five things required in eternitie . page reasons why god must be eternall . page foure differences betweene the eternitie of god , and the duration of the creatures . page consect . . god possesseth all things together . page consect . . eternitie maketh things infinitely good or evill . page vse . to minde more things eternall . page motives to consider eternity . page vse . not to be offended with gods delaying , he hath time enough to performe his promises , being eternall . page vse . to consider gods love and enmitie are eternall . page vse . to comfort us against mutabilitie of things below . page vse . god is lord of time . page part ii. the fourth attribvte . god is a spirit . page foure properties of a spirit . ibid. vse . gods eye chiefly on our spirits , therefore they must be kept fit for communion with him . page how to fit our spirits for communion with god. page directions for cleansing the spirit . page vse . gods government chiefly on the spirits of men . page proved by demonstrations . page vse . to worship god in spirit . page which consists in three things . page what necessity of the gestures of the bodie in gods service . page how to conceive of god in prayer . page the simplicitie of god. gods simplicity proved by sixe reasons . page consec . . to see what a stable foundation faith hath . page consec . . god cannot be hindred in his workes . page consec . . the attributes of god are equall . page vse . to labour to bee content in a simple condition . page vse . to labour for singlenesse of heart . page two things in simplicitie . page vse . to goe to god rather than to the creatures . page the fifth attribvte . gods immutability . page five reasons of gods immutability . page two objections against gods immutability . page consec . . how to understand severall places of scripture . page consec . . love and hatred in god eternall . ibid. vse . take heede of provoking him to cast us off . page the time of gods casting off a man , unknowne . page vse . gods gifts and calling without repentance . page how to know vvee are in covenant vvith god. page the unchangeablenesse of god takes not away endevour . page the occasion , end , and use of revealing the doctrine of gods unchangeablenesse in scripture . page vse . god dispenceth mercies and judgements , now as in former times . page two cases wherein god punisheth his owne children . page gods iudgements different in time and meanes . page vse . to see a difference betweene god and the creature . page forgetting the creatures to be mutable , three inconveniences of it . ibid. vse . to esteem things by their unchangeablenes . page vse . to judge our owne spirits by constancie in well doing . page vse . to goe to god to get it . page two causes of inconstancie . page helps to strengthen purposes . page meanes to helpe resolutions . page the sixth attribvte . the greatnesse of god. page the greatnesse of god in sixe things . ibid. the greatnesse of god proved by foure reasons . page vse . to know our interest in god , and to get an answerable greatnesse of minde . page why men are led aside by outward things . page how to come to true greatnesse of minde . page vse . to feare him for his greatnesse . page vse . to thinke no affection or obedience enough for him , and therefore not to limit our selves . page vse . to reverence before him . page the seventh attribvte . gods immensitie . page reasons of gods infinite presence . page vse . god governes the world immediatly , a remedy against complaint of ill governours . page vse . to choose god , and rejoyce in him , as a friend in all places . page vse . to see a ground of gods particular providence in the smallest things . page vse . to be patient and meeke in injuries offered by men . page vse . to walke with god. page how we are present with god. page how to make god present with us . page why men desire companie . page vse . god observeth all the evill and good we do . page vse . terrour to wicked men , god is an enemy they cannot flee from . page the eighth attribvte . god is omnipotent . page omnipotencie of god , wherein . page reasons of gods omnipotency . page objections against the omnipotencie of god. page vse . to rejoice in our god , who is almighty . page vse . to make use of gods power , in all wants and straits . page vse . to beleeve the omnipotencie of god. page men doubt as much of the power of god , as of his will. ibid. vse . to seeke and pray to god in all straits with confidence . page instances of gods power . page gods name , and attribvtes . the first sermon . hebrewes . . he that commeth to god , must beleeve that god is , and that he is a rewarder of them that seeke him . having undertaken to goe through the whole body of theologie , i will first give you a briefe definition of the thing it selfe , which we call divinitie , it is this ; it is that heavenly wisdome , or forme of wholesome words , revealed by the holy ghost , in the scripture , touching the knowledge of god , and our selves , whereby we are taught the way to eternall life . i call it [ heavenly wisdome ] for so it is called , cor. . . the wisdome which we teach , is not in the words , which mans wisdome teacheth , but which the holy ghost teacheth . so likewise the apostle in another place calls it , the forme of wholesome words ; that is , that systeme , or comprehension of wholesome doctrine delivered in the scripture . now it differs from other systemes , and bodies of sciences : because it is revealed from above ; all other knowledge is gathered from things below . againe , all other sciences are taught by men , but this is taught by the holy ghost . all other knowledge is delivered in the writings of men , but this is revealed to us in the holy word of god , which was written by god himselfe , though men were the mediate pen-men of it ; therefore , i adde that , to distinguish it from all other sciences ; that , it is not revealed by men , but by the holy ghost , not in bookes written by men , but in the holy scriptures . in the next place i adde the object , about which this wisdome is conversant , it is the knowledge of god , and of our selves . and so it is likewise distinguished from all other knowledge , which hath some other objects . it is the knowledge of god , that is , of god , not simply considered , or absolutely , in his essence , but as he is in reference and relation to us . and againe , it is not simply the knowledge of our selves , ( for many things in us belong to other arts and sciences ) but as wee stand in reference to god ; so that these are the two parts of it ; the knowledge of god , in reference to us ; and of our selves , in reference to him . last of all , it is distinguished by the end , towhich it tends , which it aymes at , which is to teach us the way to eternall life : and therein it differs from all other sciences whatsoever ; for they onely helpe some defects of understanding here in this present life : for where there is some failing or defect , which common reason doth not helpe , there arts are invented to supply and rectifie those defects ; but this doth somewhat more , it leads us the way to eternall life : for , as it hath in it a principall above all others , so it hath an higher end than others : for as the well-head is higher , so the streams ascend higher than others . and so much for this description , what this summe of the doctrine of theologie is . the parts of it are two : concerning god. concerning our selves . now concerning god , . things are to be known : that he is ; both these are set downe in the text. what he is . both these are set downe in the text. that god is , wee shall finde that there are two wayes to prove it , or to make it good to us : by the strength of naturall reason . by faith . that wee doe not deliver this vvithout ground , looke into romans . for the invisible things of him , that is , his eternall power , and god-head , are seene by the creation of the world , being considered in his workes , so that they are without excuse . so likewise , act. . , . you shall see there what the apostle saith , that they should seeke after the lord , if happily they might grope after him , and finde him : for he is not farre from every one of us : for in him we live , move , and have our being : that is , by the very things that wee handle and touch , wee may know that there is a god ; and also , by our owne life , motion , and being , we may learne that there is a dietie , from whence these proceed : for the apostle speaketh this to them , that had no scripture to teach them . so likewise , act. . . neverthelesse , hee hath not left himselfe without witnesse , in giving us fruitfull seasons : as if those did beare witnesse of him , that is , those workes of his in the creatures . so that you see , there are two wayes to come to the knowledge of this , that god is ; one , i say , is by naturall reason : or else to make it more plaine , we shall see this in these two things : there is enough in the very creation of the world , to declare him unto us . there is a light of the understanding , or reason , put into us , whereby we are able to discerne those characters of god stamped in the creatures , whereby we may discerne the invisible things of god , his infinite power and wisdome ; and when these are put together , that which is written in the creature , there are arguments enough in them , and in us there is reason enough , to see the force of those arguments , and thence we may conclude that there is a god , besides the arguments of scripture , that wee have to reveale it . for , though i said before , that divinity was revealed by the holy ghost , yet there is this difference in the points of theologie : some truths are wholly revealed , and have no foot-steps in the creatures , no prints in the creation , or in the workes of god , to discerne them by , and such are all the mysteries of the gospell , and of the trinitie : other truths there are , that have some vestigia , some characters stamped upon the creature , whereby wee may discerne them , and such is this which wee now have in hand , that , there is a god. therefore we will shew you these two things : how it is manifest from the creation . how this point is evident to you by faith . a third thing i will adde , that this god whom we worship , is the only true god. now for the first , to explicate this , that , the power and god-head is seene in the creation of the world . besides those demonstrations else-where handled , drawne from the creation in generall , as from : the sweet concent and harmony the creatures have among themselves . the fitnesse and proportion of one unto another . from the reasonable actions of creatures , in themselves unreasonable . the great and orderly provision that is made for all things . the combination and dependance that is among them . the impressions of skill and workmanship that is upon the creatures . all which argue that there is a god. there remaine three other principall arguments to demonstrate this : the consideration of the originall of all things , which argues that they must needs bee made by god , the maker of heaven and earth ; which wee will make good to you by these particulars : if man was made by him , for whom all things are made , then it is certaine that they are made also . for the argument holds ; if the best things in the world must have a beginning , then surely those things that are subserving , and subordinate to them , must much more have a beginning . now that man was made by him , consider but this reason ; the father that begets , knowes not the making of him ; the mother that conceives , knowes it not ; neither doth the formative vertue , ( as we call it ) that is , that vigour that is in the materials , that shapes , and fashions , and articulates the body in the wombe , that knowes not what it doth . now is is certaine ; that he that makes any thing , must needs know it perfectly , and all the parts of it , though the stander by may be ignorant of it . as for example ; he that makes a statue , knowes how every particle is made ; he that makes a watch , or any ordinary worke of art , he knowes all the junctures , all the wheeles , and commissures of it , or else it is impossible that hee should make it : now all these that have a hand in making of man , know not the making of him , not the father , nor the mother , nor that which wee call the formative vertue , that is , that vigour which is in the materials , which workes and fashions the bodie , as the work-man doth a statue , and gives severall limbes to it , all these know it not : therefore hee must needs be made by god , and not by man : and therefore see how the wise-man reasons , psal. . . hee that made the eye , shall he not see ? he that made the eare , shall not he heare ? &c. that is , he that is the maker of the engines , or organes , or senses , or limbes of the body , or hee that is maker of the soule , and faculties of it , it is certaine that he must know , though others doe not , the making of the body and soule , the turnings of the will , and the windings of the understanding ; all those other are but as pensils in the hand of him that doth all ; the pensill knowes not what it doth , though it drawes all , it is guided by the hand of a skilfull painter , else it could do nothing ; the painter only knoweth what he doth ; so that formative vertue , that vigour that formes the bodie of a man , that knowes no more what it doth , than the pensill doth , but he in whose hand it is , who sets it on worke , it is he that gives vigour and vertue to that seed in the womb , from whence the bodie is raised , it is he that knows it , for it is he that makes it . and this is the first particular by which wee prove that things were made , and had not their originall from themselves . the second is : if things were not made , then , it is certaine , that they must have a being from themselves : now to have a being from it selfe , is nothing else but to be god : for it is an inseparable propertie of god , to have his being from himselfe . now if you will acknowledge , that the creatures had a being of themselves , they must needs be gods ; for it belongs to him alone , to have a being of himselfe , and from himselfe . the third followes , which i would have you chiefly to marke . if things have a being from themselves , it is certaine then that they are without causes ; as for example ; that which hath no efficient cause , ( that is ) no maker , that hath no end . looke upon all the workes made by man ( that we may expresse it to you ; ) take an house , or any worke , or instrument that man makes ; therefore it hath an end , because he that made it , propounded such an end to himselfe ; but if it have no maker , it can have no end : for the end of any thing is that which the maker aymes at . now if things have no end , they could have no forme : for the forme and fashion of every thing ariseth only from the end , which the maker propounds to himselfe ; as for example , the reason , why a knife hath such a fashion , is , because it was the end of the maker , to have it an instrument to cut with : the reason why an axe or hatchet hath another fashion , is , because it might be an instrument to chop with ; and the reason , why a key hath another fashion different from these , is , because the maker propounded to himselfe another end , in making of it , namely , to open lockes with ; these are all made of the same matter , that is , of iron , but they have divers fashions , because they have severall ends , which the maker propounds to himselfe . so that , if there be no ends of things , there is no forme , nor fashion of them , because the ground of all their fashions , is their severall ends . so then wee will put them all together ; if there be no efficient , no maker of them , then there is no end , and if there be no end , then there is no forme nor fashion , and if there be no forme , then there is no matter , and so consequently , they have no cause ; and that which is without any cause , must needs bee god ; which i am sure none dares to affirme ; and therefore they have not their being of themselves . but besides that negative argument , by bringing it to an impossibilitie , that the creatures should be gods , wee will make it plaine by an affirmative argument , that all the creatures have an end . for looke upon all the creatures , and we shall see that they have an end ; the end of the sunne , moone and starres is , to serve the earth ; and the end of the earth is , to bring forth plants ; and the end of plants is , to feed the beasts : and so if you looke to all particular things else , you shall see that they have an end , and if they have an end , it is certaine , there is one did ayme at it , and did give those creatures , those several fashions , which those severall ends did require : as for example , what is the reason , why a horse hath one fashion , a dog another , sheepe another , and oxen another ? the reason is plaine , a horse was made to runne , and to carry men ; the oxen to plow ; a dog to hunt , and so of the rest . now this cannot be without an author , without a maker , from whom they have their beginning . so likewise this is plaine by the effects : for this is a sure rule : whatsoever it is , that hath no other end , but it selfe , that seekes to provide for its owne happinesse in looking no further than it selfe ; and this is only in god , blessed for ever ; he hath no end but himselfe , no cause above himselfe , therefore he lookes only to himselfe , and therein doth his happinesse consist . take any thing that will not goe out of its owne sphere , but dwels within its owne compasse , stands upon its owne bottome to seeke its happinesse , that thing destroyes it selfe ; looke to any of the creatures , and let them not stirre out of their owne shell , they perish there . so , take a man that hath no further end than himselfe , let him seeke himselfe , make himselfe his end in all things he doth , looke only to his owne profit and commodity , such a man destroyes himselfe : for he is made to serve god , and men , and therein doth his happinesse consist , because that hee is made for such an end : take those that have beene serviceable to god , and men , that have spent themselves in serving god , with a perfect heart , we see that such men are happie men ; and doe we not finde it by experience , that those that have gone a contrary way , have destroyed themselves ? and this is the third particular . if things had no beginning , if the world was from eternitie ; what is the reason there are no monuments of more ancient times , than there are ? for , if wee consider what eternity is , and what the vastnesse of it is , that when you have thought of millions of millions of yeares , yet still there is more beyond : if the world hath been of so long continuance , what is the reason , that things are but , as it were , newly ripened ? what is the reason , that things are of no greater antiquity than they are ? take all the writers that ever wrote , ( besides the scripture ) and they all exceed not above foure thousand yeares ; for they almost all agree in this , that the first man , that had ever any history written of him , was ninus , who lived about abrahams time , or a little before ; trogus pompeius , and diodorus siculus agree in this . plutarch saith , that theseus , was the first , before him there was no history of truth , nothing credible ; and this is his expression : take the histories of times before theseus , and you shall finde them to be but like skirts , in the maps , wherein you shall finde nothing but vast seas . varro , one of the most learned of their writers , professeth , that before the kingdome of the sicyonians , which begun after ninus time , that before that time nothing was certaine , and the beginning of that was doubtfull , and uncertain . and their usuall division of all history , into fabulous , and certaine , by historians , is well knowne , to those that are conversant in them ; and yet the historians , that are of any truth , began long after the captivitie in babylon ; for herodotus , that lived after esthers time , is counted the first that ever wrote in prose , and he was above eight hundred yeares after moses time . for conclusion of this , we will only say , that which one of the ancientest of the roman poets , drawing this conclusion from the argument we have in hand , saith , if things were from eternitie , and had not a beginning ; cur supra bellum thebanum & funera trojae non alias alii quoque res cecinere poetae ? if things were from eternitie , what is the reason , that before the theban and trojan warre , all the ancient poets , and ancient writers did not make mention of any thing ? doe you thinke , if things had beene from eternitie , there would be no monuments of them , if you consider the vastnesse of eternitie , what it is ? so likewise for the beginning of arts and sciences ; what is the reason that the originall of them is knowne ? why were they no sooner found out ? why are they not sooner perfected ? printing , you know , is a late invention ; and so is the invention of letters : take all sciences , the ancientest , as astrologie and philosophy , as well as the mathematickes ; why are their authors yet known , & we see them in the blade , and not in the fruit ? so for the genealogies of men ( for that i touch , because it is an argument insinuated by paul , when hee disputed with the heathens , acts . . that god hath made of one bloud all mankinde ) you see evidently how one man begets another , and he another , &c. and so goe and take all the genealogies in the scripture , and in all other historiographers , we shall see , that they all come to one well-head . now , i aske , if the world was from eternitie , what is the reason that there is but one fountaine , one bloud whereof we are all made ? why should they not be made all together ? why was not the earth peopled together , and in every land a multitude of inhabitants together , if they had beene from eternitie , and had no beginning ? the second principall head , by which wee will make this good to you , that there is a god , that made heaven and earth , is , the testimony of god himselfe . there is a double testimony ; one is the written testimony , which we have in the scripture ; the other is , that testimony , which is written in the hearts of men . now , you know that all nations do acknowledge a god , ( this we take for granted ) yea , even those that have been lately discovered , that live , as it were , disjoyned from the rest of the world , yet they all have , and worship a god ; those nations discovered lately by the spaniards , in the west indies , and those that have beene discovered since ; all of them , without exception , have it written in their hearts , that there is a god. now the strength of the argument lies in these two things : i observe that phrase used , rom. . . it is called a law written in their hearts . every mans soule is but , as it were , the table or paper , upon which the writing is ; the thing written is this principle that we are now upon , that there is a god , that made heaven and earth : but now who is the writer ? surely it is god , which is evident by this ; because it is a generall effect in the heart of every man living , and therefore it must come from a generall cause : from whence else shall it proceed ? no particular cause can produce it ; if it were , or had beene taught by some particular man , by some sect , in some one nation or kingdome , in one age , then , knowing the cause , wee should see that the effect would not exceed it , but when you finde it in the hearts of all men , in all nations and ages ; then you must conclude , it was an universall effect , written by the generall author of all things , which is god alone ; and so consequently , the argument hath this strength in it , that it is the testimony of god. besides , when you see every man looking after a god , and seeking him , it is an argument that there is one , though they doe not finde him : it is true , they pitch upon a false god , and goe the wrong way to seeke him , yet it shewes that there is such a deity . for as in other things ; when we see one affect that thing which another doth not ; as to the eye of one , that is beautifull which is not to another , yet all affecting some beauty ; it is an argument that beauty is the general object of all , and so in taste & other senses . so when we see men going different waies , some worshipping one god , some another , yet all conspiring in this , to worship a god , it must needs argue that there is one : for this law ingraven in every mans heart , you will grant that it is a work of nature at least , and the workes of nature are not in vaine ; even as , when you see the fire to ascend above the aire , it argues that there is a place where it would rest , though you never saw it ; and as , in winter , when you see the swallowes flying to a place , though you never saw the place , yet you must needs gather that there is one which nature hath appointed them , and hath given them an instinct to flye unto , and there to be at rest ; so when you see in every mans soule such an instigation to seeke god , though men never saw him , and the most goe the wrong way to seeke him , and take that for god which is not , yet this argues there is a deitie which they intend . and this is the third . the last argument is taken from the soule of man , the fashion of it , and the immortality of it . first , god is said to have made man after his owne image ; hee doth not meane his bodie , for that is not made after the image of god ; neither is it only that holinesse which was created in us , and now lost : for then he would not have said , gen. . . he that sheds mans bloud , by man shall his bloud be shed , for in the image of god made hee man. the principall intent of that place , is ( for ought i can see or judge ) of that scripture ( speaking of the naturall fashion of things , and not of the supernaturall graces ) it is , to expresse that god hath given a soule to man , that carries the image of god , a likenesse to the essence of god , immateriall , immortall , invisible ; for there is a double image of god in the soule , one in the substance of it , which is never lost ; another is the supernaturall grace , which is an image of the knowledge , holinesse , and righteousnesse of god , and this is utterly lost . but the soule is the image of the essence of god , ( as i may so speake ) that is , it is a spirit immateriall , immortall , invisible , as he is ; hath understanding and will , as he hath ; he understands all things , and wils whatsoever he pleaseth . and you see an expression of him in your owne soule , which is an argument of the deitie . secondly , besides , the immortalitie of the soule , which argues it came not from any thing here below , but that it hath its originall from god ; it came from god , and to god it must returne ; that is , it had not any beginning here , it had it from him , and to him againe it must returne . for what is this body , wherein the soule is ? it is but the case of the soule , the shell , and sheath of it ; therefore the soule useth it but for a time , and dwels in it , as a man dwels in a house , while it is habitable , but when it is growne ruinous , he departeth : the soule useth the body , as a man doth a vessell , when it is broken , he layes it aside ; or as a man doth an instrument , whilest it will be serviceable to him ; but when it is no longer fit to play upon , he casts it aside ; so doth the soule , as it were , lay aside the body : for it is but as a garment that a man useth ; when it is worne out , and threed-bare , he casts it off : so doth the soule with the body . and for the further proofe of this , and that it depends not on the body , nor hath its originall of it , or by it ; consider the great acts of the soule , which are such , as cannot arise from the temper of the matter , be it never so curious : as the discourse of the soule from one generall to another ; the apprehension of so high things , as god , and angels ; the devising of such things as never came into the senses . for , though it be true , that sounds and colours be carried into the understanding by the senses ; yet to make pictures of these colours , and musicke of these sounds , this is from the understanding within : so the remembrance of things past ; observing the condition of things , by comparing one with another . now , looke upon bruit beasts , we see no actions but may arise from the temper of the matter ; according to which their fancie and appetite are fashioned ; though some actions are stronger than others , yet they arise not above the well-head of sense : all those extraordinary things , which they are taught to doe , it is but for their food , as hawkes , and some pigeons , it is reported , in assyria that they carry letters from one place to another , where they use to have food ; so other beasts that act dancing , and such like motions , it is done by working on their senses : but come to man , there are other actions of his understanding and will in the soule : it is true indeed , in a man there are fancie and appetite , and these arise from the temper of the body ; therefore as the body hath a different temper , so there are severall appetites , dispositions and affections ; some man longs after one thing , some after another , but these are but the severall turnings of the sensuall appetite , ( which is also seene in beasts ) therefore when the soule is gone , these remaine no longer ; but come to the higher part of the soule , the actions of the will , and understanding of man , and they are of an higher nature ; the acts which they doe , have no dependance upon the body at all : besides , come to the motions of the body ; the soule guides and moves the body , as a pilot doth a ship , ( now the pilot may be safe , though the ship be split upon the rocke . ) looke on beasts , they are led wholly as their appetite carries them , and they must goe that way ; therefore they are not ruled , as a pilot governes a ship : but in men , their appetites would carry them hither , or thither , but the will saith no , and that hath the understanding for its counseller . so that the motions of the body arise not from the diversity of the sensuall appetites , as in all other creatures , but of the will and understanding ; for the soule depends not upon the body , but the acts of the body depend upon it : therefore , when the body perisheth , the soule dies not ; but , as a man that dwels in a house ; if the house fall , he hath no dependance on it , but may goe away to another house ; so the soule hath no dependance upon the bodie at all ; therefore you must not think that it doth die when the body perisheth . besides , the soule is not worne , it is not weary , as other things are ; the body is weary , and the spirits are weary : the body weares , as doth a garment , till it be wholly worne out : now , any thing that is not weary , it cannot perish ; but , in the very actions of the soule it selfe there is no wearinesse , but whatsoever comes into the soule perfects it , with a naturall perfection , and it is the stronger for it ; therefore it cannot be subject to decay , it cannot weare out , as other things doe , but the more notions it hath , the more perfect it is : the body , indeed , is weary with labour , and the spirits are weary , but the soule is not weary , but in the immediate acts of it , the soule it works still , even when the body sleepeth : looke upon all the actions of the soule , and they are independent , and as their independencie growes , so the soule growes younger and younger , and stronger and stronger , senescens juvenescit , and is not subject to decay , or mortalitie : as you see in a chicken , it growes still , and so the shell breakes , and falls off : so is it with the soule , the body hangs on it , but as a shell , and when the soule is growne to perfection , it falls away , and the soule returnes to the maker . the next thing that i should come to , is to shew you how this is made evident by faith . when a man hath some rude thoughts of a thing , and hath some reason for it , he then begins to have some perswasion of it ; but when , besides , a man wise and true , shall come , and tell him it is so , this addes much strength to his confidence : for when you come to discerne this god-head , and to know it by reasons from the creatures , this may give you some perswasion ; but when one shall come , and tell you out of the scripture , made by a wise and true god , that it is so indeed ; this makes you confirmed in it . therefore the strength of the argument by faith , you may gather after this manner : yee beleeve the scriptures to be true , and that they are the word of god ; now this is contained in the scriptures , that god made heaven and earth ; therefore , beleeving the scriptures to be the word of god , and whatsoever is contained in them ; hence faith layes hold upon it also , and so our consent growes strong and firme , that there is a god : after this manner you come to conclude it by faith . for what is faith ? faith is , but when a thing is propounded to you , even as an object set before the eye , there is an habit of faith within , that sees it what it is ; for faith is nothing else , but a seeing of that which is : for though a thing is not true , because i beleeve it is so , yet things first are , and then i beleeve them . faith doth not beleeve things imaginary , and such as have no ground ; but whatsoever faith beleeves , it hath a being , and the things we beleeve , doe lye before the eye of reason , sanctified and elevated by the eye of faith ; therefore moses , when he goes about to set downe the scripture , hee doth not prove things by reason , but propounds them , as , in the beginning god made the heaven and earth ; he propounds the object , and leaves it to the eye of faith to looke upon . for the nature of faith is this : god hath given to man an understanding facultie , ( which we call , reason ) the object of this is all the truths that are delivered in the world , & whatsoever hath a being . now take all things that we are said to beleeve , and they also are things that are , and which are the true objects of the understanding and reason . but the understanding hath objects of two sorts : such as we may easily perceive , as the eye of man doth the object that is before him . such as we see with more difficulty , and cannot doe ▪ it , without something above the eye to elevate it : as the candle and the bignesse of it , the eye can see ; but to know the bignesse of the sunne , in the latitude of it , you must have instruments of art to see it , and you must measure it by degrees , and so see it : so is it here , some things we may fully see by reason alone , and those are such as lye before us , and them wee may easily see : but other things there are , that though they are true , yet they are more remote , and further off ; therefore they are harder to bee seene ; and therefore we must have something to helpe our understanding to see them . so that indeed , faith , it is but the lifting up of the understanding , by adding a new light to them and it ; and therefore they are said to be revealed , not because they were not before , as if the revealing of them gave a being unto them ; but , even as a new light in the night discovers to us that which we did not see before , and as a prospective glasse reveales to the eye , that which we could not see before , and by its owne power , the eye could not reach unto . so that the way to strengthen our selves by this argument , is to beleeve the scriptures ; and the things contained in them . now you should see , why we are to beleeve the scriptures ; but this wee must leave till the next time . we will now come to some use of the point , for wee are not to dismisse you without some application , but we must insert some uses here and there . vse when you heare these arguments , and this conclusion proving that there is a god , the use you should make of it , is , to labour daily to strengthen our faith in this principle , and to have an eye at god in all our actions , for this is the reason given in the text , why one man comes to god , because he beleeves that he is , and another doth not , because he beleeves it but by halves ; if they did beleeve this fully , they would serve god with a perfect heart . what is the reason , that moses breaks thorow all impediments , he had temptations on both sides ; prosperitie and preferment on the one side , and adversity and afflictions on the other , yet he passeth thorow wealth and povertie , honour and dishonour , and goes straight on in the way to heaven , and 〈◊〉 reason is added in the text , because hee saw him that was invisible ; even so , if you did see him that was invisible , the god wee now speake of , as you see a man that stands before you , your wayes would be more even , and wee should walke with him more uprightly than we doe , if we did but beleeve , that it is he that fills the heaven and earth ; as he saith of himselfe , ier. . . some may here say ; object . how can we see him that is invisible ? here is oppositum in adjecto , to see him that is invisible . answ. come to the body of a man , you can see nothing but the outside , the outward bulke and hide of the creature , yet there is an immateriall , invisible substance within , that fils the body ; so come to the body of the world , there is a god that fills heaven and earth , as the soule doth the body . now to draw this a little nearer , that invisible , immateriall substance , the soule of man which stands at the doores of the body , and lookes out at the windows of the eyes , and of the eares , both to see and heare , which yet wee see not ; yet it is this soule that doth all these ; for if the soule be once gone out of the house of the body , the eye sees no more , the eare heares no more , than an house or chamber can see , when there is no body in it ; and as it is the spirituall substance within the body that sees , and heares , and understands all ; so apply this to god that dwells in heaven and earth ; that as , though you see not the soule , yet every part of the body is full of it ; so if we looke into the world , we see that it is filled , and yet god ( like as the soule ) is in every place , and fills it with his presence ; he is present with every creature , he is in the aire , and in your selves , and seeth al your actions , and heareth al your words ; and if we could bring our selves to a setled perswasion of this , it would cause us to walke more evenly with god than we do , and to converse with him after another manner ; when a man is present , yea , are sollicitous , thinking what that soule thinkes of you , how that soule is affected to you ; so if you beleeved god were in the world , it would make you have an eye to him in all your actions , as he hath an eye to you , and to have a speciall care to please him in all things , rather than to please men . and this is the ground of all the difference betweene men : one man beleeves it fully that there is such a mighty god ; another beleeves it but by halves ; and therefore one man hath a care , only to please god in all things , and to have an eye to him alone ; the other beleeving it but by halves , he seeketh and earnestly followeth other things , and is not so sollicitous what the lord thinkes of him . the thing therfore which we exhort you unto , is , that you would endevor to strengthen that principle more and more . we speake not to atheists now , but to them that beleeve there is a god , and yet we do not think our labour lost : for , though there be an assent to this truth in us , yet it is such an one as may receive degrees , and may be strengthened : for i know that there are few perfect atheists , yet there are some degrees of atheisme left in the best of gods children , which wee take not notice of ; for there is a two-fold atheisme : one is , when a man thinkes that there is no god , and knowes he doth so . another kinde of atheisme is , when a man doubts of the deity , and observes it not . there are some degrees of doubting in the hearts of all men , as we shall see by these effects , that this untaken-notice-of atheisme doth produce . as , when men shall avoid crosses , rather than sinne , not considering that the wrath and displeasure of god goes with it , which is the greatest evill that can befall us : what is the reason of it ? that whereas the greatest crosse is exceeding light , if the wrath of god be put in the other ballance , what is the reason that yet this should over-weigh the other , in our apprehension , if wee be fully perswaded of this principle , that god made heaven and earth ? what is the reason that when crosses and sinne come into competition , as two severall wayes , that we must goe one way ; why will men rather turne aside from a crosse , to sinne against god , and violate the peace of their consciences , rather than undergoe losses , or crosses , or imprisonment ? againe , what is the reason that we are so readie to please , and loth to displease men , as a potent friend or enemie , rather than god ? if this principle were fully beleeved , that there is a god , that made heaven and earth , you would not doe so . the prophet isaiah doth expresse this most elegantly , isai. . , , . who art thou that art afraid of man that shall die , and the sonne of man , which shal be made as grasse , and forgettest the lord thy maker , which stretched forth the heavens , and laid the foundation of the earth ? as if he should say , what atheisme is this in the hearts of men ? whence else are also those deceits , lyes , and shiftings , to make things faire with men , when they know that god is offended with it , who seeth all things . what is the reason that men are so sensible of outward shame , more than of secret sinnes ; and care so much what men thinke of them , and speake of them , and not what god sees or knows ? doth not this declare that men think as those atheists of whom iob speakes , iob . and doe they not conceive in some degree , as those doe , as if god did not descend beneath the circle of the heavens to the earth , and his eyes were barred by the curtaines of the night , that he did not take notice of the wayes of men ; and looke how men doe this in a greater measure , so much greater atheisme they have . againe , if you doe beleeve that there is such a god , what is the reason when you have any thing to doe , that you runne to creatures , and seek help from them , and busie your selves wholly about outward meanes , and seeke not to god by prayer , and renewing of your repentance ? if you did fully beleeve that there is a god , you would rather doe this . againe , what is the reason that men are carried away with the present , as aristotle cals it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this same very ( nunc ) doth transport a man from the wayes of vertue to vice , that they are too busie about the body , and are carelesse of the immortall soule , that they suffer that to lye , like a forlorne prisoner , and to sterve within them ? would you doe so , if you did beleeve that there is such a god , that made the soule , to whom it must returne and give an account , and live with him for ever ? againe , what is the reason that men doe seeke so for the things of this life , are so carefull in building houses , gathering estates , and preparing for themselves here such goodly mansions for their bodies , and spend no time to adorne the soule ? ( when yet these doe but grace us amongst men , and are only for present use ) and looke not for those things which commend the soule to god , and regard not eternity in which the soule must live ? i say , what is the reason of this , if there be not some grounds of secret atheisme in men ? what is the reason that there is such stupidity in men , that the threatnings will not move them , they will be moved with nothing , like beasts , but present strokes , that they doe not fore-see the plague to prevent it , but go on , and are punished ? and so for gods promises and rewards ; why will you not forbeare sinne , that you may receive the promises , and the rewards ? whence is this stupiditie both wayes ? why are we as beasts , led with sensuality , that we will not be drawne to that which belongs to god ▪ and his kingdome ? is not this an argument of secret atheisme and impiety in the heart of every man , more or lesse ? againe , what is the reason , that when men come into the presence of god , they carry themselves so negligently , not caring how their soules are clad , and what the behaviour of their spirits is before him ? if you should come before men , you would looke that your cloaths be neat and decent , and you will carry your selves with such reverence , as becomes him , in whose presence you stand ; this proceeds from atheisme , in the hearts of men , not beleeving the lord to be hee that fills the heaven , and the earth : therefore , as you finde these things in you , more or lesse , so labour to confirme this principle more and more to your selves ; and you should say , when you heare these arguments , certainly i will beleeve it more firmely , surely i will hover no more about it . to what end are more lights brought , but that you should see things more clearely , which you did not before ? so that this double use you shall make of it : one is , to fix this conclusion in you hearts , and to fasten it daily upon your soules . vse the second is , if there be such a mightie god , then labour to draw such consequences as may arise from such a conclusion . as , if there be such a one that fils heaven and earth ; then looke upon him , as one that sees all you doe , and heares whatsoever you speake : as when you see a ship passe thorow the sea , and see the sailes applied to the wind , and taken downe , and hoysed up againe , as the wind requires , and shall see it keepe such a constant course , to such a haven , avoiding the rockes and sands , you will say , surely there is one within that guides it ; for it could not doe this of it selfe : or as when you look upon the body of man , and see it live and move , and doe the actions of a living man ; you must needs say , the bodie could not doe this of it selfe , but there must be something within that quickens it , and causeth all the actions ; even so when you looke upon the creatures , and see them to doe such things , which of themselves they are no more able to doe , than the body can doe the actions that it doth , without the soule : therefore hence you may gather that there is a god , that fils heaven and earth , and doth whatsoever hee pleaseth ; and if this be so , then draw nigh to him , converse with him , and walke with him from day to day ; observe him in all his dealings with us , and our dealings with him , and one with another ; be thankfull to him for all the blessings wee enjoy , and flye to him for succour in all dangers , and upon all occasions . the second sermon . hebrewes . . he that commeth to god , must beleeve that god is , &c. before we come to the second sort of arguments to prove this principle , that god is , by faith , we thinke it necessarie to answer some objections of atheisme , which may arise and trouble the hearts of men . object . men are ready to say that , which you shall finde , in pet. . . all things have continued alike since the creation . that is , when men looke upon the condition of things , they see the sunne rise , and set againe , and see the rivers runne in a circle into the sea , the day followes the night , &c. the winds returne in their compasses , and they have done so continually , and there is no alteration ; therefore they doubt whether there be such a god , that hath given a beginning to these things , and shall give an end ? answ. for answer to this , consider that these bodies of ours , which we carry about with us , which we know had a beginning , and shall have an end , that there is something in them , that is as constant as any of the former ; as the beating of the pulse , the breathing of the lungs , and the motion of the heart , and yet the body had a beginning , and shall have an end : now what is the difference betweene these two ? it is but small , this continueth only for some tithes of yeares , but the world for thousands ; the difference is not great ; and therefore why should you not thinke it had a beginning , as well as your body , and likewise shall have an ending . see what the apostle saith in this place , though all things continue alike ; yet there are two reasons , whereby hee proves that god made the world , and that the world shall have an end . the first is laid downe in verse . for this they are willingly ignorant of , that by the word of god the heavens were of old , and the earth standing out of the waters , and in the waters . that is , naturally the waters would cover the earth , as it did at the beginning ; for the naturall place of the waters is above the earth , even as of the aire above the waters : now who is it that hath drawn these waters out of the earth , and caused it to stand out of the waters , and made it habitable for men and beasts , saith he , was it not the lord ? and was not this proved by the floud , vers . . whereby the world , that then was , being overflowed with waters , perished ; that is , the waters , when god tooke away his hand , returned to their place , and covered the face of the earth . now , who was it that did drie the earth againe , and now reserveth it to the day of iudgement to be destroyed by fire ? and this hee proveth by the famous story of the floud : you have heard of it ( saith he ) but of this they are willingly ignorant , that is , they are such things as may bee knowne ; but by reason of your lusts , which obscure your knowledge , and hide those parts of nature and reason , which god hath planted in your hearts ; therefore , of these things you are willingly ignorant . answ. and therefore , besides , wee will give this second answer to those that make this objection . that things are not alike since the creation . for , the course of nature hath beene turned many times , as those miracles that the lord wrought in stopping the course of the sunne , and making of it go backward ; he made the waters to runne a contrary course , and stopped the heat of the fire , and the efficacie of it , so that it could doe the three children no harme . besides those miracles , look upon the things done amongst us , and you shall see , though they are not contrary to nature , yet nature is turned of its course , as in our bodies there be sicknesses and distempers , so there are in the great bodie of the world , strange inundations , stirres and alterations ; now if there were not a free agent , that governes these , why are these things so , and why no more ? why doe these things goe so far , and no further ? why are there any alterations at all ? and when any alterations come to passe , who is he that stoppeth them ? why doth the sea over-flow some places , and goe no further ? who is he that sets bounds to them , but only the lord ? therfore this we may learne from it , the constancie of these things shewes the wisdome of god ; as it is wisdome in us to doe things constantly : and againe , the variety of things shewes the liberty of the agent ; for the actions of nature are determined to one , but god shewes his liberty in this , that he can change and alter them at his pleasure . besides , the things that are ordinary amongst us , wherein there is no such swarving , but they are constant in their course ; doth not god guide them , and dispose of them as he pleaseth ? as the former and latter raine : doth not god give more or lesse , according to his good pleasure ? which shewes , that all things have not continued alike , but that there is a god , that governes the world . and as it is thus with naturall things , so in other things also ; you shall see some judgements and rewards upon some , and not upon others . object . oh but , you say , the world hath continued very long , and there is a promise of his comming , but we see no such thing ? answ. but , saith the lord , a thousand yeares are to me but as one day , and one day as a thousand yeares . as if he should say , it may seeme long to you , who measure time by motion and revolution , to your narrow understanding it may seeme long ; but to god it doth not : a thousand yeares with him , is but as one day . where , by the way , we shall answer that fond objection : object . how the lord imployed himselfe before the creation of the world ? answ. a thousand yeares to him is but as one day ; and againe , one day is as the longest time , that is , there is no difference of time with him . to which i may adde this ; that , who knoweth what the lord hath done ? indeed he made but one world to our knowledge , but who knoweth what he did before , and what he will doe after ? who knowes his counsels ? and who is able to judge of him or of his actions ? we can know no more , nor judge no otherwise than he hath revealed , we have no other booke to looke into , but the booke of his word , and the booke of this world ; and therefore to seeke any further , is to be wise above sobrietie , and above that which is written . object . but whence then comes this promiscuous administration of things , which seemes to make things runne upon wheeles , they have no certaine course , but are turned upside downe : whence comes this to passe , if there be a god that rules heaven and earth ? answ. for answer of this , looke in ezek. . where you have an expression of this , of things running upon wheeles : wherein you may observe these things : that all things here below are exceeding mutable ; and therefore compared to wheeles , and they are turned about as easie as a wheele , so that a man may wonder at their variety and turning . but yet , these wheeles have eyes in them , that is , though we see not the reason of things in them , yet they have eyes in them , they have something to be discerned ; the speech is a metaphor , and a metonymie too , shewing that there is something in their events , that may shew the reason of their turning , if we could discerne it , but it is oft hidden from us . and these wheeles are stirred , but as the beasts stirre them ; that is , there is nothing done here below , but they are done by the instruments of god , namely , the angels . and these angels , first , have faces like men , that is , the wisdome of men ; and on the other side , secondly , a face like a lion , for their strength ; thirdly , there is service , and laboriousnesse in them , as in oxen : fourthly , there is swiftnesse in them , as in eagles ; and this is meant of the angels , that order and guide the course of things , and change them , as we see continually . againe , as these wheeles move not , but as they are guided by them , and both move by the spirit , that is , what god commands them , they execute , they goe , when he would have them go , and stand still , when he would have them . againe , for the manner of their motion ; every one of them had foure faces ; that is , they could looke every way , from east to west , and from north to south , when as man can see but one way , before him , he cannot looke on the right side , or the left , or behinde him , and therefore he may be deceived ; but these looke every way . so also the feet , on which they goe , are not like mens feet , to goe forward only , but like calves feet , that is , they were round feet , which goe either forward or backward , so , as they are easily turned ; and as they see every way , so they are apt to goe every way , and this with the greatest facilitie that can be . let a man set any thing on worke , and it must needs runne in such a chanell , in such a way , he cannot change it suddenly : but it is not so with god , hee can alter a thing as easily to the left hand , as to the right , and that in an instant . object . but what dependance is there between things ; doe we not see strange things come to passe , that we can see no reason for , as the churches overthrowne , the godly afflicted , the wicked exalted ? answ. well , saith the lord , this is to bee considered further , that one wheele is within another , and the wings of the angels are one within another ; there is a sutablenesse , and an agreeablenesse betweene them : so that take the changes of a thousand yeares , and , if you summe them up , you shall finde them , as wheeles , one within another . therefore i would summe up the answer thus ; this deceives us , we look upon gods providence , in some few particulars only , that we looke upon a wheele or two , and not as they are one within another ; for then , indeed , we should see things that might cause us to wonder : as we see ioseph , an innocent man , lying in disgrace and imprisonment ; and david , though innocent , yet a long time disgraced in the court of saul , and afterwards shimei cursing him ; yea , wee see iesus christ himselfe delivered and condemned for an impostor , and that by witnesses , and in a legall manner : so we see paul , one that was a man , full of zeale , yet accounted one of the worst men , that lived in his time : and naboth , an innocent man condemned to death by witnesses , & stoned , and who shall rise againe to shew his innocencie ? if you looke but upon a wheele or two , you shall finde the church ready to bee swallowed up in esters time ; but if you looke upon them all at once , then you will see , that these passages have eyes in them , and that they have angels , and the spirit to guide them . as for example , looke on all the wheeles of iosephs life , you shall see the envie of his brethren , selling him to the steward of pharaohs house , and there his falling out with his mistresse , his casting into prison , and there meeting with pharaohs officers ; he was thereby made knowne to pharaoh , and so he became great in pharaohs court ; and then you see it is a goodly worke . so in david , take all the wheeles together , and you shall see a glorious work ; how god brought him along to the kingdome ; god was with him , and wrought his works for him , when he did sit still ; and when his hand was not upon saul , then he sent the philistines to vex him , and to end his dayes : and first hee gave david the kingdome of iudah ; and then afterwards abner and isobosheth fell out about a word , and one of them was slaine ; and then also came two wicked men , and tooke off the others head , and so came home the whole kingdome of israel into his hand . so also in esthers time , take all the wheeles together , and you shall see an excellent act of gods providence , when the church was ready to be destroyed , when the neck was upon the block , and the sword drawne out ready to strike , and that that night the king should not sleepe , but that a booke must be brought , and rather that than another , and that the place should be opened , where he should finde mordecai his revealing of the treason against him , and thereupon the decree was revoked , and the church delivered : i say , take all these together , and we shall plainly see , that in this strange administration of things , there is still a providence , and that there are eyes in the wheeles , and a spirit to guide them . object . if there be such a god that made the heaven and the earth ; what is the reason then , that wee see things are brought to passe by naturall causes ? if there be a cause for such a thing , the effect doth follow ; when there is no cause , then the effect doth not , as a wise man doth bring a thing to passe , but the foolish miscarry in them , we see the diligent hand maketh rich , and hee that labours not , hath nothing ; and things that are strong prevaile against those that are weake ; and so god is forgotten in the world , and his wisdome and power is not seene ? answ. it is not so : god doth carry it often another way , as it is , eccles. . . alway the battell is not to the strong , but chance and accident befall them all ; that is , the lord of purpose doth often change them , that his power and might may be seene . we see often , that princes walke on foot , like servants , and servants ride like princes , as in chap. . that is , things doe not alwayes come to passe according to their causes ; for , when the cause is exceeding faire to bring forth such an effect , yet we see it is an abortive birth , and such things come to passe that we looked not for ; as he that was diligent , many times comes to povertie ; the wise doe often miscarry in bringing their enterprises to passe . answ. though the immediate cause produceth the effect ; yet , who is the first cause ? as for example , though folly be the cause , that such a businesse doth miscarry , yet who is the cause of that folly ? it is sin that bringeth destruction , and doth precipitate a man thereunto ; but who is it that leaveth men to their sins and lusts ? you see , what was the immediate cause of the losse of rehoboams kingdome , the ill counsell that was given him by the young men ; but who was it , that fitted the cause thereunto ? was it not the lord ? so on the contrary , wee see that godlinesse is the cause of good successe , and makes men to prosper , but who is the cause of that cause , is it not the lord himselfe ? object . but , oftentimes it is ill with those that are good , and well with those that are wicked ; the wicked prosper , many times , when it goes ill with those that feare the lord ; oftentimes it commeth to the wicked according to the worke of the righteous , and contrarily . if there be a god , what is the reason that this comes to passe ? answ. it is certaine , that whensoever any wicked man doth an evill act , and a good man doth well , and serveth the lord with a perfect heart , that there is a sentence of good and evill goes with it ; but god doth often suspend the reward to the godly , and of punishment to the wicked ; the execution of them is deferred . besides , we are often mistaken ; for that which we thinke to be ill to us , is many times for our good ; and that which we thinke is very happie and prosperous , may be hurtfull to us . as for example , when iacob came from laban , god said to him ; be not afraid , i am with thee , and i will doe thee good . you see , iacob was no sooner gone , but laban follows him , and would have done him much hurt , had not the lord taken him off : no sooner was laban gone from him , but esau comes against him , and when the lord had rescued him from him ; when he was come neerer home , when he might have expected some rest after his weary journey ; yet then his daughter was ravished , and his two sonnes were rebellious , and committed murther ; after that rachel died , and deborah , who was rebeccah's nurse , who was a good woman , and therfore a great losse to his family ; after all this , a famine fell upon him ; yet for all this , god said that he would doe him good ; and doubtlesse , god was as good as his word , and hee did him good : for that medicine is good , that doth us good , though it be bitter , and so was it with these afflictions . so paul , he prayed that he might have an happie journey to rome , and no doubt , the lord heard his prayer , as appeareth by the lords appearing to him ; yet see what a kinde of prosperous journey he had ; what a deale of trouble did he meet with ? being in great afflictions , he went to ierusalem , thinking there to be comforted by the saints ; and when he came thither hee went into the temple , thinking he had well provided for himselfe ; but then he was hardly entertained , put into prison , and sent bound to caesarea , and afterwards , was in many perils upon the sea . and this was the prosperous journey that paul had , and surely it was happie , and did much good to his owne soule , whereby he did good to others ; a journey that led him into many experiments of gods providence , and goodnesse towards him : therefore wee must not judge according to the outside , or that which the world accounts of , and appeares to be evill , for they may be causes of much good to us : therefore saint iames wils us , iames . , . to rejoyce when wee fall into divers temptations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is but a triall of your faith . these varieties of afflictions are as fire to cleanse your faith , and make it shine more , and grow more : therefore , saith he , rejoyce , when you fall into variety of them ; for the variety of them will cure that variety of evils and diseases in us ; as poverty may do that which sicknesse cannot do , and imprisonment may heale that which povertie or disgrace cannot doe , &c. so on the contrary , those good things are not alwayes good , which we account good ; as when a man goes on from one good blessing to another , and is carried with a prosperous wind , and findes no change in any thing ; this may also tend to his hurt and destruction , as the other to his salvation ; these slay the foolish , even as the other save the godly : for these often-times doe make the soule fouler and fouler , and make it to be more rustie . this want of changes makes men to depart from god , and fall into evill ; whereas the other makes us the more carefully to cleanse our wayes , and to cleave more firmely to him : therefore , let us take heed that we be not deceived about these evils . object . what is the reason then , that as dies the beast , so doth man die , to our appearance , there are none that rise from the dead ; indeed , if one should come from heaven or hell , and bring us word what is done there , wee should beleeve it , but when did any ever heare of such a thing ? answ. you have more , than if a man should come from the dead , from either of these two places : for you have christ come into the world , from the bosome of the father , and he hath brought us newes , what is done there . besides , we have god himselfe , who is , as it were , come from heaven , and hath revealed many things unto us , and hath declared his will , what he would have us to doe , as to moses upon mount sinai , and hee would have done it to this day , but that our weaknesse cannot endure the mightinesse and greatnesse of his majestie , but would say , as the people did ; let not the lord speake to us any more lest we die , but let moses , let him send his messengers , let him speake no more . againe , the spirit whereby the prophets and apostles spake to us , was it not sent from heaven ? againe , suppose one should come from either of those two places , would you beleeve him ? it might be a false relation , would you beleeve him without further ground ? but it is a direct answer which our saviour giveth to this question , luke . the two last verses , it was the objection of dives , if there came one from the dead againe , they would beleeve it ; abraham answers , they have moses and the prophets , and if they will not beleeve them , they will not beleeve , though one should come from the dead : as if he should say , these carry greater evidence in them , they have more power to confirme the truth that they delivered , that it came from the great god of heaven and earth , than if a man should arise from the dead , if we consider the many miracles which they did , and holy life which they led . object . but , if you will say , that , indeed for the declaring of things , and for the confirmring of truths , there is more evidence in these , than if one did arise from the dead ; but if one should come from the dead , this would be much to shew the eternitie of things , and the immortality of the soule . answ. if this be so ; you see , that men have risen from the dead ; as when christ did arise , then many arose from the dead . the third sermon . hebrewes . . he that commeth to god , must beleeve that god is , &c. now we proceed to that which remaines ; we will shew you how this point is made manifest to you by faith , that god made the heavens , and the earth . it is done after this manner ; when you beleeve the scriptures to be true , and finde this set downe in the scripture , that god made heaven and earth , then you beleeve that there is an eternall deity , that is the author and maker of all these things : and thus faith gathers the conclusion : object . if you aske me , how faith differs from reason , and how this second proofe differs from the former . answ. i answer , after this manner : there is a double assent : one is a doubtfull assent , which we call opinion , that is , when we assent to the one part , so as we feare the contrary to be true . the other is , a firme assent , and this is two-fold : either it is grounded upon reason , which we call knowledge ; or else is grounded upon the authoritie of him that reveales it ; and this wee call faith. and the difference of them stands in this : the objects of the first , which wee call knowledge , are naturall things , such as god did not reveale himselfe , but they lye before us , and reason can finde them out : but faith beleeveth things that are revealed by god , yet so , as that there is no reason for them , as well as for the other . for if one come and tell you any thing , and if you beleeve it , you can give a reason of it , and why you beleeve it , aswell as of any other naturall conclusion ; as that he is a wise man , and one that i know will tell the truth , i have had experience of him heretofore , &c. even so , when you beleeve the scriptures , you can give a reason for it ; it is , because god delivered it , and he cannot lye ; but now , how doe yee know that god delivered it ? because the men that delivered it , in his name , did confirme it by workes , and miracles , and predictions of times ; so that reason runnes along together with faith : onely there is this difference betweene them ; faith addeth to the eye of reason , and raiseth it higher ; for the understanding is conversant , as about things of reason , so about things of faith ; for they are propounded to the understanding , onely they are above it , and must have faith to reveale them ; as when moses saith , in the beginning , god made the heaven and the earth : when we heare such a proposition , reason doth but looke upon it , and cannot see it at first , but faith helpeth reason to goe further : therefore faith is but an addition to the strength of reason ; when it could goe no further , faith makes it to goe further : as one that hath dimme eyes , he can see better with the help of spectacles : even so doth the eye of reason , by a supernaturall faith infused . so that all the things which we beleeve , have a credibilitie and entity in them , and they are the objects of the understanding ; but we cannot finde them out , without some supernaturall help . as if you would choose a right jewell ; ( you know there are many counterfeit ones ) how should you know a true one ? the stander by cannot tell , but brings it to a lapidary , or a ieweller , and he knowes it , because he is skilled in it . now , as there are the iewels , and they are to be discerned and differenced , but all lyes in the skill . so is it in the things that are revealed by god , and by naturall reason , to know which are of god , which not ; there are the things , and they are to be seene , yea , the things themselves have characters , by which they may bee discerned ; but let two men looke upon them , one beleeves , and the other doth not ; one man goes no further than reason , but the other doth ; the reason is , because one is helped from above , and the other is not , he wants that light , that habit of skill which another hath . now , this being premised in generall ; let us see how faith gathers , that the scriptures are true , and that all that is in them is true ; and consequently , that there is a god that made the world . it gathers it by these three heads : when a man lookes into the scriptures , and sees the phrases of the prophets and apostles , saying , thus saith the lord ; he considers , if this be from god , then it must needs be true . but now the question is , whether it was delivered truly , and therefore hee lookes upon the men that did deliver it , as upon moses , &c. and if he can finde any evidence in them , that they delivered it truly , without collusion , then he beleeveth that it is so , and so faith layes hold and pitches upon it ; and gives solide assent unto it . now the proofes , whereby we shew that these men have spoken by the holy ghost , are these three : the miracles , which they wrought : wherein this is to be considered ; that they were such miracles as were done before many witnesses , they were not done in a corner , where two or three were , and so related to the people , as many false miracles are , but they were done before many thousand ; as the standing still of the sunne , the plagues of aegypt , the dividing of the waters , the mannah , that came downe from heaven , the water flowing out of the rockes , the miracles that were wrought by eliah , and elisha , they were all openly done , in the view of all the people . they were such miracles , as had a reality in them ; false miracles stand onely in appearance , they have onely a shadow and not the substance , they have no solidity in them , as the miracles that inchanters doe , they are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as wee call them ; they are onely appearances , and no more , as , if they give money , it will afterwards prove but drie leaves ; and such were the miracles of the inchanters in aegypt : but looke upon the miracles of moses , they were solide , as the mannah fed the people many yeares ; the water that came out of the rockes did refresh them , the plagues of aegypt were reall ; the miracles of christ were all of use to mankinde , as when he turned water into wine , it was such as they were refreshed by ; so , when hee healed the people , when he gave sight to the blinde , they were all usefull , and had a reality in them . besides , consider the miracles which were wrought at the delivery of the law , exod. . as the thunder , the lightning , the sound of trumpets , &c. whatsoever was done then , all the people saw it , and their senses were taken up about it , so that they could not be deceived . the lawes that numa pompilius brought from the gods , he related to them , but the people saw and heard nothing ; but these miracles the people all saw , the mount burnt with fire , and thick darknesse round about it ; and there was thunder and lightning , and the mount trembled . and as their eyes did see 〈◊〉 things , so their eares were busied . in hearing the voice of the trumpets sounding louder and louder , a great while , and hearing the voice of god himselfe . and this was not done only in the sight of the elders of israel , but all the people saw it , and heard the voice of the lord. and such were all the miracles of the apostles , and of all the prophets . and this argues that they came from god himselfe ; because they could not be done , but by a supernaturall power . againe , i will adde to this the prophecies , for that is one of the wayes by which the lord confirmes his word unto the sonnes of men , isa. . , . shew to us the things to come , that we may know that you are gods , &c. as if hee should say ; if any man be able to foretell things to come , he is god : for it is the propertie of god alone ; and therefore he can doe it . now i will name some prophecies , to instance in ; and i will shew the difference betweene them , and the predictions of southsayers ; for you shall finde that these prophecies were particular , and not generall , they were perspicuous and plaine , and not obscure , and they had fixed times set , and not left at randome : as in the prophecie delivered to abraham , that the children of israel should be strangers , and in bondage in aegypt foure hundred yeares : now , saith the text , that very night they went forth of aegypt , the foure hundred yeares were expired . moreover , that prophecie , that iudah should have the scepter , it was a thing could not be foreseene ; iudah was not the elder brother , and it was long first before it was brought to passe : therefore moses could not see it by any thing at the present ; and besides that , he should not only have the scepter , but he should have it till shiloh come , that is , christ iesvs , which was about two thousand yeares after ; which was not like to the prophecies of other nations . moreover , the prophecie of iericho , that hee that did begin to build it againe , should lay the foundation of it in his eldest sonne , and set up the gates of it in the youngest , which was fulfilled , king. . last . so likewise , the prophecie of iosiah , it was a distinct prophecie , you have it in king. . , , . where the prophet comes from the lord , and cryeth , oh altar , altar , behold a childe shall bee borne , iosiah , by name , &c. he names the very man that should performe it . the like is the prophecie of cyrus , long before cyrus was borne , that he should deliver the iews , and take off the yoke of their captivity , &c. so likewise , come to the prophecies of daniel , the prophecie of the foure monarchies you see , how particular it was : daniel , he lived but in the two first , which were the chaldean and persian monarchie , it was not possible , by any thing that was then done , that he should have beene able to see the succession ; yet then after them was the grecian , and then the roman monarchie . so likewise the prophecie of the captivitie , seventie yeares , and of their deliverance , you see , how distinct and particular it is . object . but the time of moses is very ancient , it is out of memory , and it might be some fained storie , those things were done long agoe , they that saw them are all swept away , and who can say that they were done so ? answ. herein lyes the strength of the argument ; if you could thinke it possible , that moses and all the people should consent together to leave a false monument behinde them , ( which was impossible ) yet consider that many hundred yeares after the same was confirmed by all the prophets , who had miracles to confirme the same , and they all agreed in one ; and it is impossible that such an imposture and falshood should be compacted together , and carried downe so strongly , for they differ not a jot : all the prophets repeating that which was delivered by moses . consider the strength of this argument , for it admits of no ambiguitie . if you will adde to this the holinesse which appears in their writing , and of the men , as in moses ; looke upon the holinesse in his doctrine and law : looke upon paul , see with what spirit he wrote his epistles ; so consider the spirits of them all in their writings , they did , as it were , transcribere animas , they did not forbeare to publish their owne faults : see how they were handled , they suffered persecution , and in this , what end could they have ? moses sought not his owne glory , he doth not deliver the scepter to his own tribe , but in his prophecies he speakes worse of that tribe than of any other , of reuben , simeon , and levi , and this will confirme it , and take away all doubts of it . and this is the first proofe . the second argument , by which we confirme the truth of the scriptures , is taken from the testimonies that are given to them by our enemies ; the gentiles themselves being iudges : as , to instance in the floud , there are many that have made mention of it . those flouds that are related by the ancient greek historians come so neare it , that they must needs have the relation of it from the iewes , though they have mingled it with many falshoods , wee have not the writings of them , but fragments in the writings of others , as of alexander polyhistor , in iosephus and cyril : they say that there was a great floud , and that there was one nicurus , to whom saturne revealed it , and bade him make an arke ; and he did so , and gathered some of all beasts into it , and that the arke was in armenia , and that the fragments of it are in heliopolis . and abidenus saith , that it was a common opinion , that the men , that the earth brought forth , gathered themselves together and builded a great tower , which was babel ; and the gods being angry with it , threw it down with a great wind , and thence came the confusion of tongues . and for the pillar of salt , iosephus saith , that some of it was remaining in his time . and for abraham , many speake of him , and also of moses , there are many that agree in their story of him , but the chaldee historians especially , and some of the ancientest greek historians . diodorus siculus relates the history of him , though mingled with falshoods , of what he did in aegypt , and what lawes he gave the people , and how he cast out the canaanites , and that he said he received his lawes from a god called iah , and that they were such lawes as separated that people from all others , and that his god was such an one , as could not be seene , &c. and strabo saith , that he reproved the aegyptians for worshipping visible gods , and therefore he was cast out , and his people with him , &c. after this , when cyrus did restore the kingdome of the iewes , and had overcome darius , zenophon reports this , that when he came into babylon , he gave commandement , that no syrian should be hurt : now syria lyes upon iudea , even as one shire doth upon another , so that they were all called syrians . moreover , megasthenes , the chaldean historian , relates , that nebuchadnezzar had conquered aegypt , phoenicia , and syria , and all those parts he brought into captivitie ; and after that , hee made him a great palace , which is spoken of by daniel the prophet , and how he ordered the people of the captivitie . moreover , berosus saith , that afterward hee was strucken with madnesse , and evanuit , he vanished ( for that is his word ) he departed from amongst men . ( indeed one annius , a monke , hath put forth some books under the name of megasthenes , but they are but supposititious . ) so likewise , of senacherib and salmanasars warre , and of the building of salomons temple , they are recorded in the annals of the tyrians . this is related by those that are neither iewes nor christians ; and these testimonies are fetched from those that are our enemies , which are more fit for the presse , than for the pulpit , and to be written , than delivered in a popular congregation . i will adde to this but this one ; consider the exact chronologie , which is found in all the scriptures , and the agreement of them with the heathen histories . in latter times there have beene great confusions , but the greatest evidence , that is to be found , is the tables of ptolomy , lately found , which doth exactly agree with the scripture ; he exactly sets downe the time that nebuchadnezzar and cyrus reigned ; compare them with the scripture , and you shall finde these agree with daniel and ieremie , otherwise chronologers differ very much : for in ioseph scaligers time , that table they had not , but it was found since : so in the time when ierusalem was taken , they agree exactly ; and this is the greatest testimony that the scripture can have from heathen men . quest. but this question may now be made ; how should we know that these bookes , which wee have , as written by moses , that these are they , that there is no alteration in them , or supposititious prophecies put in ? answ. you have the iewes agreeing with the christians , who were enemies , and the iewes kept it exactly , yet theirs agree with ours . object . but how should we know that the iewes are true ? answ. they have testimony from the samaritans , and they were enemies to the iewes , and there being once a rent made , were never reconciled againe : yet in the samaritan bible , there is no difference at all , to any purpose . now adde to this the testimony of the churches from christs time downward , still it hath continued ; so as in eusebius and baronius you shall see plentifull testimonies thereof . the third argument is from the scriptures themselves , if you consider but these three things ; the majestie and plainnesse of the stile , and the manner of the expressions , a meere relation , and no more . in the beginning was the word , &c. where doth any booke expresse it selfe , in a manner , in the relation of any stories ? so as that it carries evidence from god ; so that iunius reading the first chapter of iohn , was stricken with an amazement , by a kinde of divine and stupendious authoritie , and so he was converted from atheisme , as himselfe said in his life . if you consider the purity of the doctrine . if a man would deceive the world , then the things that he teaches , must needs be to please men ; but the scripture is quite contrary , it ties men to strict rules , and therefore see how it is etertained , and how hard it is for men to keepe it in the purity of the doctrine , which is an argument it came from god. if the scriptures were delivered by men , then either by good men , or by bad ; if by holy men , then they would speake the truth , and not lye ; if by bad men , then they would never have set downe such strict rules of doctrine that they must live by , and which condemne themselves . consider the an●●quitie of them , they were before all other heathen stories , which will answer an objection , namely , why there is no more testimony from them of the scriptures : the answer is , that when scriptures ended their writings did but begin , there being little use and trading of learning in those dayes , but it seemes the grecians were the first , or rather the chaldees , but there were not so many bookes written then , as afterward . now when all these things are considered , we are brought to beleeve the scriptures are the word of god , and you finde this in the scriptures , that there is a god , that made heaven and earth , then this begets faith ; and so , by faith we beleeve ( as here saith the apostle ) that there is one god. i confesse all this which hath beene said is not enough , unlesse god infuseth an inward light by his spirit to worke this faith , but yet there is enough left in the scriptures to give evidence of themselves . the fovrth sermon . hebrewes . . he that commeth to god , must beleeve that god is , &c. there is one reason more remains , & that is from the testimony of the church ; doubtlesse , it is an argument of great strength ; that so many generations since christs time , and before , have , from hand to hand , delivered it unto us , and that so many holy men , as the martyrs were , and , as the fathers were , when they lived , that these all gave testimony to this scripture in all ages . but yet we will adde something to it , because the papists have abused this , and say , they would have the truth of the scriptures to depend upon the authority of the church , and not so much upon the testimony it hath received from all ages and generations ; they would have it to be such a testimony as the present church gives of it ; because , say they , that can erre in nothing ; therefore not in this : and therefore they say , this is the bible , and the very dictate of the pope , in cathedrâ , with his councell ( some say , ) makes it so , and you must receive it for scripture , upon this ground , without any further inquiry . but , with us , who doe not receive that conclusion , that the church cannot erre ; it is out of question , that the scripture doth not depend on the authoritie of the church . but yet we will give you this reason against it . aske that church , that synod of men , what is that which makes the church to beleeve that the scripture is the word of god ? surely , they will give the same answer , that we shall deliver vnto you ; that it could be nothing else , but the scripture it selfe , which therefore must needs be of greater authoritie than the church it selfe , for the declaration of themselves , and the scriptures manifestation of this argument , be of more force than the authority of the church , as the cause hath much more strength , than the effect . againe , the church hath no authoritie to judge of the scripture , till it be knowne to be the church , which cannot be but by the scripture . moreover , the scripture hath a testimony more ancient , than the authoritie of the church , and therefore cannot receive its authoritie from any ; the scripture being the first truth , it cannot be proved by any other ; it is the confession of their owne writers , that theologia non est argumentativa ; theologie is not argumentative , to prove its owne principles , but only our deductions out of it : as also , they say , we cannot prove the scriptures , probando , sed solvendo , by answering , and resolving objections made against it . in all other things , you see , it is so ; as the standard , that being the rule of all , cannot be knowne but by it selfe ; the sunne that shewes light to all things else , cannot be knowne by any other light but its owne : so the scripture , that is the ground of all other truths , cannot be knowne , but by the evidence of those truths , that it carries in it selfe . we have onely this word to be added more concerning the scriptures . you shall observe this difference betweene the writings of the scripture , that were written by holy men inspired by the holy ghost , and all mens writings in the world . in mens writings , you shall see that men are praised and extolled , something spoken of their wisdome , and of their courage , and what acts they have done ; there is no story of any man , but you shall finde something of his praise in it : but you shall finde the quite contrary in the booke of god , there is nothing given to men , but all to god himselfe ; as moses , david , paul , and all the worthies in the scripture , you shall finde nothing given to them : but of david , it is said , that he walked wisely , because the lord was with him , it was not his owne strength ; so , when they had any victory , it was not through their owne courage , or stratagems , that they used , but the lord did give their enemies into their hands . and paul , that was the meanes of converting so many thousands , he ascribes nothing to himselfe , but it was the grace of god , that was with him . so , samson was strong , but yet he had his strength from god ; and therefore this is an argument , that the scriptures were written by holy men inspired by the holy ghost . seeing we have such just ground to beleeve , that there is a god , that made heaven and earth , and that this word , which testifies of him , is indeed the word of god. this use we are to make of it , that it might not be in vaine to us ; it should teach us to confirme this first principle , and make it sure ; seeing all the rest are built upon it , therefore we have reason to weigh it , that we may give full consent to it , and not a weake one . object . but , you will say , this is a principle , that needs not to be thus urged , or made question of ; therefore , what need so many reasons to prove it ? answ. even the strongest amongst us have still need to increase our faith in this point ; and therefore we have cause to attend to it , and that for these two reasons : because these principles , though they be so common , yet there is a great difference in the beleefe of the saints , and that , with which common men beleeve them ; the difference is in these foure things : both of them doe beleeve , and they speak as they thinke , yet you shall find this difference : a regenerate man hath a further and a deeper insight into these truths , he gives a more through and a stronger assent to them ; but another man gives a more slight and overly assent ; that faith , with which they beleeve them , is a faith that wants depth of earth ; therefore , if any strong temptation comes upon them , as feare of being put to death , &c. they are soone shaken off , and doe often fall away , when they are put to it ; they shrink away in time of persecution : for their faith wants depth of earth , that is , the assent , they give to the scripture , is but an overly , and superficiall assent , it doth not take deep root in their soule , and therefore it withers in time of temptation , they doe not so ponder them , as others doe ; and therefore they are not so grounded in these first principles , as others are ; though they have some hold , 〈◊〉 yet not so great a hold , as the godly have : so as they are not so firmely established , so grounded in the present truth , they are not so rooted , as the saints are . that , which breeds this assent in them , is , but a common gift of the holy ghost ; but that , with which the saints beleeve them , is a speciall grace infused , wrought by the holy ghost : now , that which hath a weaker cause , must needs have a weaker effect ; that which is wrought by a common , cannot be so strong an assent , as that which is wrought by an infused habit of the holy ghost ; therefore the faith of the saints is stronger than the faith of the wicked . the saints , the regenerate men , build their hope , comfort and happinesse upon the truth of these principles , as that there is a god , that rules heaven and earth , and that the scriptures are his word , and whatsoever is in them , is truth , they build all upon these ; therfore , if any doubts arise , they can never be at rest , till faith hath resolved them , and wrought them out : with another man it is not so ; he takes these things upon trust , and beleeves them , as others do , but he doth not much trouble himselfe about them ; and therfore , if any doubts come against them , he suffers them to lye there , and goes on in a carelesse manner : but with the saints it is not so ; they building their hope upon them , doe therefore resolve to suffer any thing for god , they will be content to lose all for him , if occasion requires , and therefore they are upon sure ground ; but the other , they doe but receive upon trust , and therefore they doe not cleave to him in that manner that the saints doe . regenerate men have a lively and experimentall knowledge , that there is a god , and that the scriptures are his word , from the communion that they have had with this god , and from the experience they have had of the truths delivered in the scripture . they know very well , and that experimentally , what difference there was betweene ; what they were once , and what they are now ; what it is to envie the saints , and what it is to have an affection of love to them ; they know the time , when they slighted sinne , when they made no reckoning of it ; they know againe the bitternesse and sorrow of sin , when the commandement came , and shewed it unto them in its colours : they know a time when they judged perversely of the wayes of god , when they had a bad opinion of them , and how now they are changed : besides , they know , how that once they did admire , and magnifie worldly excellencie and preferment ; but since they were inlightned , their opinion is otherwise ; i say , they know all this experimentally . take the whole worke of regeneration , they know it in themselves ; and so for god himselfe , as hee is described in the scriptures , such have they found him to themselves : now where a man doth know things thus experimentally , it is another kinde of knowledge , than that which is by heare-say : so that though there is a beleefe in them both , yet there is a great difference betweene them . we must labour to confirme our faith in these principles , because they are of exceeding great moment , and consequence , in the lives of men ; though they seeme to be remote , yet they are of more moment than any other ; as of a house , you see a faire top , but yet the foundation is of more moment , and that cannot be seene ; the streames are seene , but the well-head cannot : so all the actions of the lives of men are built upon these principles , and as they are more strongly , or weakly beleeved ; so have they more or lesse influence into the hearts and lives of men . as take a man that beleeves fully , that there is a god ; and that , the scriptures are his word : this breeds an unresistable resolution to serve , and please him , notwithstanding all oppositions he meets with : take the greatest things that use to daunt men , as take a man that is to die , if he considers that there is a god , with whom he is to live for ever , what is death then ? no more than the stones flying about stevens eares , when he beheld the heavens opened ; so when men speake against him , and slander him ; when they scoffe , and revile him , and trample upon him ; yet , if god be with him , he can boldly say , i care not for mans day , nor for the speaking against of sinners ; he is not moved a whit with them ; they passe away as a vapour , that moves him not : so when hee sees the current of the times to runne against him , yet , when he sees that there is an almightie god that takes notice of him , he is able to stand against and despise them all , and is not stirred an haires breadth out of the way for it , they are as waters beating against a rocke . consider the martyrs , that died in the fire , if you had stood by , you would have said ; surely , that man hath a strong faith , that can goe out of this life , and suffer such a kinde of death ; but why doth he doe it ? because he beleeves that there is a god , that is a rewarder of them that seeke him . so every regenerate man , whatsoever he doth , he doth it with the same faith that they did , only here is the difference ; the martyrs spent all at once , and these doe it but drop by drop : as when a man forbeares all present joyes , which this life consists in ; it is , as it were , a dying by peece-meales , a dying drop by drop , as paul said , i dye daily . if one of us were to suffer , as the martyrs did , what is it that would establish our soules ? it is the beleefe of these principles , that inables the saints to doe all this : you live by your faith in these principles , though you observe it not ; for this is a thing that is to be marked to this purpose , that the opinions of men , their imaginations and thoughts , they all proceed from such notions , as lye more overly in their hearts , but their actions proceed from the strong setled notions and principles that are riveted in their inward heart . and therefore , observe the lives of men ; such as their principles in them are , such are their actions : for as it is true , on the one side , where men beleeve , there they come to god ; so it is true on the otherside , if men be not grounded in these first principles , if they doe not beleeve , they doe not come to him ; but goe on unevenly in their wayes , and forsake their profession . now , whence comes this uneven walking , this exorbitance of the wheeles , but from the weaknesse of the maine spring , that sets all on motion ? because these are the first springs , that set all the rest on worke . for , could a man be carried away by the praise of men , by the voice and breath of man , on the one side ; or could he be discouraged by the scoffes of men on the other side , if he did fully beleeve this principle ? it is impossible he should , as esay . as if he should say , it is impossible that men should shrinke so , at the face of man , if they did not forget the lord their maker . hence it is , ( although you doe not observe from whence it comes ) yet hence doe come all those fruits of atheisme in the lives of men ; all that unthankfulnesse , that men can take blessings at gods hands , and never give him thankes , nay rather , they render evill for good ; hence it is , that men trust in meanes more than in god ; hence it is , that men are so unholy when they come into his presence , they are not strucke with feare and reverence of his majestie , when they come before him ; hence also comes that carelessenesse in the lives of men that feare not his word , but walke on in a carelesse and remisse manner ; and hence also is that hasting after honours and profits , with the neglect of better things ; they all arise from hence , even the weaknesse of the assent to these maine principles : for there is a double kinde of atheisme in the heart ; there is a direct thought of atheisme , when a man doubts of the truth of these principles , and knows he doth so . secondly , when a man doubts , and knowes not that he doubts . object . but , you will say , if it be of so much moment , then what is the way to strengthen our faith in them ? answ. it is exceeding profitable to search and examine these truths to the ful , not to give over pondering of them , till your hearts be established in the present truth . it is good to doe with your selves , as eliah did in the case of baal , why halt you betweene two religions , come to that disjunction , if baal be god , follow him ? so i say to you in this case ; examine it to the full , if these principles be not true , walke according to your liberty and lusts , take no paines , but live as your nature would have you ; but if they be true , then walke so , as if thou didst throughly beleeve them so to be ; the beleefe of them is that which will carry us through all losses and slanders , through good report and ill report ; if thou didst throughly beleeve them , they would make thee doe any thing for god ; i say , it is very profitable to come to this disjunction , and it strengthens our faith much ; and this being laid , then draw the conclusion from it , that we thus here must live , and that it is here best for us to doe so . to pray to god to strengthen our faith in these common principles , to say as the disciples did , lord increase our faith : you see that christ did it , when peters faith failed him , he prayed that it might bee strengthened ; and when you have found any weaknesse or doubting , you must remember that faith , in these principles , is the gift of god. there is indeed a common faith , which others may have , and thou mayest have , but the strong faith ariseth from the spirit , god dispenseth it where he pleaseth ; this infused faith is not gotten by strength of argument , or perspicuitie of the understanding ; it is not brought in by custome , but god doth worke it ; it is not all the antecedent preparation that wil doe it , but god must first worke it , and then you are able to beleeve these principles of faith , and able to beleeve them to the purpose . when thou hast such a habit lying in thy soule , the more thou readest the word , and acquaintest thy selfe with it , day by day , the more stronger doth thy faith grow , rom. . faith comes by hearing , and hearing by the word of god , that is , it is a meanes , by which god workes it , both in the beginning and increase of it . therefore take that exhortation , which is in coloss. . . let the word dwell in you plenteously , &c. that is , let it not come as a stranger , looking to it now and then , ( as it is the fashion of most men ) but let it be familiar with you , let it dwell with you , and let it dwell with you plentifully ; that is , reade not a chapter or two , but all the word ; be not content to know one part of it , but know it thorowout . lastly , let it be in wisdome ; a man may reade much , and understand little , because he knowes not the meaning of it ; a childe may be able to say much by hart , and yet not have it in wisdome : therefore let the word dwell plentifully in you , in all wisdome . it is profitable to converse with faithfull men : as it is said of barnabas , hee was a man full of faith ; therefore it is said , he converted many : it is not in vaine , that phrase of the scripture ; hee was a man full of faith , and therefore many were added to the lord. and you shall finde it by experience , when you converse with worldly men ; they will be readie , on every occasion , to attribute the event of things to naturall causes , but the godly , they ascribe it to god. now good words strengthen our faith , but the evill words of naturall men , they corrupt good manners . and not only the words of the godly worke so , but the very manner of the delivery of it , is emphaticall , for they doe beleeve it themselves : now if a man deliver an history that he beleeves , he will deliver it in such a manner , that hee will make others beleeve it also : act. . . they so spake , that a great multitude of the iewes beleeved ; that is , in such a manner , that many were turned to the faith . iunius professeth in his life , that the very first thing that turned him from his atheisme , was the talking with a country-man of his not farre from florence , and his manner of expressing himselfe . the next was the majesty of the scripture , which he observed in ioh. . but the other was the beginning of it . so it will still be true , that walking with godly men will increase our faith , but with worldly men , it will weaken it . therefore use all these meanes to strengthen these principles in you ; for they will have many excellent effects in your lives . as ; when a man beleeves this throughly , he will take the judgement of the scripture against his owne fancy , and the opinions of men ( with which we are still ready to be misled ; ) so that when the scripture saith of riches , that they are nothing , whereas before thou thoughtest them to be a strong tower , now you thinke them to be but a staffe of reed ; so of sinfull lusts , that are so pleasant to us , the scripture saith of them , that they fight against the soule , though they are sweet for the present , yet they are sowre in the latter end ; so that thou takest the judgement of the scripture against thy own reason . so for the praise of men , see what the scripture saith ; he is praise-worthy whom god praiseth ; so thou judgest vaine-glory to be but a bubble ; i say , if you could beleeve this throughly , you would set the judgement of the scripture against your owne reasons , and the opinions of men . besides this , it will breed a notable fervencie in prayer , when a man knoweth that there are such promises , it will make him never give over , it will make him watch and pray continually with all perseverance , though many times hee prayeth , and hath no answer , as the woman of canaan , yea , though he hath sometimes a contrary answer and effect to what he asketh ; yet when he hath laid hold on the promises , he will not let goe , he will never give over ; hee knowes , hee , who hath promised , is faithfull ; therefore he is not like a wave of the sea , tossed up and downe with every wind . but it is not onely a ground of all this , but it brings forth the effect : it doth exceedingly strengthen our faith in matters of justification ; for it is certaine , that the same faith , whereby we beleeve , and apply the promises of salvation , through christ , it is the same faith whereby we beleeve the scripture , and that there is a god , that made both heaven and earth . there is no difference in the faith ; yea , that justifying faith , by which thou art saved , it ariseth from the beleefe of these principles ; as it was the same eye , whereby the israelites did see the mountaines and trees , and other objects , and by which they saw the brazen serpent ; no man beleeves justification by christ , but his faith is mainly grounded upon this word of god ; for whereas in scripture we finde that iesvs christ is come in the flesh , and that he is a lambe slaine , for forgivenesse of sinnes ; that he is offered to every creature , that a man must thirst after him , and then take up his crosse and follow him . now come to a beleever going out of the world , and aske him what hope hee hath to be saved , and what ground for it ? he will be ready to say , i know that christ is come into the world , and that he is offered , and i know that i am one of them that have a part in him ; i know that i have fulfilled the conditions , as that i should not continue willingly in any knowne sinne , that i should love the lord iesvs , and desire to serve him above all ; i know that i have fulfilled these conditions . i say , if the ground whereon our faith is builded be the word , then it is builded on a sure rocke , and the gates of hell , satan , and all his temptations shall not prevaile against it , but against a strong fancie it may . therefore let us labour to strengthen our faith in these principles , that there is a god that made heaven and earth ; and that the scripture is his word , whereby his minde is revealed to us , that so you may know what his will is , and what to expect of him , upon all occasions . there is one thing which remaines in this point , which we added in the third place ; that , that god which we worship is this god : for either it is that god , whom we worship , or else there is no true god in the world ; we are to propound it negatively , to take away all other false religions : for , if there was ever a god revealed in the world , he was the god of the iewes , and if he was the god of the iewes , then of the christians , and if of the christians , then surely of the protestants , and not the papists ; ( for they doe in most points adde to the garment of christ , and the protestants doe but cut off what thy have added before ) and if of the protestants , then surely of those that doe make conscience of their wayes , that doe not live loosely , but doe labour to please him in all things . the fifth sermon . isai . . . remember the former things of old ; for i am god , and there is none else ; i am god , and there is none like mee . the third thing which remains , is this , that there is no other god ; and it is an argument which is often used in scripture , to prove that the lord is god , because there is none besides him ; for so you are to understand it : i am god ; because there is no other ; this particle is so used many times , esay . . i am god , and there is none else , there is none beside me ; and this shewes the falsenesse of all other gods , and all other religions ; and the argument stands thus ; that if you looke to all former times , you shall see that there was never any other god , or any other religion but this , which wee professe . there are two arguments set downe in the text : remember the former times , and you shall alwayes finde it thus , that there is none besides mee . there is none like me , saith the lord ; take all other gods , and there is a wonderfull great difference betweene them and the god whom wee professe ; there is none like him . so that the point to be delivered hence is this ; it is a great argument to prove the deity , that there is none besides the lord. to open this to you ; i will shew you ; what reasons the scripture useth to prove , that there is none besides him . we will shew you in some instances of it . we will make some uses of it . for the first , you shall finde in the scripture these five arguments , to shew that there is no other god , but that the lord is god alone , and that there is none besides him . from the greatnesse of gods majesty , and the immensitie of his workes , and that is the reason of the words here annexed ; there is none like him : as in verse . of this chapter you shall see it more plainly . so , among the gods , there is none like to thee , o lord , neither are there any works like thy works . where you see that they are both put together ; there is none like to him for the greatnesse of his majestie , nor for the immensity of his workes . more particularly , first , in regard of the greatnesse of his majestie , there is none like him ; behold the nations are as a drop of a bucket , and are counted as the small dust of the ballance : behold , he taketh up the iles as a very little thing ; and lebanon is not sufficient to burne , nor the beasts thereof sufficient for a burnt offering ; all nations before him are as nothing , and they are counted to him lesse than no thing , and vanitie : that is , let a man looke on the greatnesse of god , and compare him with all the things that are in the world , and you shall finde a great disproportion betweene them ; they are but as the drop of the bucket . a bucket , of it selfe , holds but little water , but yet that is for some use ; but the drops that fall from the bucket , when it commeth out of the well , they are so small , as wee make no account of them ; and yet all the world is not so much to the lord , as these small drops . and if that similitude will not serve , there is another ; they are as the dust of the ballance : if it were but as the dust of the earth , it were but small , but as for the dust of the ballance , it is so small , that it cannot weigh the ballance this way , or that way ; and yet the whole world is not so much to the lord , as the dust of the ballance . againe , a third expression he useth , and that is taken from the manner of his worship : for some might here object ; if he be so great , how short then doe we come of worshipping him , and of giving him that honour which we owe unto him ? saith he ; it is true , for all the beasts of lebanon are not sufficient for a burnt offering : nay , all the wood of lebanon is not enough to kindle the burnt offering . and take all the gods of the gentiles , they were but men , and their temples , and all the glory of them , they are nothing to the lord : see another description of this in vers . . and as , thus in regard of the greatnesse of him , there is none like him ; so likewise in regard of the greatnesse of his workes ; vers . . who hath measured out the waters in the hollow of his hand , and meted out heaven with the spanne , and comprehended the dust of the earth in a measure , and weighed the mountaines in scales , and the hils in a ballance ? that is , looke upon the great building of heaven and earth , and consider what went to these buildings , what might and power hee must have to handle such things as these ; as the vast mountaines , the huge earth , the wind , and the seas ; and consider , what an hand and arme he must have , that must doe such things . and also consider the wisdome of god , that went to this worke , and he did it alone ; he had none to helpe him ; take a man , let him set up a building , and he cannot do it of himselfe , but he needs some body to helpe him ; but the lord did all this alone : therefore he concludes , vers . . that there is none like to him ; as if it were his scope and intention in that place . it appeares hence , that they are not gods , from their newnesse , they had a beginning , and they have an end ; but god is from everlasting , i am the first and last , esay . . and . . and . . the meaning is , all the other gods had a beginning , we know when they began , and their owne historians have related it ; but i was before them all , saith the lord , and they have all vanished away , even in your owne sight . their ignorance and want of knowledge , and his omniscience , is another argument , which you have used in esay . , . and . , . let them bring them forth , and shew what will happen , let them shew the former things , what they be , &c. that we may know that you are gods . the meaning is this ; that there are none other gods , that doe declare former things , that tell of the beginning of the world , or of the creation , nor can declare things to come ; i only can doe it , i have not spoken in secret , but my prophecies are plaine and open , i have spoken it , and i will bring it to passe . therefore , i say , his omniscience and shewing future things , doth testifie , that there are no other gods besides him , seeing no other hath beene able so to doe . the greatnesse of his power put forth in the continuall passages of his providence , and their want of power ; which is another argument used in isai. . . behold , you are nothing , and your workes are of nought ; that is , you are not able to doe any thing , either good or hurt to the sonnes of men , and therefore you are no gods , you are but vanitie , and of no value : which argument you have often repeated ; as also the great changes , that god workes on the sonnes of men , which idols cannot doe , isai . , . he brings the princes to nothing , &c. that is , he is able to set up whom he will , and pull them downe againe ; and hee gives instance in the greatest princes , that thought themselves best rooted , saith he , when i doe but blow upon them , when i blast them , they are , as if they never had beene planted , as if they had beene never sowen , but they are , as if they had tooke no root in all the earth . so psal. . , . he turneth a desart into a fruitfull land ; and a fruitfull land hee turneth into barrennesse , for the wickednesse of them that dwell therein ; making changes of men , and things , which no idols could doe . they are such as are dead men , and have no life in them . this is an argument that the apostle paul useth , act. . . that they should turne to the living god ; psal. . it is true of all other gods , they are dead vanities , they are idols , and have no life in them ; only god is living , he only hath life in himselfe , and gives life to all other things in the world . therefore , there is none other god besides him . now we come to particulars . as , take all the religions that ever have beene in the world , besides that which we professe ; take all the gods , that have beene set up by others ; they are divided into two times , either before , or since christ ; before , and they are either those gods , that were worshipped by the grecians and the romans , the wisest of the heathens , or else those that were worshipped by the barbarians . now , they worshipped the sunne , and moone , and foure-footed beasts , rom. . if there be question of any , it is of those among the romans ; such as were saturne , and iupiter , and inno , &c. which are now altogether exploded ; and there is enough said against them , even by their owne writers . as ; they were men , and therefore not gods ; this was the argument that tertullian and iustin martyr used to convince those , amongst whom they lived , that iuno , iupiter , neptune , &c. were saturnes off-spring , and therefore they were men ; and if men , then borne of men , and their genealogies are recorded by their owne writers . and as they were men , so they were the worst of men , given to the grossest vices , as adultery , theft , murther , &c. object . and if it be objected , as it was to lactantius , that these are only fictions of poets . answ. i answer , that the poets were their prophets , as the apostle saith , one of your prophets saith so ; and they did but give light to the picture ; and all their owne writers agree , as cicero and varro , that they were subject to those vices that wee named . they did dye , and therefore were not gods ; and therefore they would in one place shew you a sepulchre , and in another place a temple erected to the same god , which is an extreme contradiction ; yet this was acknowledged even by them that worshipped them : and as for tully , we cannot have more against him , than he himselfe confesseth in his tractate , de naturâ deorum ; as one saith , re tollit deos , sed oratione reliquit ; he tooke away their gods in deed , though not in word : and himselfe saith , vtinam tam facile veram religionem invenire possim , quàm falsam convincere : i would i could as well finde out the truth of true religion , as the falsenesse of the other . all which are disputed at large by tertullian , and augustine de civitate dei , and clemens alexandrinus , who lived in those dayes ; which we speak the more of , because it was that , which did spread it selfe even over the whole world for many ages together . and as for the gods that are worshipped by the chaldaeans , and the syrians , as the sunne and moone , they are not worth the naming . there is another religion that is growen up since christ , the religion of mahomet , which hath spread over the most part of the world , for if that computation be true , that is lately given , they have foureteene times as much as any other hath ; and they arose about six hundred yeares after christ , and therefore they have continued a long time . i speake not this , because i thinke that any here had need to be disswaded from it , but to shew that there was never any veri-similitude of it , but that god was alwayes god alone . therfore against it , i will use foure arguments : mahomet did fully acknowledge the truth of the old testament , and of the new ; yet the things which he delivers , are contrary to both ; which confirmes our religion , and shewes the falsenesse of theirs ; for he did acknowledge , that moses received the old testament from god , and so did the prophets , and he repeats most of the story ; he acknowledgeth the creation of adam , and the eating of the forbidden fruit , and the whole story of abraham , and his calling , and the offering of his sonne isaac ; and also , he acknowledgeth the whole history of moses , how god appeared to him , and how he went into aegypt , and of the ten plagues that he sent upon the aegyptians , and the wonders that hee wrought going downe into canaan ; and so of all the rest , naming the booke of psalmes , and quoting things out of it ; and of deuteronomy , acknowledging many of the prophets , as eliah , samuel , iob and ionah ; and he confesseth that there were many more , which he did not name : and so hee acknowledgeth the new testament likewise ; hee acknowledgeth that christ was borne of a virgin , and that by the mightie power of god , without man ; that he healed diseases ; and that he received the gospell from god himselfe ; and that god gave power to him more than to all the prophets that were before him , and that hee was the word and power of god , and that all , that doe beleeve in him , shall be be saved ; and they shall follow him in white garments , and that hee , which beleeves it not , shall be damned ; and hee acknowledgeth the new testament to beare witnesse to the old ; and he acknowledgeth the resurrection , the comming of iohn baptist ; and he speakes very honourably of christ , except only in two things : he tooke up the opinion of the arrians , to deny his divinitie . and also , he denied that he was crucified , but that some body was crucified for him . he brought in a new religion , and yet he professeth , that hee had no miracles , or predictions of things to come . now , when religion is not confirmed by miracles , or predictions of things to come , or holinesse of life , it is a token that there is no truth in it . we may perceive it by the writing of the alcoran ; it is so barbarous , that there is no sense in it ; and they say , that he could neither write nor reade ; and so the writing shewes , that it was by one , that was an ignorant man , that had no skill ; and those stories that are alleaged out of the scripture , have much falshood mixed with them ; which is a signe that he never read them himselfe , but that he had them by relation ; but onely hee speaking to a very ignorant people , they received it of him ; and having inlarged themselves by the sword ; and so they continue to this day . the impuritie of his doctrine , he cut off what was hard to be beleeved , and whatsoever was difficult to practise , and he propounded that to the people , wherein there was no hardnesse , no difficultie , promising them a paradise , wherein they should have all pleasures , and should enjoy women ; and also they should have meat , drinke , apparell , and fruits of all sorts ; as also , they should have silken , and purple carpets to lye upon , &c. and also he professeth that he had a licence given him from god , to know what women he would , and to put them away when he would ; which licence was given to him and to no other . all which arguments are enough to shew the vanitie and falshood of this their religion . vse seeing there is none other god besides the lord , we should fix this principle in us , and labour to strengthen it by this other medium also . when more candles are brought into a place , the light is greater , and you may see the objects the better . therefore , adde this to the other , that there is no other god ; for this expresseth not only that the lord is god , but that it is he whom we worship : for if there be a god that made heaven and earth , he would have revealed himselfe to the sonnes of men , but there hath never beene any other revealed . remember the former things , and you shall see that there was never any other . make this chaine , and every linke of it is exceeding strong : see if ever there hath beene any god besides him : for , if there was ever any god revealed to the sons of men , it was the god of the iewes , that was revealed by moses , and the prophets . for all the dunghill gods of the gentiles , they were but vanitie , and they appeared to be so ; and if it was the god of the iewes , then of the christians , ( because the new testament is builded upon the old ; ) and then surely , he is that god , whom the protestants worship , and not whom the papists worship . for , if you take all those things , wherein they differ from us ; as in their worshipping of images , their purgatory , their indulgences , their prayers to , and for the dead ; their prayers in an unknowne tongue , and so all other points of difference , and you shall finde that they were added , and taken in , in continuance of time , now one , then another ; and there are many that have taken paines to shew the pedegree of them , when they came in ; and therefore they that have not seduced hearts , whose eyes the god of this world hath not blinded , may see , that what our devices cut off , is nothing but that which they have added before ; the papists agree in all with what wee teach , only the difference is betweene the additions which have come in from time to time . therfore you must learne from hence to confirme your faith , by that argument which peter useth , ioh. . . whither shall we goe , thou hast the words of eternall life . there are two things which make us cleave to any thing : the firmenesse of the thing . when we can goe no whither else . so that looke to any time or place , and consider that all other gods they are but vanitie . for , looke upon the world , and the creatures , and they have no bottom to stand on , they have no state to hold by . therfore , let this teach us to cleave to him without separation : looke upon every side , as david did , to the right hand , and to the left , and you shall see that there was no other god . only here the soule hath sure footing ; therefore say , that if the dissolution of all things should come , as death and martyrdome , ( as wee know not how soone they may ) yet god shall be our god , we will forsake all to follow him . consider the present time of the church , consider how soone the times may come upon us , when we shall be put to it ; for now things are in praecipitio ; hasting downe to the bottome of the hill ; and we know not how neere we are to that houre of temptation , spoken of in the revelations ; when it shall be as it was in esay's time , chron. . . nation shall rise against nation . these times are growing , and gathering strength more and more ; therefore let us strengthen our faith , and prepare for a triall . hitherto religion and peace have walked together in one path ; but when they shall goe in different paths , it will appeare then , whose servants we are . so when the times of triall come , it will be a great matter to have this principle laid . if you should come to suffer death , and to lose your lives , it will be a great matter , to be rooted and grounded in the faith : for there is a great difference betweene those that have much earth , and betweene those that are not well rooted , that have not received this anointing , that teacheth us these things . only this i will say to you in the second place to comfort you , though you see the lord laying the churches waste , so that they are wallowing in their bloud , and yet that you might hold up your heads ; consider that he is god alone , and therefore will rouse up himselfe in due time ; for , he will not give his glory to another : therefore though you see all the churches in christen dome laid waste , yet the lord will raise them up againe , and the ground of it is in esay . for mine owne sake , even for mine owne sake will i doe it : for , how should my name be polluted ? and i will not give my glory to another ; speaking there to the churches in that time , saith the lord , i have refined them , but not with silver , i have chosen them in the furnace of affliction ; that is , i have thus and thus dealt with them , yet will i not cast them off , though they be sinfull , yet will i not put them away , for mine owne sake ; for my name should be polluted , if i should suffer them to lye thus : it should be thought that the other religion was true , and so i should lose my glory . and againe , will god now say , i will not doe so ; for , should antichrist prevaile , it would be an argument that they had the truth , and not we . so esay . . i am the lord , that is my name ; and my glory will not i give to another , neither my praise to graven images . as the graven images there should have had the praise , so should the papists now , if god should suffer his church to be so , but for his owne sake he will not suffer it . let this encourage you then to be earnest with him in prayer ; for the time will come , when hee will turne his head , when the just period is come , he will be seene in the mount. vse if there be no other god , then let us be carefull to keep our hearts from all kinde of idolatry , not to set up any other in our heart or affections . for there are two kindes of idolatry : one is grosse , as the worshipping of baal , mahomet , &c. and that you are free from , because there is light enough in the church to see the vanity of them . there is another kinde of idolatry , which saint iames speakes of , iames . yee adulterers , and adulteresses , you make riches your god , and honour , and your belly , your god ; and when you sacrifice to your owne nets , that is , to outward and secondary meanes , or when we joyne any other thing with god ; now this is idolatrie , which is common amongst us . our nature is as prone to idolatry as any , though not in that kind : for man is a weake creature , and therefore hee seekes something to repose himselfe upon ; and because they finde not any one thing sufficient ; therefore they put their confidence in many , rom. . for all idolatry is upon one of these three grounds : they worship them for gods , whom they saw excellent men , that had something in them above themselves ; such as were strong men , as hercules ; and those that were law-givers , and princes , as saturne , and iupiter ; and they did worship vertues likewise ; and they did build a temple to vertue it selfe ; and to iustice , and patience . those , that brought any speciall helpe , and comfort to the lives of men ; as they that did invent usefull arts , as bacchus , ceres , vulcan , aesculapius ; and also they worshipped the creatures themselves , as the sunne , and moone , and oxen , and the like . they worshipped for god , that which was stronger than themselves ; therefore tully saith , we build a temple to feavers , to diseases , because they were stronger than they , they could kill men when they did seaze upon them : so they did build a temple to fortune . now to translate this to our selves , see if we have not the same ground with us ; see if the things that have any excellencie amongst men ; if the things that are profitable to us , and things that exceed us in strength , and over-power us , whether they are not ready to be set up as gods ; when men spend themselves upon their pleasure , and are afraid of men , what is this , but to set up another god ? we doe the same , though not in the same manner that the heathens did . now , for the worshipping the creatures ; we are not to doe it : there is no creature in the world that can do either good or hurt , as it was said of idols . but when our affections are so inordinately carried to them , we set them up for gods , though we observe it not . it is gods prerogative royall , and it belongs only to him , to doe good or evill ; whatsoever is either good or evill , he is the author of it ; he makes mens lives comfortable , or uncomfortable , at his pleasure ; for hee disposeth of things , giving them , and taking them from whom he will. therefore , why is he forgotten ? and why doe men joyne other things with him ? so farre , as men see not the vanity of all things , and so farre , as their affections are taken up with these outward things , so much idolatry there is in their hearts . therefore you must take heed that you give not gods glory to another . take heed of idolatry ; in your opinions give not the glory of god to riches ; for that which a mans minde is set most upon , and which he looks for comfort from , in time of need , this they count as god : so that , whatsoever it be , riches , or the favour of men , if you set your minde upon it , you make it as god , and it is to give the glory of god to another . we must not trust in them , psal. . . but trust in god ; o israel trust thou in the lord , he is their helpe and their shield . now then , we exalt him , when we trust only in him , when we trust not in any of these outward things , when we think not our selves any whit the better , the more riches or friends we have : for so farre we trust in the creatures , so far we commit idolatry with them : but he that thinkes himselfe safe , because he hath the lord for his god , and because he is his shield , he doth exalt the lord , and this is to put this in practice which is here spoken of ; i am god , and there is none like mee . the sixth sermon . exodvs . . , , . moses said unto god ; behold , when i come unto the children of israel , and shall say unto them ; the god of your fathers hath sent me unto you , and they shall say unto mee , what is his name ? what shall i say unto them ? and god said unto moses , i am that i am. and he said , thus shalt thou say unto the children of israel ; i am hath sent me unto you . and god said moreover unto moses , thus shalt thou say unto the children of israel ; the lord god of your fathers , the god of abraham , the god of isaac , and the god of iacob hath sent me unto you : this is my name for ever , and this is my memoriall unto all generations . now wee come to this , what god is . god is iehovah elohim ; an absolute essence , in three persons . but we will first speake of the deitie , then of the persons . now god is knowne to us two wayes : by his essence ; and by his attributes . now the great question is , what this essence of god is . beloved , you need more than the tongue of man to declare this to you ; yet we will shew it to you , as the scripture reveales it . now , if we should define it , ( though it is capable properly of no definition ) wee would say , god is an incomprehensible , first , and absolute being . these words in this place , set out the essence of god most clearely of any place in scripture , that i know . this is the first expression , whereby god did ever shew himselfe in his essence . god hath before made himselfe knowne by his all-sufficiencie , chap. . . i appeared to abraham ; to isaac , and unto iacob , by the name of god almightie , but by my name iehovah , was i not knowne unto them . this name , iehovah , was knowne to abraham , as appeares in divers places ; but the meaning is , it was not opened to them , they did not understand it : the lord saith , gen. . . i am the almightie god , walke before mee , and be thou perfect . you shall finde that name used on every occasion , by abraham , by isaac , and by iacob . el-shaddai ; god all-sufficient ; but not iehovah . the first time that ever god made himselfe knowne by this name , was here to moses , i am that i am . there are two things to be observed in this expression : the incomprehensiblenesse of almighty god , as it is usually said by us ; when wee are asked a thing , that we will not reveale any further , or that we would not have another to prie any further into , we say , it is , what it is ; so god saith to moses , i am , what i am . such a kinde of speech is also used to shew the immutabilitie of a thing ; as pilat said , what i have written , i have written ; i will not change it : so men use to say ; i have done what i have done , to shew the constancie of a thing , that it shall not be altered : therefore , when god would shew the constancie of his nature , he addes further , i am , without any other word : as if hee should say ; moses , if they inquire of thee , what my name is , tell them only this ; hee is , hath sent me unto you ; as the septuagints translate it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , if i should deliver the most expressing name , whereby i would be knowne to all ages , this is that which i will pitch upon ; i am , or iehovah ; which comes from the same root . and if moses should yet further inquire of his name , he leads him into a further expression : the lord god of your fathers , the god of abraham , the god of isaac , and the god of iacob hath sent me unto you ; this is my name for ever , and this is my memoriall unto all generations . as if he should say ; if yet they cannot understand what this name is , it is the same that i was knowne by to abraham , to isaac , and to iacob ; what i was to them , the same will i be to you . i was knowne to them by my word , and by my workes , and by my miracles , and the same shall you finde me , it is that god which hath sent me unto you . this is my name ; which words are to be referred , not onely to the latter words , but to the former , i am , that i am . the words in the originall are in the future tense ; yet it is fitly translated , i am ; for the future tense in hebrew is often put for the present tense ; and the words are put in the future tense , to shew his immutabilitie ; which translation christs words doe warrant ; before abraham was , i am : therefore the septuagints do well translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying no more , but he which is ; so that , that which we are to learne from hence is this ; that i am , or iehovah , i am , that i am , is the proper and essentiall name of god , ( all divines agree in this , i know none hat differ ) because it expresseth him in his essence , without any limitation , or modification . besides , you shall finde , that this name is never attributed to any other . the altar , indeed , was called iehovah ; but the meaning was ; to iehovah ; his other names indeed are given to the creatures , but this is given only to him : whence i gather this point : that to be , or to say this , he is , or i am , is proper to god alone . it is common to no creature with him ; you cannot say of any creature , it is ; if it be the only property of god to be , then you must say of every creature , it is not ; and onely the lord is ; which is a strange speech , but yet it is true , or else it is not proper to god only . object . but you will say ; what is the meaning of that ? for creatures have a being , though not so excellent a being , as he hath . answ. in comparison of him , they have no being at all , they cannot reach to his being : and therefore , what this being is , we will explaine to you by these five things : it is an immense being , such as hath all the degrees , and kindes , and extents of being in it . the creatures have not so ; they have so little of this being , that it is nothing : it is not so much , as the drop of a bucket , isai. . that is , it is of so small a being , that it is no being : therefore that place is to be marked , isai. . . all nations before him are as nothing , and they are counted to him lesse than nothing , or vanity . which place shewes , that this place of being doth not agree to the creatures ; for having said before , they were as the drop of a bucket , hee addes , nay , they are lesse than nothing . but you will say , how can they be lesse than nothing ? that is , if i should expresse it to you , as it is , they are lesse than that which you reckon as nothing ; as you doe a dust of the ballance ; so that in respect of the largenesse of his being , they are nothing to him : there are divers degrees , and extents of being , and he hath them all in him ; as , there is a being of angels , another of men , and so of every creature ; but they are defined , and you know that definitions doe but limit the being of a thing . the angels have a large and glorious being ; men have a good and excellent being , but they are nothing in respect of the being of god. it is a being of himselfe , he is a spring of being , whereas all the creatures are but cisternes of being ; which they have but by participation from him , rom. . in him we live , move , and have our being : in him , and for him , and through him , are all things ; he only is of himselfe it is not only from himselfe , but it is an everlasting being : i am the first and the last : that is , i am before any thing was , and i am the last ; every thing hath dependance on me . it is a being without succession : the creatures have not this ; there is something to them , which was not before ; and something shall be , which is not for the present : this is true of every creature ; of men and angels ; but with god there is no succession : and therefore it is that these words are used , i am hath sent unto you : which shewes that there is no time past with him , there is no distinction of time with him , all things are alike to him ; but with the creature there is flux of time , the creatures enjoy one thing one minute , which they do not another ; but god enjoyes all at once , and that is one part of his blessednesse , which the creature is not partaker of . and againe , his acts are all done at once ; but the creatures doe all theirs by succession . it is such a being , as gives a being to all things else . and this is a great difference betweene him and the creatures : the angels have an excellent being , yet they cannot give the least being to any thing . so that by these we may plainly see , that he only is , that is , he only is of an immense being , that is , he is like a mightie sea of being , that hath neither bankes nor bottom , he only is a spring of being , he only is everlasting , he onely is without succession , of time present , past , or to come . lastly , he only gives a being to every thing . such a one he is , all this is implyed , where he bids moses goe , and tell the people ; i am that i am , is hee that hath sent me unto you . but we will stand no longer hereon , onely wee will labour to reduce these speculations to use , as it is said of socrates , he did devocare philosophiam de coelis , bring philosophy downe to be practised in private houses . if we should inquire the reason , why god did reveale his name to moses , was it , that onely he , and the israelites should finde out argute speculations in his name , as many of the rabbins have done ? and our divines follow them too farre ; no surely , the end of names is to make things knowne . but yet he sets bounds to our apprehensions , in saying , i am that i am ; as if there were more in it , as if there were some greater immensitie in his nature : therefore the use is this ; vse that there is something of the essence of god , that may not be inquired into , but to be content with that which is revealed . rom. . . for that which may be knowne of god , is manifest in them ; for god hath shewne it unto them : there is something that may be knowne , and something there is that may not be knowne : therefore , beloved , looke not for a full knowledge of him , but only for a small degree of it ; as exo. . my face ( saith god to moses ) thou canst not see ; which place compared with that , ro. . . the meaning is this ; that it is very little of god , that we can know : even as when a great traine , or glorious shew , shall passe before us , and all is gone , we onely see the latter end of it . so god passed by moses , and he saw but a little of him : even as when you heare the latter end of a sentence , only that which the eccho resounds ; the maine we cannot know . therefore we should learne from hence , not to be searching and prying into the counsels of god ; as , why so many are damned , and so few saved ; to ask , how the infallibilitie of gods will , and the libertie of mans will can stand together ; to aske the reason , why he suffered the gentiles to walke in the vanitie of their owne mindes so long a time ; why he suffers the church to lye , as it doth at this time : for we might say as gideon did , if the lord be with us , why are wee thus and thus ? why the church of the grecians , those famous churches ; why the golden candlestickes were removed from them ? these , and all other such , we must be content to be ignorant of ; he doth not reveale himselfe fully in this life . thou canst not see mee , and live , saith god to moses : the meaning is this , the vale of mortality doth hide us , it covers god from us : when that shall be laid aside , wee shall know all these things ; and therefore we must be content to stay the time ; and till then , we are as narrow-mouthed vessels , wee are not able to receive much knowledge , but a great deale will fall beside ; and god wil do nothing in vaine ; as christ said to his disciples , there are many things that i should reveale unto you , but you are not able to beare them : and therefore it should content us rather ; as a weake eye is not able to behold the sunne , as the schoole-men well say , we cannot see it in rotâ ; we cannot see the circle wherein the sunne doth runne , but only the beames of it ; no more can you see god in his essence ; you may see him in his word , in his effects : and therefore let us be content to bee ignorant of these things . who should aske , why deales god thus with his church ? why are so many damned ? remember that in isai. . . woe unto him that striveth with his maker ; let the potsheard strive with the potsheards of the earth : shall the clay say to him that maketh it ; what makest thou ? the meaning of it is this ; we should be content to let god alone , not to inquire into all his actions , into the ground and reason of all his workes ; let the potsheards strive with the potsheards of the earth : if thou hadst to doe with man , one like thy selfe , then thou mightst murmure with him , and aske him , why doest thou so ? but what hast thou to-doe with the lord ? shall the clay say to him that maketh it , why doest thou so ? this similitude of clay doth not , by a thousand parts , expresse that distance that is betweene god and us ; and therefore we should doe thus , stand upon the shore , as it were , and behold his infinite essence : i am that i am ; and goe no further ; as a man that stands upon the sea-shore , and sees the vastnesse of the sea , and dares goe no further , if he goes into the deepe , he is drowned : you may looke into gods essence , and see and admire it ; but to thinke that thou couldest comprehend god , is , as if a man should think to hold the whole sea in the hollow of his hand ; yea , there is a greater disproportion between them : therfore you shall see , that the apostle doth thus expresse it , ro. . oh the depth of the riches both of the wisdome , and knowledge of god ; how unsearchable are his judgements , and his wayes past finding out ! onely remember this , and make thus much use of it : when you heare this name , i am that i am ; that it is the lords will to set limits to us . when the lord came downe from the mount , he set limits to the people , and he gave this reason of it ; i will not have them stand and gaze ; so is it in this case , it is a dangerous thing to goe too farre ; you know what did come to the bethshemites , because they would be gazing : remember that speech of god to manoah ; why doest thou aske my name that is secret ? there is something that is secret in god. object . but , you will say ; i would but see reason of things . answ. but thou must stay for this till mortalitie be put off ; and in the meane while stand a farre off , and looke on god : and when thou seest the vast workes of god , when thou seest him to span the winds in his fist , and measure the waters in the hollow of his hand , and to weigh the mountaines in scales , and the hills in a ballance , &c. it is no great thing if thou art ignorant of his counsels . it is made an argument why we should not search into his secrets , prov. . . who hath ascended up to heaven , or descended ? who hath gathered the winds in his fist ? who hath bounded the waters in a garment ? who hath established all the ends of the earth ? what is his name , or what is his sonnes name , if thou canst tell ? as if he should say ; it is impossible that this mightie work-man , he that did all this , that thou shouldest know him , or know the ground of his counsels ; you can see but his back-parts , you can see no more and live , and you need see no more , that you may live . that which is the very scope and drift of the lords revealing his name to moses ; goe and tell the people ; i am that i am hath sent me unto you ; that is , it should strengthen our faith , and incourage us , it should raise our mindes , and stir up hope in us , in all wants , and in all distresses , that we fall into , upon any occasion : for this is the scope why the lord reveales it here ; he reveales it in a very seasonable time . a man would have thought it impossible , that they should be delivered from pharaoh , he being so mighty , yet god bids moses goe , and tell them , that hee that is , hath sent him unto them . hee that is , hee that can make things to be , when they have no rudiments of being , he hath sent me . consider all the griefes and complaints that we have , they all arise from hence ; there is something we would have , which is not ; as it was the complaint of rachel , shee wept for her children , because they were not : now , consider what the lord saith here , i am that i am : he is the lord of being ; he giveth being to whatsoever pleaseth him : as take your expressions of your ordinary wants , you use to say ; oh , if that such a thing were ; if an house had such and such a thing , it would be a goodly house ; so in an instrument , as a watch , if it had such and such a being , it were a perfect watch : so is it in the complaints that we make for our soules , or the soules of others ; if you see a man that you would have reclaimed , you say if there were a stability of minde in him , a consideration of death , a right knowledge of things , a sense of sinne , if there were grace in his heart to establish him , then hee would be thus , and thus . consider that he who is the lord of being , is able to make up these wants : so if our complaints be for our selves , they all come from some wants ; but know that he who is the almightie god , that makes all things to be , he can give thee constancie , he can enable thee to do all things , and strengthen the weake hands and feeble knees , hebr. . he that is full of being , as the sunne is of light , and the sea of water , thinke with thy selfe that hee alone is able to give being to every grace , and to make up every defect , and give that to thee which thou hast not , and to all whom thou hast to doe with , as thy wife , children , friends , &c. he can make things that were bad , good and usefull , and so make thy friend good also , as he did onesimus for paul ; thinke with thy selfe that the lord of strength can doe it , and he only can doe it : here every creature is at a stand to make a being ; therfore goe to him , and give him the praise and glory of his name . and as it should move us to doe this in our wants ; so it should helpe thee in all those great crosses that afflict thee : for every crosse is in that which is not ; as rachel wept of her children that were not : you shall see in abraham , he beleeved in god , even in god , who quickeneth the dead , and calleth those things which be not , as though they were rom. . . this was abrahams case , he was to lose his sonne , for ought that he knew , yet he comforted himselfe in this , that iehovah , the mightie god , that is the lord of being , he that calleth things that are not , as if they were , hee could either give him his owne sonne againe , or one that was as good as he . thus he did comfort himselfe ; and so may we upon all occasions : god can make things to be that are not . take iob , when his houses , his children , estate , all were gone , and all were not , yet iehovah , he that makes things that are not , did not he make all things to returne againe ? so david , when things were not , when his kingdome was not , when his good name was gone , as wee see by shimei's cursing , what a name he had , yet god did make all to come againe . naomi , when all was gone , her husband and her sonnes gone , and they were not , yet hee that was the lord of being gave her a sonne , and a daughter , that brought her in more comfort that her owne sonnes would . and this is the use that i would have you to make of it . when thou hast lost any thing , when thy sons or thy goods are gone , he can make up all : hee who could make up the absence of christ to the disciples , as he did by his spirit , so that it was better with them than before , they had more comfort and knowledge , and could doe greater miracles , that god can surely make good any other losse the most pinching . for you must remember that he is iehovah ; you shall finde that name often used on this occasion ; still it is added , i am iehovah . but , to take the present scripture , there you shall see , what ground there is for this use we now make of it , chap. . . wherefore , say unto the children of israel , i am the lord , and i will bring you out from under the burthens of the aegyptians , &c. the meaning of it is this : many objections might be made by moses , ( and this is the reason , why god reveales this name to moses . ) alas , saith moses , who am i : shall i go unto pharaoh , and bid him let the children of israel goe ? what am i to be sent on this errand ? saith the lord , goe , tell him ; i am , or iehovah , hath sent thee unto him : and those answers are observable that moses makes : object . i am of a slow mouth , and of slow speech . answ. why ? saith the lord , i made the mouth ; goe therefore , and i will be with thy mouth , and teach thee what thou shalt say . object . againe , i am of uncircumcised lips , and how shall pharaoh hearken unto me ? answ. saith the lord , i have made thee a god to pharaoh , and aaron thy brother shall be thy prophet . where observe this , by the way . a man would wonder why moses , that went to such a one as pharaoh , should complaine , that he was a man of uncircumcised lips . one would thinke that pharaoh being a carnall man , that uncircumcised words would please him better ; but it is , as if he should say ; lord , when there is any circumcisednesse in my lips , then there is no authority in my speech . the lesse circumcision there is in any mans lippe ▪ the lesse authority there is in his speech ; as it is said of christ , that he spake with authoritie , for his lips were circumcised . but to take this objection away ; saith the lord , i am iehovah , i will be with thee , i will circumcise thy lips . object . yea , but will pharaoh be moved with words ? answ. i am iehovah , saith the lord , i will make that to be , which is not : i will send plagues among them , and then he will let them goe . object . but when they are gone , they are a weake and a naked people , how shall they doe to live ? answ. saith god , i will give them favour in the eyes of the aegyptians , and not send them emptie , and i will provide food for them . so moses went. a strange kinde of errand ; as if one should goe and tell the great turke , that the god of the christians hath sent to let them goe : but yet moses goeth ; and all that comforted him , was 〈◊〉 the revealing of this name . now apply this to your selves ; when you are in any distresse , know that he that made the heavens and the earth , can give a being to all these things : esay . . who is among you that feareth the lord , that obeyeth the voice of his servants , that walketh in darknesse , and hath no light ? let him trust in the name of the lord , and stay upon his god. he that walketh in darknesse , and hath no light ; let that be thy case , that every thing is desperate , thou seest not a jot of light , nor spark of hope , yet trust in the name of iehovah , hee can make light , when there is none ; a man that hath no grace in his heart , let him trust in iehovah , that saith in his heart , i would i could be rid of such a lust , and that i could keep holy the sabbath , but i have nothing in me , my heart is emptie of all ; ( this is the complaint often even of those that have grace : ) why , if there be no light , no grace , yet he can work it ; and so paul applyes that in gen. . there was darknesse and no light , to himselfe and them , in cor. . . he that commanded light to shine out of darknesse , &c. i , sayes he , and we gentiles were in darknesse , and had no light ; yet god commanded light to shine into our hearts , and into mine , the darkest of all the rest . so learne to apply the same to thy selfe ; he that is in darknesse , and hath no light , yet let him trust in the name of iehovah ; beloved , that is faith . if you should expect no more of god , than a man can doe , or a creature can doe , it is not worthy the name of faith : as this is proper only to god , to give being to things that are not ; so it is the propertie of faith , when things are not , to beleeve in the name of iehovah : therefore , there would thy faith be seene ; and as for thy selfe , so for the churches also , you see now , 〈◊〉 how low an ebbe they are brought , and yet , they cannot be lower than the estate of the israelites was in aegypt , and when they were in captivitie ; yet consider , that that iehovah , who is the lord of being , is able to raise the churches , and to give a new being to them : isai. . . but yet in it shall be a tenth , and it shall returne , and shall be eaten ; as a teile-tree , and as an oke , whose substance is in them when they cast their leaves ; so the holy seed shall bee the substance thereof : that is , when you see the churches goe to wracke , when you see them cut downe like a mightie wood that is cut downe , or that is spoiled of its glory in the autumne : so when you see the glory of the churches thus taken away , yet there is a holy seed , which shall be like a root or bulke of a tree . so should you see the churches overthrowne , laid under feet , so that there is no hope of them , so far as we could see ; yet be assured , that there is a holy seed , that shall rise , and spread it selfe againe , even as a little root spreads it selfe into a great tree ; and how shall they doe it ? saith the lord , i am iehovah , i can give a being , i can inlarge their being . object . but you will say , why then is it that they are brought so low ? answ. consider , that it is the lords usuall course to sit as a man in sleepe , but saith he in isai , . the lord shall go forth as a mightie man , he shall stirre up jealousie like a man of warre ; he shall crie , yea roare ; hee shall prevaile against his enemies : i have long time holden my peace , i have refrained my selfe , now will i cry like a travelling woman , i will destroy and devoure at once . he useth three expressions there , to shew what hee will doe for his church in extremitie ; i will raise my selfe like a giant , &c. and when he comes , he will come suddenly , as paines on a woman with childe come suddenly , so saith the lord ; when you looke not for me , them will i come , there shall goe nothing before me , i will come on a sudden ; and not only so , but he will cry as a giant , he will doe it strongly , and he will doe it effectually ; so as he will bring it to passe as a man of warre , and so he will doe for his church ; againe , he that hath raised it in former times , he will doe it now ; therefore let us not faint and give over hoping , for he that is almightie , he is able to doe all these things : hee who could in ioel destroy the armie of catterpillars , and leave a blessing behinde him ; can doe the same as well to men , ( though never so many ) who are the enemies of his church . the seventh sermon . exodvs . . , , . and moses said unto god ; behold , when i come unto the children of israel , and shall say unto them ; the god of your fathers hath sent me unto you , and they shall say unto mee , what is his name ? what shall i say unto them ? and god said unto moses , i am that i am. and he said , thus shalt thou say unto the children of israel ; i am hath sent me unto you . and god said moreover unto moses , thus shalt thou say unto the children of israel ; the lord god of your fathers , the god of abraham , the god of isaac , and the god of iacob hath sent me unto you : this is my name for ever , and this is my memoriall unto all generations . if god be the lord of being , full of being in himselfe , and giving being to every thing ; learne then to give him his praise , psal. . . yee shall praise the lord , and yee shall extoll him by his name iah . for he only brings enterprises to passe ; as hee gives being to every thing , so he gives being to all the workes that are wrought by the creatures . if our being be from him ; much more all our workes are wrought by him , because they are but dependants on our being . now this god takes to himselfe , as most proper to himselfe , and that from his name , iehovah ; there be many places for this ; i will doe it , for i am iehovah , &c. now if the creature shall say ; i have such a purpose , such a project in my heart , and i will doe it , i will bring it to passe ; what is it but to arrogate to himselfe , that which is proper to iehovah ? which is a greater sinne , than we are aware of ; for it is no lesse than idolatry ; and the lord so takes it ; isai. . . i am the lord , that is my name , and my glory will not i give to another , neither my praise to graven images ; that is , i will take a speciall care , that you shall not say , that your images doe bring things to passe , for then they should be called iehovah , which is proper alone to me , to bring any thing to passe . so a man may apply it to any thing else ; if a man shall say , that his owne wit , or worth , or industrie , &c. doth bring things to passe ; he takes that praise which peculiarly belongs to god , and gives it to the creature ; whereas the lord sayes , iehovah is my name , and there is not the least thing , but i bring it to passe . take heed therefore of that secret idolatry which god hates ; it is a place which you know , hab. . . therefore they sacrifice unto their net , and burne incense unto their dragge ; because by them their portion is fat , and their meat plenteous . to offer sacrifice , is , to doe that which is proper to god : now to goe about any thing , and to say , that thy wealth brings it to passe , is to sacrifice to thine owne net , that is , to attribute that to thy selfe , which is proper onely to him . againe , as it is idolatry , so it is a vaine thing to doe it ; for we are not able to do it ; psal. . . he will bring it to passe ; there the lord takes it as peculiar to him onely ; therefore in isai. . . ( you may compare them both together ) it is said there , lord thou wilt ordaine peace for us , for thou also hast wrought all our workes in us . the scope of this place is this : other men ( saith he ) they forget god , they carry themselves aloft , but it is hee that will ordaine us peace , though none else shall put his hand to it ; it is he that doth all our works for us , not our especiall workes only , but all ; it is not any man , or any creature that doth them , it is he that workes all our workes for us . and if we did beleeve this , we should looke upon him with another eye , and serve him after another manner ; we should be more dependent on him , we should be more fervent in prayer ; & not when we would doe any thing , turne every stone , and to knocke at every creatures doore , to see what helpe they could give us ; but our eye would bee towards him ; for it is in vaine to runne to them ; no creature can doe it , there is no enterprise but hath many wheeles , and the stopping of one wheele hinders the whole enterprise ; and it is hee , that turnes all those wheeles , commands all , must bring it to passe , or else the least thing will hinder our greatest enterprises ; therefore you see that the fairest blossomes of our endevours doe often wither , and the unprobablest things doe come to passe . see it in david , to give you an example of it ; when he would trust god , he had a promise of the kingdome , but not by himselfe ; his owne power should not doe it ; and yet the wheeles of gods providence did bring it to passe . so when he staid his hand from killing nabal , did not the lord bring it to passe in a better manner than hee could have done ? and when he had the kingdome , abner was his great enemie , but yet david did nothing , but that which was right ; and you see how god did bring it to passe , he tooke away his life without any hand of his . so ishbosheth was his enemie , yet when david sate still , and did nothing , his head was brought to him ; ( though they that did it , did it wickedly ) yet it was an act of gods providence to him . thus things are done for the best , when wee commit them to him ; but if we doe them our selves , wee are as they that fished all the night long , and caught nothing , till christ came , and bade them to cast in the net , then they inclosed a great multitude of fishes : so it is with us , when we goe about any enterprise , it is in vaine , we are not able to doe it . there is a double going about any enterprise ; when we goe about an enterprise without god , and when we goe about it with him . when wee goe about it without god , i confesse , that yet some things are brought to passe ; and that will serve to answer an objection which you have fully expressed in psal. . . rest in the lord , and wait patiently for him ; fret not thy selfe because of him , who prospereth in his way , because of the man who bringeth wicked devices to passe , &c. there is the objection . object . for when we teach this doctrine of trusting in god , as david had before , vers . . the objection then is ; there are many that doe not trust in god , and yet they bring their things to passe ? answ. to this we answer , that either they doe it not , it withers under their hand . or else , if they doe it , it is to no purpose , they receive no comfort from it . therefore hee addes ; the evill doer shall be cut off , that is , though they doe goe farre in an enterprise , yet they never come to the end , they reape not the fruit of it , hee cuts them off ; so that , if you looke to the issue , it is as good as nothing . it tends to their owne hurt , to their owne ruine ; if they get wealth , favour with great men , credit , &c. the sword turnes to their owne bowels , their ease slayes them , and it turnes to their owne destruction . therefore take heed of it ; if thou doest goe about it with god , hee will give thee the comfort of it . one thing brought to passe by him , is better than a thousand by themselves without him . learne from hence the only remedy against the vanity that all creatures are subject to , that we have to doe withall ; for what is the reason of that mutabilitie , we finde in all things ? is it not from hence , that they have no being of their owne ? if you looke to the rocke , to the foundation ; from whence they were hewen , and to the hole of the pit , from whence they were digged , they were made of nothing , and are readie to returne to nothing . take a glasse , or an earthen vessell , they are brittle ; if you aske the reason , they are made of brittle materials : plate is not so ; so that this is the reason of all the vanitie under the sunne , because they are made of nothing . therefore there is no way to remedie this , but to looke up to god , act. . . for in him we live , move , and have our being . this is the meaning of it . they have not onely had their being from him at the first , but their being is in him . we have our being in him , as the beames in the sunne , and an accident in the subject . then , if thou wouldest have constancie in any thing , thou must looke up to god. every creature is mutable ; it is so for unchangeable , as constancie is communicated to it from the unchangeable god. consider this for matter of grace . when thou hast got any good desires , or good purposes , at any time , remember that the being of them comes from god. hence it comes to passe , that good purposes oft-times doe come to nothing , and like sparkes goe out againe ; because we remember not that they are from god ; wee thinke that if wee have good purposes to day , if wee be spiritually minded to day , we shall be so tomorrow ; and thus you deceive your selves , you must consider that the being of them comes from god : that place is remarkeable , chron. . . when david had rejoyced that the people had offered willingly , he prayes that god would keepe it in the imagination of the thoughts of their hearts : if we would thus hang upon him , and depend on him , when the spirit hath breathed in us at any time , when we have any sparks of truth , and are warmed with any holy affections , if we would give him the glory of this , that he gives a being , if we would make this prayer that david doth , you would finde it a meanes to make you more equall , and more even in grace . and what i say of this , i say of all other things . it is the fault of us all , we are subject to the which is said of wicked men , isai. . . come yee ( say they ) i will fetch wine , and we will fill our selves with strong drinke , and to morrow shall be as this day , and much more abundant . now , whence comes this ? let a man have health to day , he thinkes he shall have it to morrow ; let him have peace and friends to day , hee thinkes it will be so still . this is every mans thought ; and it ariseth from hence , that we forget iehovah , he that continues the being of every thing . if we did remember this , we should say ; i doe not know whether it be his pleasure that gives being to them : i know , that if he withdraw his hand , they will come to nothing . it is a great fault to boast of to morrow ; hereby you detract from god , and dishonour him exceedingly , you see how he complains of it , iam. . , . you enter upon his royall prerogatives . it is , as if a man should challenge many . acres of ground , and hath not one foot ; for future times are properly the lords . now , when we will anticipate things in our thoughts , and rejoyce in our projects before-hand , as if they were come to passe ; this is a sinfull rejoycing . and thence it is , that pride goes before a fall ; because that when a man begins to lift himselfe upon a creature , and to build upon that which is but vanity , then the lord begins to take away our foundation , and hinder our purposes , and then he falls and perisheth . why doest thou boast of to morrow ? knowest thou what is in the wombe of the day ? thou knowest no more , than they know , what is in the wombe of a woman , till they see it . now , god hath an over-ruling hand in all these , and therefore he doth disappoint us , because wee are readie to give to the creature that which belongs to himselfe ; therefore , if thou wouldest have any thing to continue , depend upon him , because all things else are subject to vanity , and he only gives being , and continuance to them all . the attributes of god in generall . now we come to declare to you , how this essence of god is made knowne . it is by his attributes ; and they are of two sorts : either such as describe god in himselfe . or else such as declare god as he is to us . other divisions there are , but this is the best that i can finde ; because it agrees with the scope of all the scripture . for the first , those attributes that shew god in himselfe , as when the scripture saith , that god is perfect ; as , be yee perfect , as i am perfect . so when the scripture saith , that hee is unchangeable , almightie , eternall ; these shew what he is in himselfe : then his other attributes shew what he is to you , as that he is mercifull , patient , abundant in mercie and truth , and that he is all-sufficient to you , &c. the first attribute of god. first then , we will take this out of the text , i am hath sent me unto you ; that god is perfect ; he hath all the kindes , degrees , and extents of being in him . there be divers kindes of being in the world ; some have more , some lesse ; some have a more excellent being , some have a lesse excellent ; some have a larger being , some a lesser , and yet all are in him ; and this is his perfection . imperfection is a want of some being ; perfection is to have all the degrees of being , that belong to a thing in his kind , but all this is in god. now god is said to be perfect : because hee being before any thing was ; and therfore , he must needs be ful , without them , and whatsoever they have , they receive it from him . you shall see this in act. . . neither is he worshipped with mens hands , as though hee needed any thing , seeing he giveth to all life and breath , and all things . he proves there , that god is perfect ; because he needs nothing , seeing hee gives to all life , and breath , and all things . that which is said of man , may be said of every thing else ; what hast thou , that thou hast not received ? therefore , hee that gives it , must needs be full of it . it is said that he made man after his owne image ; and so he makes every thing else , hee is the life of them all . now the sampler and the life hath more in it , than the image ; and therefore the life , and first originall ; the realty , and first beginning must needs be perfect in himselfe . there is none that can set limits to god , that can set land-markes or bounds to his entitie or being . every creature hath his severall bounds and limits , thus farre shall they goe , and no further ; but who hath set bounds to him ? when he had set forth his essence in isai. . he addes , to whom will you liken god ? or what likenesse will you compare unto him ? there be these differences betweene the perfection that is in god , and that which is in any creature : all creatures have perfection within their own kinde only , and in such a degree ; but he is simply and absolutely perfect , without all respect , without all comparison , he is a mightie sea of being , without banke and bottome ; therefore his being is absolute . they have all some imperfection mingled with it ; as , take all the creatures , the angels ; take all the saints , when they are in the highest top , and full of all their blessednesse , yet they have some imperfection , as iob saith ; he hath charged you with folly . object . but you will say ; they are perfect in their kinde , how then are they imperfect ? answ. they have a negative imperfection , though not a privative ; they are not deprived of that which should be in them ; yet there is a negative imperfection , that is , there be many perfections , which they have not ; it cannot be said of any creature , as , ioh. . that in it there is light , and there is no darknesse at all : of him only can it be said , there is no creature so perfect , but it hath some imperfection . the creature though it be perfect , yet it is capable of sinne and misery , and it is in possibilitie to lose that perfection it is in ; but god is not in possibility to lose that perfection he hath , neither can he be capable of sinne . take the best , and most exquisite creatures , the angels ; their perfection is made up by some things , that are no substances , by circumstances , which are not substances , which may be separated , ( though they are not ; ) there is something in them which is better , something which is worse ; a substance and an accident , and every accident is separable , it may be lost ; you see the evill angels , they fell , they lost that they had : but god is a perfect substance , wholly substance ; there is nothing him , by reason of which it may be said , there is something in him that is best , something that is worse . though they have perfection , yet they have alwayes need of something ; now god hath need of nothing . the creatures , though full of perfection in their kinde , yet still they have exceeding great need of something . as you say of a river , you will say it hath need , though it be full , it hath need of the fountaine to maintaine it ; so may i say of the creatures , though they be full of perfection in their kinde , yet they have need of that fountaine , from whence their perfection commeth , which if it be stopt , they will come to nothing . thus god is infinitely perfect and immense , having no limits : for all limits are either from the matter or from the forme ; the forme is limited , because it wants matter to carry it to a further extent ; and the matter is limited , because it is bounded with such a forme ; but in god there is neither matter nor forme ; as there is nothing without him , so there is nothing within him to bound that largenesse of being which he hath . but now to apply this : vse if god be thus full of being , as the sea is full of water , and a thousand times fuller ; then all that you can doe , reacheth not to him ; psal. . . it extends not to him ; the sinnes that you commit hurt him not ; all the righteousnesse you performe , doth not pleasure or benefit him : and if it be so , then consider what little cause you have to murmure against him at any time , upon any occasion . for all discontentment among the creatures comes from the hence , that their expectation is not satisfied ; and what is the reason , why it is not satisfied ▪ but because they thinke that there is some reason why they should bee respected . therefore examine your owne hearts , whether there be not a secret popery in your hearts , that you think , that you can do somthing that reacheth to god , that he should respect you for : but if god be thus ful , thou canst doe nothing , that can reach to him . but you shall see how prone men are to this ; are we not ready to say ; why am i not in so great a place as another ? why have not i more gifts ? why have i not greater imployments ? why have i such imperfections ? why am i thus subject to diseases and crosses ? whence comes this ? because we expect something ; because we thinke we are not well dealt with ; and why doe we thinke so ? because men thinke , that there is something in them , why they should be lookt after , they thinke that they have carried themselves so , that they thinke there is something in justice due to them . but if thou canst say with david , and iob , and christ , when he saith to his disciples ; when you have done all , that you can , say that you are unprofitable servants . what if god will not have david to build a temple , but his sonne must doe it ? or moses to lead the children of israel into the land of canaan , but ioshua must have the glory of it ? they must be content ; yet they did more for god , than ever thou canst doe ; therefore thou must labour to be content also . the creature doth but take of him whatsoever it hath , and therefore it can give nothing to him ; and shall the river bee beholding to him that drinkes of it , because hee comes and quencheth his thirst ? or shall the sunne be beholding to him that hath the use of his light ? when thou hast done all that thou canst , say thou art an unprofitable servant , thou canst doe nothing that reacheth to god ; therefore labour to be vile , and low in thine owne eyes , and willing to be disposed of , as it pleaseth him . againe , if this be so , then consider the freenesse of his grace , in all the goodnesse which hee bestowes : for to have done any thing for a man before-hand , doth lessen the benefit bestowed . now consider , that thou hast done nothing to the lord ; therefore labour to magnifie the lord , that hath bestowed it upon thee . for this cause the lord will have justification by faith , and not by workes , that he might be magnified : and so he will have sanctification , not by the power of the free-will , but by the infused grace of his spirit , that no flesh might boast . it is the lord that is full , it is he that gives it to thee , thou canst doe nothing to him ; rom. . , . who hath first given to him , and it shall be recompenced him againe ; for of him , and through him , and to him , are all things , &c. as if he should say , the lord out of his free grace had shewed mercy to the iewes , ( for of them he there speakes ) they were wet , like gideons fleece , when all the world was drie . afterwards it pleased him to bedew the gentiles , when the israelites were dry ; well , he hath done this , sayes paul , and what hast thou to say to him ? did he any wrong ? is he not free ? may not he doe what he will ? this is one use . another is , that you should be content with his disposing ; he owes nothing to any ; for of him , and through him , and for him are all things ; to him be glory for ever ; amen . vse if hee be thus full , that the creature doth nothing to promerit at his hand , then thou mayest goe to god. though thou hast no worth in thee ; though thou hast done little service to god , yet goe to him , and say ; lord , i have done nothing ; if i had done much , yet it would not reach to thee ; thou art full of perfection , and blessed for ever : therefore a man may goe to him with great faith , and aske great things of him , though he be little worth , and hath done little service for him . for , if thou didst god any good , thou mightest goe to him , and say , i have done this and that for thee , therefore recompence me . but seeing it is not so , therefore labour to goe to god in faith , and when thou goest , thinke with thy selfe ; why may i not have it aswell as another ? doe not say , i am not so holy , and i cannot doe as paul and moses , their workes did nothing to him . thinke with thy selfe , that when he first chooseth a man , he doth it freely ; and thinkest thou that he is not the same afterwards ? therefore , now thou mayest go to him on this ground with boldnesse , because whatsoever thou doest it is nothing to him . vse moreover , if the lord be thus full in himselfe , then he hath need of nothing . he therefore saith to all the men in the world , and to all things ; he saith to princes , i have no need of you ; to rich men , i have no need of you , or of your wealth ; he saith to schollers , that have excellent parts , i have no need of you : therefore say not , i am undone , or the churches are undone , because princes are not for you ; because men helpe you not , for god can helpe them alone ; he doth not need princes : when there was none , saith the lord , i stirred up my selfe like a mightie giant , hee needs no helpe , he is most perfect , full of being , able to doe whatsoever he pleaseth . vse againe , consider with thy selfe , that if thousand thousands perish , it is nothing to him ; hee cares no more for the destruction of the whole world , than thou doest for the throwing away of a little dust ; he is full of excellencie and perfection ; you see how often he sweepes away whole kingdomes with the besome of destruction , nay , he swept away the whole world by the floud , as you doe sweepe a little dust out of your houses . therfore do not thou dispute with god , and aske , why are so many damned ? why are so many swept away ? thinke with thy selfe , that he , that was before all things were , will be when they are gone : therefore learne with paul , to reverence his judgements , to feare and tremble before him . he is full of being , and though thou perish , what is that to him ? wilt thou dispute with god ? thou art but a particle of dust . what art thou that contendest with him ? let the potsheard strive with potsheards of the earth , but not with god. shall the clay say to him that fashions it , what makest thou ? vse againe , if god be thus full , then consider why hee hath laid such a commandement on thee , to doe such and such things . it is for himselfe ? no , for thy righteousnesse , thy keeping of his law reacheth not to him . what is it for , then ? surely it is for thy selfe , and for thy good . if for thee he hath commanded , and every commandement is for thy wealth ; then consider what reason thou hast to walke in his wayes ; he saith , as kinde parents to their children , when they exhort them to good courses , it will be for your owne good ; and if you doe it not , it will be for your hurt : as it is said of the sabbath , it was made for man , and not man for the sabbath ; that is , god appointed the sabbath for mans advantage , he would be undone else ; he would grow wilde , and forget god : and as it is said of the sabbath , so it is true of every commandement ; therefore that is put to every commandement ; the commandement , which i command you for your wealth , is●●●● . . . that is , when ever i command you any thing , it is not for mine owne sake , not , that i might be served and worshipped , ( though that is joyned with it ) but it is for your profit , whatsoever i command . this then should stirre us up to goe about holy duties willingly , after another manner than we doe . no man will serve himselfe unwillingly , ( though , it may be , he will other men . ) now , all the commandements of god doe tend to our owne advantage : for to that end hath he appointed them . keepe the commandements and live in them : you live in them , as fire doth by wood , and the creatures by their food . if a man did consider this , hee would doe this in another manner ; wee goe about our owne businesse with intention , because it is our owne ; so if we were perswaded , that what god did command , it were for our own good , you would doe it in all diligence ; you would not only goe , but runne the wayes of his commandements ; you would not only take heaven , but you would take 〈◊〉 with violence , and with all your might and strength , you would do whatsoever he commands , for it is for your own profit , and not for his . vse if god be thus ful , then you should give him the praise of his perfection , and stay your thoughts upon him . it is a thing that we come short of , for the most part , for we are ready to aske , what is god to us ? what profit , what good is it to us ? ( for that is the base nature of ours ; ) but grace teacheth us otherwise , we must learne to know god , to honour and magnifie him in our thoughts for himselfe . some men have a greater knowledge of god , some lesse ; hee that hath more , he is able to set him up higher in his apprehension , and to give him the more praise , psal. . . exalt him in his name iah , that is , consider that he alone is ful of being , and gives being to all things ; therefore ( saith he ) praise him , and extoll him for this , and let your thoughts be upon him . quest. but must it be a bare and empty thought of him onely ? answ. no , you shall know it by these foure things , if you thinke aright of god indeed : thou wilt esteeme his enmitie and friendship above all things ; thou wilt not regard the creatures at all ; either in the good , or hurt that they can doe thee : if thou canst see the fulnesse of being that is in him , and the emptinesse that is in every creature ; then , if he be thy friend , he is all in all to thee ; and if he be thine enemie , thou wilt consider that hee that is full of all strength , and power , and being , that he is thine enemie , and that his enmity is heavy , for hee which is , is against thee . if the creature be set against thee , it is but as a little clay or dust , they cannot hurt thee , unlesse his arme goe along with it ; and then it is not that creature , but his arme that doth it : as when they came to take christ , it is said , hee passed thorow the midst of them ; they were to him as a little dust , and as the armie that came against david , ioshua , and elisha , they were to them as a little water ; but when god comes against a man , then every little thing , if he pleaseth to extend and joyne his power , he is able therewith to quell the strongest man. then , one man shall chase a thousand , and a thousand shall put ten thousand to flight , deut. . he is as a mighty river , that carries all before it , nahum . therefore regard the enmity of the creature , as small things , his enmity is only to be respected . if thou thinkest of him thus , then thou wilt be satisfied with him ; for thou hast him that is , and thou wantest only the thing that is not ; and therefore thou must say , when thou hast lost any thing , i have lost that which is nothing ; when thou hast gained any thing , say , that thou hast gotten that which is nothing : it is a hard thing to say so , but yet it is so ; as it is said of riches in the prov. . . so it is true of honour , pleasure , profit , &c. indeed riches to men are their substance , so they call them , but to god they are nothing ; and so he cals them : riches , honour , &c. they have but a little diminutive being , as if they were nothing . and they are nothing in two respects : in comparison of god , they are nothing . because they are able to doe nothing . so other comparisons argue , as that they are flowers , and false treasures , and shadowes : now doth any man grieve , if his shadow doth disappeare ; or that he hath lost a flower . therefore learne to magnifie god , for he is all ; thou wantest nothing , if thou hast him ; he is all in heaven , and why should hee not be so here ? because when peter said they had left all ; christ tels them they should have an hundred fold , and why ? because they had a full communion with god ; and therefore , they had all the comfort that friends or lands could afford ; he was in stead of all to them , as paul , when hee was in prison , was not god all to him ? and what need had he of riches , or lands , or friends ? for friends are but to comfort a man ; and money , it can doe no more than man can doe ; and praise , and honour doe but knit mens hearts to us ; now , if we have the light of gods countenance , we need not mans helpe ; if god will put forth his power for us , what need we any thing else ? if he will heale us , what needs the physitian ? if hee will cloath us , and give us meat and drinke , then what needs wealth ? therefore labour to be satisfied with him , to prize and esteeme him , and to thinke him to be all in all . the eighth sermon . exodvs . . . , . and moses said unto god ; behold , when i come unto the children of israel , and shall say unto them ; the god of your fathers hath sent me unto you , and they shall say unto mee , what is his name ? what shall i say unto them ? and god said unto moses , i am that i am. and he said , thus shalt thou say unto the children of israel ; i am hath sent me unto you . and god said moreover unto moses , thus shalt thou say unto the children of israel ; the lord god of your fathers , the god of abraham , the god of isaac , and the god of iacob hath sent me unto you : this is my name for ever , and this is my memoriall unto all generations . consider , whether your mindes gather an holy magnanimitie even from hence , that you have the lord for your god : for , if he be most perfect , if hee hath the fulnesse of all things in him ; then if you have him , the minde is ready to grow to an holy kind of greatnesse ; for it is the greatnesse of the object , that makes the minde great : and the greatnesse of the minde appears in this , that it doth not esteeme smal things . animo magno nihil est magnum ; when a man can , out of this consideration , that the lord is my sunne , and shield , and exceeding great reward , contemne and reckon all things else as matters of small moment ; it is an argument that he hath , in truth , apprehended god , as hee ought to apprehend him . i say , this is true holy magnanimity : there is a false magnanimity ; whereas mens mindes are great , because they grow great with men , because of their great hopes , and riches , and great learning ; this is a false greatnesse , because it drawes men from god ; it is such a greatnesse as the arme hath , when it is swelled , which riseth not from the strength and true greatnesse of it , but from the weaknesse of it . this is of an ill kinde ; but there is another kinde of greatnesse , when the minde growes therefore to an holy magnanimity , because it is set upon the great god : as david , he had such a magnanimity , psal. . . . the lord is my light , and my salvation , whom shall i feare ? the lord is the strength of my life , of whom shall i be afraid ? though an host of men should incampe against me , my heart should not feare , &c. if there be any thing in this world to be regarded , it is an host of men ; because it is the powerfullest thing amongst men ; but i will not regard it . why ? not because hee was stronger than they , but because god was his life and strength ; when his minde raised up it selfe to such a greatnesse , upon this consideration , then he was able to contemne these things , that were to be contemned . such was the greatnesse of minde , which was found in moses , hebr. . he cared not for the favour , or disfavour of the king , because hee saw , enjoyed , and bore himselfe upon him , which was invisible . consider , whether you exalt him as god , you shall know it by this , by seeking to him to fill up all those defects and imperfections , that we meet with in our lives , from day to day . beloved , there are many things that we want ; as if we lose a friend , we complaine of a want ; if we lose father or mother , it is a want ; yea , if wee lose nothing , yet we find many defects which we would have made up : now , what is the way to doe it ? if thou thinkest to make them up by the creature , thou wilt finde it to be but a small bush that will not stop the gap ; but if thou goest to him that is all in all , coloss. . if thou seekest to make it up in him , when any thing is lost : when the bucket is broken , if thou goest to the fountaine ; if a beame be cut off that was given and shined thorow the creature , if thou goest to the sunne , that can give the like beame thorow another creature ; if thou seekest to have communion with him , then it is an argument that thou esteemest him as thou oughtest to doe . object . every man will say ; i seeke to the lord , i looke for all my comfort from him . answ. yea , but how doest thou bestow thy labour ? isai. . . wherefore doe you spend money for that , which is not bread ? and your labour for that , which satisfieth not ? hearken diligently unto mee , and eat that which is good , and let your soule delight it selfe in fatnesse . let a man consider in this case , how he bestoweth his paines : if he thinke to have all in god , he will save his paines , and not lay it out upon vanitie , but he will bestow it to some purpose ; that is , he will take much paines to seeke his favour in all things , and looke to him for a supply of all , and not to the creatures , because they can doe but little , they have no power , no strength to doe any thing , they are of no moment ; but if god be pleased to make up the defect , then if he have but little wealth , he will make it to serve his turne ; if he have but one friend , it shall be to him , as if he had many ; if he hath but a little credit , it shall be to him , as if he had a great name , &c. all things else are but of a little bulke without him . object . but the creatures are of great moment , experience shewes them to be something : for , who lives without them ? againe , are not wee commanded to pray for outward blessings ? and wee are not to pray for that which is nothing . again , doth not the scripture reckon them so ? they are things for which we must be thankfull , and the want of them doth afflict us , and we must esteeme it as a chastisement . now , no man will be thankfull , or afflict himselfe for that which is nothing ; and therefore there is something in the creature , they are not altogether nothing or vanitie . to this we will give a threefold answer : answ. though they be something ; yet their efficacy is not from themselves , but from the lord. a horse is able to doe something , but to save a man , it is a vaine thing ; the builder builds , but it is nothing , and the watch-men watch in vaine without the lord ; the efficacie that they have to doe us hurt or good , is from him , and not from themselves : if god will say to the creature ; goe , and doe such a man good , it will doe it , because there goes a concourse of efficacie from him to doe it : so , if he say to a creature , goe to such a man , and afflict him , it will doe it , though it be never so small and meane a creature ; therefore of themselves they neither doe good nor hurt , the efficacie that they have is from him , and not from themselves : they are meere instruments ; and if god withdraw his blessing and cursing , they can doe us neither good nor hurt . answ. we say that they are nothing , because they are at his command ; if he would doe us good , hee never wants one to send of his errand ; if he will make a man rich , he wants not wealth , it is at his command ; if he will give a man friends , he can fetch them againe ; if all thy friends be present , yet they stirre not , unlesse he command . the rich and the poore , they meet together , but the lord makes them both . and in this regard , riches are said to be nothing , prov. . riches take to themselves wings , and fly away ; and , why doest thou set thy heart upon that which is nothing ? that is , they goe and come at his command ; and therfore they are to be accounted as nothing . if a man see a flocke of the best fowle on his land , yet he looks upon them as nothing to him , because they have wings and will fly away ; and you should thinke so of all things else ; that they have wings , that they goe and come at his command , that they are nothing , because they are nothing to you . answ. they are nothing , because they can doe but little good ; and that which they do , is of no continuance ; and therefore they are said to be vanitie . so that put the case that they have some efficacie in them , ( when yet they are acted by the lord ; ) yea , put the case that they were at their owne command ( as they are not ) yet they can doe but little good , and that is of so short continuance , that therefore they are vanity , they are nothing ; because they are little more than nothing ; as salomon calleth them ; all things under the sunne are vanitie ; they are emptie things ; and that which is under the sun cannot reach above the sunne ; and therefore they are said to be vanitie . object . but if you say that they are great things , and therefore you see how the prophets did magnifie them , and did set forth the greatnesse of afflictions in the want of them . answ. i answer , that they are of use indeed , in regard of the weaknesse of the creature , and the continuance of this life ; but if they be compared to eternitie , they are nothing ; and againe , if the lord be with us in the want of them , they are nothing ; if the lord send us afflictions , and give us his favour and the light of his countenance , it is nothing ; if he send us into prison , if he be with us , it will be nothing : as , on the contrary , if a man had a brave palace , and god was not with him , if he did withdraw his favour from him , all were nothing . the second attribute of god. the next attribute , which likewise may bee drawne from this place , is this : that god is the first , without all causes , having his being , and beginning from himselfe . this i finde set downe in rev. . . i am alpha and omega , the beginning and the ending , saith the lord , which is , which was , and which is to come , the almightie , that is , what alpha and omega are in the letters , that i am to the creatures ; i am the first , and the last ; that is , if i should suffer the creatures to fall , then i should be the last ; and i am he they would returne unto , rev. . . christ , according to his god-head , is said to be the beginning of the creation of god , isai. . . i am the first , and last : the meaning of it is , that he is without all causes , that he is from himselfe , and by himselfe , and of himselfe , and for himselfe , rom. . . that is , he is the first , hee never had any efficient cause , as all the creatures have ; that which hath no efficient cause , hath no end ; that which hath no end , hath no forme ; ( for the forme doth but serve to carry a thing to such an end ) that which hath no forme , hath no matter , for the matter is dependent on the forme ; and so consequently , he is without all cause . but wee will shew you the grounds of this , they are these three : he is without all cause : for , if there were any cause of him , that cause must needs be caused , either from some other , or from it selfe , not from any other ; for then there should be something that is before the lord , that is better than he , from whom he receives all things ; but that cannot be : for , then it should be god , and not the lord ; and it is not from it selfe , because nothing is the cause of it selfe , for then it should be before it selfe , and it should be better than it selfe ; for the cause , though it give the same that is in it selfe , to the effect , as the father to the sonne ; yet the cause is better , because that which gives , is better than that which receives . againe , it should be different from it selfe , for the cause is different from the effect : therefore it must needs be , that he is without all cause , and the first , and the beginning of all the creatures of god. wheresoever you see any thing , that hath but a part of another , it must needs receive it from some whole ; and if it doth receive it from that which is but a part ; yet by degrees it must come to some whole , as to the fountaine ; as for example , if iron or wood be on fire , &c. they have but a part of that element , which argues that there is some whole . but it may be said , answ. that cannot be ; because whatsoever hath any thing originally , must have the whole , and not a part ; as the sunne , because it hath the light originally , therefore it hath not a part , but the whole , though afterward it gives light to many ; so a fountaine , that hath water originally , hath not the part , but the whole , though afterwards it runnes into many brookes ; and if there were but one fountaine , as there is but one sunne , then all the water would be in that fountaine , as the light is in the sunne . now to apply this , looke upon all the creatures , and you shal find that they have all but part of being ; the angels have one part , men another , and other creatures another part , &c. which is an argument that there is a whole , which is god blessed for ever . besides , it argues that he hath that wholenesse of being from himselfe ; for he that hath but part of a thing , doth borrow it , and therefore must come to the originall ; for nothing is borrowed but it is from another , and not from it selfe ; therfore , seeing the creatures have but a part of being , it presupposeth that there is a whole , that there is an immense being , that is of himselfe , and from himselfe , and hath it not from any creature . lastly , there is nothing that the eye hath seene , or that the eare hath heard , but it is possible not to be ; there is almost nothing but is subject to corruption ; but if it be not so , yet they have a possibility not to be ; as the heavens , though they are not corrupted , yet they may be : now whatsoever hath a possibility not to be , it is certaine that it was not , & that which was not , is brought to a being by him that is ; so that you must come to something which is , that is the cause , that is the beginning and ending , that is without cause , that is α and ο , he that was , and that is to come . now we come to application . vse if the lord be without all cause , this we may gather then , that he doth not will any thing , because it is just , or desire it , because it is good , or love any thing , because it is pleasant ; for there is no cause without him , all perfection is in him originally . the creatures indeed desire things , because they are good ; and love them , because they are pleasant ; because they seeke for perfection out of themselves , because they are caused by that which is out of themselves : but this is not so in god , who is the first cause , because , of the first cause there is no cause ; and of the first reason there is no reason to be given . looke whatsoever is in the creature , what justice or excellencie , it comes from god ; and if he should will any thing for this cause ; because it is good , there should be a reciprocation , which is impossible . i speake this for this end ; that in our judging of the waies of god , we should take heed of framing a modell of our owne , as to thinke , because such a thing is just ; therefore the lord wils it : the reason of this conceit is , because we thinke that god must goe by our rule ; we forget this , that every thing is just because he wils it ; it is not that god wils it , because it is good or just . but we should proceed after another manner , wee should finde out what the will of god is ; for in that is the rule of justice and equity ; for otherwise it was possible that the lord could erre , though he did never erre : that which goes by a rule , though it doth not swarve , yet it may ; but if it be the rule it selfe , it is impossible to erre . as , if the carpenters hand be the rule , he strikes a right line . the angels and creatures have a rule , and therefore may erre ; but it is not so with god , and therefore what god wils is just , because he is the rule it selfe ; therefore in the mysteries of predestination , we are to say thus with our selves ; thus i finde the lord hath set it downe , thus he hath expressed himselfe in his word , such is his pleasure ; and therefore it is reason , and just such against which there can be no exception . vse if god be without all cause , then he may doe all things for himselfe , and for his owne glory ; because he that hath no cause above , or without himselfe , he needs not doe any thing but for himselfe . the angels , they have a cause above , and without themselves , therefore they must doe nothing for themselves , but for another , rom. . last , of him are all things , therefore to him be glory : that place shewes us a ground of this , why wee must not expect , that god should doe any thing for any other end , for any other creature in the world ; for having no end above himselfe , it is impossible that hee should have any end but himselfe , prov. . . the lord hath made all things for himselfe ; yea , even the wicked for the day of evill . whereas this objection might be made ; will he cast men to hell ? will hee damne them for his owne glory ? yes ( saith he ) all his actions even that also is for his own sake ; rom. . . there it is more large : what if god willing to shew his wrath , and to make his power knowne , endured with much long suffering the vessels of wrath filled to destruction ? &c. this is enough , he hath no end , no cause above himselfe ; and therefore it is reason enough , he doth it because he will doe it . and this is a thing to be observed out of the . and . verses , where the same reason is given that we now speake of , who hath ? &c. saith the apostle , if you looke on god , and the creatures , you shall finde this difference betweene them ; all the creatures are made , as pots are made by the potters ; and therefore , as they have an author of their being , so they doe serve for another end ; so that the potter he may appoint what end hee will , and no man can say , why doest thou it ? so god , because hee is the first cause , hee may have what end he will , and no man can say , why doest thou so ? hee may make some vessels of honour , and some of dishonour , and all for himselfe , and his owne glory : therefore , when you see that he did not spare the angels , but cast them downe into hell , there to be reserved in chaines of darknesse till the last day ; when you see him not sparing the old world , when you see him suffering the gentiles to walke in their owne wayes ; when you see him to suffer a great part of the world to be damned , and to perish ; when you see him let the churches to be made havocke of , you should be ready to say thus , to him be glory for ever : that is , you should not murmure against him , but glorifie him , and reverence him for ever : for he may doe all things for himselfe . and this is the reason that is rendred , matth. . , . may not i doe what i will with mine owne ? he gives it there as the reason , why many are called and few chosen , why the iewes were first , and the gentiles last : why he let goes many probable men , and chooseth the worst ; saith he , may not i doe with mine owne what i will ? beloved , this difference is to be observed betweene the creatures and god ; there is no creature can say of any thing , that this is mine owne , because he made it not , they are not the masters of them ; but god may doe what hee will , what he pleaseth , because they are his owne . if god will take a few out of a nation , and destroy all the rest , who can say any thing to him ? they are his owne ; as he is without all cause , so he is without all end . now , as this is of use to justifie god , in that it is his property to be without all cause ; so it may teach us ; vse that man may not doe any thing for his owne end , but he is bound to doe all for an higher end , as hee that made us hath appointed , for the efficient can make a thing to what end he please . you see it is so with men , as a knife is made to cut , a key to open , &c. and yet they are all of one materiall : so the lord looking downe from heaven , he made of one heape of clay severall creatures , and appointed to every one his several end , which end they must observe and aime at ; and if they doe not , they wrong him that made them ; and therefore it is hee destroyes them . and so it is with every thing that is made for an end ; as fire , that is made to warme a man , if it doe burne the house , we put it out ; a vessell that is made to keep wine or beare , if it doe corrupt it , we lay it aside , and put it into one more wholesome : so doth god , he puts to every man his severall end , and therefore he gives them severall gifts , and severall callings : himselfe , indeed , is the generall end , but besides the generall , he appoints to every calling a particular end ; to a minister he saith , goe , and feed my sheepe ; if he goes , and feeds himselfe , and not the people ; if he feed them with stubble , and not with hay , hee doth not attaine his end ; and so may i say of every thing else ; of a scholler , a magistrate , a husband ; they have severall places , and divers gifts given them , and all for their severall end , and if they aime not at their end , but worke for themselves , they are worthy to be destroyed : as a man , if hee hath an instrument that is crooked , and unfit for use , then hee casts it away , and taketh another ; but if it be fit , he will lay it up for use , and he will say , let it not be lost : so doth the lord with men , if they be pliable to him , if they will worke for the end that he hath appointed them , then he saves and preserves them ; but if they will doe things for their owne end , it is the next way to destruction . for observe this ; for any man to do any thing for his owne end , is to arrogate that to himselfe , which is the lords , who is without cause , which is an high kinde of idolatry . let them consider this therefore , that labour that they may be rich , that labour that they might have outward excellencie , and to be something in the flesh , that labour only for outward honour , for places of imployment , and credit in all things ; so a scholler that is negligent , he saith , i shall make a shift to live ; but hast thou not another end ? art thou not made ? art thou not a creature ? is it enough for thee to live , and no more ? so they that have their estates provided for them , they care not for learning , they say , they can live without it ; but art not thou made ? and is not this thine end , to serve god and men ? so he that shall choose a calling or course of life , according to his owne fancie , not that which shall be serviceable to men , but that which pleaseth himselfe , let him aske himselfe this question ; am i not made ? am i not a creature ? have i no other end , but my selfe ? therefore let men consider this , and looke to it ; have i not chosen this course of life , and have i not an end appointed to me ? that end is to be serviceable to god , and profit men : but if a man shall thinke with himselfe , what is the best way to live and provide for my selfe , and to get profit and wealth ; these are idolatrous and sinful thoughts . god may doe all things for himselfe , because he hath nothing above himselfe ; object . but if thou dost so , thou provokest him to wrath exceedingly . answ. but you will say , i doe all for this end , to serve god and men ? thou that doest pretend this , that thou doest things to be serviceable to god and men , and not to thy selfe , thou shalt know it by this : if thou puttest thy selfe to things that are above thee , it is a signe that thou doest it not for his sake , that hath appointed thee , but for thine owne . if thou art fit for an higher place , if thou restest in things that are beneath thee , for thy greater profit , thou seekest thy selfe , and not the lord. if thou doest resist the providence of god , that when thou hast a calling , and art put in it , and thou puttest thy selfe out again for thy advantage , then thine end is thine owne selfe . paul when he went to macedonia , hee found but bad entertainment there , yet he went , because he was sent . so iohn , he went to pathmos , where the people were but few , and barbarous , yet he obeyed god , and went. eliah , when he was sent to ahab , and to prophesie to the israelites , among whom , for all that hee knew , there was not one soule , that did not bow his knee to baal . ezekiel and isaiah , when they went to harden the people to destruction , yet they went willingly , because the lord sent them ; it was an argument that they did it not for themselves . a servant is not to doe his owne worke , he doth it as his master will have him to doe it ; if he doth the things that his master bids him , and saith , i am his servant ; and if he bid me to goe , i will goe , or if he bid me come , i will come ; if he bid me to keepe within doore , and to doe the meanest works , i will doe them ; this is an argument that he doth not seeke himselfe . when a man is thus dependent upon god , willing to take imployment , not above him , nor below him , nor resist his providence , but willing to be guided by him , it is a signe that he seekes the lord , and not himselfe . besides , let a man consider what he doth in these services that immediatly concerne the lord himselfe . if a man shall study much , and pray little ; if a man shall spend all his time in his calling about worldly businesse , and little time for duties to build up himselfe in knowledge , as in prayer and reading , &c. it is a signe that he doth it , not for the lord , but for himselfe ; for he that seekes not the lord , in that which is done to his person , he doth it not in that which is done in outward workes ; he that will not be faithfull in the greater , and that which god doth immediately command in his worship , he will never be faithfull in those things which are further off , that are of lesse consequence , act. . . it was an argument they gave themselves in integrity , to the ministry of the word , because they gave themselves to prayer as well as it ; they did , as it were , divide the time between both ; if we were to preach only , say the apostles , we could then wait upon tables , but one halfe of our time is to be taken up in prayer , the other in preaching : and if you thus divide the time , it is a signe you look to the lord. besides , consider what it is that troubles thee ? what a man aimes at , if he lose his end , that grieves him , when his worke is done ; if this be thy trouble that thou hast lost some credit , or profit , then thine end is thy selfe ; but if this be thy griefe , that thou hast not done it in such m●●sure , that others may receive profit and advantage by it , it is a signe that thou diddest it not for thy selfe , but for gods glory . besides , if a man considers what it is that doth make things pleasant , and gives amabilitie to that , which is harsh in it selfe . labour in it selfe is sweet to no man , unlesse there be something in it that sweetens it : now consider what that is , if in it thy eye is upon thy wealth , that comes by it ; if thou studiest hard , and if thou preachest much , and it is for the praise of men , thou seekest thy selfe , and thy reward is in it ; but if thou lookest up to the lord , if thou doest it , because he sees it , and knowes it , and that he may say ; i know thy worke and thy labour ; it is a signe that thy end in it , was the lord , and not thy selfe . from whence doest thou looke for wages ? from god or from men ? whence come those complaints of the unthankfulnesse of friends and pupils , and those we doe good to ? but because we looke to men , and not to god. for if we did looke to god for our reward , their thankfulnesse or unthankfulnesse would be of small moment to us : for doth the nurse nurse the childe for it own sake only ? doth shee looke for reward from the child , or from the mother that putteth it to nurse ; if you look for your reward from men ; they are your end ; but if you looke for it from the lord , their encouragements or discouragements will not much move you . againe , consider wherin thy minde resteth , for that which a man makes his end , therein his minde resteth , and in nothing besides : a husband-man , though he doth plow and sow , &c. yet he rests not til he comes to the harvest : he that hews stone , and squares timber , doth it , and stayes not till the house be built : therefore , doe thou consider with thy selfe , in all thy workes , what it is that gives rest to thy thoughts ; if thou doest say , i have now wealth and riches enough , and means enough , i have gotten what i aimed at , and now my soule is at rest ; if thou sayest , i have now honour and name enough , my children be well provided for ; and therefore your soule rest in this ; then this was your end , and not the lord ; wheras you ought to say , though i have provided for my children , yet doe they feare the lord ? are they brought home to him ? my trade hath brought me home much , but how serviceable have i been with it ? i have much credit and estate , but what glory hath it brought to iesvs christ ? so he that is a minister ; it is true , i have enough , enough credit , enough for estate ; but what is this ? have i brought any glory to the lord ? have i converted any ? if thy heart can have no rest , but in the lord , and in the things that belong to the lord , it is an argument that thine eye was upon him . remember this , that seeing we are made , seeing we have an higher cause , and that to be without cause belongs to god alone ; therefore wee must carry our selves as creatures ; as it is said of david , he served his time ; hee did nothing for his owne end , but he carried himselfe as a servant , he did not say ; i will have so much pleasure , and then serve god ; he did not cut the lord short , but he served his time , he gave the lord the whole day . it was the comfort that iesvs christ had , when he was to goe out of the world , iohn . . i have glorified thee on earth , i have finished the worke that thou gavest me to doe ; that is , i was as a servant , and i chose not my worke , but it is that which thou gavest me , and i have not done it by halfes , but i have finished it ; therefore glorifie thou me . so , if thou canst say it , when thou goest out of the world , that will be thy comfort at that day ; but if not , remember that it is the lords manner of dealing , when men will seeke themselves , and their owne end ; he layes them aside , as we doe broken vessels , fit for no more use , and he takes another . if there be any here , that can say so , that the lord hath laid thee aside , and taken thy gifts from thee ; remember , consider with thy selfe , that hadst thou used them to his glory , and made him thy end , be sure that he would not have laid thee aside , but that he would have used thee . beloved , we see it by experience , that men of small parts , yet if they had humble hearts , and did use them in the simplicitie of their spirits to gods glory , then he hath enlarged them , and used them in greatest imployments . againe , on the contrary side ; men of excellent parts , they have withered , because they did not use them to gods glory , therefore he hath layd them aside as broken vessels . the ninth sermon . exodvs . . , , . and moses said unto god ; behold , when i come unto the children of israel , and shall say unto them ; the god of your fathers hath sent me unto you , and they shall say unto mee , what is his name ? what shall i say unto them ? and god said unto moses , i am that i am. and he said , thus shalt thou say unto the children of israel ; i am hath sent unto you . and god said moreover unto moses , thus shalt thou say unto the children of israel ; the lord god of your fathers , the god of abraham , the god of isaac , and the god of iacob hath sent me unto you : this is my name for ever , and this is my memoriall unto all generations . the third attribute of god. we come now to a third attribute , and that is the eternity of god ; for god doth not say , he that was , but he that is , hath sent me unto you . he that is without all cause , the efficient and finall , he must needs be eternall ; he that hath no beginning nor end , must needs be eternall : and besides , in that he saith , i am that i am , not , i am that i was , it must needs be that hee is without succession . therefore from hence we may gather , that god is eternall . in handling of this point , we will shew you , first , wherein this consists . the reason , why it must be so . the differences . the consectaries , that flow from these distinctions of eternitie . for the first , you must know , that to eternitie these five things are required : it must not only have a simple , but a living and most perfect being . for eternity is a transcendent property , and therefore can be in none , but in the most excellent and perfect being , and therefore it must be a living being . this we have expressed in isai. . . thus saith the high and loftie one , that inhabiteth eternitie , whose name is holy , i dwell in the high and holy place , &c. as if he should say ; there is no house fit for him to dwell in , that is high and excellent , but only the house of eternitie . where eternity is compared to an house or habitation , to which none can enter , but god himselfe , because he onely is high and excellent ; all the creatures are excluded out of this habitation . it is required to eternity , that there be no beginning ; which description you shall see of it in psal. . . lord , thou hast beene our dwelling place in all generations ; before the mountaines were brought forth , or ever thou hadst formed the earth , or the world ; even from everlasting to everlasting thou art god. and here also you have the third expression ; and that is , to have no ending , he is not only from everlasting , but to everlasting . there is no succession : as , suppose all the pleasures that are in a long banquet , were drawne together into one moment ; suppose all the acts of mans understanding , and will , from the beginning of his life to the end , could be found in him in one instant ; such is eternity . god possesseth all things altogether , he hath all at once , ioh. . . verily , verily i say unto you , before abraham was , i am : as if hee should say , there is no time past , present , or to come with me ; he doth not say , before abraham was , i was , but i am , and therefore he is eternall . he is the dispenser of all time to others ; he is lord of all time , al times do but issue out of him , as rivers from the sea ; he dispenseth them as it pleaseth him , psal. . compare verse . and . together , before the mountaines were brought forth , &c. even from everlasting to everlasting , thou art god. thou turnest man to destruction , and sayest ; returne yee children of men . he sets time to the sonnes of men ; where we shall see that this is the property of him , that is eternall , to set times and seasons to men , &c. the reason why god must be eternall , is this , because he is what he is of himselfe , he is without all cause , and therefore can have no beginning or ending ; and therefore he must of necessitie be without all motion , and without all succession , for all succession presupposeth motion , and all motion presupposeth a cause and effect ; for whatsoever is moved , is either moved from no being to a being , or from an imperfect , to a more perfect being ; that is , to be moved to an higher degree : now god that hath nothing in him to be perfected , is not capable of a further and higher degree . the third thing is the difference betweene the eternitie of god , and the duration of all creatures , which consists in these particulars : they , even the best of them , have but an halfe eternitie , they are not from everlasting , though they are to everlasting . that eternall duration that they have , is not intrinsecall to them , it is dependent , they receive it from another . they cannot communicate it to another , nor extend it beyond themselves ; the angels , though they bee eternall , yet they cannot make other things to be eternall ; god onely can doe this . all the acts of the creatures , all their pleasures and thoughts , and whatsoever is in them doe admit a succession , a continuall flux and motion ; but in god it is not so ; he is as a rocke in the water that stands fast though the waves move about it ; so is it with god : and though the creatures admit of a continuall flux and succession about him , as the waves doe ; yet there is none in him . and these are the differences betweene the eternity of god , and the duration of all the creatures . now followes the fourth thing . the consectaries that flow from hence , they are these two : if this be the eternity of god , then to him all time , that is to come , is , as it were , past , psal. . . a thousand yeares in his sight are but as yesterday , when it is past : that is , a thousand yeares that are to come , thay are to him as past ; they are nothing to him . and againe , a thousand yeeres that are past , are as it were , present to him , as we heard before : before abraham was , i am : for he possesseth all things together ; by reason of the vastnesse of his being , to him all things are present . as he that stands upon an high mountaine , and lookes downe ( it is a simile that the schoole-men often use ; ) though to the passenger that goes by , some are before , some behinde , yet to him they are all present . so though one generation passeth , and another commeth ; yet to god , that inhabits and stands upon eternity , they are the same , they are all present , there is no difference . and then this followes from hence , that to god no time is either long or short , but all times are alike to him ; therefore he is not subject to any delayes or expectances ; he is not subject to any feares , for they are of things to come ; nor to the translation of griefe , or pleasure , or the losse of any excellencie , that before hee had not , as all creatures are ; therfore we should consider of the excellencie of god , to give him the praise of it : this use is made of it , in tim. . . now unto the king eternall , immortall , invisible , and the only wise god , be honour , and glory for ever and ever , amen : as if he should say ; this very consideration , that god is eternall , should cause us to give him praise : and so is that in isai. . . eternitie makes that which is good , to be infinitely more good than it is , and that which is evill , to be much more evill ; and that not onely in respect of duration ( that which is good for a weeke , is better for a yeare ; and an evill , when it continues an infinite time , it is infinitely more evill , ) but also in regard of that collection into one , which is found in those things that continue to eternitie : as when all joyes are collected into one heape , and all griefe into one center ; so that you shall joy as much in one instant , as ever hereafter ; so that though the thing be still but the same , yet the continuance makes it infinitely more good . vse seeing eternitie is a propertie of god ; wee should learne hence , to minde most the things that are eternall , for they are , of all other things , of the greatest moment , because they doe most participate of this transcendent propertie of the almightie . god is eternall , the soule is eternall , heaven and hell are eternall ; therefore they are more to be regarded of us . you shall see this in ioh. . . as a reason why we should not minde the things of the world ; because the world vanisheth , it passeth away , and the lusts thereof ( saith the apostle ; ) that is , looke upon all the things below , and both the things passe , and your affections and desires passe , that which you love to day , to morrow you will not love ; therefore love them not , regard them not , for they are of a flitting and passing nature , but he that doth the will of the lord abides for ever ; and therefore we are to minde such things most : such as the king is , such are his subjects , and such are the rewards and punishments that he gives . now god , hee is eternall , tim. . . to the king eternall , immortall , invisible , and only wise god , be honour and glory for ever . and as he is an eternall king , so he hath given to us , his subjects , to be eternall , as the soule is ; and he hath given punishments , and rewards eternall ; hell is an everlasting prison , and heaven is an eternall palace ; therefore these are the things most to be regarded of us . and if wee would but throughly consider that these things are eternall , it would effectually draw our mindes to the things that are above . a man that comes to an inne , if he can get a better roome , he will ; if not , hee can be content with it , for hee saith , it is but for a night ; so your habitation here is but for a night : if you can have a better condition , use it rather , but if not , be not much moved , for it is but for a night . in worldly things the shortnesse of them makes us to undergoe them cheerefully . an apprentiship that is hard , a man will indure it , for hee saith it is but for a time ; so things that are pleasant , if they be but of short continuance , wee regard them the lesse . now our time that we have here , in respect of eternity , is shorter than an apprentiship , nay , than a night , nay , shorter than an houre . now put the case , that a man should have an houre given him ; and it should be said to him ; as thou spendest this houre , so thou shalt live all thy dayes ; what would not a man doe , or what would he not suffer ? how carefull would he be to spend this houre well ? now this life is not so much as an houre to eternitie ; and therefore why should we not be carefull how we spend this houre , seeing it shall be with us for ever according as wee spend it ? cor. . . every one that striveth for the mastery is temperate ; now they doe it to obtaine a corruptible crowne , but we an incorruptible . thus he reasoneth , if men that use these olympian gaines , if they will endure so much hardship and abstinence , accustome their bodies to heat and cold for the race before-hand , and doe all but for a crowne , that will last but this life at the most ; and shall not we ( saith he ) for an incorruptible crowne ? beloved ; if wee would sit downe but one halfe houre , and consider seriously what eternity is , it would make us to neglect all temporary things , which now we are so affected with . it is eternitie , my brethren , and the consideration of it , that doth set an high price upon grace , and gives the just weight to sinne , but it makes all other things exceeding light ; for this is a true rule ; that untill we come to apprehend sinne , as the greatest evill in the world , we are not truly humbled , and it is eternitie that makes it to be so ; for ( as was said before ) eternitie makes an evill infinitely the greater . now if you looke upon all other things , as honour , and disgrace , and the favour of men , they reach but a little way , but to the end of this life , at the utmost ; but if you looke to the reach of grace and sin , they reach ( as it were ) a thousand thousand miles beyond it . grace reacheth to eternitie , and sinne reaches to eternitie , and therefore these are the things that a man should be busied about . what a shame is it for a man to grieve for some outward crosses , and to rejoyce much for some preferment here ; and not to regard or be affected with eternity : it is the phrase that the apostle paul useth , he cals it mans day ; i care not to be judged by mans day ; and indeed it is but a short day ; and what is it to that eternitie i looke for ? what is it to that god , with whom i must live for ever ? therefore i care not what men say of me , but i rather thinke what the eternall god thinkes of me , and what will be thought of mee in that kingdome where i must live for ever . if a man were in turkie , or in some other remote place , to trafficke there a while , hee would not care what the men of that place thought of him , for hee saith , this is not the place where i must live : so doe you but consider , that this is not the place where you must live , and then of what moment will it appeare to you , what men say of you ? beloved , if the soule were mortall , there were some reason that you should make provision for it here ; but seeing it is immortall , you ought to make a proportionable provision for it , even for ever : for the body you are apt to make provision , a viaticum beyond the journey ; but consider , that you have an immortall soule , which must live for ever , and you must make some provision for it , to carry it so long a journey . it is our saviours exhortation , ioh. . . labour not for the meat that perisheth , but for the meat that endures to everlasting life , &c. as if he should say ; if you had no other life to live but this , then you might seeke the things of this life , as glory , honour , pleasure , &c , but these things perish , and the taste of them perisheth , as the sweetnesse of meat in the eating ; but ( saith our saviour ) seeke those things that will abide for ever : you have an everlasting life to live , therefore you must make some provision answerable thereunto : as for the body , the soule weares it but as a garment , and when it is worne out , the soule must have a new suit of apparell one day . well , seeing god hath brought this point to our hands this day , let me but prevaile with you so farre , as to set some time apart the following weeke , where you may enter into a serious consideration of eternitie , the very thinking of it , will be of great moment to you ; for looke what the object is , such is the soule , about which it is conversant ; high objects lift up the soule to the lord , and make the minde answerable to them , and low objects make the minde like to them . now eternitie is an high object , and it will worke in men high mindes ; and hence it is , for the want of this consideration , that when a man comes to die , and sees eternitie before him , how it doth then so amaze the soule of man ? i have seene it by experience : i knew one who said , if it were but for a thousand yeares , i could beare it , but seeing it is to eternitie , this amazeth me . behold , if you would consider , that after many thousands of yeares are past , yet you are to begin as at the first ; if men did consider this seriously , would they let their eternall estate depend so upon uncertainties . and let them consider this , that are yet strangers to the life of god , that if death should come , they should not escape eternall death : it is good to keepe our thoughts upon this , and it would make us not to hasten after the things of the world , as we doe ; and for thy sinne thou dotest on so , there are three things to be considered in it : first , the pleasure of it ; is as the speckled skin of the serpent : secondly , the sting of sinne : and thirdly , the eternity of that sting . now looke not thou upon the pleasure of sinne , that endures but for a season , but consider the hurt that comes from sinne , and then consider the eternity of it : a candle in a darke night makes a great shew , but when the sunne comes , it vanisheth , and is nothing ; so would all these things that wee doe so affect now , if they come before eternity in our thoughts : it is great wisdome in this kinde to husband our thoughts well , cor. . , , . vse this world , as not using it , for the fashion of this world passeth away : that is , minde them not much , be not much affected with them , one way or other , either in joy or griefe , let them be such as if they were not ; for why ? they are temporall things , passing things , things that continue not : for that is the thing i gather out of that place , that the lord would not have our thoughts to be bestowed upon them , but so remissely , as if not at all , because there are eternall things , and set your minde upon them , for the time is short : as if he should say , thou hast not so much time to spare ; the time is short , and you have businesse enough another way ; there is water little enough to runne in the right channel , therefore let none runne beside ; and the things that should take up your minds , are sin , and grace , things that are eternall . it is a pitifull thing that the noble intentions of eternall mindes should be bestowed so ill upon these flitting things , which are nothing to eternity ? a man that hath not much mony in his purse , but onely for to provide necessaries ; when one comes and askes him to borrow any , he will say ; i have no more than to buy me food and rayment , or if he hath his rent to pay , and no more ; if one should come to borrow any of him , he saith , no , i have no more than to pay my rents . so saith the apostle there ; you have no such spare time , no such spare affections , that you can bestow them else-where , but bestow them upon things that endure to eternall life . and further to move you to this , consider the shortnesse and vanity of this life , how all mankinde are hurried and rapt with a sudden motion to the west of their dayes . our fathers went before us , we follow them , and our children follow us at the heeles , as one wave followes another , and at last we are all dashed on the shore of death : and withal , consider the vanity that al conditions are subject unto ; whether they be mountaines or valleyes ; if mountaines , they are subject to blasts , to be envied ; or if valleyes , to be over-drowned , oppressed , and contemned ; yea , the things that we prize most , honour and pleasure ; what doe they but weary us , and then whet our appetite to a new edge ? consider the men that have beene before us ; many men that have beene like a greene tree , but now the floud of their wealth is dried up , they and their goods have perished together . consider in the second place , what eternity is ; here the body is corrupted with diseases , and the soule subject to vexation ; but that life is sure , composed and constant , and there is no variablenesse in it ; and if we desire life so much , why doe we esteeme this life that is but a span long , and neglect that which is so spacious . consider the errand , upon which you are sent into this world , and be not put aside from it , by any needlesse occasions ( as they are all when they come into competition with this ) which hinder our thoughts , and our actions , as farre as they belong to eternity : and indeed all the world spend too much of their time upon by-businesses , and they are hampered with them before they are aware , still making our selves new worke ; so that we make this life , which is short enough of it selfe , shorter than it is , wearying our selves with anxious griefes , labour and care : thus men did before us , and thus we are ready to doe , therefore we had the more need to take heed unto it . vse if god be eternall , then be not you offended , because you see that he stayes long , either in giving reward , or in executing judgement on men for their sinnes ; for with him no time is long , there is no succession with him ; therefore say not , because you feele nothing for the present , there are great promises made , but you finde no performance ; and there bee many judgements threatned , but none executed ; doe not you therefore say , that your rewards are neglected , or judgement passed over , and that god hath forgotten . for here you see , that with god no time is long or short , there is no succession with him : you have the same use made of it , isai. . , . why sayest thou o iacob , and speakest o israel ; my way is hid from the lord , and my judgement is passed over from my god ? there is the objection , that which is in the hearts of men : now you shall see what answer is made to it in the following verse , hast thou not knowne ? hast thou not heard that the everlasting god the lord , the creator of the ends of the earth fainteth not , neither is weary ? there is no searching of his understanding . the meaning is this ; to us indeed the time is long , either when reward is deferred , or when the punishment , or the execution of sentence against evill works is deferred ; but with god it is not so . now that which makes it seeme long to us , is , partly the passions , and restlesnesse of the mind , ( for that is motion ) but god , he is without al motion or passion , and therefore nothing is long . againe , not only we are subject to motion , but the things that we have to doe with , they are subject to motion , and passe away , and therefore they seeme long to us : for time , you know is nothing else but the measure of motion ; and therefore where there is motion , there is time , and no while else . now to us that are in motion , and to the things that we have to doe with , a thousand yeares are a thousand yeares ; but in god there is no motion , nor flux ; and therefore a thousand yeares with him , are but as one day : god is neither in motion himselfe , nor are other things as in motion to him ; but wee are moved , and the things we have to doe with , are moved ; and if either , there must be motion , for if the ship moves : though the waters stand still ; or if the waters move , though the ship stand still , there is motion ; but god stands still , and all things stand still to him likewise . doe not wonder therefore that the churches lye so long in misery , that the injuries of the saints are so long unrevenged , doe not accuse god , doe not mistake him , doe not thinke amisse of him , doe not thinke that hee is forgetfull , and doth not remember , that hee is slacke , and doth not regard , that hee cannot , or will not helpe . beloved , it is not so ; you shall see the very same use made of it , pet. . if you compare vers . , and , . together : in the latter dayes there shall come scoffers , &c. saying , where is the promise of his comming ? for since the fathers fell asleepe , all things continue as they were from the creation , vers . , . but be not ignorant of this one thing , that one day is with the lord as a thousand yeares , and a thousand yeares as one day . the lord is not slacke concerning his promise ( as some men count slacknesse ) but is long suffering to us-ward , not willing that any should perish , but that all should come to repentance . it is not slacknesse in god : for ( saith the apostle ) a thousand yeares with him are as one day . we thinke it a great matter , that the church should lye so long , and cry , how long lord ! and yet no remedie , saith the apostle , thinke not much at it ; for a thousand yeares with him are but as one day . vse if god be eternall , then consider with whom you have to doe , even with him whose love and enmity are eternall ; with him , whose soveraignty and power is eternall : if a man be angry , we regard it the lesse , if we know it is but for a fit ; but consider what it is to have to do with him whose love and enmitie are eternall . therefore learne , not to regard men as wee doe , but to regard the lord only , and that in these three respects : learne to trust the lord , and not man , for god is an everlasting refuge , psal. . , . put not your trust in princes , nor in the son of man , in whom there is no helpe , &c. that which they can doe for you , is but for this life at most ; trust in him that is able to defend you for all eternitie ; for he that made heaven and earth , hee continues for ever . this use you have made of it in psa. . . lord , thou hast beene our habitation for ever and ever : as if hee should say , lord , thou wast an habitation ( that is , a refuge , as our house is ) to the churches , thou wast so in abrahams time , in pharaohs time . consider , that god is not onely an habitation to his church from generation to generation , but also from everlasting to everlasting . learne from hence likewise to feare him ; feare him that can cast body and soule into hell for ever ; his eternity should make us to feare him . feare not man , isai. . , . why ? because he is of short continuance : and if he can do you any hurt , it is but for a short time , for he shall be made as the grasse ; but feare the almighty god , who laid the heavens , and stretched the foundations of the earth . vse the lords arguments , they are the arguments that can work on the soule ; it is the holy ghosts argument why we should feare him , because he is eternall , as the opposition in that place shewes . labour to serve him , ioh. . . the world passeth away , and the lusts thereof , but hee that doth the will of the lord abides for ever ; that is , the world cannot make you to abide for ever , it passeth away ; if you fulfill the lusts thereof , if you fulfill your owne will , you are not able to continue your selves , but you will passe away : what should wee doe then ? why , fulfill the will of the lord , consider what he would have you doe , and so you shall abide for ever . vse if god be eternall , then we should learne hence to comfort our selves , when we looke upon the mutabilitie that we and all creatures are subject unto in this vale of misery , it is a thing that may comfort us exceeding much ; if wee serve him who is constant , without change , who is eternall , that can make up the changes that we are subject unto ; it is the use that is made of it , in psal. . , . my dayes are like a shadow that declineth , and i am withered like grasse ; but thou , o lord , shalt endure for ever , and thy remembrance unto all generations . why doth he put these two together thus ? my shadow , and gods enduring for ever , &c. as if he should say , this is my comfort , that though i am of short continuance , yet god with whom i shall live for ever , hee is eternall , and abides for ever . it is as if the beame should reason thus ; though i am brickle and fading , yet the sun that maintaines me , abides for ever : or , if the streame should reason thus ; though i may be dried up in summer , yet the fountaine that maintaines me continues for ever : so , though men be subject to change , yet the lord , that maintains them , is immutable , and abides for ever . you that have the life of christ in you , have the beginning of this eternity ; and though the old building be pulled downe , yet you have a building not made with hands , eternall in the heavens ; even as when one skin fals off , another comes on : and what though the outward man perish ? yet the inward man growes daily more and more , till it come to perfection . this is not only a comfort to us , but also it is a great motive , and we should use it as a great argument to god ; that because we are subject to change , yet because hee is immutable , therefore he should helpe us , psal. . , . the heavens shall wax old , as doth a garment , but thou endurest for ever and ever ; therefore cast me not off in the midst of my dayes : as if he should say , lord , thou hast time enough to bestow , thou art full of eternitie ; the heavens that seeme to be of long continuance , yet are nothing to thee ; therefore i pray thee to fill up my wants , and make me eternall with thee ; so because thou inhabitest eternity , therefore comfort mee , isai. . . seeing god is eternall ; learne hence to know that he is the lord of all time. vse doe not thou looke upon time as belonging to thee , but to him , he overflowes all ; it is the phrase used in psal. . . thou carriest them away as with a floud , they are as sheepe , &c. that is , all times are subject to him , he over-reaches them , and makes them long or short , as it pleaseth him ; he is not only in himselfe eternall , but hee is the lord of all , and hee disposeth all times , and appoints the seasons to every thing : if hee be thus , then take heed of looking upon future times , as thine owne ; thou breakest in now upon the lords prerogative , if thou looke upon future times as thine , and sayeth with the rich man in the gospel , now soule take thy rest ; this is sacrilege against god. it is , as if a man should say , i have three thousand acres of land , when he hath not three foot , or if a man should say , i have three thousand pound , and hath not three pence . it is the use made of it in iames . , . goe to now yee that say , to day , or to morrow , we will goe into such a citie , &c. whereas yee ought to say , if the lord will , we shall live , and doe this or that , if hee will give us leave to come in upon his ground . this phrase is out of use with many men , as clothes that are out of use , we are unwilling to weare them ; but christians should bring them into use againe , and say , if the lord please ; let them labour to doe this in feare and trembling . thou shouldst thus thinke of time , thou shouldst looke upon it , as on a large field , given by god , and nothing of it belonging otherwise unto thee ; and looke what ground the lord god gives thee , thou art to sow seed in it , and apply it to seeke him , that thou mayest receive an harvest in future time ; and let men not say , i will repent and turne to god hereafter ; but doe it presently in feare and trembling . boast not of time ; why doest thou deferre the time ? thou breakest into the lords right , and oftentimes he cuts thee off for it , because thou breakest into that , which doth nothing belong unto thee . the tenth sermon . exodvs . , . and moses said unto god , behold when i come unto the children of israel , and shall say unto them , the god of your fathers hath sent mee unto you , and shall say unto me , what is his name ; what shall i say unto them ? and god said unto moses , i am , that i am : and he said ; thus thou shalt say unto the children of israel , i am hath sent me unto you . wee come now to the next attribute ; and that is the simplicity of god : he is without all composition , without any parts , not having soule and body , as we have , not being compounded of substance and accident , as we are , but hee is simple , without all composition . which i gather out of these words ; i am , what i am : that is , whatsoever is in mee , it is my selfe . i am a pure act , all being , a whole , entire , simple , and uniforme being , without parts , not like to the creature : for the best of them is compounded of actions , and qualities , but whatsoever is in me , it is my selfe . now in this simplicity , and immixture of god , wee will first fall upon that which the scripture sets downe in plaine words , iohn . . god is a spirit : that is , he is not mixt , he is not compounded of body and soule , as men are , but he is a spirit . the word spirit , both in the hebrew , greeke , and latine tongue , doth signifie , breath . a breath is indeede a body , but because it is the finest body , the most subtile , and most invisible , therefore immateriall substances , which we are not able to conceive , are represented to us under the name of a spirit , or breath . besides , this is to be added ; though god bee said to be a spirit , yet he is not properly a spirit as angells are ; for an angell is a creature , and though it want a body , and be a spirit , yet it is a created substance : but yet because that is neerest to the pure , and incomprehensible nature of god , therefore he calls himselfe a spirit , as angells are , and our soules are . to shew you what a spirit is , these foure things are to be considered . it is proper to a spirit to be invisible , impalpable , not to bee discerned by any sense . therfore christ bids his disciples to feele him : behold my hands , and my feete ( saith he ) that it is i my selfe , handle , and see ; for a spirit hath not flesh and bones as i have . a spirit is that which is drawn from the sight of any corporeall sense whatsoever , and in this sense god is called a spirit , because he is invisible : and therefore moses is said to see him that is invisible , not by any bodily eye , but by the eye of faith . , every spirit moves it selfe , and other things also : the body is but an earthy piece , that is not able to stirre it selfe at all , as you see it is when the soule is gone out of it , it is the spirit , that both moves it selfe , and carries the body up and downe where it listeth , and it moves it selfe with all speed , and agility , because it finds no resistance . bodies , beside their elementarie motion vpward and downeward , have no voluntarie motion , they cannot move themselves whither they will , as spirits doe ; and this i gather out of ioh . . the holy ghost is compared to the wind , that blowes where it listeth . . it is the propertie of every spirit to move with exceeding great force and strength , and with much vehemency , so that it farre exceeds the strength of any body . therefore in isa : . . speaking of the strength of the aegyptians , he saith , that they are flesh , and not spirit : as if hee should say ; all flesh is weake , but the spirit is strong . therefore you see , the divells , that are spirits , what strength they have ; and the man in the gospell , that was possessed , it is said that he could breake the strongest bonds , and you see it commonly in those that are possessed , and you read , how he threw downe the house over iobs children . this is the strength of the spirit exceeding the strength of any body . it insinuates it selfe , and enters into any bodily substance , without all penetration of dimension ; that is , it is not held out of any place , by reason of a body , that is in it ; it may be in it , though the place be otherwise full : as , you see , the soule is in the body , you shall find no where an emptie place , the body is every where whole ; yet the spirit insinuates it selfe in every part , and no body can keepe it out . and so is god ; he is invisible , not seene by any eye , hee moves himselfe , and all things in the world , as he lists ; and he doth what he doth with exceeding great strength ; and then , hee fills every place , both heaven and earth ; what bodies soever be there , yet he may be there notwithstanding . and thus you see in what sense this is to be understood , god is a spirit now we will come to apply this . vse if god be a spirit , first then this we may gather from it : that his eye is cheifely vpon the spirits of men . there are many things in the world , which his hand hath made : but that which he chiefely lookes to , is the minde , and spirit of man. whereas a man consists of two parts , a body and a spirit , it is the spirit that is like to god : and in regard of the spirituall substance of the soule , it is said to be made after his image , and therefore in heb : , god is called , the father of spirits : why ? he is the father of the body also , he made that , but the meaning is , that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , father over them , because he guides and nurtures them , being most like to himselfe : as the sonne is like the father , so they are like to him , and therefore hee most regards the spirits of men . as you may see when samuel went to anoint david king , and all the sonnes of iesse came before him , those that were much more proper than david , god tells him , that he did not looke upon the persons of men , nor upon their outward appearance , hee heedes them not ; what doth he then ? he sees the soule and spirit of man ; the lord looketh upon the heart , and according to that hee judgeth of them , sam. . . now , if his eye be chiefly upon the spirit , thou shouldest labour to let thine eye be chiefly still upon thy spirit , and so thou shalt most please him . let thy eye be upon thy soule , to keepe it cleane , that it may be fit for communion with him , who is a spirit . this should teach you to looke to the fashion of your soules within , because they are likest to him , and carry his image in them ; he is a father of them in a speciall manner , and they are that whereby you may have communion with him , in that which is most proper unto him , in spirituall exercises and performances . object . but , you will say , what is it that you would have us to doe to our spirits , to have them fit for the lord , that he may regard them , and that they may be like to him ? answ. thou must scoure and cleanse them from all filthinesse . cor. . . having therefore these promises , ( dearely beloved , let us cleanse our selves from all filthinisse of the flesh , and spirit , perfecting holinesse in the feare of god. there is a pollution , which the apostle speakes of , which pollution he divides into two kindes , of the flesh , of the spirit : both of these , thou must labour to bee cleansed from , but specially that of the spirit , if t●●n wouldst have it fit to have the lord to delight in : for he being a spirit , doth most regard those actions which are done by the spirit , and therefore that is the thing that mainely thou shouldst looke to . object . but what is that pollution of spirit , or what is that which doth defile it ? answ. every thing in the world defiles the spirit , when it is lusted after . pet. . . having escaped the corruption that is in the world through lust : that is , the world , and all things in the world , and all the parts of it , they doe then corrupt the spirit , defile , and soile it , when the soule of man hath a lust after them . you might medle with all things in the world , and not be defiled by them , if you had pure affections , but when you have a lust after any thing , then it defiles your spirit ; therefore in titus . . the apostle speakes of a conscience defiled . and in matt. . . saith our saviour : out of the heart proceede evill thoughts , murthers , adulterers , fornications , thefts , false witnesse , blasphemies ; these are the th●●gs wh●●h defile a man. he doth not speake onely of actuall adulterie , or murther , but even of the si●●ull dispositions of the soule : even these are things that defile the spirit in gods sight , who lookes upon them as you doe upon outward filthinesse with the eyes of your body : so that every inordinate lusting of the soule , doth defile the soule . object . but is not this rule too strait ? we are commanded not to murther , nor to commit adultery : this is the commandement : and why should you say , that every disordered affection doth defile the soule , and that it is more regarded by god then the outward actions ? answ. you must know that the tenth commandement doth strike against these abominations : thou shalt not lust , and so it is translated : rom. : so that these lustings of the spirit , are those that defile the soule . you see that god hath spent a whole commandement against them . and indeede , all the actuall sinnes committed by us simply considered in themselves , as committed by the body , are not so hated of god , as the pollution of the spirit is . nay , i dare be bol●● to say , that the act of adultery , and murther , is not so abominable in gods eyes , as the filthinesse of the spirit ; this is more abominable in the sight of god , who is a spirit , than the act of the body ; for it is the spirit that he mainly lookes to . indeed the act contracts the guilt ; because the lust is then growne up to an height , so that it is come to an absolute will and execution . therefore , if these lustings doe presse into the soule , wee should put them out againe , and reject them with shame and griefe : for god is a spirit , and beholdes the continuall behaviour of thy spirit . againe , the injury which you offer to others , though in it selfe it be a great sinne , yet that inward brooding of it in thy heart , plotting mischiefe , that boiles within thee , while it hatches rancour and revenge , this is that which he hates , though thou shouldest never commit any actuall sinne this way . iam. . . you have this phrase used , the lust of the spirit to envie : that is , the bent of the spirit , and inclination of the minde , which lookes upon the gifts of others , whereby it overshines them , so that they lust to have that light put out , that their candle might appeare above it ; though they act nothing , yet this is abominable to him . and that i might not deliver this without ground , consider : there is nothing so pleasing to god as a broken heart , isa. . now the breaking of the heart is nothing else , but the severing betweene the heart and sin . as when you see an artificers worke , wherein many parts are glued together ; if it should fall downe , or the glue be dissolved , then they all breake to pieces : and when the lusts that are in our soules are thus severed , this pleaseth the lord ; not that the affliction of a mans spirit is pleasing to the lord , but the separation of sinne from his soule , when the soder that joynes a sinfull action and the heart together , when this is dissolved , this doth please the lord. and by the rule of contraries , if this be true , then it is true , on the other side , that when the spirit is glued by any lust to any inordinate thing , it is most hatefull to god : for the stronger the lust is , the stronger is the glue ; and therefore a man the more he is tyed to this world , and hath such strong lusts , the more hee hath this uncleannesse and pollution of spirit . and therefore as a broken heart is most acceptable to god : so a spirit that is knit to any inordinate object , by the thing , that it cleaves to , it becomes most hatefull and abominable to him . consider , that although a lust left at liberty , when god hath taken off the chaine , and suffers it to doe what it will , doth contract more guilt , and doth indeede more hurt to mankind ; yet he that hath a heart as full of lust , and filthinesse , is no lesse abominable , and odious in gods sight . take a wolfe , that runnes up and downe , and kills the sheepe , that wolfe is abominable , and every one cries out against him ; but a wise man that sees a wolfe tyed up in a chaine , hates that as much as he did the other : for he knowes that he hath the same nature , and would doe as much hurt if he were let loose : so we may say of men , whose hearts are full of lusts , god it may be , hath tyed them up , so that they breake not forth ; yet these lusts are abominable and hatefull in his sight , though they doe not so much hurt , nor breake so many commandements . therfore let them consider this , that live under good families , good tutours , or in good company , cōmonly they are as wolves tied up , they cannot break forth so into outward acts , it may be , they are restrained by reason of some bodies favour that they would not lose , or the like , but yet they give way to the spirit within , that rangeth and lusteth up and downe ; and this is therefore defiled in gods sight . consider that these lusts of the spirit , are full of the spawne , and egges of sinne ; that is , they are the mother sinne : it is pregnant with actuall sinne . iam. . . from whence come warres and fightings among you ? come they not hence , even of your lusts that warre in your members ? concupiscence is but as the lust of the spirit , which concupiscence is full of actuall sinnes , and brings them forth when occasion is given ; iam. . . and therfore it is more hated than an act is , which is but one , which hath not so much spawne in it : and therefore you ought to cleanse your spirit from this pollution . quest. but how shall we doe this ? to get our spirits thus cleansed ? answ. you must search out the pollution of the spirit . for the spirit of a man is a deepe thing , and hidden , full of corners and cranne , a lust and pollution will easily hide it selfe in 〈◊〉 ; therefore thou must finde it out and confesse it . doe as david ●●d , goe to god , and say , lord search , and try me , see if there be any wickednesse in me ▪ as if he should say , if i could , i would search my owne heart , but i cannot doe it enough , therefore doe thou come and doe it ; i will open the doores , as a man useth to say to the officers that come to looke for a traytour , doe you come in , and search if there be any here , i will set open my doores ; so faith david here . so , when a man would cleanse his heart from the pollutions of his spirit , let him doe on that manner ; remember , that to hide a traytour is to be a traytour himselfe ; therefore labour to finde it ; and , when it is found , confesse it to the lord , and lay a just weight upon it . what though it never breakes forth into outward actions ? say to the lord , o lord , i know that thou lookest to the spirit , and art conversant about it : to have a polluted spirit , is an abomination to thee . this is a thing that we would doe , and wee are oftentimes to blame in this , in our prayers : for we confesse our actuall sinnes , and doe not confesse the pollution of our spirits to the lord. quest. but you will say , we would faine have some directions to finde out this uncleanesse of our spirits . answ. consider , what ariseth in thy spirit , when it is stirred at any time , and there thou shalt finde what the pollution of the spirit is . set a pot on the fire , and put flesh into it ; while it is colde , there is nothing but water and meat : but set it a boyling , and then the scumme ariseth . it is a similitude used in ezek. . , . i say , observe what ariseth in thy spirit , at any time , whē there is some commotion , when thy spirit is stirred more than ordinary , now every temptation is , as it were , a fire to make the pot boyle , any injurie that is offered to us , this makes the scumme to arise , now see what ariseth out there , and when any object comes to allure thee to sinne , see what thoughts arise in thy heart , as the thoughts of profit or preferment , so that when such an opportunity comes , it stirres the spirit , and sets it on boyling ; consider what then ariseth in thy heart , and thou shalt see what thy spirit is . and that which thou art to doe , when thou findest it , is to confesse it to the lord , and suffer it not to come into outward act ; cast it out , suffer it not to boyle in : ezek. . . when thou hast done this , thou must not stay here : but thou must labour to loathe and hate that pollution of spirit . there are two things to be hated by us ; the sinne , that we looke upon as a pleasant thing ; but there is besides , thy inclination to that thing , and that is the pollution of thy spirit , and that thou must hate and loathe ; thou must not onely hate the object that is offered to thee , but thy selfe also , and the uncleanesse of thy spirit . thus it is with every one , whose heart is right , ezek. . . that is , when a man begins to looke upon his sinne , and see the pollution of the spirit in it , he begins to grow to an indignation against it , ( as that is the fruite of godly sorrow , cor. . ) he findes his heart so disposed , that he begins to quarrell with his heart , and to fall out with it ; and to say ; what ? have i such a heart that will carry me to sinne ? that will not onely carry me to sinne , but to hell ? hee begins to loathe himselfe , hee would not owne his owne selfe , if hee could ; hee would goe out of himselfe , he is weary of his owne heart : such a hatred and loathing thou must have of this pollution of spirit that is in thee . and this thou shalt doe , if thou wilt but consider , what evill this pollution doth bring thee , and what hurt filthinesse hath done to thee : a man can hate the disease of the body , and cry out of it ; and why should not men doe so of the soule ? it is our sinne that is the cause of all evill ; it is not poverty , or disgrace , or sicknesse , but it is sinne in thy poverty , sinne in thy disgrace , sinne in thy sicknesse : so that if a man could looke upon sinne as the greatest evill , and that doth him the greatest mischiefe , he would hate that above all things . and here remember not onely to doe it in generall , but to pitch thy hatred chiefly upon thy beloved sinne . be ready to say in this case , as haman of mordecai ; what availeth it me , if mordecai yet live ? if we could do so with our beloved lusts , and come to such a hatred of them as haman had of mordecai , to hate that beloved pollution , which cleaves so fast to thy spirit , this were a blessed thing . thou must yet goe a step further , that is , to get it mortified , to get it utterly cast out , slaine and killed , not to suffer it to live with thee : thou must doe with such a pollution of thy spirit , as thou doest with thine utter enemy , whom thou followest to death , and wilt have the law upon him , and wilt be content with nothing but his life : so when thou hast found out thy sinne , then goe this step further , to have it out before the lord , and cry against it , and say , that it is his enemy , & thy enemy , & an enemy to his grace ; it hath sought thy life , and thou wilt have the life of it before thou hast done : this thou shouldest doe , to get it utterly cast out , to get an utter separation betwixt thy soule and it ; so that if there should come a temptation to hee againe , if there should be pleasure on the one hand , and threatnings on the other , then thou shouldest say , rather any thing than this sinne , than this lust , it is my greatest enemy , that hath done me thus much mischiefe ; so that thy soule doth not onely loath it , but thou wilt not suffer it to live in thee ; this is that which wee ought to doe , if wee would cleanse our spirits . when a man hath done all this , thou must goe to god , and beseech him that hee would melt that soder , as it were , that he would make a dissolution , that he would sever thy soule , and the lust that cleaves so fast to it . that which made the soule , and the object to cleave so fast together is lust , that is the soder : which like unto soder must be melted with fire : isay . . when the lord shall have washed away the filth of the daughters of sion , and shall have purged the blood of ierusalem from the midst thereof , by the spirit of wisedome , and by the spirit of burning : that is , the holy ghost , who is as fire , that melts the soder , and loosens it ; & also the word , ier. . . & so also in mal. . christ there is compared to fire , and to fullers sope , and all to expresse the divers wayes that the lord hath to cleanse our spirits from sinne . sinne cleaves to the soule as drosse to the gold : now the spirit of burning cleanseth and purifies it ; yea it doth it violently ; and therefore it is said to be a hammer also in ieremy . againe , sinne sinkes in as a deepe staine , therefore christ is as sope to cleanse it . and therefore goe , and say to god , rather than i should not be cleansed , lord cleanse me with the fire of affliction , as it is also called , zach. . . and i will bring the third part , saith the lord , through the fire , and will refine thē , as silver is refined , & will try them as gold is tryed . it were best ( my beloved ) if you would yeeld to the spirit , & the word , that they may cleanse you before his sight : for if that will not doe , he will come with the fire of affliction , and it is better that you should be dealt so with , than that your soules , being still uncleane , should perish for ever . to fit thy spirit for the lord , that is a spirit , and the father of spirits , thou must goe yet one step further ; thou must labour to beautifie it , to seeke to adorne it by a spirituall excellency . now if thou wouldest beautifie it by any thing , seeke not for outward excellencies , as clothes , or fine apparell , or adorning in the sight of men , but seeke such an excellency as is sutable to the spirit : seeke not other things ; for they are such things that god regards not . so that , as every man seekes some excellency or other , that which thou art to seeke is , to get spirituall excellency , such as may beautifie thy heart , for that which is outward , god regardeth not . you shall see an excellent place for this , isay . . all these things hath my hand made , saith the lord , but to this man will i looke , even to him that is poore , and of a contrite spirit , and trembleth at my word . when the lord lookes upon all things here below , they are all at his command , ( my hand hath made them , saith he , and i can dispose of them as i will ) but what is it , of all them , that i doe esteeme ? a spirit that is fashioned , and beautified with inward ornaments , so that it trembles at my word , that is the thing which i regard . so pet. . . you have a comparison there of outward excellencies , and of the spirituall decking of the inward man , which the apostle preferreth , because that is a thing that is esteemed of by god. whose adorning , saith the apostle , let it not be that outward adorning , of plaiting the haire , and of wearing golde , or of putting on of apparell : but let it be the hidden man of the heart , in that which is not corruptible , even the ornament of a meeke and quiet spirit , which is in the sight of god of great price . so it is said of wisedome , prov. . . it shall be life to thy soule , and grace to thy necke : that is , wisedome adornes the soule in the sight of god , therefore that is the excellency that is chiefly to be sought by us , even thus to adorne the soule . and there is good reason for it : for , if thou consider what thy body is , and what thy spirit is , thou shalt see , that all these things that doe adorne the outward man , are not the excellencies to bee sought after . indeed there are divers kindes of those excellencies ; they are of three sorts . first , excellency of clothes , and building , and such gaudy things , which children and vaine men and women are sensible of . secondly , great titles , and honours , and great rewards , which a higher sort of men are capable of . thirdly , the excellency of learning , and knowledge , and skill in arts and sciences ; and this also is but an outward excellency : for though it be seated in the spirit , yet it inables onely to outward things . these are not the excellencies that thou shouldest seeke for : but it is an excellency of the spirit , thou art to regard : looke to thy spirit what that is : for as the spirit is , such is the man. spiritus est perfectio hominis , this is the proper excellency : the body is but , as it were , the sheath for the soule ; a man is said to be more excellent , as his soule is excellent . other excellency is but an outward excellency , this excellency is that which is intrinsecall to a man ; the other are but adventitious , they are not proper , it is not that which makes the difference . the righteous is more excellent than his neighbour : there is a difference of honour , but all these are but accidentall differences : the essential difference is the spirit , and that is it which god regards and by this thou excellest thy neighbour . all other excellencies are but as when a mule or an asse having goodly trappings , should boast it selfe against the horse , which is a goodly creature , because it hath goodly trappings ; or as if a mud-wall , that the sunne shines upon , should boast it selfe against a wall of marble that stands in the shadow . therefore consider of this , that so thou maist labour to beautifie thy spirit ; if there were no other reason , but that he is a spirit , and that he beholdes the excellency of the spirit , this were sufficient . take all other excellencies in the world , they make thee onely excellent in the sight of man ; but this makes thee excellent before god , this is a solid thing , all the glory of the world is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , empty glory ; but that which makes thee excellent before god , is this . as it is , iam : . . hath not god chosen the poore of this world , rich in faith , and heires of the kingdome which he hath promised to them that love him ? as if he should say , that which makes men glorious , is their faith and holines within , that is the thing that makes us excellent in gods sight , and inables us to doe higher workes : all other things habilitate us but to the things of this life , but grace makes thee strong , and makes thee to serve the lord with fear and reverence , heb. . . and therfore this is to be sought of us . phil. . . the world seekes other things after their owne fancie , but seeke you these things , this is the excellency that we should seeke ; for this adornes thy spirit . and now if i should aske any man , whether is it not better to have gods image renewed in him , and to be like to him , than to have the excellency of humane knowledge ? every one would say , that to have gods image renewed in them , were the best : but then why doest thou not busie thy selfe about it ? why doest thou not labour for it ? why doe you studie much , and pray so little ? so if i should aske another , whether grace , or outward excellency were better ? he would say , grace : but then why doe you not bestow some time about it , to get it ? it is a great signe that the heart is right , when we can judge aright of the excellency , that is to be sought by us . cor. . it is made a signe of a new creature , that he doth judge aright of spirituall things . iam .. . it is made a signe of a man converted to god , when he is brought low , that is , he is drawne from that high esteeme of outward excellency , which before he had ; when he sees that they are but fading flowers , things of no worth : and thus the soule gets strength to it selfe . when thou hast cleansed thy spirit , when thou hast adorned it with such spirituall beauty , so that god is delighted in thee : then thou must goe yet further : thou must let it have rule , and dominion ; thou must let it have the upper hand of the body in all things . let thy spirit be still advanced , that is , let it not bee drowned with the body , but be emergent still aboue it , kept from all base affections , let it be cleare from all corporeall drosse , that is , from those bodily affections of meate , drinke , uncleannesse , sports , pastime &c. wherewith the body is delighted : for this spirit is the most excellent thing in thee , therefore it is meete that it should have dominion , that it should not be brought into subjection , no not by any spirituall lust , that ariseth from the spirit , that the body is not capable of ; much more then a shame is it to be brought into subjection by any bodily lust , that wrongs the father of spirits . cor. . , . all things are lawfull to me , saith the apostle , but i will not be brought under the power of any thing . meat is for the belly , and the belly for meat , but god shall destroy both it and them . his meaning is this , i see that it is not convenient for me to eate flesh ; i doe not deny but that i have a desire to eate flesh as well as others , but because it is not convenient , therefore i will bridle that appetite : for , meat is for the belly , and the belly for meat , but god shall destroy both it and them . if that appetite should prevaile , the body would rule over the soule : but that i will not suffer , that my spirit should be brought into subjection by any bodily appetite . and consider , what an unreasonable thing it is , that the spirit should be brought under the body . there are but two parts of a man , and they draw us two wayes : the spirit drawes us upward to the father of spirits , ( as it is a spirit : ) and the body drawes us downeward . now consider which should have the vpper hand , they will not goe both together now know this ; that if the spirit bee under the body , it will breede confusion . it is so in other things ; looke into the common wealth , if you should see servants riding and princes going on foot , looke into nature , if the fire and aire should bee below , and the water and earth aboue , what confusion would there bee ? so is it in this case . the apostle compares them to bruite beasts , . pet. . . ( and the wise man compares them to a citie , whose walls are broken downe , so that there is an vtter ruine . ) saith the apostle peter , in the place forenamed , that they as naturall bruite beasts made to bee taken and to be destroyed , who speake evill of the things they understand not , and shall utterly perish in their owne corruption : that is , if a man will come to this , to suffer such a confusion as this , they shall even bee served as bruite beasts are : nay beloved , if it were with us as it is with beast , we might giue libertie for these corporall appetites to rule over the soule : as , take a horse , if he hath no rider , then you blame him not , though he runne , and kicke up , and downe , for he is a beast , and hath no rider to sit him ; but when he is under the bridle , then , if he doth not doe that which he should doe , then you blame him . but a man hath reason to guide him , and hee hath grace to guide reason : now to cast off both these is more than brutish . consider , that all things , the more refined they are , the better they are ; for they come neerer to the spirit : so then doe thou looke vpon thy selfe ; and say with thy selfe ; the more that spirit within me is advanced , the more it is suffered to rule , without impediment , it is the better for me . to give you an instance or two , that you may see the practise of the saints in this case : iob he saith , i esteemed thy word as my appointed meales , &c. i will rather restraine my body in this , then i will suffer my soule to want that which belongs to it ; as he saith for eating and drinking , so saith david for sleepe ; rather then my soule should not doe its duty , i will deprive my body of sleepe , saith he : so iesus christ : ioh : . . iesus saith unto them , my meate is to doe the will of my father , and to finish his worke : that is , i will be content to neglect my body , to doe that which is the worke of my spirit , the worke of my father . and such is his owne advice : seeke not the loaves , saith he , nourish not your bodies , labour not for the meate that perisheth : but looke that thy soule get the better in all things . object . but how shall i know this , whether my soule doth rule or no ? answ. when the bodily appetite , and inclination shall arise so high , as to rule the sterne of the soule , and the actions of it , then the body gets rule over the soule : but when these shall bee subdued , and ruled , and guided by the soule , when they shall bee brought to that square , which the spirit within shall set downe , then the spirit rules over the body . object . but my inclinations are strong , and i cannot rule them : what must i doe then ? answ. thou must doe in this case as saint paul did , who kept under his body by violence , as men use to tame horses ; we should keepe it downe , wee must take heed of carnall lusts , they will keepe the body too high , as a horse may be too lustie for his rider : yet so , as on the other side it must not be kept too low , for the body is the instrument of the soule : but onely the soule must have dominion over it , it should alwayes bee subject to the principall agent , as it is said of a servant , that he should not be supra negotium , nor infra negotium , but par negotio , not above , nor below , but fit for his businesse : so ought the body to be the soules servant . beloved , consider this , doe but thinke what your soules are , that you should suffer them to be thus in subjection , thinke what a shame it is , that these bodily affections should so overrule the spirit that is made like to god , the soule , that shall live for ever , the soule for which christ dyed , that is better then all the world beside ; thinke i say , with your selves , what a sencelesse and unreasonable thing it is , that this soule should be kept under by the body , and that the body should rule over it ? are not men in this kinde , like to beasts , subject to sensualitie , that eate that they may play , and play that they may eate ? and the soule is not considered all this while , how it is a spirit , that is like to god himselfe , who is a spirit . alas , what is the body to it ? it is in it as in a prison : such is the body to the soule , not to be regarded in comparison of it . therefore adde this to the other , that the soule may still be advanced , and that it suffer not bodily actions to bring it into subjection , lest you be as bruite beasts , subject to sensuality , made to be taken , and to be destroyed . finis . the eleventh sermon . exodvs . , . and moses said unto god , behold when i come unto the children of israel , and shall say unto them , the god of your fathers hath sent mee unto you , and shall say unto me , what is his name ; what shall i say unto them ? and god said unto moses , i am , that i am , &c. vse a second use from this point is this : if god be a spirit , then his dominion , government , and providence is chiefly exercised on the spirits of men . it is true , his providence is over all things that belong to us : but , as he is in himselfe a spirit , so he puts forth , and exerciseth this power of his principally in guiding the spirits of men , and in that you are chiefly to observe his providence toward you . and that you shall see in rom. . . the kingdome of god , that is , his rule , and power , is not in meate and drinke , for they are outward things , and hee that is a spirit regards them not ; but it is in righteousnesse and peace , and joy in the holy ghost : that is , in the things that belong to the spirit , therein is his kingdome , and dominion chiefly exercised . so also , psal. . , . from the place of his habitation hee looketh downe upon all the inhabitants of the earth : he fashioneth their hearts alike , hee considereth all their workes . marke it , when god lookes downe from heaven , and beholdes the children of men , the chiefest thing that he doth , wherein his government is exercised , is , in that hee fashions their hearts and spirits : and therefore those eternall subjects of his that live with him for ever , and spirits , as the angels , and the soules of men . therefore if thou wouldest observe the will of the lord toward thee , and wouldest see , wherein his providence is chiefly exercised , looke upon thy spirit upon all occasions ; that is , what bents , what inclinations , what hopes , and desires hee hath put into thy soule . if you looke upon men in the world , you shall see them divers in their spirits ; one man lusts after riches , honour and preferment ; another after gaming , sporting and drinking : now looke upon this temper of spirit as the greatest judgement of all others . againe , looke upon the spirits of other men , they are fashioned a contrary way , to deny themselves , to seeke grace , and avoid sinne ; to be content to have god alone , to doe his worke , and to leave their wages to god , to live a painfull life , serving god , and men with their sweetnesse : this is a quite contrary spirit , and this is the greatest blessing . therefore you shall see , that when the lord is angry with a man , so that his anger is wound up to the highest pegge , then he gives him over to this judgement : as it is , psal. . . so i gave them over to their owne hearts lust , and they walked in their owne counsells : that is , my judgement shall be executed upon their spirits , to leave them to an unjudicious minde . againe , on the other side , when the lord would doe a man the greatest kindnesse , then he fashions his spirit another way . deut. . . and the lord thy god will circumcise thine heart , and the heart of thy seed , to love the lord with all thine heart , and with all thy soule , that thou maist live : as if he should say , when i minde to doe you a kindnesse , then i will thus fashion your hearts aright . so ezek . . . a new heart also will i give unto you , and a new spirit will i put within you , and i will take away the stony heart out of your flesh , and will give you an heart of flesh . the scripture is plentifull in this . therefore if thou wouldest observe what the lord is to thee , looke how hee fashions thy spirit : if thou findest that hee leaves thee to unruly affections and lusts , and leaves thee to be glued to that from which thou shouldest be divorced ; or that he hath left thee in bondage to the feare of men , as a snare to thee , there is no greater judgement in the world than this , as it is the greatest mercy on the contrary . therefore in tim. . . paul prayes , the lord iesus christ be with thy spirit : as if hee should say , this is the greatest mercy that i can wish thee , and the greatest good that god can doe thee , and therefore he wisheth god to be with his spirit . now to set on this point a little further , and to make this plaine to you : you shall see it in these three things . . because all other things , as riches , poverty , health , sicknesse , &c. he dispenseth these promiscuously , so , he gives riches to wicked men , &c. because as it is eccles. . . his love , or hatred , cannot be knowne by these things . whence i reason thus ; that wherein the love and hatred of god is most seene , therein his providence chiefly exerciseth it selfe : but in the fashioning of the spirits of men , there , and there chiefly , is his providence seene ; for other things come alike to men , to him that sacrificeth , and to him that sacrificeth not . . the disposing of other things is much in the power of men . a prince , or a man hath power to kill , or to save , he can give riches , and honor , and take them away , at his pleasure : but to rule the spirits , to compose , and guide the apprehensions , and affections of the soule , that belongs to god alone ; a man is no more able to doe it , than to rule the raging sea . for as it is proper to god alone , to compose the winde , and to rule the waves : so it is proper to him alone to rule the turbulent affections , to compose , and guide them . if there be any disordered affection in the heart , as an immoderate love of any thing , or an impatient desire to any thing , who , is able to remove it , but the lord who is a spirit ? so , who can implant holy affections in thee , but he alone ? as , for example , to thinke a good thought , a man cannot do it without him , who is the father of spirits ; so to perswade a man , no man can doe it , it must be the lord , as noah saith ; god shall perswade laphet to dwell in the tents of sem. so to see the hainousnesse of sinne , and the evill of it , no man can doe it but by the spirit of god , as it is said . iohn . . the spirit convinceth men of sinne. so to wil this , or that , which is good , it is he that workes both the will and the deed . a man cannot choose but bee swallowed vp with worldly griefe , except god keepe him , he cannot chose but feare the face of man , except god assist him : for this is one of gods prerogatives royall , to rule in the affections , and apprehension of men . because the guiding of a mans spirit , is of the greatest consequence of all other things else . now god is a wise commander , and therefore he will not exert , and put forth his power , but in things of greatest moment : but the guiding of our affections is all in all to us . for , in a mans outward estate , what things soever befall him , all are nothing ; but what his apprehension is of them , and how he is affected to them , makes them crosses or comforts : if a mans spirit be whole , the greatest crosse is nothing , and the least is intolerable , if his spirit be broken . as , againe , what are all pleasant things , if a man hath not a heart to apprehend them ? as to paul , what was all his persecution ? as long as his spirit was whole within him , he carried it out well : and what was paradise to adam , and a kingdome to ahab , when their spirit was broken ? it is the apprehension that makes every thing to a man heavy , or unheavy , pleasant or unpleasant , sweete or sower : and therefore this is the use to be made of it , to behold gods providence cheifely on our spirits , and not onely in our owne spirits , but what he doth vpon the spirits of others also . it is a thing we stumble at , when we see a wicked man prosper , and carry all things in the world before him , we should not say , where is gods providence , and the truth of his promise ? but see what he doth upon the spirit of that man. if thou seest such a man more malicious to the church , and children of god , growing more carnall , and abominable in his courses , therein is gods curse seene more , than in all the dispensation of outward curses : for that treasure of sinne which he layes up for himselfe , will draw on a treasure of wrath , which will be executed in due season . therefore beholde your spirits alwayes , and gods providence upon them . lament . . . give them sorrow of heart , thy curse upon them : the words signifie , which is thy curse upon them . therefore if you see an obstinate heart in a man , that is the greatest curse of all . as in receiving the sacrament , there wee doe pronounce a curse to him that receives it unworthily , and prophanes the lords body : but , it may be , he goes on and sees it not ; but now looke upon his spirit , and see how god deales with that , whether his heart doth not grow harder , and more obdurate , which is the greatest curse ? you may observe this every where . if thou seest one that hath a vaine and idle spirit , that cannot studie , that cannot pray , that cannot choose but be carried away by an unruly lust to this or that thing , believe it , this is a greater judgement than all the diseases in the world , than all shame and disgrace , that wee account so much of , than poverty and crosses : as it is the greatest mercy , on the other side , when a man is able to serve god with an upright heart , and to be sincere in all his carriage . thus it is with men , and this thou shouldest observe in thy selfe also from day to day . let us not observe so much , what accidents befall us , what good is done to us , or what crosses wee have , ( it is true indeed god is seene in all these things ) but chiefly looke what god hath done to our spirit , what composing of minde , or what turbulency of affections , or what quietnesse , what patience , or what impatience ; and for this be chiefly humbled , or be chiefly thankfull : for to take away from christ the praise of sanctification , is as much as to take away the praise of his redemption . herein thou shalt see his love or hatred manifested to thee ; his greatest judgement shewed to thee , or his greatest mercies . the third vse is that which the scripture makes of it . iohn , . if god be a spirit , then worship him in spirit and truth . what it is to worship god in spirit and truth , you shall see , if you compare this place with that in rom. . for god is my witnesse , whom i serve with my spirit in the gospell of his sonne , that without ceasing i make mention of you alwayes in my prayers . the meaning of it is this . when paul had taken a solemne asseveration , god is my witnesse , &c. doe not thinke , saith hee , that i have done this feignedly , i am no such man ; in preaching the gospell of iesus christ , i doe it in my spirit : that is , i doe it not for by-ends , for feare of men , or the like , but i doe it in my spirit , that is , plainly , heartily , and sincerely . so that to worship god in spirit , is , to have a plainnesse , and sincerity in our worshipping him , that is , to doe it heartily what we doe to him ; in our praying , and worshipping him , when it is not formally , and customarily done , but our spirit seconds it within , this it is to worship him in spirit . so that the scope of our exhortation is , that you would worship god chiefly in your spirits . as it is said of singing psalmes , col. . . admonish one another in psalmes , and hymnes , and spirituall songs , singing with grace in your hearts to the lord. and the ground of it is , because god is a spirit , and therefore he beholdes at any such time , when you come before him , the inward behaviour of your spirits : that is , he observes when you come to preach , or pray , what squint-eyed ends , what vaine glory , what respect to men you have . yea , he observes how farre naturall conscience leads you , so that you do it as a task , out of custome , &c. he observes what worldly-mindednes , and carnall affections creep into the soule , at that time , that makes you either to post off the duty , or else to doe it in a customary manner . all this doth he behold , he lookes to the inward carriage of the spirit : and therefore doe you looke chiefly to the inward carriage , to the inward frame of your minde . quest. but what is that more particularly ? answ. i will shew it to you in these three things . . see that thy spirit be as neare him as thy lippes are , isay . . hee complaines of a sort of people , that draw nigh unto god with their mouth , and with their lips doe honour him , but have removed their heart farre from him , and their feare towards him is taught by the precepts of men . so ier. . . thou oh lord art neare in their mouth , and farre from their reines . now if thou wouldest worship him in spirit , see that thy spirit be as neare him as thy words are . as , for example , in prayer thou confessest thy sinnes , and professest that thou doest hate them , thou prayest for mortification , and grace , & for weanednes from the world ; herein thy words and gods will doe agree , they are consonant , and when yet , it may be , the inward inclination of thy heart is farre enough off from this expression : therefore bring thy spirit neare to god as thy lippes are , and then thou worshippest him in spirit . to shew you more plainly what this farrenesse off of the spirit is ; take a covetous man , and put him upon the racke of any exigent , where hee must part with all to save his life , he will say as much as need to be in this case : but his heart is set as close to his wealth , as ever it was before , so that he is loath to part with any thing . and take a thiefe that comes before the iudge , hee confesseth his fault , and begges pardon , and saith that he will doe so no more : but yet his heart sits as neere to his theft , he is as farre from honesty as ever he was before . so take a man , when he comes into some exigent , ( for that usually is the time ) as at the receiving of the sacrament , or at his day of death , he comes and professeth to the lord , that hee will follow no more his wicked courses ; but he will become a new man , here his words draw neare , but looke to the bent and inclination of his heart , to the radicall constitution of it , and that is farre from holinesse , there hee sits as close to his sinne as hee did before . therefore , if thou wouldest worship god in spirit , take care that thy spirit draw neare to him upon all such occasions , as thy words doe . a man in his ordinary course , it may be , prayes , and his prayers are good : but how farre his heart is from it , that his life shewes . it is a strange thing , that at the sacrament , men come and make confession of their sins : and yet their spirits are far from it , and that their practise shewes . consider this ; you are the men that the prophet doth speake too , you draw nigh to god with your lips , but your heart is farre from him . and this is the first particuler . when you worship god with all the might and strength , and indevour of the minde and all the faculties of it , this is to worship god in spirit . sam. . . it is said of david , that hee danced before the lord with all his might : it was a worship of god , a spirituall worship of god , wherein david , by his outward act of dancing , did expresse his exultation , and reioycing in the lord. now the text saith , that he did this with all his might , with all the might of his spirit ; ( for so you must understand it . ) it is a metaphore taken from the body , when a man useth all his strength , and might to doe any thing , he vnites all the forces of his body to it : so a man worshippeth god in spirit , when all the faculties of the soule , are concentred and united together in the performance of such a dutie . and therefore it is called a wrastling with the lord , as iacob did : and it is called a striving with god , as paul saith , that you strive together with me in prayer : rom. . . that is , when the soule , and the minde are joyned all together , when hee bends the whole soule to the worke , this is to worship god in spirit . such an expression you haue , act. . where paul went bound in the spirit to ierusalem ; that is , his spirit did not hang loose , but it was girt up in a resolution to goe through with the worke , whatsoever came of it , his spirit was bound . now , when thy spirit hangs loose upon the duty , halfe on , and halfe off , when a man cares not whether hee doth it or no , this is not to worship god with the spirit ; but when thy minde is girt up , and thou dost it with all the intention of thy soule , then thou dost it heartily , as it is col. . . servants obey in all things your masters according to the flesh ; not with eye-service , as men pleasers , but in singlenesse of heart fearing god : where eye-service , and heartily are opposed . eye-service is , when a man doth it in the outward shew , and appearance onely , and what is the other , to doe a thing heartily ? that is , when a mans strength and his soule doth goe with the duty : and the contrary to this is , the loosenesse of the minde , and the wandring of it about other things , when the body , and the words are well imployed , but the minde doth not goe with them ; this is not to worship god in spirit , when the spirit sits thus loose to god. and this is the second thing , wherein this worshipping of god in spirit , doth consist . the third which hath not much , but yet some difference from the former , is this , when the spirit of a man beholds god alone ; when his eye is upon him , when hee comes to worship him , and upon nothing besides . if a man will have an eye to men , to the praise , or dispraise that shall follow the performance of the duty , he doth so farre worship men . but hee serves god and worships him in spirit , when his heart is left naked , and stripped of all other respects in the world , and so filled , and over-awed with the presence of god , that all other respects doe vanish . this it is to worship god in singlenesse of heart ; and this is opposed to outward performance col. . . for eye-service is but onely a bodily and outward worship : but when a man doth it with singlenesse of heart , then it is not eye-service as there ; that is , it is not outward onely . now , singlenesse of heart is this ; when the minde hath but one single object to looke upon ; so that to looke , not upon any creature , but upon god , and none besides . this is to worship god in singlenesse of heart , which is the same with holinesse of spirit . as the holinesse of the vessell in the old law was when it was set apart from all other services to god alone , so the holinesse of a mans spirit is , when it is separated from all by-respects and aimes , and is wholly devoted to him ( whence our word , devotion doth spring ) and when a man worships god with this nakednesse , with this singlenes and holinesse of spirit , then he worships god in spirit . but when thou commest to performe any duty , as to preach a sermon , or to pray , and thou lookest what men will thinke of thee , and what praise and credit thou shalt get by it , this pollutes your spirit ; so farre as you doe this , there is not singlenesse , but doublenesse of spirit , and here is eye-service in gods account . therefore looke alwayes to worship him in spirit , remember the argument here used , god is a spirit : that is , looke how the corporeall eye of man beholds the body , when thou commest to church , and can see the negligence of thy behaviour , and uncomely gesture ; so god , that is a spirit , he beholds the vanity and loosenesse of thy spirit within , the turning and rouling of it this way , or that way ; therefore take diligent heede to thy spirit ; labour to approve thy selfe to him , care not what any creature saith or thinketh of thee ; and this is to worship him in thy spirit . now here are two questions to be answered . quest. if god must thus be worshipped in spirit , and it is the behaviour of that which he lookes to , what necessity is there then of a bodily , comely , and outward gesture ? how farre is this required in his worship ? answ. the spirituall worship of god is never well performed , but when it is signified by the comely gesture of the body , as farre as wee may . i say , they must concurre , the body must goe with the spirit , ( though indeed he chiefly lookes to the spirit ) for they are both his , cor. . . besides , the body doth exceedingly helpe the spirit , and it doth testifie , when you come before others , that holinesse and reverence , which you have of gods glory and majesty . therefore to perswade you to this , you must know , that when ever you come to worship god , there ought to be a great solemnity in every part of his worship , which cannot be without the concurrence of the body and spirit of man , they cannot be disjoyned : and you shall see the necessity of this , in these things . . because , though holinesse be seated in the spirit , yet it doth & will appeare in the body at the same time . you know , the light of the candle is seated in the candle , yet it shines through the lant-horne , if it be there ; so , though holinesse be seated in the spirit , yet it will appeare in the body , if it be there . it is so in all other things , and therefore must needes be so in this : as , take any affections that are in us , as a blushing affection , when occasion is , it will appeare in the body , whether we will or no ; so an impudent face is discerned and perceived also ; so awefulnesse , and feare , and reverence , they will shew themselves , and looke out at the windowes of the eyes , and appeare in the face , except we willingly suppresse them . now , if these will doe so ; surely it holds in this also . if there be a reverence of the minde , it will be seene in the behaviour of the body . therefore you see ; eliah , when he prayed earnestly , the disposition of the body went with it , he put his face downe betweene his legges . so iesus christ , when hee prayed for lazarus , hee groaned in his spirit , and wept . now if he did so , ( who might be exempted , if any might ) then doe not thou thinke that thou canst have a holy , reverent disposition of the minde , and it not appeare in the body , it cannot be . therefore you shall finde , that this is called the heart every where , because the affections are seated there ; and now the body is accordingly affected as the heart is affected ; for what affections a man hath , such is his heart . . consider this ; if thou findest thy selfe apt to a carelesse , negligent behaviour , and carriage of the body , when thou commest to god , and pretendest this , that he is a spirit , and must be worshipped in spirit ; i say , consider , whether this be not an excuse that thy flesh makes to this end , that it may be lazie , and have some ease to it selfe , from a false acception of that principle , god is a spirit , that so it may give way to an outward lazinesse of the body . therefore looke narrowly to it , thou shouldest stirre up the outward man , that thou thereby maist stirre up the inward man , when thou commest before god in any worship . . consider , that to make any thing an ordinance , there must be an application of the whole man to it ; otherwise , it is but a lame performance , and god will not reckon as the obedience of an ordinance . for this truth must be remembred ; that an ordinance of god performed as it ought to be , doth usually carry a blessing with it . a prayer , a sacrament received as it ought , a fast kept as it should , moves the lord to give a blessing , if thou doest not ponere obicem , thou shalt not goe away empty ; for it is alwayes accompanied with a blessing : as it is said to ananias , acts . goe to paul , for behold he prayes : when it is a prayer indeed , god can holde no longer . doe you thinke , that paul never prayed before , when he was a pharise ? yes ; but it was not as he ought , he never prayed indeed till now ; now consider , when thou commest before the lord to performe any duty to him , thou wilt say , it may be , that my spirit is well disposed , though the gesture of my body be not according ? but i say , deceive not thy selfe with this , but looke that it be a thorow performance . for as it was in the old law , a lame sacrifice was accepted as none : so a lame prayer , a lame hearing the word , a lame performance of any exercise god reckons as none . therefore in these things god sends them away empty as they came . what better are they ? doe their hearts get any thing ? beloved , god is a fountaine , and if he meet with a fit pipe , ( as is an ordinance rightly performed there he usually conveyes his grace : but if he meet with a foule pipe , and obstructed , there hee doth not conferre any blessing . now , if thou saist , i have thus behaved my selfe , and have not beene answered ? doe not deceive thy selfe ; for if it be truly performed , you shall be answered : so that looke , if it be truly done , expect a blessing , god will not suffer his ordinance , at that time , to be a pen without inke , or a pipe without water . i hope there be none of us here that neglect prayer to god morning , and evening , that live as if there no god in the world , as if they were not his subjects : if there be , god will wound the hoary scalpe of such . but these are not the men i speake to ; but they are those that doe it from day to day , they pray from time to time , and omit it not ; these are the men , whom wee are to advertise in this case . take heede , though you pray every day , yet it may be thou hast not made a prayer all thy life yet , and this is the case of many . for , if thou considerest what an ordinance is indeed , thou shalt know that the lord doth not reckon all petitioning as a prayer , nor set it downe for the ordinance . and it may bee the case of the saints sometimes , ( though we speake not now to them ) they may pray often , and yet the lord not register , nor set it downe for a prayer , and therefore it may never come into remembrance before him . and this i take to be davids case in the time of his adultery ; the ground of which you shall see , psal. . , . open thou my lips ( o lord ) and my mouth shall set forth thy praise : david had , as it were , mistaken himselfe , he thought that he had prayed , and offered a sacrifice , but , saith he , i was deceived all this while , i was not able to open my mouth to any purpose ; therefore , lord , open thou my mouth ; i brought sacrifice in , but thou regardest it not , till my heart was humbled ; therefore , a broken and a contrite heart , o god , thou wilt not despise . therefore you deceive your selves , that goe on in a customary performance of holy duties , and thinke that you pray for all this ; that thinke this worship to be in the spirit onely , when your outward man carries it selfe negligently ; this is but a lame performance , they must goe both together . therefore looke that it be an ordinance , which then it is , when not onely the spirit of a man is well set , but the whole man is applied to the duty , that is , when all the strength of a man goes to it . object . if you say , may not a man pray sometimes , when he is walking , or lying , or riding by the way , or the like ? answ. i answer , there be two times of prayer , one is ordinary , and in private , when you may have all opportunity to doe it in a holy , and solemne manner , and then you ought to doe it solemnly . the other is , when you pray occasionally ; and there the occasion and disposition doth not admit such outward solemnity ; as when a man gives thankes at meate , or prayeth when hee rides ; here the lord accepts the will for the deed : god requires not this upon all occasions ; yet when you may , you ought to doe it , in a reverent manner , not onely of spirit , but of the bodie also . you may gather it from christ , he fell on his face and prayed , luke . . and daniel , and abraham , it is said that they bowed themselves to the ground : and it is said of christ , that hee lifted up his eyes to heaven , when he blessed the loaves . why are these set downe ? if any man might be freed , iesus christ might ; but it pleaseth the holy ghost to set downe that circumstance of him , that he fell on his face , and that hee lift up his eyes to heaven . indeed , in this case when it is hurtfull to the body , there it may be omitted ; the lord will have mercie rather than sacrifice , even mercie upon your bodies . so also , when you finde that it hurts the inward man , and hinders it , when the heart doth it out of a conceit , that it may performe it the better , then there is a libertie left unto you to dispense with it . as i say for prayer , so for other duties : when a man comes to heare the word , hee saith , my minde is intent enough , though i make not such a shew ; yet notwithstanding know this , that thou must behave thy self reverently when thou commest before god. you shall see in luke . when christ preached , it is said , that the eyes of all the people were fastened upon him . why is such a corporall gesture noted in the text ? is it in vaine ? no , because it is a comely gesture , therefore it is to be regarded . quest. how should we conceive of god in prayer , seeing he is a spirit , and a spirit we never saw : what conceit and apprehension of god should we have then when we come to call upon his name ? answ. wee may not conceive him under any corporeall shape , for he is a spirit : and therefore they that thinke they may worship the humanity of christ disjoyned , are deceived : we are not to worship it as separated from his deity ; for we are to worship the trinity in the vnity , and the vnity in trinity , which we cannot doe , if we worship his humanitie as separated from his deity . therefore when you come to pray before god , you must remember * that he is a spirit , filling heaven and earth , strong , gracious , mercifull , full of goodnesse and truth , &c. concerning which three things are to bee considered . first , that he is a spirit . object . but how shall i conceive of a spirit ? answ. how doest thou conceive of the soule of another man when thou speakest to him ? thou never didst see it , yet thou knowest that there is such a spirit that fills the body , and that doth understand what thou sayest , and speakes to thee againe ; so remember this of the lord , that he is a spirit . compare ier. . . with this : can any man hide himselfe in secret places , that i shall not see him , saith the lord ? doe not i fill heaven and earth , saith the lord ? secondly , that the lord fills heaven and earth , as the soule fills the body : so that thou must thinke that hee sees all things , and heares all things . indeed the lord is not in the world , as the soule is in the body , but in an incomprehensible manner , which we cannot expresse to you ; yet this is an expression which wee may helpe our selves by , and is used every where in scripture . thirdly , consider his attributes , that hee is a spirit filling heaven and earth , and hee is exceeding fearefull , powerfull , almighty , exceeding gracious and long-suffering , abundant in mercy and truth , that hee hath pure eyes , and cannot see any iniquity : deut. . so exod. . . as moses could not see him , but his attributes , his backe parts ; so thou must conceive of him , that he is exceeding strong , potent , and fearefull , one that will not holde the wicked innocent , but shewes mercie to thousands of them that feare him ; and to sinners , if they will come in unto him : and thus you must conceive of him , when you come before him . finis . the tvvelfth sermon . exod. . , . and moses said unto god , behold when i come unto the children of israel , and shall say unto them , the god of your fathers hath sent mee unto you , and shall say unto me , what is his name ; what shall i say unto them ? and god said unto moses , i am , that i am , &c. having finished that point , that god is a spirit , which is a particular expression of the simplicity of god , we come to speake of the simplicity it selfe : which is that attribute , by which he is one most pure and entire essence , one most simple , being without all composition ; so that there is no substance , and accident , matter , and forme , body , and soule ; but he is every way most simple , nothing in him , but what is god , what is himselfe . the rise that it hath from hence , we shall see hereafter . all those phrases of scripture , where god is said to be love , truth , light , and wisedome it selfe , all these shew the simplicity of god : for of no creature can you say so . the creature is wise , and just , and holy , and true : but to say , it is truth it selfe , love it selfe , light it selfe , or wisedome it selfe , that cannot be attributed to any creature . so that this you must know , that god is one most pure , intire and uniforme being or essence : i am , shewes that he is a being ; and if we should aske , what kinde of being he is ; he is a most simple and uncompounded being . and that hee is so , wee will make it cleare by these reasons . because , if there be many things in him , they must not be the same , but different ; if different , one hath one perfection which another wants ; if so , there must be something imperfect in god : for if the defect of that were made up , it would be more perfect . if there be two things in god , then there is multiplication ; now all multiplication ariseth from some imperfection , from some want and defect : for if one would serve , two would not be required . as if one could draw a ship or boate up the streame , two were needlesse ; if one medicine would cure , two would be unnecessary ; so in all things else : so that the reason of multiplication is , because one will not serve the turne . therefore god being all-sufficient , it is not needfull , yea it cannot be , that a breaking into two should be admitted in him , and consequently , he must be most simple , without all composition , a pure and intire essence , full of himselfe , and nothing besides . if god should have love in him , or justice , or wisedome , or life , or any other quality different from his essence , as the creatures have them , he should be what he is , not originally of himselfe , but derivatively , and by participation , and so imperfectly ; as to be fiery is more imperfect than to be fire it selfe , to be gilded is more imperfect than to be gold it selfe : so to be wise , loving , holy , that is , to be indewed with the qualities of wisedome , love , holinesse , is more imperfect , than to be wisedome , and love , and holinesse it selfe . therefore there is not a substance and a quality in god , as in the creature : but he is love , and light , and wisedome , and truth , and so the scripture expresseth him . wheresoever there is any composition , there must be two or three things , so that there may be a division ; they are seperable , though not separated ; but where division may be , there may be a dissolution and destruction , though it never be : but of god , we cannot say , that this may be , and consequently , there cannot be two things in him , but what he is , he is ; one most simple , most pure , and most intire being , without all composition and multiplication . if god be not simple , there must be parts of which he is compounded : but in god blessed for ever , there are no parts , because then there should be imperfection , for every part is imperfect . againe , parts are in order of nature before the whole , but in god there is nothing first or second , because he is simply first . againe , parts cannot be united and knit , and compounded together , without causes to doe it ; but here is no cause to knit and unite any part together , because he is without all cause , as hath beene shewed before . i will conclude this with a reason out of the text , he is a being , i am hath sent mee unto you . if he be a being , then either the first or second being . a second being he cannot be , for then there should be some before him , and above him , upon which he should be dependent : but this cannot be ; therefore hee is absolutely the first being . adam was the first man , but god onely is the first absolute being . now the first being was never in possibility to be : and therefore he is a pure act in regard of his essence . againe , there are no qualities springing from him ; for if there were , they should have had sometimes no being ; and so in possibility to be , and consequently have a beginning , and be a creature : therefore there is neither potentia substantialis , nor accidentalis in him , and so hee must be purus actus , as the schoolemen say ; and therefore he is most simple , without all composition . this i speake to schollers ; for it is a mixt auditory : and therefore you must give mee a little liberty . now i come to those consectaries which flow from hence ; and they are these three . if god be such a simple , first , pure , and absolute being , then hence you may see , what a stable foundation our faith hath to rest upon ; we are built upon the lowest foundation in all the world , that is , upon the first , most absolute , and simple , and pure , and intire being ; which i say is the lowest foundation , that depends upon no other , but all upon it : and this is the happy condition of all christians , and of them alone . angels , men , heaven and earth are foundations to some things which are built upon them : but they are all built upon this , and therefore dependent . for if this foundation shake it selfe , ( for so he hath power to doe ) they all fall to ruine : but god is the first , simple , and lowest foundation , being the first absolute and simple being ; therefore he that is built upon him , hath the greatest stability , which is the transcendent happinesse of christians , above all men in the world . and this is a great priviledge of theirs , which you shall finde upon this ground magnified and set forth in psal. . , . god is our hope and strength ; therefore will we not feare , though the earth be removed , and though the mountaines be carried into the midst of the sea , &c. as if hee should say , though there were a subversion of kingdomes , and an overthrow of all the churches , yea a confusion of heaven and earth , ( as there shall be at the last day ) though the mountaines were rent from their foundations , and cast into the middle of the sea , yet christians should be sure all the while , because god , who is the first , absolute , and simple being , and so the lowest foundation , is their hope and strength ; that is , he is a foundation lower than all these , that when all these things shall come to ruine , yet god on whom wee trust , shall be a sure helpe , and comfort . beloved , this is to be considered , that you may know what your comfort is , and upon what foundation you are built . if god be most simple , without all composition , then this will follow , that he cannot be hindred in any thing that he goes about to doe , but is most independent as in being , so in working , by reason of his simplicity . there is no creature but may be hindered : for in the best of the creatures , to wit , in the angels , there is an essence , and an executive power by which they worke : even as you see it in the fire , there is the substance of fire , and the qualitie of heate by which it workes : now where there are two things , an essence and a faculty by which it workes , something may come betweene , and hinder the working and operation . as in the babylonish furnace , god separated betweene the fire , and the heate , that it could not burne the men that were cast into it , dan. . so he doth with the angells , he comes betweene the substance , and the executive power , and often hinders them from doing what they would : but in god , seeing hee is most simple , and intire , there is not an essence , and executive power , ( as the schoolemen call it : ) therefore there can nothing come betweene to be an impediment ; there is not any action that he intends , but he workes it absolutely and of himselfe . therefore we are to consider , that that god which we have to worship and serve , that nothing can come betweene , and hinder him in working , but what he will doe , he doth : and therefore wee should learne to feare before him , and to trust in him , and to acknowledge the greatnesse of his power , and to know the ground of it , seeing he is so absolute and wonderfull in all his workes . hence likewise it followes , that all the attributes of god are equall among themselves , not one higher than another , or larger than another ; for if he be simple , and there are not two things in him , then his attributes , or his essence , and himselfe are the same ; and if so , one cannot exceed another ; his mercy is not beyond his justice , nor his justice beyond his wisedome . therefore though he doth put forth one attribute now , another then , yet wee must not thinke that his mercy is greater than all his attributes : therefore that place in the psalmist , his mercy is above all his workes , is commonly misunderstood . the meaning is not , that his mercy exceedes all his other attributes , but that his mercy is over , and upon all his workes . as the warmth of the hen is over all the egges , to warme , and cherish , and hatch them : so gods mercy is over all his workes , to cherish , and nourish , and perfect them ; that is , it is shewed forth upon them all . for it is not a comparative speech , as if his mercy did exceed all his other attributes : for if all his attributes are himselfe , they must be equall , there is no difference in regard of height or largenesse betweene them . and thus the place is to be understood : for so the word signifies in the originall , and not according to the common acception . so much for the consectaries , now wee will come to uses of practise . vse . if simplicity be one of gods excellencies ; then let us labour to come as neere to it as we can , by bringing our hearts to be content with a simplicity of condition : for this is a sure rule , the more composition , the more weaknesse , the more impediment , and withall the more exposednesse to dissolution and decay . therefore god is not subject to weaknesse and impediment in working , because he is most simple , not having essence , and faculty , so that any thing should come betweene and hinder him ; and therefore also is he not capable of dissolution : & therfore the nearer any come to this simplicity , they are ( as i say ) lesse weake , lesse subject to impediment and destruction ; and the safer , and stronger , and happier they be . as for example , the angells , so farre as they fall short of the simplicity of the eternall god , who is blessed for ever , so farre they are subject to all this : they have faculties different from their essences , and one from another , as understanding , will , and their executive power ; hence they are subject to weaknesse . for they may fall into sinne , as you know the first angels did , and their faculties jarred one with another , and fell out of tune : and having an executive power , they are also subject to impediment ; whence neither the good angels , nor the bad , can doe what they would , but they are and may be hindred . in the next place consider man , and as hee is much more compounded than the angels , so he is more weake , more subject to impediment , more liable to decay and ruine , as sicknesse , distemper , crosses , death : for he hath not onely a rationall faculty , as the angels have , but sensitive ; a sensitive memory , a sensitive fancy , and a sensitive appetite ; he hath also a body consisting of divers members , needing many externall helpes , as aire , diet , houses , exercises , and so he is subject to many weaknesses , many hurts , many impediments , and losses of all sorts . object . you will say , this is a mans naturall condition indeed , but how shall this be helped ? answ. the naturall condition cannot be changed ▪ but it may be exceedingly helped ; as , if wee bring our hearts to be content with a more or lesse simplicity of condition , that is , if the disposition and constitution of the minde be such , that it be not dependent upon many things , but upon few ; this is done , when the thoughts and affections of the minde doe not lie scattered , hanging or lying upon this or that thing , so that you cannot live without it ; but when the mind is recollected and gathered up , so that you can be content with a simplicity of condition , with god alone for your portion ; so that you can live with exceeding little , not requiring a multitude of things , upon which the contentment . and satisfaction of the minde doth depend . as for example ; some men cannot live without sports and pleasure , and a great living to maintaine them : another must have great learning and gifts , and eminency , and praise that followes it : another hath his heart so wedded to a convenient house , wife , children , companions , &c. that if any of these be taken away , he is dead in the nest : not to speake of their vaine , base , distempered affections , they must have a hundred things , their fancy is infinite , and all must be to their minde , or else they are still complaining . now the more things a man needes , the more compound , and lesse simple he is , ( as i may so say ) and consequently , the weaker he is , and more apt to be hindred , more apt to be hurt and disquieted ; because if you touch any of that multitude of things , upon which his heart is set , he is presently troubled ; which is more easily done , as the things are more , upon which his affections are placed : but he is best , who is come to that selfe-sufficiency of minde , and to be content with that simplicity of condition , that he can say of any of these things ; i can live by them and without them , i can live without liberty , i can live without friends , i can live without sports and pleasure , without worldly credit , and esteeme , without wife , and children , without riches , without conveniency of aire , garden , orchards . this is the condition that wee should labour to grow up to : and the neerer wee grow up to it , the better wee are , and the safer is our condition . object . but will not you have us to use such things ? answ. yes , but not to bee wedded to them , but so weaned from them , that you may use them , as if you used them not ; whereas there are some that have their hearts so glued to them , that it breaks their hearts , when they have their friends or children , or estates , or credit faile them , or if they bee hindred from their liuings , pleasure and conueniences : but hee is in the happiest and best condition who can live alone , and can bee content with god alone ; that can fetch so much comfort and helpe from him , that hee can hee without friends and companions , without wife , and children ; and if hee be put into a country towne farre from all sutable acquaintance , yea if he be shut up in a close prison , yet he can walke with god , and doe as paul and silas , have his heart filled with joy and peace through believing . this is the safety and strength of a man. for even as the body , the more sicke it is , the more helpes it needes ; and the lamer it is , the more props it must have , one for his arme , another for his legges , another for his back : whereas a stronge man can walke upon his owne legges , hee needs noe other helpe : even so the soule , the more sicke and lame it is , the more it needs ; but he which hath a strong inward man which is in health , let him have god , and shift him from vessell to vessell , from condition to condition , let him bee stripped of all , yet hee can goe upon his legges and can live without all . so saith the apostle pàul , phil. . i have learned in what estate soever i am , therewith to bee content : that is , riches or not riches , honour or not honour , yet his minde had a bottome that he could stand alone , and bee happie without them . thus i say , the more a mans affection is inlarged to a multitude of things , the weaker hee is , and more subject to bee disquieted , by any thing : but the more his minde is contracted , and gathered into a narrow compasse , and content with a greater simplicity of condition , the safer , and stronger hee is , and lesse subject to bee disquieted by any creature ; because let come what will come , whatsoever condition hee is put into , he hath a bottome to stand upon , he hath some thing to comfort his heart . object . but how shall a man get his minde to such a frame ? answ. you shall have a meanes prescribed in tim . . godlinesse with content is great gaine : that is , godlinesse is alwayes joyned with contentment , it is alwayes the cause of contentment , and therefore great gaine . so then , be a godly man , that is , make thy heart perfect with god , serve and feare him alone , be content with him alone for your portion ; he is all-sufficient , his communion will breed contentment and satisfaction enough to thy heart , so that thou shalt be able to live with a very slender outward condition . and this is the onely meanes to have the minde drawne from these things that other men are so glued to ; and that is , to labour to be content with god alone , to serve , and feare him , to grow up to him more and more : for hee is all-sufficient , there is no such way in the world to contract the minde , as to have god to be knit to him , to serve and feare him , and to be assured of his favour and love in all conditions . beloved , what a miserable thing is it , to have such changeable happinesse , for a man to be so dependent upon many things which are so exceeding mutable ? therefore it should bee our wisedome to bring our mindes to be content with a narrownesse or scantnesse , or simplicity of condition , to let the minde be drawne into as narrow a compasse as may be ; and so to come as neere to this excellency of god , as our present humane condition will well permit us . vse . seeing it is said , be perfect as your heavenly father is perfect , holy as he is holy , and good or kinde to the evill , as he is , causing the raine to fall upon them , and his sunne to shine upon them : so upon the same ground we may say , be simple as he is simple : that is , you must labour to grow up to a simplicity of minde ; and such a simplicity as is in almighty god you cannot reach too : but to have a heart immixed , to bee cleansed from drosse , as the gold is , you should labour to get this simplicity of minde , a thing often commended in scripture . what this simplicity is , wee have briefly touched heretofore , and we will now open it to you more fully . there are two things required to simplicity or singlenesse of heart . that the heart looke but upon one single object . that it bee so cleansed from all admixture of sinfull affections , that the frame of it may bee fitted to doe so . for the first , i pray you marke that in iam : . . a double minded man is unstable in all his waies : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by a double minded man there is meant , one whose minde hangs betweene a double object , so that he knowes not which of the two is more eligible ; his minde is in an even ballance , where neither scale doth praeponderate : on the contrary , he is a simple or a single hearted man , who is not thus divided betweene two objects , but he so resolveth and pitcheth upon one , that hee subordinates all the other to it . as for example , a double minded man , hath an eye to god and his credit , to god and his pleasure , to god and his friends , he would faine graspe both , and is willing to part with neither : such a man goes not straight on , but he walkes unevenly in his courses ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , while hee is quiet and no temptation doth assaile him , then he walkes with god in a strait rule , but let a temptation come , and put him to it , then he steps out of the way , hee will not let his credit or his profit goe . as a weather-cocke , let there bee no winde at all , and it stands still like a fixt thing : but as soone as the wind comes it turnes about . so is it with such a man , while he is quiet , while religion costs him nothing , he walkes on in an even way , but let a temptation come and assault him , and because he hath not a single object , vpon which he is resolved , therefore hee goes out , and walkes unevenly . contrary to this is hee that hath pitched upon one object , upon god alone ; hee saith , let me have the lord alone , and and heaven alone , though i have noe more , thus i have pitched , thus i have resolved , that let what will come , i will part with all , when it comes into composition with this . beloved , you never have a single heart till now . this singlenesse of heart david expresseth in himselfe , psa. . . one thing have i desired , that i will require , that i may dwell in the house of the lord all my dayes and behold thy beauty : that is , this one thing have i chosen , i have pitched upon it , i care for nothing besides ; if other things come , so it is , but this i require , that i may walke with the lord , that i may bee in his house all my dayes , that is , that i may injoy the vse of gods ordinances , and walke with him ; and behold his beauty in them . and such a speech was that of christ to martha ; one thing is necessary ; that is , if you looke to any thing else , it is in vaine : you ought to take him alone , as a wife takes a husband , that must have none besides , ( for so it must be . ) and this is the first thing required to simplicity and singlenesse of spirit . the second is this . let the heart be cleansed from all admixture of sinfull affections , and so brought into such a frame , that it may be apt to looke onely upon one object , upon god alone . and this i take out of matth. . . the light of the body is the eye , if then the eye be single , the whole body shall be light , &c. even as the eye guides all the members of the body , the hands , feet , &c. so doth the heart or minde guide all the actions of a man. now as the eye , if it be vitiated or distempered with drunkennesse , or surfeit , or the like , it doth not represent things single , but double , and treble , and so makes a man to walke unevenly : so sinfull affections , which are contrary to the simplicity of the minde , doe so distemper it that it cannot looke upon god alone , as upon one single object , but it hath an eye to other objects with him , and he is distempered betweene them , and so he walkes unevenly . as for example , feare will make a man to walke in a double way ; all miscarriage and double-dealing carriage comes from feare ; were it not for feare , men would be plaine , and simple : therefore feare of men , or any creature , losse of credit , life or liberty , this is a snare , and distempers the eye ; and till the heart be cleansed of these , you will never walke evenly . and so doth covetousnesse distemper us , and voluptuousnesse , or any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any kinde , any over-eager desire , or too much haste to accomplish the end which a man propounds to himselfe . so iacobs too much hasting after the blessing made him not to looke single upon god ; but to goe a double and uneven way in using unlawfull meanes to obtaine it . and ieroboams too greedy desire of the kingdome , made him to joyne god and the calves together : for two severall principles cause two severall motions . and so is it when there is any inordinate affection , be it what it will be , there is not a simplicity of heart ; and if there be not , you will never looke upon god alone , but upon some creature , upon some object or other . therefore , iames . . cleanse your hearts you wavering-minded . as if when the heart was cleansed from corruption , the minde would be freed from wavering , and brought to simplicity : were the heart purged , there would be a constancy and evennesse in our mouth , and in all our wayes . this expression of simplicity you shall finde in matth. . . beholde i send you as sheepe among wolves : be wise therefore as serpents , and innocent as doves . the meaning is this : i send you ( saith our saviour ) among men as cruell as wolves , that will persecute , and hurt , and devoure you ; wherefore be wise as serpents , that is , as serpents have many wiles , doe winde and turne to shelter off a stroke , and defend their head , so doe you : but on the other side , take heede of being too fearefull of this persecution , so that when to endure it comes to be a duty , you doe not shrinke backe and withdraw your selves , but in such a case let your hearts be simple , cleansed from such an inordinate affection , as that feare is ; and even take that blow , as the doves doe , which have no wiles as the serpents have to defend themselves . so that in any such case when a duty is to be done , as the professing of my name , or the like , here you must take the blow as willingly as the dove doth , there is no avoiding in such a case ; therefore take heed that your hearts be simple , that there be no feare there , so that you must be haled to the duty . and this is the very meaning and scope of the words . innocent as doves , that is , let no sinfull inordinate temptation admixe it selfe , and so deprive you of this simplicity of heart , because you doe not like my service . this you shall see lively exemplified in saint paul , cor. . . for our rejoycing is this , the testimony of our conscience , that in simplicity and godly sinceritie , not with fleshly wisedome , but by the grace of god , we have had our conversation in the world , and more abundantly to you wards . saint paul was a very prudent man , and therefore hated above all the apostles , as saul was angry with david , because he walked wisely , he was so subtle to escape out of his hands , which is as if the hounds should complaine of the hare , that she hath so many trickes to escape from them : but , as i say , he was a very prudent man , and he used the serpents wisedome to save himselfe , as he did when the assembly consisted of sadduces and pharises , he put a division betweene them , and so escaped himselfe , as it were through the middest of them . so the first part was true in him , he was as wise as a serpent , to keepe the blow off from himselfe . but now ( saith the apostle ) if carnall wisedome shall come in , that is , if my understanding shall suggest a thing inordinate , and shall say , goe , and give a bribe to faelix , and thou shalt escape imprisonment , goe and take a gift of these corinthians , and thou shalt have something of thine owne , and shalt not be so dependent on the almes of others ; now , saith he , when carnall wisedome shall suggest any such thing to mee , i would not admit of it , but i walked in simplicity and godly purenesse toward all men , but especially toward you , corinthians ; here was in him the simplicity of the doves . that we might draw it to a little more particulars , you shall see an other expression of this , ephes. . . servants be obedient to them that are your masters in the flesh , with feare and trembling , in singlenesse of your heart as unto christ : that is , servants , take heede even with feare and trembling , that you admit not by and sinfull respects in performing your duty , as there are many motives , as feare , hope , reward , and a necessity to doe it , but keepe your hearts single that you may looke onely upon christ and his commandement , and then you shall be faithfull in your service ; but if other respects mingle themselves with this simplicity , you will doe but eye-service , you will doe it in a double and dissembling manner , not plainely , and heartily , and simply . therefore let us put in practise this simplicity upon all occasions , in all other things whatsoever . rom. . . he that distributeth let him doe it in simplicity : that is , men are subiect to by ends in their good workes ; as in giuing almes , or shewing a kindenesse to men , there may be many by-respects , as that they may make use of them heareafter or the like , but , saith hee , keepe you your hearts simple , to looke upon god alone in them . so in conversing with men , when you professe love and kindenesse , you are subject to by ends in doing it , but they are commended , act. . . that they did eat their meat with gladnesse and singlenesse of heart : that is , what love they professed one to another , it was simple and plaine , not double . compare this place with that in pet. . . seing you have purified your selves in obeying the truth through the spirit , vnto vnfained love of the brethren ; see that yee love one another with a pure love fervently : that is , when there is nothing else , when the heart is simple and plaine , when there is nothing but love , noe mixture , noe by ends in it . so likewise when you come to preach the gospell , doe it in simplicity of heart , that is , let there be nothing besides : as the apostle saith of himselfe , he preached christ and not himselfe , so we should doe every thing in simplicity of heart . and so you should behave your selves in your elections , to looke with a single eye to the oath by which you ought to be guided : doe nothing for feare or favour of men , or for any sinister respect . i wish i could speake and give this rule to all the kingdome at parliament times . for it is an errour among men to thinke that in election of burgesses or any others , they may pleasure their friends , or themselves , by having this or that eye to their owne advantage or disadvantage that may arise from it : whereas they ought to keep their mindes single and free from all respects ; so that when they come , they may choose him , whom in their owne consciences , and in the sight of god , they thinke fittest for the place , and that you may doe so , you are to get a single and a simple heart to doe it . vse if there bee in god this simplicity that we have declared to you , then goe to him upon all occasions ; goe not to the streame , goe not to the creatures , which have what they have , but by derivation and participation : but goe to him , that hath all that he hath naturally , and abundantly , not sparingly , as they have , that have it by participation . as when a man is in any miserable condition , wherein hee desires pitty , and would bee respected and relieved , what wilt thou doe in this case ? wilt thou goe to weake man , and have him to pitty thee ? no , goe to the great god , in whom there is mercy it selfe . amongst men , he that is the fullest of pitty , he hath but a streame of it , a drop of it , therefore seeke not so much to him ; no not to parents , their pitty falls infinitely short of what is in god ; remember that he is mercy it selfe , that is , thou shalt finde infinitely more mercy in him , then can be saide to be in man ; the most that can be said of man , is , that he is mercifull , but that which can be saide of god is , that the very thing it selfe is there . if you have a firebrand , and light it by the fire , it is something , but fire it selfe is another thing : man he hath a little mercy , but if you goe to god , he hath a sea of mercy , and he is never dry ; therefore whatsoever thy misery or distresse bee , whether of conscience or estate , be sure , that thou goe to god and say to him , if evill parents can bee so mercifull to their children when they aske it of them , what then shall i have of him that is mercy it selfe ? matth. . . so likewise for wisedome ; if thou hast a doubtfull case , and knowest not what to doe , thou goest to thy friends ( which in deede is a good meanes , and ought not to bee neglected , for in the multitude of councell there is peace : ) but remember this , that there is but a little wisedome in them , and therefore they will councell thee but a little ; but goe to god , that is wisedome it selfe , pro. . goe to him , for hee will give thee wisedome liberally , and without reproach . iam. . . thinke of him , that hee is the fountaine of wisedome , and fullnesse it selfe . so if thou needest grace , thou wouldest faine have more , thou wouldest have thy faith strengthened , and thy love and zeale more fervent , goe to christ then , from whom wee receive grace for grace , and that is made to us wisedome , sanctification , and redemption ; goe to god that is grace it selfe . goe not to men , for what they have , they have it from him ; therefore looke upon all occasions , that thou goest to the lord : when thou wantest comfort , goe not to thy pleasure , and sports , and friends , and acquaintance , but goe to god that is the great god of heaven and earth , that hath it in him abundantly ; and in him thou shalt find more abundance , then in any man of the world . finis . the thirteenth sermon . exod. . , . and moses said unto god , behold when i come unto the children of israel , and shall say unto them , the god of your fathers hath sent mee unto you , and shall say unto me , what is his name ; what shall i say unto them ? and god said unto moses , i am , that i am , &c. in these words , as you know , god describes himselfe to moses by his eternall being ; i am hath sent me unto you . now our businesse is to make this essence and being of god more fully knowne to you : this is done by declaring to you the severall attributes , which are given to him in scripture , wee have passed through divers : the last attribute was his simplicity . that which followes next in order is his immutability or vnchangeablenesse . now that hee takes this proper to himselfe , you shall see in numb . . . god is not as man that he should lie , neither the sonne of man that hee should repent . repenting , you know , is a signe of change ; he will not repent , that is , he will not be subject to any change : whatsoever purpose or decree , or counsell he takes to him , hee is immutable in it . shall he say , and not doe it ? shall he speake , and not make it good ? so iames . . every good and perfect gift is from above , and commeth downe from the father of lights , with whom there is no variablenesse , nor shadow of turning . when the question was , whence temptations should arise ; saith the apostle , god tempts no man , for he is in himselfe just , good , and full of goodnesse , and he can never be otherwise , and therefore no temptation to evill can arise from him : and seeing he is so , he must alwayes be so , for he is not changed , nay there is no shadow of change in him . so mal. . . i am the lord , i change not . so that in this body of divinity we doe but summe up divers heads , and so open them to you . this is an attribute that he takes to himselfe , and therefore we will explaine it to you . first , i will shew you the reasons why ; secondly , an objection or two against it ; and thirdly , i will shew you the consequences or uses that arise from it . now to convince us fully of this point , consider these reasons . because wheresoever there is any change , there must be some vanity and imperfection ; that all the creatures are subject to change , it ariseth from hence , that they are subject to some imperfection . now that which is most perfect , cannot be subject to change ; because in every change , either there is some perfection added that before was wanting , or else something is taken away which before was enjoyed . now neither of these can befall our god , who is most perfect , nothing can be added or taken away from him ; for if any thing could , he were not perfect : whence it must needes follow , that he is unchangeable . whatsoever is changeable must be in a possibility either to receive some new being , or some other being that it had not before , either in substance or in circumstance , or else it cannot be changeable : now that which is capable of no new being in any respect , nor other being in no circumstance , or accident , cannot be changed . now god is exceeding full of being , as the sea is of water , and the sunne of light , that is , he hath all the degrees and extensions of being in him : therefore he is not in possibility of receiving any other being , than he hath ; he is not subject to receive any other being , for substance , and no other being for quantity , and therefore nothing can be added to his time or place where he is ; neither can hee receive any other being for quality , no new habits , no new powers can be added to him ; for if there could be , he should not be full of being , but there should be some defect in him ; if there were any possibility in him of having any more : but seeing he is full of being , and constantly full , it cannot be that hee should be subject to any change ; some other being must be added to him , or else taken from him ; but seeing that cannot be , therefore he must needes be unchangeable . in regard of his simplicity ; because , if there be nothing in him but what is himselfe , but what is his essence , unlesse his essence should be annihilated , ( which is impossible ) he is not subject to change . now all the creatures , besides their essence , have quantity in them , and that may be greater or lesse in the creature ; and besides , they have quality , and therefore they may be better or worse : but god is great without quantity , and good without quality ; and therefore in regard of his simplicity , seeing there is nothing in him , but what is himselfe , he cannot admit of any shadow of turning . because he is infinite ; you know , an infinite thing is that which extends it selfe , which fills all things , to which nothing can be added : and therefore seeing he is infinite at the utmost extent , hee cannot extend himselfe any further . againe , nothing can be taken from him , whereby he should be changed ; for , infinitum est , cui nec addi , nec adimi potest : and therefore seeing he is most infinite , he is also unchangeable . for whatsoever is infinite , cannot be greater or lesser , nothing can be added or taken from it : and therefore unchangeable . if you observe it among the creatures , you shall find , that all change ariseth from one of these two things ; either from something without , or else from some disposition within the creature : but in god there can be no change in either of these respects . not from any thing without him , because he is the first and supreme being , therefore there is no being before him , that he should borrow any thing of ; neither is there any being above him , or stronger than he , that should make any impression upon him . againe , not from any thing within him ; for when there is in any creature any change that ariseth from a principle within , there must needes be something to move , and to be moved ; something to act and to suffer in the creature , else there can be no change : as mans body is subject to change , because there be divers principles within , of which something doth act , and something doth suffer , and so the body is subject to change , and moulders away : but in god there are not two things , there is not in him something to act , and something to suffer , and therefore he is not made up of such principles , as can admit any change within him . so then the conclusion stands sure , that hee can admit of no change or variation within or without him : and so needes must be unchangeable . object . the objections against this are but two . the first is , that which is taken from those places of scripture , where god is said to repent , as , that he repented that he made saul king , sam. . . and gen. . . it greived him at the heart , that he made man : now those that repent , seeme to change their minde . answ. this is attributed to god , as many other speeches are , onely after the manner of men : as man , when he alters any thing that he did before , seemes to repent : so that it is but a figurative speech , and a metaphor , vsed , when hee doth make any change in the world : as he made saul king , and put him downe againe : he puts men in high estates , and pulls them downe againe , this is onely in regard of the actions done ; as when he shewes favour to any man , and takes it away againe . so that it is but a figurative kinde of speech : not that there is any change in himselfe , but because what he did before , he undoes it now : in regard of his actions he changeth , not in regard of himselfe . object . what is the reason that he is said to drawe neere to us at one time , and at another time to depart from us , why doth the holy ghost come into one mans heart , and sanctifie him , when before hee was an unregenerate man ; what is the reason that christ which was in heaven , came downe and tooke our nature vpon him , and lived amongst us , i say , what is the reason of all this , if there be no change in the lord. answ. god is said to doe all this , to come to us , and to goe from us , and to sanctifie them that were voide of sanctification : and as you say of the sunne ; you say , that the sunne comes into the house , when it fils it with light , but when the windowes are shut , you say , the sunne is gone ; yet the sunne alters not , but the change is in regard of the house , it is said to come into the house because of the light that comes into it , which before did not , but the sunne it selfe is not altered : so in this case , the holy ghost sanctifies a man , god drawes neere to him in his comfortable presence , because there are some workes wrought in the heart , that before were not : god is not changed , but it is the man that suffers the change ; he sees light now , that before was in darkenesse and in the shadow of death ; he is said to be changed by reason of those operations that now are there , which before were not . so is it in christs comming ; there was a change in the humane nature that was assumed , which before was not : there was a worke done on the earth , which was not before : he put forth his power in his humiliation and exaltation , which before he did not : but yet he was the same , the change was in the creature , and not in him . now we come to the consequences ; which are two . hence wee may learne then how to understand all those places which wee meete with in scripture , wherein the lord expresseth such a sollicitude for the death of sinners : as , why will you die , o house of israel ? why will you not hearken , and obey ? and , as i live , saith the lord , i desire not the death of a sinner . and , how am i prest under your abominations , even as a cart is pressed with sheaves ? and it is said , gen. . . that the lord was grieved at the heart , or it pained him at the heart , that hee had made man. all these kind of expressions ( as it is evident from hence ) are but attributed to god after the manner of men : not that hee is moved , for it cannot be , seeing he is unchangeable : whatsoever new accidents fall out in the world , hee is not stirred with them , he is not moved with any new affection : for if he were , he should be , as man is , changeable . but the meaning of those places is , to shew the infinite goodnesse of his nature , and the greatnesse of our sinnes : so that as men grieve much , when their wills are crossed , and when their worke is brought to nothing , how weary are they , when they strive long , and doe no good ? so the lord would expresse it to us thus , that wee might take notice , what the great provocations are , what the sinnes and faults are , wherewith we offend him from day to day , that we may know what they be , and what price to set upon those sinnes whereby we weary him from time to time . that all the love and hatred , that hee hath now since the world was made , all the complacency and displicency , all the happinesse and joy which he hath from any thing , done either by the angels or men , that he had it from all eternity ; for if any thing were new in him , there should be a change : but now there being none , you must needes grant this , that they were in him from all eternity . so that all the workes of men and angels be nothing to him , all the joy that he hath from them , hee had it from eternity . againe , all the sinnes whereby evill men provoke him , and all the punishments that they suffer for sinne , it moves not him ; but as when a glasse falls against the wall , the wall is not hurt , but the glasse is broken : so wicked men , they hurt themselves , but hee is not mooved . therefore hence observe , that god must needes be most holy , and righteous , and just in all his wayes , because there is neither love , nor hatred , nor griefe in him , nor joy , which should make crooked , or bend the rule of his will , or alter it in any action . men are therefore unjust , because in all that they doe , there is something that bends their wills this way , or that way , they are capable of love , joy , griefe : but god , seeing he is capable of none of these , therefore he must needes be most just and righteous in all his workes . therefore whatsoever he doth , though thou seest no reason for it , yet justifie thou him in all ; when thou seest him overthrowing the churches , denying his grace to many thousands , and the like , yet doe thou justifie him in all his wayes : because there is no griefe or trouble can come to him , as to the creature , therefore he must needes be holy in all wayes , and righteous in all his workes . if this be so , then this will also follow , that all the decrees , all the counsells , and all the acts of his will , that ever were in him , they were in him from all eternity : that is , there is not a vicissitude of counsells , thoughts and desires upon the passages of things in the world , as there is in men ; for then he should be subject to change : for this is a sure rule , whatsoever is under different termes , there is a change in it ; he is now , that which he was not before : and if there were any instant , in which god should will one thing which he did not another time , hee should bee subject to change . therefore looke backe to all eternity , in your imaginations & thoughts , as in the making of the world ; all those acts , those counsels that he executed upon men , they were in him from everlasting . now i come to uses for practise : and we will make such uses as the scripture doth make of this point . the first is this . vse in sam. . , . and samuel said unto saul , the lord hath rent the kingdome of israel from thee this day , and hath given it to a neighbour of thine , that is better than thee : and also the strength of israel will not lie , nor repent : for he is not as man that hee should repent . if god be unchangeable , take heede then , lest he come to this , that hee cast thee off , as he did saul : for if ever he doe it , he will never repent , never alter , never retract his decree . saul lived , you know , many yeares after , for it was in the beginning of his reigne ; and yet because the will of god was revealed clearely to him , he was bid by a cleare command , goe and kill all the amalekites , and leave not any of them alive : saul now had a heart contemning god in this commandement , therefore also god came to a resolution and decree , to cast him off : though saul lived many yeares after , yet you could see no change in him , there was no alteration in his outward condition : but , saith he , and it is most fearefull , god doth not repent : it is not with him as it is with man , for he may be intreated , and may repent ; but the lord is not as man that he should repent . consider this , you that have cleare commandements from god , you that have beene tolde that you ought to be conscionable in your calling , that you ought to pray in your families , if you will be still breaking the lords will , and live idly in your calling , and rebelliously sinne against god , living as if there were no god in the world ; take heede lest the lord reject you ; and when hee hath done it , consider that he is an unchangeable god , and that all his decrees are immutable . consider that place , hee swore in his wrath that they should not enter into his rest . it was not long after the children of israel came out of egypt , yet ten times they provoked him , before hee declared this resolution , and many of them lived forty yeares after : but because many of them did see clearely that it was the will of god , they did see his miracles and his workes that hee had done amongst them , and yet because they still rebelled , he swore in his wrath , that they should never enter into his rest . it is a fearefull case , when god shall doe this , ( as he doth it : ) even all you that heare me this day , there is a time , i am perswaded , when the lord pronounceth such a decree upon such a man , saying , i have rejected him : yet no man sees it , no not he himselfe , but he comes to church , and heares the word from day to day . but yet remember that god is unchangeable ; for , you see , the iewes in ieremies time , they lived under ieremies ministery almost twenty yeares , but yet at the last hee rejected them , and hee would not be intreated , though ieremy and the people did pray to him . there are three places for it : ier. . . therefore pray not thou for this people , neither lift thou up cry nor prayer for them , neither make intercession to me , for i will not heare thee . but what if the iewes were moved with the calamity when it came , should cry , and be importunate with the lord , would not their teares move him ? no , saith he : ierem. . . therefore pray not thou for this people , neither lift up a cry or prayer for them : for i will not heare them in the time that they cry unto me for their trouble . but what if they fast and pray ? no ; if they doo that , i will not heare them . ier. . , . then god said unto me , pray not for this people for their good : when they fast , i will not heare their cry ; when they offer burnt offering and an oblation , i will not accept them , but i will consume them by the sword , and by the famine , and by the pestilence . when the day of death comes , when the time of sickenesse and extremitie comes , then you will cry , and cry earnestly : but god shall say to you then , the time was , when i cryed to you by the ministers , and you would not heare : nay , you slighted and mocked them , and you would not heare them , i will also mocke & laugh at your destruction . prov : . . doe not thinke this is a case that seldome comes , it is done every day , continually upon some . there is a double time : a time of preparing and trying before this unchangeable decree come forth . zeph. . , . gather your selves together , yea gather together , o nation not desired , before the decree come forth , before the day passe , as the chaffe , before the fierce anger of the lord come upon you , before the day of the lords anger come upon you . and there is a time , when the decree is past ; and when this is not past , there is a doore of hope opened : but when the decree is come forth , then you are past hope . object . but how shall i doe to know this ? answ. beloved , never an angel , nor i , nor any creature can tell you ; you see that he tooke saul at the beginning of the kingdome , when hee was young and strong ; hee tooke the iewes at the beginning of ieremies preaching ; onely the use that you are to make of it is this : take heede of neglecting god , or good admonitions , take heede of contemning the word from day to day , and saying , that i will repent hereafter ; for the lord perhaps will not give thee a heart to repent , he will not heare you , as he said before , though you cry never so much to him , as in time of extremity you are likest to doe . vse the second use i take out of rom. . , . as concerning the gospell , they are enemies for your sake : but as touching the election , they are beloved for the fathers sake . for the gifts and calling of god are without repentance . the meaning of it is this : saith the lord , i have cast away the iewes , and they are now enemies for the gospels sake , that is , that the gospell might come sooner to you ; they have rejected it , that upon their refusall , it might come to you gentiles ; they are enemies and cast off , yet they are beloved for their fathers sake ; that is , in regard of the promise that i made to their father abraham , isaac , and iacob ; and in regard of that covenant , i will not alter ; not , saith he , to all the iewes , but those whom i have elected , so farre as my covenant reacheth , with whom i have made it . do not thinke that there is any change of the lord toward them , for the gifts and calling of the lord , that is , the calling of them by the worke of the spirit , and the gifts of saving grace , that he hath bestowed upon the elect iewes , they are without all repentance , there is no change in them . then if ever thou art in covenant with god , and hast this seale in thy soule , that there is a change wrought in thee by the covenant , then thy election is sure : and be sure god will never alter it , for he is unchangeable . this thou must consider , that thou maist have strong consolation . beloved , our consolation , if it be upon any thing , but upon god that is unchangeable , it is weake , and twenty things may batter it , and overthrow it : but when it is grounded upon the immutability of his councell , it is called in heb. . . strong consolation , so that all the divells in hell , all temptations of the world , and all the objections that our owne hearts can make cannot batter it ; for it is built upon the lowest foundation , even upon the unchangeable god. so that this doctrine is for comfort to all the saints of god. therefore consider thou , whether thou art in the state of grace , whether thou hast made the match with iesus christ , if ever there was a covenant betweene christ , and thy soule . but how shall i know it , you will say ? did you ever come to this , as to say , i am content to be divorced from , and to part with all things , with every lust , and to be content to follow him through all his wayes , and to beare every crosse ? yet this is not enough ; did there follow hereupon a generall change within thy heart , and a new heart , and a new spirit given thee ? otherwise it is but lip-labour , a thought onely that passeth through the mind , and therefore was never any such actuall agreement betweene christ and thee . but if there were any such change , then thou maist comfort thy selfe ; for god is unchangeable , and this covenant , it is an everlasting covenant . consider that it is every where called so : isay . . it is said to be an everlasting covenant , because it is founded upon the sure mercies of david : god gave saul mercies as well as david , god tells him that he shall have the kingdome , if hee will walke in his wayes ; but saul started out of the wayes of god , and so god performed his part , but yet the covenant was broke , because saul performed not his part . and as it was with saul , so it was with the people of israel ; because they broke the covenant on their parts , god also broke his . david started out of the way , as well as saul : but they were sure mercies that were promised him , for it was an everlasting covenant of mercy . therfore you must know this , that there is a twofold covenant : first , a single covenant , such as god makes with children when they are baptised , which is this ; if you will believe and repent , and walke in my wayes , you shall be saved : now if they breake the condition , god is freed , he is not bound any further . secondly , a double covenant , to performe both parts ; which is this ; if you will believe , and repent , you shall be saved , and , i will give you an heart , and you shall repent , and believe , and be saved ; i began the worke , and i will finish it : here is not onely a covenant on gods part , to be our father , but on our parts also , as in the other ; but god doth not onely promise for his part , but makes a covenant to to inable us to performe the conditions on our part : and therefore it is called a double covenant . and it is impossible that this covenant should be broken , for then god should breake it himselfe , ( for he is ingaged for both parts ) ; and so be changeable , if hee should not give thee a new heart , and keepe thee from the first day of thy regeneration till death . therefore it is an everlasting covenant , and the fruites of it are sure mercies ; it is a double covenant , and therefore cannot be changed . and it is called , compassions that faile not : why are they called so ? to shew the unchangeablenesse of this covenant . but you will say , what if i fall into sin ? i will forgive them , saith the lord. oh , but lusts doe rebell , old lusts , and new : but , saith the lord , i will mortifie them , and give you grace to overcome them . oh , but grace is subject to decay : but i will renew it , saith god. if thy sinnes and lusts should exceede his mercies , then they should faile ; but they cannot : and therefore they are called compassions that faile not . besides , consider this , that the covenant is made in iesus christ. there are two adams , he made a covenant with both : with the first adam , he made a covenant , as with the common roote of all mankinde ; but adam brake the covenant , and so did all his members . but there is a second adam , and all that are saved , are members of him as truely as wee are of the first adam : and he kept the covenant , and therefore if he stand , they shall stand also . besides , consider that he makes this covenant as to sonnes , and not as to servants . to the servant the master saith ; doe my worke faithfully , and thou shalt have thy wages , if not , i will turne thee out of my dores : but with his sonne it is not so , hee abideth in the house for ever ; if he fall into sinne , hee corrects and nurtures him , but yet hee keepes him in his house for ever . answ. but what use is there of this doctrine ? object . there is this end for it ; were it not for this doctrine , thou couldest never love god with a sincere and perfect love : for i aske thee this question , canst thou love him with a perfect love , whom thou thinkest may sometime become thine enemy ? it is a saying , amare tanquam aliquando osurus , is the very poyson of true friendship . but now , when thou knowest that god is knit to thee by an unchangeable bond , that hee is a friend whom thou maist build upon for ever , whom thou maist trust : this makes thy heart to cleave to him , as paul saith , i know whom i have trusted , this makes thy heart to fasten upon him , and there is no scruple of love , which would be , if there were a possibility of change . besides , what makes a man to depart from his profession ? because he thinkes to get a better portion : but when thou hast this portion sure ; christ , and heaven sure , why shouldest thou let it goe . heb. . . besides , endeavours never faile , till hope failes : and therefore when thou art sure that thy worke is not in vaine in the lord , it is that which makes thee constant , and immovable in well-doing . and therefore the use is , to make us have strong consolation in the lord , and to doe his worke abundantly , to doe that which wee are exhorted to doe ; to cleave to the lord without separation . and this wee cannot doe , except we were sure of him : and that you may know by this , that he is an unchangeable god , and the gifts of his calling are without repentance . fjnjs . the fovrteenth sermon . exod. . , . and moses said unto god , behold when i come unto the children of israel , and shall say unto them , the god of your fathers hath sent mee unto you , and they shall say unto me , what is his name ; what shall i say unto them ? and god said unto moses , i am , that i am , &c. object . when men heare that god is thus unchangeable , that when he hath rejected any , he never retracts his decree ; this objectiō may be made . for what end is it then to pray , to endeavour a change of life , or to repent , for if there be such an unresistable decree past against mee , what hope is there ? before i come to a particular answere to this , i will premise these two things in generall . first , you know , that in other things there is an unchangeable decree , as there is an unalterable decree concerning the time of mens death , and yet no man for this doth cease to eate , or to take physicke : so there is an unchangeable decree concerning the successe of every businesse under the sunne , yet wee doe not forbeare to take counsell , and to use the best meanes to bring our enterprises to passe : and so there is an unchangeable decree concerning the salvation of men , concerning giving grace , or denying grace to them ; and you can no more take an argument from hence , to give over endeavours , than you can in the former . . though there be an unchangeable decree past upon men , when god hath rejected them , and god will not alter it ; yet this decree is kept secret , and no man knowes it : therefore there is a dore of hope opened , to stirre up men to endeavour . indeed if the decree were made knowne , and revealed to us , then it were in vaine , then there were no place for endeavours : but seeing it is not so , therefore there is place for hope , and for endeavours which arise from hope . these things being premised , we will now come to a particular answer of this objection . first , that if thou doest pray , thou shalt change god and his carriage toward thee , though hee be unchangeable . for if a man be rejected as saul was , and as the iewes were , and as those in rom. . who were given up to a reprobate minde ; if he be so rejected , he is not able to pray , or repent , or to seeke to god or to desire to go about in good earnest to seeke any change of life : for if he were able to doe it , he was sure to speed . therefore if thou doest pray in truth , thou shalt prevaile , thou art sure to have mercy at his hand ; for it is a great signe that he hath not giuen thee over , that no such unchangeable decree is past against thee : therefore it is no doctrine of discouragement . indeed it is a doctrine of great terrour to those , whose hearts doe not tremble at it , that let such a doctrine slide a way as water doth off a stone , and not sinke into threir hearts at all : but to a man that saith , i would repent , and pray , and change the course of my life , if there were any hope ; i can say this to thee , that if thou doest pray thou shalt be accepted ; for god hath stiled himselfe , that he is a god hearing praiers ; and except he were changeable , he must needs be ready to heare thee , if thou seekest to him : for the lord is unchangeable in his promises , & thou shalt finde him unchangeable towards thee : but to a man that will not pray , that is set upon evill , and will not be wrought upon , to such a man this is a fearefull and a terrible doctrine . secondly , though gods decree be unchangable , yet if thou canst find a change in thy selfe , it shall go well with thee : as if a father should take up an unchangeable resolution to disinherit a stubborne and ungracious child , because he is so ; if the child should change now and alter his courses , and grow sober , the father may now receiue him to mercy , and yet no change in his resolution , but the change is in the sonne . or , if a prince should set downe in a law , ( as a law of the medes and persians , that alters not ) saying , i will not receive to favour such a rebellious subject , because he is so : yet if his subject be changed , he may receive him , and yet his decree may be unchangeable , because the change was in the subject , and the decree was grounded upon this , if hee did remaine so rebellious and stubborne : so i say to thee , if god hath therefore threatned to reject thee , because thou art a stubborne and rebellious wretch , if now thou shalt finde a change in thy selfe , that thy stubborne heart is broken , standing in awe of him , fearing to offend him , or to commit any sinne that thou knowest to be a sinne , i say , notwithstanding that unchangeablenesse of his , he cannot but receive thee to mercy . as if a physitian should take up an unchangeable resolution , not to give his patient such restorative physicke , because his stomacke is foule , so that it will not worke , and because he will not receive such purgations whereby he should be prepared for it : but if there be a change in him , if his stomacke be cleane & fit for it , so that it will work , and he become willing to receive it , if hee give it him , the change is not in the physitian , but in the patient . therefore when you heare this , sit not downe discouraged , but rather goe and sit alone , and consider of thy sinnes , and give not over till thy heart be broken for them : and when this is done , be sure that he will receive thee to mercy , for he may be unchangeable in his decree , if the change be in thee . and therefore this doctrine doth not discourage , but rather stirre up , and incite men to change their courses , yea it is the very scope of it . againe , i adde this further ; he that saith , to what purpose is it to endeavour , whosoever it is that sayes so , i would aske that man this question ; didst thou ever goe about any holy duties , and yet didst finde this stoppe in it , that though thou wouldest doe them , thou couldest not be accepted ? hadst thou ever a serious resolution to forsake such and such a sinne , and the occasions of it , and yet thou didst finde such a barre as this , that thou couldest not alter gods decree thereby , and for that onely reason hast gone on in it ? did ever any man upon his death-bed say so ? no man will say so : but it is because he would not . therefore complaine not of the unchangeable decree of god , but of the stubbornesse of thy heart , that thou wilt not buckle , and come in unto him . the best way in this doctrine of the unchangeablenesse of gods decree of election , is this : it is good to consider in what manner it is delivered in the scripture , and to what purpose , and to make that use of it , and then thou shalt be sure not to abuse it . as for example ; to what end , and for what occasion is this doctrine of election delivered ? you shall finde that it is on this occasion . rom. . , . when many of the iewes did not come in , to whom did belong the covenant , and the lawes , and the testimonies , this was an objection that was made against the doctrine of the gospell ; what was the reason that the iewes did not come in , and that his owne people were not wrought upon ? to answere this objection , the apostle tells them , that it was not against gods good will , hee was able to doe it , if it was his pleasure , but , saith he , some hath hee chosen , and some not ; some hee loves , and some hee hates ; some hee hath mercy upon , and some he hardens . so that the scope of the doctrine is , that god might be magnified , that no objection might be made against the almighty power of god , that hee was not able to bring them in , that men might not say that they have resisted his will : and the apostle reveales it for that purpose , that men might be answered . so that such doctrines as this , you must consider for what end they are revealed . as for this doctrine of gods unchangeablenesse , what is the end , why it is revealed ? you shall see in numb . . . he is not as man that he should repent : therefore i have blessed israel , and he shall be blessed . the end is , to shew that his favour is an unchangeable favour : so he hath cursed saul , and he shall be cursed , sam. . . his decrees are unalterable . as it is iam. . . god is good , and cannot be otherwise , therefore he can tempt no man. out of all these places it is apparant , that the use of this doctrine is , that we might tremble at his judgements , and that we might rejoyce in his favour with joy unspeakable and glorious : in a word , that men might know the excellency of the almighty , and might know and magnifie god , because constancy and unchangeablenesse is a property of wisedome . this being the end why it is revealed , it ought to be applied onely to this use : as to come to particulars , which before we did not mention . when we heare that god rejected saul , and will not repent of it , and the iewes , &c. the use that we should make of it is this ; if god should passe such a decree of rejection upon me , it cannot be changed ; therefore i would feare before him , and take heede of that stubbornesse and course of disobedience , that may bring that curse upon me , and such a stroke upon my soule ; and for this purpose is this doctrine revealed to us . and this use the apostle makes of it , heb. . when he had delivered gods unchangeable decree , declared by his swearing in his wrath , that they should never enter into his rest : therefore deferre not , saith he , while it is called to day , lest that you continuing in a course of rebellion , the doore of mercy be shut upon you , and god doe sweare in his wrath , as he did to them , that you shall never enter into his rest . beloved , there is a double time : a time of the comming forth of this decree , and a time of preparing and trying , while the doore stands open . therefore take heede that that acceptable time doe not passe away , lest thou be hardened through the deceitfulnesse of sinne . vse if god be unchangeable , then looke whatsoever hee hath done in former times , what judgements hee hath inflicted , and for what , what mercies hee hath shewen , and upon what ground ; and thou maist expect the same , because there is no change in him : therefore goe over all the scripture , and beholde what hee hath done there , looke through all thine owne experience , & see what he hath done to thee , & to others , & know that he will doe the same to thee , for he is unchangable . as for example , look what he did to ioab , shimei , and the house of saul . you know the sinnes that they committed ; ioab had committed murther , and shimei reviled david , and saul slew the gibeonites against his oath : though they went on a long time in peace and prosperity , yet because their pardon was not sued out , therefore after many yeares god called them to an account . as ioab went not to the grave in peace , and shimei deserved death , and therefore it was brought upon him ; and saul was punished in the blood of his sonnes , and hee was slaine himselfe , as hee had slaine others in battell . so be thou assured , if there be any sinne which thou hast formerly committed , unrepented of , though it be long since , god will waken it in due time . so , looke what he did to david ; hee had committed a sinne in secret , but the lord saith , that hee will make his punishment to be open , he will doe it before the sunne : so if thou hast committed a sinne in secret , take heede lest hee bring it to light , he will doe to thee , as he did to david ; and i say unto thee , that though thou be regenerate , and art one of his elect , yet if thy case be the same with davids , hee will doe so to thee , for hee is unchangeable . there be two cases wherein the lord will not spare , but bring judgement upon his owne children . first , in the case of scandall , as davids was : for though his first sinne was secret , yet his second was publicke , and made the first so too . therfore though his sin was forgiven him , god tells him that his punishment should be open , and that the sword should not depart from his house . secondly , if their sinne be not scandalous , yet if it be unrepented of , god will even punish his owne children . and as god deales with secret sinnes to bring them to light : so he will doe with secret innocency , on the other side also . as ioseph , whose uprightnesse was in secret , for none did see it but himselfe ; as for his mistresse , she accused him , and was believed : yet the lord brought it to light in due season . so he will doe thine . let men keepe their credit with god , and he will keepe their credit with men , let them raise slanders , or what they will : looke how he did with ioseph , so he will deale with thee , for he changeth not . so looke how the lord hath dealt with wicked men ; looke how the lord did deale with them that did meddle with holy things , as nadab , and abihu , and vzzah , and the bethshemites ; you know that he destroyed them all , and that with a present destruction : so if thou wilt abuse his name , abuse his holy things , and come unto the sacraments with an uncircumcised heart , he is the same god still , hee is as much offended now , and hee is as ready to execute his wrath upon thee , as he was then . so looke how hee dealt with saul , with the iewes that came out of egypt , hee swore in his wrath , that they should not enter his rest : if thou wilt doe the same that they did , rebell against him as they did , he will sweare in his wrath , that thou shalt never enter into his rest . as hee passed his sentence upon saul , and as hee passeth his sentence upon any : so he will bring it to passe , if thy case be the same , for he is unchangeable . so looke how hee did deale in iohn baptists time , and as it was with them , now the axe is laid to the roote of the tree , when the gospell , and the meanes of grace , and the spring-time of the word began ; because they did not regard it thē , they were cast off : the time of their ignorance god regards not so much ; but then hee called upon every one to repent , and because they did not come in then , hee deferred not his judgement . that upon which i ground this , you shall finde in two places of scripture . pet. . . if the lord did so with the angels , spared not them , saith he , he is the same god , and therefore hee knowes how to reserve the unjust to the day of judgement , and especially those that are uncleane : the ground of it is his unchangeablenesse . the other place is in cor. . you know what he did to the israelites , saith hee , hee will doe the same to you : therefore doe you take heede , that you doe not commit fornication , as some of them committed , and died in the wildernesse , &c. onely here is this caution diligently to be remembred , which we must adde to all this that hath beene spoken . it is sure , that whensoever it is the same case , hee will doe the same thing : though his judgements are different , the time different , the wayes and meanes are different . as for example , he stroke vzzah presently , and so he did gebazi , and nadab , and abibu ; yet to others there may be difference in time : to these he did it presently , to others it may be he will doe it many yeares after . againe , he stroke them with death , but it may be there is another kinde of judgement reserved for thee ▪ as it may be he will give thee up to hardnesse of heart , or the like . againe , so it is in shewing mercy , for the rule is as true therein also : for he shewes mercy to some this way , and to others that way , and he humbles men after divers manners ; and so some men hee punisheth for their sinnes in this life , some hee reserves for another world : againe , some hee strikes presently , and some hee forbeares with much patience . and this you must remember in both these , that though hee doth the same things , yet hee doth them in a different manner , time , and way : he hath divers judgements , and afflictions ; and as there are divers meanes to attaine to the same end , as some may ride , some go on foot , and yet all come to one journeys end : so the judgements and afflictions may be different , yet the end the same ; and that this caution being taken in , thou maist be sure , that the same judgements that he did execute in former time , he is ready to execute them still . as he hath given them up to open sinnes , that did neglect him in secret , so he will doe to thee ; as he hath stricken some men in their sinnes , so the same wrath is gone out against and remaines for thee , if thou doe not repent and turne to him : for the kindes , as whether by sicknesse , or death , &c. these we cannot determine of ; the wayes of god are infinite , and exceding divers , unsearchable , and past finding out : but though in regard of his particular wayes it doth not follow , he did thus to this man , therfore he will doe the very same to thee ; yet because he did this to them , he will doe the same thing to thee in the same or in a different manner . so looke what he hath done to all his saints , hee hath blessed them , and heard them . but thou wilt say , i have prayed , and i am not heard . i say to thee , if thy case be the same , thou shalt be heard . to this end are those places : the lords hand is not shortened , that he cannot save , nor his eare heavie , that it cannot heare : this is the scope of the prophet ; as if he should say , you wonder why you are not heard , that you have not the same successe in prayer that they had , but the case is not the same , saith he : they repented , but you doe not ; you are mistaken , for you are yet in your sinnes ; i am as strong to helpe you , and as ready , and if i doe it not , it is because the case is different : your sins have made a separation betweene me and you . which implies , that god will heare if the case be the same . onely remember this , that god may deferre it something long before he heares you , yet he will doe it in the end . vse if unchangeablenesse be proper to god ( for so you must understand it , proper to him , and common to no other ) then learne to know the difference betweene him and the creatures . there be diverse branches of this use : as , first if this be so , then every creature is , and must be changeable , and if so , then take heed , that you doe not expect more of the creature , then is in it , for this will raise our affections to the creature , and so cause griefe and vexation in the end : and indeede the forgetfulnesse of this changeablenesse in the creature , and unchangablenesse in god is the cause of all our crosses and sorrow in outward things we meet with . there be these degrees to it . for , first , the forgetfulnesse of the mutabilitie of the creature causeth us to expect more from it then is in it . secondly , this expectation raiseth our affections unto the creature : hence it is , that we set our affections too much vpon them , and delight too much in them . thirdly , strong affections , when they are set vpon the creature , doe alwayes bring forth strong afflictions : for what is the reason of all the griefe , that we undergoe from day to day ? is it not , because our affections are set upon changeable objects , vpon the creatures ? and therefore when they are changed , then there is a change in the mind : whereas if thou didst looke alone upon the unchangeable god , this would keepe thee from worldly care and sorrow , this would preserve in thee evenesse and aequability of minde . therefore take heed of forgetting this , that to be unchangeable , is proper to god alone ; therfore set thy affections vpon none but him : and if thou wilt doe so , thou shalt allwayes injoy a constant security of mind , as if a man were in the uppper region , where there is no change of weather , when as belowe here , there is one day foule , another faire ; so that if a man could live with god , and walke with him , and have his conversation in heaven , he should not be subject to such change : whereas if a man set his minde upon earthly things , he shall be still subject to perturbations and unevenesse . all griefe of mind comes from hence , that thou lookest for unchangeablenesse from the creature , where it is not to be had . if thou wouldest looke up to god , thou shalt find all things a like there , there is no change with him . when an earthen pot is broken , it doth not much trouble you , for you remember it to be but an earthen pot : now every thing here below , all your friends , wife , children , they are but earthen vessels , and the consideration of this would exceedingly helpe you , if you would settle it on your heart . therfore say , what a foole was i ? i did not remember , they were but a flower , a vapour , and a shadow : for so the scripture calls them . and shall a man take on , because a vapour is scattered , and a flower withered , and a shadow vanished ? therefore remember , that to bee unchangeable is proper to god alone : and to be changeable is as proper to the creature , as to him to be immutable . secondly , you may see from hence , how to helpe that vanity to which the creature is subject : for if unchangeablenesse be the property of god , thou must not seeke a stabilitie from the creature , but consider that it hath no further in it , then god is pleased to communicate the same to it . therefore to goe to him to whom unchangeablenesse belongs : for as mutable as they be , yet if he will make thy freinds to be stable , or thy wealth , it shall be so . therefore the only way is , to goe to him , to make those things firme , which otherwise are unconstant . the love of a freind is unconstant , for hee may dye , the breath is in his nostrils , and if he doe live , yet his thoughts may perish , and his affections alter : so that they shall faile thee as a land floud doth in summer , as iob saith . it dries up in summer time , and yet that is the time of thirst ; and so will they faile thee in time of neede : and the like may be said of all things else , so that he whose comfort doth depend upon them , hath but a dependent felicity , which is like the motion of mills , and ships , which cease when the water or wind failes them . but yet as mutable as they are , god can put a constancy unto them . apply this therefore to thy selfe . thou livest now , and art in health and wealth , in such and such a place , and such circumstances as may continue it : the onely way to establish thee in all this is , to goe to god , and to beseech him to put a stabilitie into thy condition . for the creature , as it is made of nothing , and is built upon a foundation of nothing : so it is apt to returne to nothing . and remember this , that the more retired , and weaned , and fearefull thy affections are about any thing , so that thou canst say in good earnest ; if god will , i shall injoy them to day , and next day , but his will i know not , i know not how long i shall injoy them ; if thou canst say thus , thou shalt hold them the longer , and the faster : for that is a signe that thou dependest upon god , and not not on the creature , that thou trustest him , and art not fastened to it . vse if this be so , then unchangeablenesse is an excellency in him : for all his attributes are exceeding excellent . then if thou wouldest judge of any thing in the world , thou must take this as a measure by which thou maist prize and esteeme it : looke how changeable it is , so much the worse it is ; if it be good , the more immutable , the better it is , for all changeablenesse commeth from weakenesse . therefore learne to value it so : and you shall finde this of much use . as we may see in the heavens : it is said that they are vaine , because they waxe olde as doth a garment , but thou art the same , psal. . , . go through every thing glorious in the world , glorious churches , they are subject to change ; as ierusalem , the glory of all the earth , it is ruinated , and brought nothing . take men that are most eminent , yet because they are subject to change , by death or by passions , there is an unevennesse in them : though they live here like gods in their glory . therefore magnifie no man , but labour to be perswaded of thy selfe , as a man. i need not speake to you of riches , they take to themselves wings and fly away ; nor of credit and honour , they are in the power of them that give them : whatsoever is changeable , according to the mutability of it , so value it . but i presse the contrary . looke upon the things that are not changeable , and labour to prize them . thou shalt find saving grace to be unchangeable , though it may be impared in degree , and may recoyle to the root , and may not bud forth as at other times , yet it is unchangeable , it shall never be taken away : so spir●●uall life is unchangeable , when that begins , then the other shakes off , even as old nailes doe ; when new grow under them : therefore this should teach us to value it much . so the word of god is an unchangeable thing , isay . . the grasse withereth , the flower fadeth : but the word of the lord shall stand for ever . so matth. . heaven and earth shall passe away , but my word shall not passe . now what use should we make of this ? then study the word more than any thing in the world besides . there is much learning in the world , and there are many creatures : now all other knowledge is of the creature , and that vanisheth away with them , but the word of god shall not passe , the word indures for ever . therefore looke what truthes thou canst get out of the word , which may build up the inward man , looke what profit thou canst get from it , that shall remaine for ever : therefore thou shouldest prize it much , get it plenteously in thy heart , in the wisedome and power of it . we have many imployments in this life : but that which is bestowed upon unchangeable things , which shall shall never alter , that is the best time spent . lastly , all the good workes thou doest , and all the evill workes of unregenerate men unrepented of , shall remaine for ever . looke what good workes thou doest in the world , they shall remaine with thee for ever , they shall be had in continuall remembrance . therefore thou shouldest labour to be abundant in good workes , that is , to be sure to serve god whatsoever thou doest . if thou be servant or a labouring man ; when thou doest thy workes out of obedience to him , even those workes shall remaine . so looke in any thing that thou hast done for christ , all these things shall remaine for ever : what faithfull prayers soever thou hast made , or whatsoever thou hast suffered for christ , what paines thou hast taken in preaching , or in repenting , or in advancing the cause of christ , these shall be had in everlasting remembrance . so looke what sinnes unrepented of thou hast committed . the sinnes of unregenerate men shall also remaine . all the praise that comes from any action , and the pleasure of it , that passeth away , and comes to nothing : but looke what sinfulnesse there is in any worke , that remaines , and if thou repent not of it , that sinne shall be reckoned upon thy score ; and what uprightnesse soever there is in any worke , that shall remaine . therefore learne from hence to prize and value onely those good things that are immutable , and proportionably to feare and shunne the evill . finis . the fifteenth sermon . exod. . , . and moses said unto god , behold when i come unto the children of israel , and shall say unto them , the god of your fathers hath sent mee unto you , and shall say unto me , what is his name ; what shall i say unto them ? and god said unto moses , i am , that i am , &c. as wee are to judge of other things by the mutability of them : so learne to judge of thy selfe , of thine owne spirit , by that constancy that thou findest in well-doing , or that mutability and unconstancy that thou art subject to . if a man would make a censure of himselfe , let him consider , that the nearer hee comes to unchangeablenesse in well-doing , the better he is , and the stronger he is : againe , the more mutable , the weaker . thou art to judge of thy selfe , as we use to esteeme of one another . now let a man be unconstant , one that we can have no holde of , that is as fickle as the weather , that will resolve upon such a thing to day , and change his minde to morrow : what ever learning or excellency , or what kindnesse soever there is in this man , we regard him not , because he is an unconstant man. now learne thou to doe so with thy selfe , to aske thy selfe that question : hast thou not had many resolutions , that never came to any endeavours ? hast thou not begun many good workes , and never finished them ? hast thou not found that property of folly in thee , to begin stil to live ? stultitia semper incipit vivere ? if this be thy case , learne to abhorre thy selfe for it , and to be ashamed : for all is nothing , till we come to a constant and unchangeble resolution : so that we come to set it downe with our selves as an inviolable law : this is a duty , and i will doe it , whatsoever it cost me ; this is a sinne , and i will avoid it , whatsoever come of it . this is a resolution that daniel takes up , dan. . . he determined in his heart , that he would not be defiled with the kings meate : and such a resolution they were exhorted to in acts . . with full purpose of heart , to cleave unto god. it is translated , full purpose : but the words are , with a decree and full resolution of heart ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , when a man doth not lightly put himselfe upon an holy course ; but takes up a strong resolution to goe through with it ; such a resolution as pauls was , acts . . he knew what bands did waite for him , as for theeves it was no matter , he was bound in the spirit , all is nothng : i care not , sayes he , so that i may fulfill the ministery committed to me . such a resolution we should have . and according as thou findest thy selfe able to doe this , so thou shouldest judge of thy selfe . a man that is on and off in his wayes , salomon compares him to a city whose walls are broken downe , that is , if a temptation come , and set upon him , it hath free entrance , and the temptation comes in , because his soule was without guard and ward . but on the other side , a man that doth not stand trifling with the lord , to say , i wish i could , and i am sorry that i cannot , but he will goe through a good course , such a man is like to a city which hath walls round about it ; that if a temptation come , there is something to keepe it out . i say , as thou art to judge of other things by the mutability of them : so of thy selfe . there is nothing better than to have a peremptory resolution in well-doing , to be constant therein , and there is nothing worse than to bee peremptory in evill . vse if god be immutable , then thou knowest whither to goe to get this constancy , to make thy selfe unchangeable , and immutable and constant in well-doing . for , for what end hath he revealed to us that he is unchangeable ? is it not for our use ? sure it is , even to teach us , that when we finde our selves subject to mutability , wee should goe to god , and beseech him to establish our hearts . no creature is able to doe it . every creature is mutable , onely so farre unchangeable , as he maketh it to be so ; he onely is originally unchangeable ; all friends and all other things in the world are no further unchangeable than he communicates it to them , ( as was said before : ) and the same is true of thine owne heart , and of thy purposes . therefore thou must thinke with thy selfe , and make this use of the unchangeablenesse of god , that hee onely can make thee unchangeable . therefore when a man wants direction , hee must goe to god : iam. . . he is onely wise , and can shew a man what to doe , when he is in a strait . and upon the same ground when thou seest that thou art unconstant , goe to him that is unchangeable , that can make thee constant ; and desire him to fixe thy quicke-silver , to ballance thy lightnesse , and that he would settle and fill that vaine and empty heart of thine with something that may stay and establish it . there is no other way : all the meanes that can be used , all the motives that can be put upon a man , all the reasons that can be brought , are not able to make us constant , till god worke it in us , and for us . therefore the onely way is to give god the glory of his immutability , to goe to him in a sense of thine owne unconstancy , and say so ; lord , thou hast revealed thy selfe to be unchangeable , that wee may seeke it of thee , and finde it in thee , thou alone art originally and essentially so : no creature is any further than thou doest communicate it to it . therefore doe thou , lord , make mee stable and constant in well-doing . grace it selfe of it selfe is not immutable , for it is subject to ebbing and flowing : and the reason why we doe not quite lose it , is not from the nature of grace , as if it were immutable , but because it comes from and stickes close to christ. therefore goe to him ; he is the roote that communicates sappe and life to thee , because thou abidest ingrafted in him . object . but the lord doth this by meanes : it is not enough to pray , and to seeke to him , to make me unchangeable , ( so much as humane infirmity can reach ) but i must use the meanes also . answ. it is true , he doth it by meanes : and if you say , what are those meanes ? i will shew it you briefly . you shall finde that there two causes of unconstancy , or mutability , or ficklenesse : and if you finde out what the causes are , you will easily see the way to helpe it . first , strength of lust : that causeth men to be unconstant . iames . . cleanse your hands , ye sinners , and purge your heart you wavering-minded : what is the reason , that the apostle bids them to purge their hearts , that were wavering-minded , but because that corruption , and those unruly affections that are within , cause us to be unconstant , to waver , even as an arrow shot with a strong hand , that the winde makes to fly unconstantly : so a man that resolves upon a good course , and takes to himselfe good purposes and desires , he having some lust in him , these thrust in , and make him unstable ; therefore purge your hearts you wavering-minded . as if he should say , the reason why you are not stable , is , because you are not cleansed from these corruptions , which are the cause of this unconstancy . so psal. . . there is no faithfulnesse in their mouth , their inward part is very filthinesse , &c. the reason why there is no constancie in their speech , life , and actions is , because within they are very corruption : that is , the sinne that is within , is the cause of all the wavering that is in the life of man ; were it not for it , there would be no such unevennesse in our lives . therefore if this be the cause of it , there is no way to helpe it , but to get this corruption mortified , to be cleansed from all pollution of flesh and spirit , as much as may be . take a man that sayes hee will amend his course , that intends to be diligent in his calling , and thinkes not to turne to such evill courses , but to serve god with a perfect heart : observe now what is the reason that this man breakes his purposes , and falls off againe ; it is , because there is some strong lust , that comes like a gust of a contrary winde , and breakes him off from his course . therefore the first way is , to cleanse thy heart , if thou wilt be constant . the second cause of unconstancy , is weakenesse ; if a man were free from that inward corruption , yet weakenesse would make a man to bee unconstant : so much weakenesse , so much unconstancy ; and so much strength as a man hath , so much constancy he hath . for what is the reason that man is so fickle ? because the banks of his resolution are so weak to hold out against temptations when they assault him , & he giues over because he is not able to resist them . and this ground i take out of sam. . . the strength of israel will not repent , for he is not as man that hee should repent . by repenting is meant a change : now you see the reason given why the lord is not subject to change , he is the strength of israell . for you shall allwayes finde in the scripture , that such attributes are given to god , according to the nature of the worke that he hath in hand : now the reason why the lord will not repent is , because he is strong . to make this appeare to you , you must know , that three things must concurre to make a resolution strong . first , there must bee some reason that must move him . secondly , there must bee an inclination of the will to it . thirdly , it must be often renewed . first , i say , there must be some reason that must move him : but if that were all , he would not resolue , therefore hee must have an inclination of the will to it ; both these , when they concurre , they make the resolution up : when the understanding is convinced , and the will inclined , the understanding saith there is reason for it , and the will saith , it is good , then this makes up the resolution . as first , when a man hath any reason to move him to any action , and it is a strong reason , so that hee answers all objections that hee meets with , now the resolution continues firme : but if his reasons be not sufficient , but he meete with objections that are stronger , then the first principle being taken away , the resolution growes flaggy and weake . and so is it in the other also , when a man hath a desire to any thing , if it be so strong , that nothing is stronger then it , that can overtop , and over-rule it , then he goes on without any impediment : but if it bee weake , so that a stronger desire can come , and overballance it , then the second principle is demolished , and there is an end of this resolution . so that let the reason on which wee fixe it bee strong , and let the inclination ( which must concurre , ) be fix't and strong , and then the resolution will be accordidg . but i adde the third , that there must be a renewing of this : for though the resolution bee well built , yet to make it constant , it must still be renewed . for there are some workes , which must have a third and fourth hand to goe over them , or else they will fall , and moulder away : and this is the nature of our resolution also , it is not the resolution of a day or two , that will serue the turne , for the nature of man is subject to such weakenesse , that except our resolutions bee gone over and over againe , they shrinke and come to nothing . therefore the thing that caseth unconstancy , is one of these three : either weakenesse of reason that sets thee on worke , or weakenesse of the inclination and desire , or else , not renewing of this . now when you have found out the causes of weaknesse , you may easily finde out the meanes to make you resolute in well doing . as first , labour to get strong reasons for what you resolve on . the want of this was the cause of the mutability of the second ground . it wanted depth of earth : that is , the seed was good , and the earth was good , but it was not deepe enough , and the strength of the sunne caused it to wither away . so when we shall have good purposes and resolutions , and they have not root inough , that is , when he hath not well examined the thing , so as to bee fully convinced of the thing that he undertakes , he is apt to be inconstant in it . and this was the reason of eves inconstancy , because shee considered not the bottome that she was built upon . on the other side , the woman of canaan when she had fixed her faith upon a good ground , she would not be beaten off : though she could not answer the objection , yet she would not bee plucked off . thou art the messias , and therefore thou wilt shew mercy : and then she had neede of mercy , for her daughter was sicke , and weake , and therefore she would not be driven off , shee would take no deniall . so is it with all our resolutions when they have this depth of earth . therefore the best way is , to consider , and forecast the worst . so our saviour counselleth to suspect the worst : how canst thou that hast but two hundred , goe against him that hath a thousand , so is it in this case . when you shall undertake a good course , and you goe out but with weake reasons : if sathan or a lust come and object stronger reasons , this will make thee give out . therefore the best way is to forecast the worst , and to outbid the devill in every temptation . therefore when hee shall come and say , that thou shalt have favour with men , say to him that the favour of god is better ; if he shall tell thee of riches , and wealth , say that thou shalt have a treasure in heaven : if hee say to thee that thou shalt have rest and pleasure in sinne , say to him , that the peace of conscience , and joy in the holy ghost , is farre beyond that rest , and pleasure , whatsoever it be : so in all the temptations one the other hand , it is good to ponder them well , that wee may bee able to outbid him therein . whatsoever he doth object , it is one of these two : either some good that thou shalt have , or some evill . now consider , that as the love and favour of god , is a greater good then all the world can give thee : so his wrath is a greater evill , than any the world can doe to thee . secondly , if thou wouldest have thy resolution strong , to breake through all impediments , labour to get vehement desires to over-toppe all other : that whatsoever comes , yet this may overballance them . quest. but how shall i come to get such a desire ? answ. there is no way in the world but this : labour to be humbled for thy sinnes , to get a broken heart for them : for then a man comes to prize grace exceeding much , and worldly things as nothing . for this is a sure rule , when thou feelest thy sinnes to lie heavie upon thee , then all the things in the world will appeare light : therefore labour to know the bitternesse of sinne ; it is that which sets an edge upon all our spirituall desires : without this a man doth but cheapen the kingdome of heaven , he doth as the people did with rehoboam , they expostulated with him about their serving him : so wee doe capitulate with the lord , as it were , and stand upon termes with him , untill we are humbled ; and then we are ready to take heaven upon any condition . till a man be thus humbled , his desires are remisse , and weake , and flaggy desires ; they raise up great buildings upon no foundation ; the foundation is weake and crazie , and so the building comes downe . and hence is it , that men put their hand to the plough , and looke backe againe . a scholler will serve the lord , if hee may have eminency in gifts , and outward excellency , or some honour in the flesh ; but all this while his desires are remisse : but when he is once humbled , then he will say with saint paul , lord , what wilt thou have me to doe ? and i will doe it , whatsoever it is , and whatsoever thou wouldest have me to suffer , i will suffer it . he will take the kingdome of heaven by violence : and then his resolutions continue constant that way . for what can satan do to him ? wil he take away his pleasure from him , his wealth , or his credit ? they are things that hee hath despised before : he can take nothing from him , but what he cares not for . it is the bitternesse of sinne , that makes him now to prize gods love and favour above all thing . thirdly , thou must renew thy resolution oft : it is not enough to set the heart in a good frame of grace for a day , or two , or for a moneth , but thou must have a constant course in doing of it , ever and anon : as the dutch men use to doe with their bankes , that keepe them with little cost , because they looke narrowly to them ; if there be but the least breach , they make it up presently , otherwise the water makes a breach upon them . so thou shouldest doe with thy heart : observe it from day to day , marke what objections come , that thou canst not answer , what lusts and desires doe overballance thee , and learne still to renew thy reasons and resolutions against them : and this will make thee constant , and firme , and peremptory in well-doing . now i come to the next attribute , and that is , the greatnesse of god , or his infinitenesse : we follow in this rather the rule of the scripture , than the tract of the schoolemen , and wee insist upon those that god doth especially take to him in scripture . now that god takes this attribute to himselfe , you shall see in chron. . . for great is our god above all gods. psal. . . for i know that the lord is great , and that our lord is above all gods. but the place that i would chiefly commend to you is this : psal. . . great is the lord , and most worthy to be praised : and his greatnesse is unsearchable . where you see , that it is an infinite , and incomprehensible greatnesse that the lord takes to himselfe . so psal. . . great is our god , and of great power : and his understanding is infinite . in handling of this , i will shew you these two things . first , i will shew you how this greatnesse of god is gathered from the scriptures . secondly , i will shew you the reason of it , as i have done in the rest . the greatnesse of god is declared to us in the scripture by these sixe things . first , by the workes of his creation . the greatnesse of the workes doe shew the greatnesse the maker . isay . . who hath measured the heavens in the hollow of his hand , and meted out the heavens with a spanne , and comprehended the dust of the earth in a measure , and weighed the mountaines in scales , and the hills in a ballance ? that is , if you would looke upon any worke , you may judge of the workeman by it ; if you see a great building , you conceive it to be made by a man of some power : now when you looke upon the great building of heaven and earth , you may thinke that he that handles the materialls , as an architect doth handle the stones , and lay them in their place is great : now the lord doth put the waters together , as if he held them in his hand ; and hee measures out the heavens , as a workeman measures out the roofe : againe , every workeman must worke by plummet and by weight , now consider the great mountaines , saith he , he weighes them in scales , and the hills in a ballance : as this building doth goe beyond mans , so doth the greatnesse of god exceed the greatnesse of man : and by this you may take a glimpse of the greatnesse of the lord. secondly , by the ensignes of his greatnesse : the greatnesse of princes is set out by those outward signes , which are the declaration of it . now when the lord would shew his greatnesse , you shall see how he expresseth it . deut. . . when he came out of the mount , they heard a great voice , and on the earth there was a great fire : by that you may know the greatnesse of god. for why doth hee come out with those ensignes , clothed with them , as it were , but that by this you might have a crevice opened to shew you the greatnesse of god ? so when he appeared to elias , and in his apparitions to moses , to the prophets , isaiah , and ezekiel . it is said also , that his voice was as the sound of many waters ; and he was so terrible , that is was a vsuall saying among the iewes ; who can see god and live ? why so ? because when he appeared , when he shewed any shadow of his greatnesse , weake flesh could not behold him , but was swallowed up as it were , with the greatnesse of his majesty . thirdly , by the workes of his providence . ezek. . . and i will sanctifie my great name which was prophaned among the heathen , which yee have prophaned in the middest of them , and the heathen shall know that i am the lord , saith the lord god , when i shall be sanctified in you before their eyes . as if hee should say ; they make no account of me now , but when they shall see me to bring downe great babel , then they shall know and beleeve , that i am a great god. so else where in ezechiel hee compareth ashur , and tire , to a lyon and eagle , and a cedar : and hee saith , that hee will put a hooke into the lyon , and deplume the eagle , and overtop the cedar : that is , hee will shew forth his greatnesse , at that time , when he shall bring downe those great nations . so the greatnesse of god is seene in his providence over every thing : when he shall overthrow a whole kingdome , and a great battell by a litle accident , as great ships are turned about by a litle rudder , then his might appeares . so in his ruling the winds and seaes , and weather , all this shewes the greatnesse of his excellency . therefore look vpon his judgements , and likewise upon his mercyes , when you see , how he raiseth men out of the dust &c. all this shewes the greatnesse of god. fourthly , it is set out comparatively . to compare him , with the greatest of men , kings , what are they unto him , who is the king of kings ? nay , take nations which are greater , nay take all nations , you shall see what they are to him . isa. . . behold the nations are as a drop of a bucket , and are counted as the small dust of the ballance : behold he taketh up the iles as a very little thing , & lebanon is not sufficient to burn for a burnt offering . all nations before him are as nothing , and they are counted to him lesse then nothing and vanity . the very scope of this place is , to sh●w the greatnesse of god by comparison . a bucket of water is but a small thing , but the dropps that fall from it , they are of no use : againe , the dust of the earth is but a small thing , but the dust of the scales , that will not so much as turne them , that must needes be exceeding little : but all the world is not so much to him , as a litle dust . another comparison you shall finde in isa . my thoughts are above your thoughts , as the heaven is above the earth . beyond al things are the thoughts of man ; for though nations bee great , yet a mans thoughts goe beyond them : notwithstanding the lord is as much beyond the scantling , and modell that we draw of him in our thoughts , as the heavens are above the earth : when you have thought upon mee as much as you can thinke ; when you have thought me mercifull , ( for that is the thing which hee speakes of ) yet i am as much more mercifull , then you can thinke of me , as the heavens are above the earth . fifthly , the immensenesse or extent of his being . ier. . . doe not i fill heaven and earth , saith the lord ? when we consider , that the heaven of heavens cannot containe him , that largenesse presented to our mindes , will shew his greatnesse to us . sixthly , his holinesse shewes his greatnesse . looke as men keepe a greater distance from others , ( as princes doe ) so wee esteeme them greater : now his holinesse is nothing else , but his separation and distance from every creature . every thing is holy , because it is separated ; it is common , because it is not sequestred from other uses : now god is separated , none may come neere him ; as the cherubims cover their faces before him ; and when he was in the mount , none might approach neare to him ; if they did , they were to be thrust through with a dart : he dwells in light inaccessible ; and therefore the great holinesse of god shewes the greatnesse of majesty . the reasons of this infinitenesse are these . first , from this very place , i am hath sent me unto you ; i am , shewes that he hath a being from himselfe , if so , then he had no cause . now from hence , as in that he had no efficient nor finall cause , he is eternall : so in that he hath neither matter nor forme , hee is infinite and incomprehensible . and that is the reason that hee hath an unlimited essence , because all limitation proceedes either from the matter or from the forme : the forme is contracted by the matter : againe , the matter would be indefinite , but it is contracted and bounded by the forme . now god hath neither matter nor forme , nor nothing like it : therefore hee is infinite . all the creatures they have their severall kindes : the angels they have no matter , yet they have something in them answerable to matter and forme , wherein they agree , and disagree with other creatures : and therefore they are one kinde of creatures , and man another ; which shewes that they have formes to bound and limit them , and that the essence of the angels goes so farre , and no farther ; and so the essence of man , &c. but in god there is no similitude of any such thing , there is no esse receptum , there is no limits in him , nothing to binde his essence : whereas they are entia in a certaine kinde , he is simpliciter ens , and therefore without all limitation , and so must be immense . secondly , he is omnipotent and almighty , he can doe whatsoever he will : whence i reason . if he have an infinite power , it must needs proceede from an infinite cause ; for as a thing is in working , so it is in being : therefore when his power is infinite , that must needes be infinite in which it is rooted , and from whence it proceedes . thirdly , that which is beyond all that wee can conceive is infinite : but god is so , for if any thing could be imagined more perfect than he is , that should be god and not he : and therefore in scripture , whatsoever we can conceive of him , yet he is beyond it . rom. . his wayes are past finding out ; and it is said , that hee dwells in light inaccessible . fourthly , consider it from his workes : you see that hee hath made the world of nothing . whence i reason : if you would heate the aire , it is more easily heated than water , because the passive power is neerer the active ; and if you would heate water , you may more easily heate it than the earth : now according to the resistance , according to the passive power , such is the active : if the passive power lie open , the active power is lesse , that workes upon it : now when the passive power is infinitely low , then the active power must be infinitely high , and answerable to it . therefore when god comes to make something of nothing , the active power must bee exceeding high , because the passive power is so low : and therefore requires an infinite active power to make something of nothing , and consequently , hee must be infinite , in whom this power is seated . vse if he be so great a god , he that is our god , the god , who is our father , if he be thus great and incomprehensible , learne you to know what you are then : that you have an infinite god to maintaine , defend and uphold you , in all all that you have to doe , or suffer for his will. this will cause you to take great mindes to your selves to have a holy magnanimity in you : and the consideration of this attribute is of great vse , to make christians come to have great mindes . for what is it that makes the minde great ? it is the greatnesse of the object : whence it is , that kings have great mindes , because of their great kingdomes ; and great men have great thoughts , because of the great objects that they have to looke vpon . now therefore , if thou wouldest looke vpon the great god , if thou wouldest consider that he is thy father , and that all that hee hath is thine , this would likewise make thy minde exceeding great : it would take from us that pusillanimity and narrownesse of mind , which we are subject to ; and it is of great moment it should doe so . a litle mind though it be good , yet because it is a litle vessell , it can bee and receive but a litle good ; whereas when the minde is great it is capable of great grace , great actions , and great indeavours : therefore we should get our minds to be inlarged , by considering the greatnesse of god , and our interest in it . for want of this it is , that christians are so apt to bee led aside into by-wayes by the power of great men ; because they thinke that they are greatly graced when they are look't after by great men ; when as if they did know their owne greatnesse , that they are sonnes of god , and heires of heaven , this goes beyond it . hence likewise it is , that men are so easily wrought vpon by pleasure , profit , and the like , that they are ready to transgresse : why is it ? it is , because they doe not know what they are borne to , that the great god of heaven is theirs . so what is the reason , that the praise , and credit of men , doe so much affect you ? but because we have so litle mindes ? whereas , if god were knowne in his greatnesse , what would the praise of great men be to the praise of the great god ? this would give us much strength against these temptations . and hence it is that young students that are provided for , have their mindes lift vp to vanities : whereas if their minds were great , they would despise them , and labour to serve the great god with their strength and parts . and so men that are growne vp , if they have estate inough , they leave the high and honorable calling of the ministery ; the reason is , because they overvalue these outward things : whereas , if a man had , a great mind , nothing would bee great to him . hence also it is , that men are so stirred with variety of conditions ; when prosperity comes , it shakes them one way ; when crosses and adversity comes , it troubles them on the otherside : and what is the reason , but because they seeme great to them : which appeares from hence , because they stirre vp great affections . therefore the way , to walke even in both conditions , is , to get this greatnesse of mind : for it is the weakenesse of minde , which causeth a man to be over affected with these things , to rejoyce too much in the one , and to bee too much affected with the other . even as , wee see , a weake eye , as the eyes of owles and bats , cannot indure a great light ; and a weake braine cannot beare strong drinke : but a strong eye , as the eye of an eagle , can indure the greatest light ; so a strong minde , it will indure great grace and disgrace , with the same temper , it will beare all well enough , it knowes how to want and how to abound ; because he hath a great and a strong minde : whereas others have their eyes dazeled , and their braines made giddy as it were with the favour or losse of great men . hence also it is that wee are so busie about worldly things , dignity , and riches , &c. it is true we should seeke after these things , but why doe we doe it tanto conatu ? it was paules greatnesse of mind , that made him ambitious to preach the gospell ; to serve tables , and such like , were small matters , hee would not looke after them : so if wee had great minds , wee should seeke for grace , and how to increase in it , how to live an usefull , and painefull and profitable life . worldly things are too litle for the mind to bestow it selfe upon ; which would be so to us , if we could see god in his greatnesse , and our interest in it . men of little mindes and pusillanimous , doe as the bramble , which reckoned it as a great matter to reigne over the trees : whereas the vine and the figgetree esteemed it not so , but chose rather to serve god and man with their sweetnesse and fatnesse . hence it is that men are so much affected with the injuries of men on the one side , and the feares of men on the other side : all this ariseth from the littlenesse of the minde . saint paul , gal. . . the galathians had done him great injury , yet saith he , brethren , be as i am , for i am as you are : you have done me great injury , but i esteeme it not , you have not hurt mee at all . for , a man inlarged to a holy greatnesse of mind , all the injuries put upon him by men , seeme small to him : when men are full of complaints , and say , they cannot beare such disgrace and slander , and reproach ; this doth not proceede from the greatnesse , but from the weaknesse of their mindes . men thinke it indeede greatnesse of minde , not to passe over these things , not to put up an injury : but surely it is a note of a great minde , to overlooke them all . so it is true on the other side , not to regard the praise of men : the philosopher could say , that the magnanimous man did not regard the praise of common men , because he was above them ; and he is but a weake man , that would regard the praise of children , because they are not able to judge : so hee hath but a weake minde , that regards the praise of worldly men ; for they are too little for him to regard , if hee did see god in his greatnesse . this made paul to say , that hee did not care for mans day , let them say what they will by me , better or worse , i regard it not . ( there is indeede a meete regard to be had of of them ; but if they come into competition with god , then they must beare no weight at all : ) and thus because disgrace and disparagement , &c. seemed but little to him , he despised them all . so from this weaknesse of minde ariseth that cowardlinesse which wee see often in men . whence is it that men are so fearefull to holde out the light of a holy profession ? is it not from hence , that they are pusillanimous , that they doe too much esteeme the face of men ? a lion , because he knowes himselfe to be a lion , if the dogges barke , hee walkes in the street and regards them not ; he turneth not his head aside for them : so a magnanimous man , that knowes himselfe in gods favour , will passe by the obloquies of m●n . you shall see david did so : hee went on in his course like a lion , when shimei railed against him , so that the two sonnes of zerviah would have cut off his head ; no , let him alone , saith he , the lord then raised him up to a great mind . so was it with paul , he passed through evill report , & good report , & never turned aside for any . so moses , & ieremy , they shall smite thee with the tongue of men , &c. sayes god , but i am with thee . and so , if wee could see god in his greatnesse , all these outward things would seeme nothing to us . as a hundred torches appeare to be nothing , when wee looke upon the sunne ▪ so , if we could consider aright of the greatnesse of god , all the faire speeches of men would be as nothing . now the way to get this magnanimity , is to beleeve this greatnesse of god , and to consider that wee are the sonnes of god , and heires of heaven : the cause of this pusillanimity is the want of faith . if wee did beleeve that we were the sonnes of god , and did beleeve that god would be with us , that he was so great a god , and that hee did stand by , and second us , we should not be so fearefull as we are . therefore strengthen your faith , that you may have your mindes inlarged , that so you may walke without impediments , and be perfect with him ; as it is said of abraham , that hee was perfect with god in all his wayes . finis . the sixteenth sermon . exod. . , . and moses said unto god , behold when i come unto the children of israel , and shall say unto them , the god of your fathers hath sent mee unto you , and they shall say unto me , what is his name ; what shall i say unto them ? and god said unto moses , i am , that i am , &c. answ. if you aske the question , quest. how a man shall come to this greatnesse of mind , what rise it hath from the greatnesse of god ? i answer . first , it ariseth thus from it . when a man considers that god is so exceeding great , and that hee hath interest in him , that will make him to despise all other things , as small things in comparison of him . indeed , if god was great , and we had no interest in him , then there was no cause why wee should take to our selves this magnanimity upon any such ground : but seeing that he is so great , and that his greatnes shall be improved to our advantage , what addition can any thing else make unto us ? you shall see that paul raised his heart upon this ground : phil. . . considering the priviledges that hee had in christ , this makes him to account other things as nothing . hence in iames . . let him that is of a high degree , rejoyce in that hee is made low : that is , let him rejoyce that hee is inabled to looke upon his riches which he did so highly magnifie before , to thinke them as nothing , but as fading flowers ; let him rejoyce in it , because now he is made a greater man , because he seemes too bigge for them ; they are no such things , as before he thought them to be : not that they are made lesse , but because he is exalted and lifted above them . secondly , so likewise there is a rise for it in this regard , because he is able to defend us , and protect us , and beare us out against all opposition . you see that men looke great , because they have got great men or princes to beare themselves upon . but when men consider that they have the great god on their side , to beare themselves upon , why should not they have great mindes ? thus moses , hebr. . regarded not the wrath of the king , because hee did see that god that was invisible : that is , when he considered god in his greatnesse , the king and his wrath were nothing to him . so that the way to get this magnanimity , is , to beleeve that god is our god : and according to the greatnesse of a mans faith , such will be this greatnes and magnanimity of minde that we commend to you . saul , when he was a king , had a new heart , and a new spirit , because when he beleeved in earnest that he was a king , he looked upon things after another manner ; he had other thoughts and other affections than he had before : and so would any man else , if he were advanced from a meane estate to a kingdome . and , if we did beleeve that wee were the sonnes of the great god of heaven and earth , wee would have great mindes ; therefore the stronger our faith is , the greater our minde is . onely this is to be added ; that this faith must not be in the habit onely in thee , but it must bee exercised and renewed continually : there must not be onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the actuall use of it . and were that which god said to abraham , ( i am thy exceeding great reward , ) were this beheld of any of us , that god is so great , and that this greatnesse is our exceeding great reward , then all other rewards would seeme but small things . you shall see what david did upon this ground , in psal. . . the lord is my light , and my salvation , whom shall i feare ? the lord is the strength of my life , of whom shall i be afraid ? see , here are two things : first , he considers that god is his ; he is my salvation . secondly , he considers the greatnesse , and strength and power of god ; and from thence he drawes this conclusion , whom shall i feare ? for in thee doe i trust ; that is , in this power and greatnesse of god , and the interest that i have in him . psal. . . . . god is our refuge and strength : a very present help in trouble , therefore will we not feare though the earth be removed , and though the mountaines be carried into the midst of the sea : though the waters thereof roare and bee troubled , and though the mountaines shake with the swelling thereof : that is , when god is seene in his greatnesse , when we looke vpon him , and beleeve him to be such a god , and that we have interest in him , in the greatest trouble and confusion that can befall vs : though the earth be shaken , and the mountaines cast into the midst of the sea , yet the minde will not be shaken , but still remaines the same . they beare out all , because they have a great god , to beare themselves vpon , who will protect and defend them vpon all occasions . vse if god be so great and infinite , ( as he is ) hence we should learne to feare him , and to tremble at his word . a great and potent enemy , men will feare : therefore this is one use that we are to make of the greatnesse of god , that his wrath is exceeding great , and so is his goodnesse ; and both are to be feared . wee ought to feare his wrath , lest it come upon us , and his goodnesse least we loose it : for he is a great god , and his wrath is able to crush in peices , and to consume us , as he expressed it , when hee put forth but some part of his strength , as when he consumed them with their censers , even the company of corah , dathan , and abiram . who can dwell with everlasting burnings ? as if he should say ; he is a great god , who can come neere him ? who can converse with him ? how shall men deale with him ? some of them there made an evill use of it : but we must learne to make use of it for our owne advantage ; to take heed , how we provoke him : for is it a small thing to have the great god of heaven and earth our enemy ? let them consider this , that live without god in the world , that sinne , and will sinne , they are told of their particular faults , of their idlenesse &c. and they are so and will be so still : but let them consider that which is spoken in cor : . . doe we provoke the lord to jealousie ? are we stronger than he ? he speakes it to them that receive the sacrament unworthily : as if hee should say ; both in this , and in all other sinnes that you doe commit , you doe , as it were , contend with the great god , which is a vaine thing , if you consider his greatnesse : for are you stronger then he ? so psal. . who knowes the power of his wrath ? and so should we doe in regard of his goodnesse , hos : . vlt : men shall feare his goodnesse : that is , if his goodnesse be so great and infinite , as himselfe , then the losse of it , is a losse above all things in the world . whatsoever is precious to us , that we feare the losse of , as our liberties and lives : and as things are more precious to us , the more we feare the losse of them . now the goodnesse of god is greater than all other things , it is beyond all these , as having all these in it : therfore wee are to feare the losse of it as the greatest evill in the world . therefore if we could see the extension of his wrath and goodnesse , the losse of the one would be the greatest losse , and the other the greatest crosse ; the enjoying of the one the greatest good , and the 〈◊〉 of the other the greatest evill in the world : and the consideration of this would helpe us to guide our hopes and feares aright : for a great cause of misleading us in our wayes , are the vaine hopes and feares that we are subject to : we feare the losse of friends , and losse of lives and liberties ; but these in comparison are not to be feared . this use christ makes of it : feare not those that can kill the body , but feare the great god , that can destroy both body and soule . the greatnes of his wrath wee should feare as the greatest evill : and his goodnesse as the chiefest good : and our thoughts and intentions being taken up about these two , it would set our hopes and feares aright ; and worldly things , as credit , and profit , &c. would seeme nothing to us , and prevaile nothing with us . vse if god be so exceeding great , then there is no love enough , no affection , no desire answerable to him . if our love were perfect , yet it could not reach to him , whose greatnesse doth farre exceede it : but being imperfect , as it is , it falls exceeding short of him . therefore let no man feare that he can goe too farre , that there can be too much holinesse and strictnesse in our wayes : but let him remember the great god of heaven and earth , and what is due to him , and then thinke how farre thou fallest short of that which thou shouldest doe to him . it is an expression of christ , luke . . mat. . . he that loveth father or mother more than me , is not worthy of me . that which i would have observed out of these places is , he is not worthy of me : that is , if men considered my greatnesse , and excellency , they would easily see me worthy of more love , than this of friends ; and except you can doe so , except you can prize my love above these things , yea even hate them all , if they come into competition with me , you are not worthy of me . consider therefore , how much love he is worthy of , and see if there be not reason for the commandement , where we are commanded to love the lord with all our strength : that is , if you would love god with that love that he is worthy of , you would love god with all your strength : that is , whatsoever strength a man hath , his love should put it forth to doe service to god. if a man be rich , he is able to doe more for god than a poore man ; if he be a magistrate , he can doe more than a private man ; if he hath learning and knowledge , he hath much more strength than another : now the improvement of these to the glory of god , this is to love him with all our strength . and if you consider how great a god he is , you will see great reason why you should love him thus with all your strength . therefore we should check our selves when we see the dulnesse of our hearts , how ready and how apt wee are to bestow our love upon any besides him : we should observe all those riverets wherein our love goes out , and runnes to other things , and bring them backe againe into the right channell . for if you consider the greatnesse of god , you will see , that there is no love to spare . object . but may wee not love him , and love other things also ? answ. you cannot with an ordinate , but with a subordinate love you may : that is , you cannot love him , and the world , for they are opposed . iohn . . love not the world , neither the things of the world : if any man love the world , the love of the father is not in him . so iam. . . know ye not , that the friendship of the world is enmity with god ? whosoever therefore will be a friend of the world , is an enemy to god. all our love must be bestowed upon him , as most worthy of it : there is not one particle to be bestowed upon any other thing . but then hee gives us our love againe , and then we may disperse it here and there . as for example : he hath commanded hee to love father and mother , and friends : and the ground that thou hast to doe it , is , because he hath commanded thee , and gives thee leave to it . so he hath given thee leave to love recreations and other things that are sutable to our desires , but you must remember , that the end is , that you may be made more serviceable to him , to quicken and strengthen you to doe his service , and thus it may be bestowed upon other things . but that which we have in hand , and commend to your consideration is this : that if he be so exceeding great in goodnes , that therefore he deserves thy whole love . cor. . . if any man love not the lord iesus christ , let him be anathema , maranatha . paul comes with indignation , considering the great good that iesus christ had done for us : if any man love not him , he is worthy to perish , let him be accursed even to death . i say , if we consider the greatnesse that is in him , you shall see some reason for that curse , that indignation of the apostle , whereby hee expresseth it : and so farre as wee fall short , we should goe to christ , and beseech him to make it up , that our defects may be supplied , and that we may be accepted in him . vse againe , if he be so great , then wee should learne to reverence to him , to come before him with much feare when wee performe any duty to him . according as a man is great , so wee feare him . this use is made of it in mal. . . cursed be the deceiver , that hath in his flocke a male , and voweth and sacrificeth to the lord a corrupt thing : for i am a great king , saith the lord of hosts ; and my name is dreadfull among all nations : that is the reason , that the lord there useth to stirre them up , i am a great king. so that the consideration of his greatnesse should cause us to feare before him . when hee appeared to iacob , when hee fled from his fathers house to his uncle laban , gen. . . iacob saith of the place wherein god appeared to him , surely this place is exceeding fearefull : the reason was , because god appeared there , because hee was present there , his presence strooke him with an awefull reverence , that he said , the place was exceeding fearefull . so wee should thinke of his dreadfull presence when we come before him . eccles. . . be not rash with thy mouth , and let not thine heart be hasty to utter ony thing before god : for god is in heaven , and thou on earth , therefore let thy words be few : that is , he is exceeding great , and he is in heaven , therefore learne to feare him , when you draw nigh unto him . that which may help us in this , is to consider how glorious his apparitions were , when hee appeared to moses , to the prophets , as eliah , and ezekiel : and you must remember , that though you see not these apparitions , yet consider that you have the same god to deale withall : and though hee doth not shew it so now , yet hee is as great now as then ; and so feare before him . and this is to sanctifie god in our hearts : that is , when wee conceive of him as he is , and doe accordingly feare , when wee come before him . and thus much in generall of this attribute . now this greatnesse of god is seene in foure particulars . first , in the infinitenesse of his presence . secondly , in the infinitenesse of his power , which is his omnipotence . thirdly , in the infinitenesse of his wisedome . fourthly , in the absolutenesse of his will , that it is without all bounds and limits . the seventh attribvte of god ; the jnfinitenesse of his presence , or , his jmmensity . for the first . the infinitenesse his presence , that is another attribute which hee takes to himselfe in scripture . as ier. . . can any man hide himselfe in secret places , that i shall not see him , saith the lord ? doe not i fill heaven and earth , saith the lord ? that is , he is present every where , in all the parts of heaven and earth , even as water when it fills every place , and as the light when it shines throughout the whole world : so , doe not i fill heaven and earth , saith the lord ? so , eph. . . one god and father of all , who is above all , and through all , and in you all . god fills all in all . quest. onely this question may be asked , whether he be without the world , as well as he is in the world ? because some have disputed it ; therefore we will briefly answer it . answ. the scripture is cleare in it , that he is without the world : there is no limits of his essence , that wee can set downe ; hee is not contained within the compasse of heaven and earth , as you shall see in chron . . but who is able to build him an house , seeing the heaven of heavens cannot containe him ? but this is but a curious question : therefore i will leave it , and will come to shew the reason of his omnipresence , why hee is immense , why he is every where , as i have done in the rest . . this property or attribute of immensity must needes be given to god , because his essence is infinite , which hath beene before proved . now as the argument holds good , that according to the substance of every thing , such must the quality be in things that have quantity ; if the body be great , so must the quantity bee : so , if god be an infinite essence , ( as he is ) there is as good reason that he should have an infinite presence accompanying it , as that a great body hath a quantity answerable to it . so that he is of an infinite being , and therefore also of an infinite presence . . you see see it by experience , and cannot deny it , that his power is every where , he guides all things , he puts forth his power every where : now in the lord seeing there is no facultie as is in man , but whatsoever is in him , is himselfe ; it cannot be , but that he himselfe must be in every place where he doth any thing . the fire may heate afarre off , and so may the sunne , give light to the whole world , and yet abide in the firmament , because it hath a quality of heat , and light : but almighty god is most simple , there is no composition in him , no quality , no executive power , but hee is himselfe what he is , and therefore what he doth is done by himselfe immediatly , immediatione suppositi , as the schoolemen expresse it . lastly , i adde , that god must bee every where present , not onely within the world , but as salomon expresseth it , the heaven of heavens cannot containe him : that is , hee is without the world as well as within it , because wee cannot deny but that hee is able to make other worlds as well as this ; and then if hee should not be without the world , he should move himselfe , and change his place : and there should bee a world where hee is not present : but he is not capable of any change , of any motion or alteration of place . onely one caution must be taken in : you see that the light is in many places throughout the world , but the presence of god is not like to that presence , nor the presence of any creature , because he is totally present : the creatures are not so , but according to the parts of them , one part here , another there : but god being without all parts , whereso ever he is , he must be totally there . therefore you must not conceive , god is commensurable by the place , as if he were partly here , and partly in another place , but he is every where all present . the heavens you see have a large place , but they have one part here , another there : but the lord is totally present , wheresoever he is present . vse first , if god be every where present , so that he doth not doe any thing by a mediate vertue or power , but he doth it by the presence of his essence , hence we gather : first , that he governes the world immediately . for though there bee meanes vsed , yet hee is present with those meanes . other kings must needes governe by deputies and viceroyes ; and inferiour magistrates of justice , because they cannot be every where : whence it comes to passe , that kings may be good , and yet the people may be oppressed by their wicked instruments . but with the lord it is not so : but he guides immediatly , and being every where present , he needeth no deputies , for he is not capable of information , as kings are , but sees all with his owne eyes , and heares all with his owne eares . and againe , he useth no deputies : for the use of deputies argues a defect , as the using of spectacles or crutches doth , if the eyes or legges were well and sound inough , a man would not use them ; so a man would not write letters , or use other meanes to doe his businesse , but from a defect ; he is not large inough to doe his businesse immediately : but almighty god , he is every where present , and in his governing al things are done by his owne almighty power . good governours , may have wicked instruments , contrary to their mindes , which they know not of , as ely , and samuel had : but in gods government it is not so ; therefore learne from hence , not to complaine of the iniquitie of the times , or the injustice of men . it is true , that a kind mother may ignorantly put her child to a wicked nurse , that will abuse it : but god never puts any of his children to nurse , but he is present with them , his government is immediate . so that that which is said of david , he is a man after gods owne heart , it may be said of every king and governour ; they doe , what god would have them to doe , though it be for evill , as his was for good , they are men after gods owne heart . as it was in the killing of iesus christ , even that is said to be done by the determinate counsell of god. and therefore let no man complaine of his governours : for god governes not by deputies , but by himselfe . therefore let no man say , that hee hath an evill master or governour , but let him acknowledge , that whatsoever he hath from man , it is the worke of the almighty god , that is every where present : it is he that disposeth of men , and puts them into such a condition ; for he is the king of heaven and earth . therefore complaine to him , and be patient , because he hath done it : doe not complaine of men , and fret against them , because the lord is not absent in his kingdome , but is present to guide and dispose them according to his owne pleasure . vse secondly , if god be every where present in his owne essence and person , wee should the rather choose him to be our god , and rejoyce much in the amplenesse of our portion , seeing wee have such a god that is every where : we can goe no whither , but he is present with us ; wee have nothing to doe a thousand miles hence , but he is there , and doth our businesse for us . we seeke a multitude of friends , because one cannot doe it , because one doth one thing , and another another ; one friend may be a comfort to us in one place , but if you come to another place , there you may be destitute ; friends cannot be every where , hence we neede many friends : but if you looke upon the lord , and his omnipresence , all this is supplied in him ; hee is in every place , and hee can doe your businesses for you , though you be distant from the place , where they are to be done ; and god is with you every where , as it was his promise to iacob , when he went to padan aram , i will be with thee , saith the lord. so he said to david ; and when ioseph went into prison , the lord went with him . when abraham was called out of his country , the lord bid him to goe , i will be with thee . beloved , when you consider this , that god is every where present , and can doe every thing for you , whereby he hath the sweetnesse of a thousand friends in him , and the ability of as many ; i say , when wee consider this , it should teach us not onely to be content , but to say that we desire no more . learne therefore to studie this attribute . the more we know him by it , the more comfort we gather from it . as , is it not matter of great comfort , that in all places wee should have a god to doe all our businesses ? to which purpose is that expression in ier. . , . hee is a god nigh at hand : that is , though your businesse lie in other countries , yet i am there to doe them for you . and againe , is it not comfort to consider that hee is with your enemies ( it may be ) in a distance place ? for you thinke , that if you were there , you would have something to prevent them . consider that hee is there , and after another manner , than any man is : hee is present with their mindes , and knowes their counsells , and moves their hearts , and disposeth of all their counsells . as elisha tolde the king of arams counsell to the king of israel , ( which shewed that god was there . ) so also hee is present with thy friends when they are absent : it may be that they forget us , yet he can stirre them up , as he did stirre up cyrus to doe what hee did for the people of israel . so likewise he is present with our children , when wee are with god , when we are gone out of this world , to provide for them , and to bring them up . hee is present with all our affaires , and businesses ; when we are absent , and know not how things goe , we are apt to be sollicitous : but if we would consider , that he is a great god , and that he is every where , this should comfort us , and stay our hearts . and therefore thinke with thy selfe , that thou hast a large portion , because thou hast the lord . and this is the second use . vse thirdly , if god be every where present , hence you may see a ground for his particular providence . it seemes something strange to men , that every small thing should be disposed of by him ; we thinke indeed that great things are : but for the least things , therein we are apt to make a doubt , and can hardly beleeve it . but this point in hand is a great confirmation of this truth . if an horse stumble by the way , wee thinke it a common accident ; if a fly fall into a mans eye , or if a tile fall off from the house , or an axe head , we looke upon them as common accidents ; but if we consider that he is present there , it is then an easie matter for us to beleeve , that god doth disposed all these : when the axe head falls off , it is in his hand , as before it was in the hand of the workeman . if he be present with every small creature , with every fly , with every sparrow and stone , with every motion of the creature , then all the actions that befall us , they are all his workes . in him wee live , move , and have our being : that is , hee is present with every creature . therefore it is no difficulty to beleeve , that hee guides the smallest thing . if an enemy hurt us , wee are to thinke , that he is but as a staffe in gods hand , as it is said of nebuchadnezzar . every accident is but as a cup , as christ saith of the cup that was brought to him by others , shall not i drinke of the cup , which my father gives me ? so wee may say of every affliction . the tongues of men are but scourges in his hand , hee can rule them as he pleaseth : and so wee should thinke of every action . and indeed the more wee thinke of his particular providence , the more wee conceive of his infinitenesse . for why doe wee thinke men to bee present , but because they see and heare ? because they doe something ? if the body be there , and the soule gone , wee say , that the man is absent : it is the action that makes them present . therefore the schoolemen say , that the angells are said to bee present here or there , because they worke there . therefore , i say , the more that wee can see gods hand in every action , the more wee acknowledge his presence . therefore we should labour to bee abundant in considering the omnipresence of god upon all occasions : as if a man bee out of the way , and one come and tells him that he is so , wee should bee ready to say , that god sent him . if we are in a strait , and know not what to doe , and there come one , and helps vs ; wee should say that it comes from god. so did david when abigail came and met him ; he saith that the lord sent her . sam : . . and this would easily bee beleived , if we would thinke that hee is present every where . there is no man that speakes for us or against us , that doth us either hurt or good , but god is present with him , and stirres him up to it , whatsoever it be . chro. . . and the god of israel stirred up the spirit of pul king of assyria , &c. that is , he himselfe was present with his spirit , he stirred him up : ( for the thoughts of men have their rising up , from their spirit stirring them to good or evill . ) so also for their speeches : when shimei cursed david , david saith , that it was the lord that sent him . so the lord is present with the creatures : it is hee that acts them , and sets them on worke to doe us any good . and this is the next vse that wee are to make of it . vse fourthly , if god bee present every where , it should teach us patience , and meekenesse , and quietnesse of minde in all injuries and hard measure which wee suffer from men . this vse you shall see made of it . phil. . . let your moderation be knowne unto all men , the lord is at hand . iam. . . bee yee also patient , stablish your hearts ; for the comming of the lord draweth nigh . therefore when any injury is done you , when you are oppressed by men that have power over you , yet bee quiet : for god sees it , and knowes it ; and hee takes care for you . a man will be ready to say , shall i take this ? shall i bee trampled under foot ? as i shall bee , if i resist them not : saith the apostle , you neede not to feare , for the lord is present . we use to say , if the magistrate be not present , we may offend another , to defend our selves ; but if the magistrate be present , there is no excuse : so here the iudge stands at the doore . servants , if their masters be absent , will defend themselves against their fellow-servants ; but if the master bee there , and looke on , they will let them alone , because he hath power to punish , and knowes better how to revenge them : so is it in this case ; when we consider that god is present , and that he sees what we suffer , we should be quiet , and patient , and not onely be patient within , but let our patient mindes be knowne unto all men , that is , carry our selves so , that men may see it , and take notice of it . and if you say , that nothing is done , but hee abuseth mee more and more : i answer . consider , it is not because the lord is weake , and cannot helpe us ; or because he is negligent , and will not doe it ; no , he is present , and sees it all the while : but you must consider , that the due time is not come , therefore you must be quiet , and not tumultuous in your thoughts , and revengefull in your spirits , because the lord lookes on , and will avenge you in due time . therefore this is the thing added in phil. . because , when a man suffers any thing from another man , then he will be ready to be sollicitous , how to defend himselfe , and what he shall doe hereafter ; saith the apostle , be you in nothing carefull , &c. for the lord is at hand : that is , he doth not stand by as a looker on , or a bare spectator , who meanes to doe nothing but see the injuries done and suffered , but he lookes on , as one that takes care for you . therefore be you in nothing carefull : but in every thing by prayer , and supplication , with thanksgiving , let your requests be made knowne unto god. finis . the seventeenth sermon . exod. . , . and moses said unto god , behold when i come unto the children of israel , and shall say unto them , the god of your fathers hath sent mee unto you , and they shall say unto me , what is his name ; what shall i say unto them ? and god said unto moses , i am , that i am , &c. vse againe , if god be present with us , this should stirre us up to walke with him , to be present with him . shall hee be present with us , wheresover wee are ; when we goe by the way , or lie in our beds , or sit in our houses ? and shall not we take notice of his presence , and direct our thoughts to him , and apply our selves to him ? it is an exceeding great dishonour to him . you know , a great man , when he is with you , if you neglect him , and apply your selves to inferiour men , he will take it as a great wrong done unto him , to let him sit alone , and not to regard him . and when the lord is with us from day to day , will you not take notice of him ? let them consider this , that suffer dayes to passe without any calling upon the lord , that never thinke of him , nor consider that hee beholds all that they doe : you know , it was the onely commendation of enoch , that he walked with god. object . but you will say , what is this to walke with the lord ? answ. it is to see him present with us , and to make our selves present with him : and what that is , we will easily finde out , when we consider what it is to be present with any one . the presence of any man is seene in three things . first , a man that sees and heares all things ; that we doe , he is said to be present . secondly , he that speakes to us , he is present with us . thirdly , he that acts or doth something about us or toward us , he is present . in this maner is god present with us ; and so we should be with him . first , we must be present with him , that is , we must see him , as he sees us . hee that lookes upon the lord , as beholding him , as knowing all that he doth , hee that observes all these passages of his providence toward him , and about him , hee makes himselfe present with the lord. secondly , he that speakes to the lord , and maketh knowne his secrets to him , and opeens to him all his desires , and all his greifes upon all occasions , he makes himselfe present with him . thirdly , he that pleaseth god in all his actions , and doth what is acceptable to him , that doth what he hath commanded , and abstaines from what hee hath forbidnen , he which behaves himselfe after this manner , makes himselfe present with the lord. for this last , you shall see , if you compare that in genesis , of enochs walking with god , with that in heb. . . to make our actions agreable to the rule of his will , this is to walke with the lord : for enoch is said to walke with god , in genesi ; and in the hebrewes he is said to please of the lord. and , as wee must be thus present with the lord , so secondly , wee must make him present with us . as first , we must looke upon him , as one who obserueth all that we doe . when a man hath this full perswasion in his heart , not onely habitually , but actually , that the lord lookes upon him in all that he speakes , and doth , hee makes the lord present with him ; so secondly , when a man shall observe the lord speaking to him , which a man doth in meditating in the word . but this is not inough : but you must observe what the lord saith to you upon every occasion , and in every passage of his providence also . but you will say , that the lord doth not speake to us now as he did to the prophets . yes , he doth in a manner speake to us . how doth the lord speake to us now ? hee speakes to our consciences : that is the immediate deputy by which he speakes to every man. and also hee speakes to us by the suggestions of the spirit , and the good motions of it : hee speakes to us by the good counsell of our friends , and of the ministers , and others ; hee speakes to us by the passages of his providence ( for a man may make knowne his will by his actions , as well as by his word . ) i say , to observe what the lord saith to us in all these , this is a part of our walking with him . lastly , so consider what hee doth , and what the mercies are , which hee shewes to thee : what corrections , what judgements , what turnings of his providence , what hee doth to those that are neare thee ; ( for god would have us to take speciall notice of it , as in dan. . . so observe what is brought to your knowledge ; for as the word of god , so also his workers ought to bee sought out by them that belong to him . after this manner wee should walke with the lord from day to day . and it is one thing required , whereof you are put in minde , when you here that he is every where present , you should bee present with him upon all occasions , and observe his dealing towards you , and your carriage to him . every man walkes with something continually : now looke what a mans mind is busied about most , that he walkes with . and indeed , to walke with any thing , is to giue it the honour that is due onely to god. when a man is busie about what men thinke of him ; about his riches and estate , how they ebbe and flow , about his credit with men ; these are the things that a man walkes with . beloved , you are not to goe a step with any thing , except hee send you on such an errand , as a master doth his servant ; but you are to walke with him from day to day . it is possible that a man may bee in company , and his mind bee in another place , and busied about other things : and where his mind is , there hee walkes . a man may bee in the world , and yet his mind and conversation in heaven ; as enoch did the things of this life , and yet hee is said to walke with god : if thou doest so , this is a signe that thou lovest god ; for to walke with a thing , it is the best argument that thou lovest it . let a man professe never so much love to a freind , if he will not walke with him , it is but in shew , and not in truth . if thou wouldest shew thy love to god , why doest thou not walke with him ? if there bee a freind that thou lovest , doest thou not desire to bee with him ? and when thou art in company with him , is it not a signe also of respect . as when many are together , all goe to the chiefe man : so thou must walke with god. you know what god saith to abraham , gen. . . i am god all-sufficient : walke with me , and hee thou perfect . marke here the connection : as if he should say , abraham , when i desire this , thou shouldest withdraw thy selfe from all other creatures , and things , to walke with me : know that there is great reason for it , for i am all-sufficient , thou needest no other . if thou hast a friend all-sufficient , hast thou not need to walke with him ? but as wee shewed you , god is in stead of ten thousand friends . a man needs many friends , a friend at court , a friend at home , a friend abroad , to be there where hee himselfe cannot bee : but wheresoever thou goest , the lord is with thee : if into banishment , banishment is nothing you will say , if i might have all my companions with mee ; now remember , that god is with thee : if thou goest into imprisonment , hee is there . a man will say , that no friend in the world can doe so , but yet the lord doth . when iacob went to padax aram , god promised him , that he would goe with him , ioseph , when he went into prison , god went with him : and with paul when he was in bonds . and abraham was banished into a strange country , and the lord tells him , that he would bee with him there : and that makes a mans home and country , and liberty to bee every where , hee is at home , when he is a broad ; and at liberty , when he is in prison . now therefore let a man consider this , that wheresoever he is , yet god is with him ; who is able to direct us in all our doubts , to defend us in all danger , and to provide for us in all our necessities . and then consider also what benefit comes by this ; thou shalt grow acquainted with him , and then thou canst finde the way to him upon all occasions whatsoever , when other men cannot . another man would faine goe to god , but he knowes not the way . iob. . . acquaint now thy selfe with him , and be at peace , thereby good shall come unto thee : that is , serve god , and thou shalt prosper . the meaning is this , one that is acquainted with god , when he hath any thing to doe , he may goe to god , and get helpe from him , and so bring his enterprises to passe : he knowes the way to put up a prayer to him , and he shall finde a present helpe upon all occasions . so consider in the time of death ; if thou hast accustomed thy selfe to walke with god , if in thy life time thou hast beene acquainted with him , death will be no death to thee . death indeede is bitter , because it drawes a man from his home , from his friends and acquaintance , and into a strange place : and therefore you use to say , we know not what we shall have hereafter , we know what we have here , and therefore the soule trembles at it . whence comes this , but because we have not beene wonted to walke with the lord ? is it a great thing for him to die , when he hath the same company , and the same friends with him still ? it is but chancing the place , not his company : one of the speeches repeated by the authour at his death : for he is present every where . therefore our duty thence is , no maintaine such a constant communion with him , that we may be able to fetch helpe , and comfort , and direction from him , so that we neede not turne aside to the creatures , and be dependent upon them . and indeed one that is acquainted with the lord , and hath full communion with him , may be satisfied with that alone : for what is it that makes a man to desire company ? it ariseth from these two things . first , partly because one would have fit objects to exercise his faculties upon : which if hee had not , they would languish , and a wearisomnesse would grow upon them . secondly , because hee would have knowledge and direction , and helpe and advice , and comfort brought into his empty heart , by such friends as are able to suggest it to him : and therefore they desire company . now shall they not finde this in the lord more than in any creature ? is not he then the worthiest and the highest object , on whom they should bestow their thoughts ? againe , cannot he fill thy heart with joy and comfort ? is not he onely wise to give thee direction upon all occasions ? and is there any then that thou shouldest choose to walke with more than with him ? every man , the more faith he hath , and the more wisedome he hath , the more able hee is to walke with god , and with himselfe : the more unbeleeving , and weake , and unconstant , the more unable hee is to be alone . and the ground of it is : by faith a man walkes with god , and by reflection hee walkes with himselfe . there are two companions which a man needes never to be destitute of , god and himselfe . first , a man walkes by faith when hee sees god present , and speaking to him , and hee speakes againe to the lord : and the stronger a mans faith is , the more he doth it . againe , a man walkes with himselfe by reflection on his owne actions , and heart , and wayes ; a beast cannot walke with it selfe , because it cannot recoyle and turne in upon it selfe ; neither can children or fooles , or weake and unconstant men : therefore they cannot be without company , it is a hell to them to be alone ; and the lesse a mans wisedome is , the more he complaines of want of company . seeing therefore god is every where present , labour to strengthen thy faith in that his presence , and so thou maist still be with him , and walke with him . and then secondly , labour to speake to thy selfe , to reproove and admonish thy selfe , to consider thine owne wayes and actions , to cheare and comfort thy selfe , ( for these are all the actions of one that makes himselfe a companion : ) and hee that doth these things , shall never complaine of want of company , and solitarinesse . sixthly , if god bee every where present , then he is present to observe all the sinnes that thou committest , and to observe all the good that thou doest . then make this use of it : that the presence of the lord should be a restraint to keepe thee from sinning , on the one hand , and it should incourage thee on the other hand to abound in every good worke . therefore a man should say thus with himselfe : i dare not doe this , because god is present , he stands by and lookes on . it was iosephs reason to his mistres . though we be alone , yet god is present , and beholdes it : and how can i doe this great wickednesse , and sinne against god , as if he should say ; though we see him not , yet he is present , and sees it , and knowes it . and not onely say , i dare not doe it , but thou shouldest say , i dare not so much as thinke it : for he beholdes the thoughts . you shall see an excellent place for this , if you compare iob. . verse : . and . together , it is one continued speech . i have made a covenant with mine eyes : why then should i thinke upon a maid ? doth not hee see my wayes and count all my steps ? as if hee should say ; i durst not give so much as give liberty to my thoughts , because hee beheld all my wayes . it is a question which those that feare god have beene wont to aske ; how shall i doe to bee rid of such and such thoughts , that haunt mee continually ? i would very faine bee rid of them . this is an excellent way : to consider that god himselfe stands by annd knowes all thy thoughts , and takes notice of them . as put this case ; suppose a wise and godly man should stand by and take notice of all thy base thoughts , that passe through thy heart , wouldest thou not bee ashamed of thy selfe ? if thy body were made a glasse , and men should see all thy thoughts through it , wouldst thou not bee ashamed of them , and carefull in them , as wee are of our actions now before men ? now to consider that the lord beholds them , to consider that he sees every thought , ( the least whereof is no light matter , ) this would be a meanes to restraine thee . nay consider , that the lord doth not onely behold them , but he ponders all thy actions , to giue thee the fruit of them : so that god doth not stand by as a meere looker on , but he takes such notice of all thy thoughts , that passe through thy heart , and all thy vaine words , that he weighes them , as it were . and therefore hee is said in scripture so often , to ponder our wayes . he puts thy sins , and those lusts in one ballance , and his censure in the other ; and gives thee according : he puts weight for weight ; he gives thee correction , if thou art his child , and judgement if thou bee wicked . therefore thou must consider who it is that knowes them ; what a one he is : as it is in rev. . when he tells his churches that hee knowes them all , then hee describes himselfe , what a one he is : as his eyes to be of flaming fire , and his feete like brasse . this , if considered , would make a man to looke about him . if there was a company set together , and there was an informer standing by , and did note downe in his table-book what they did , and did declare it to their enemies , or to the king and counsell , men would be exceeding wary , they would ponder every word before they spake : so when god is present , and beholdeth all that thou doest ; hast thou not reason much more to consider thy wayes ? men say indeed , that the lord is present every where , but our lives shew that wee thinke like the atheists in iob , that god is shut up in the thicke clouds , and cannot see through them . yea there is noe man , but needs an increase of faith in this point . for if it were fully believed , it could not be , but that wee should take more heed to our wayes and thoughts than we doe . therefore to convince you of and perswade you to this , i will name two places . one you shall finde in ephe. . . one god , one lord , who is aboue you all , and in you all , and through all . first he is above all . as a man that stands above can see all that is done below : so the lord lookes downe , and beholds all that is done on earth , as a man in an high place , sees all that is done below . but it may bee objected , though a man be aboue , yet there may be some corners , some rockes and dens , so that he may hide himselfe from the eyes of him that is aboue him : therefore it is added , who is in you all ; that is , he beholds every thought , every secret place , every corner of our hearts : he is in you all , and through all . this you shall find more at large in psa. . . o lord thou hast searched me and knowne me , thou knowest my downe sitting and mine up rising , thou understandest my thoughts afarre off &c. the meaning of it is this . david labours to perswade his owne heart , that god is present with him ; and he doth it by the argument : if i goe forward the lord is there ; if on this side or that side , yet still he is present , he compasseth me round about , he is behind and before : therefore it must needs be , that there is not a word that i speake or a thought that i thinke , but he sees and heares all . yea , he knowes my thoughts afarre off , that is , as a man that knowes what rootes he hath in his garden , though there be not a flower appeares , yet he can say , when the spring comes , this and this will come up , because he knowes the garden , and knowes what roots are there : so the lord knowes a mans thoughts afarre off , because he knowes the principles that are within , and he knowes what they would doe , when occasion is offered ; and therefore saith david , i have cause to feare exceedingly before him . nay , he doth not onely see mens thoughts afarre off , but he will judge you afarre off for them . wee use to destroy hemlocke even in the middest of winter , because wee know what it will doe , if it be suffered to grow : so the lord doth cut off men long before , because , he knowes that they will doe this and this . such passages of his providence there may be , as to cut off children and yong men out of the foresight of the evill , that they would doe to his church , because he knowes their thoughts afarre off . so hee knowes thy thoughts for good afarre off : therefore though a child of god may bee cut off in some undiscovered sinne , when hee hath not actually repented , yet god forgives it him , because he knowes what he would doe , if he had time to repent , and should come to discover it : and therefore god judgeth him accordingly : and likewise if wee have begun any good worke , if we be cut off before we have finished it , yet remember , that god knowes what wee would doe . and seing hee doth this , we should learne , exceedingly to feare before him , to ponder our owne thoughts and speeches , seing god himselfe takes notice fo them . so it should bee a continuall incouragement to consider that god takes notice of all the good that we doe , as well as of the evill : rev. . and . i know thy workes , thy labour and thy patience , i know thy sufferings ; that is , when a man is miscalled , slandered , and evill spoken of , because he serves and feares god , because he is none of the worlds owne , and therefore it shewes forth its hatred in word , when it cannot in deed ; ( for malice must have some vent ) yet i know thy sufferings , and let it bee inough that i know them and register them : there is not the least suffering but i take notice of it , and it shall bee rewarded . againe , men take much paines , and no man regardes it ; yet god takes notice of their labour , and their paines , and not of their workes onely , but their labour in doing them , and sees what ends they put upon all . againe , men put up injuries , and suffer much wrong , yet saith the lord , i know thy patience &c. what is said of this may be said of all other good actions . and it is a great honour to the lord , that we are content with this , that he alone knowes it . and so we may be well inough ; for his knowledge will bring in a sure fruit with it , as he saith to iacob . gen. . i know all the labour thou hast done unto me . and what followed that ? why , god taught iacob how to inlarge his wages , and so translated labans substance to him . so psa. . last . the meaning is , the lord knowes the way of the righteous , and therefore it doth prosper , and shall . and he knowes the way of the wicked , and therefore they shall perish , therefore it is inough to us , that he is present , and sees it , and knowes it . againe this should stire us up to good duties , seeing he is alwaies present ; you dnow souldiers though they are some what cowardly otherwise , yet in the presence of the generall , if hee looke on they will adventure much : so servants that are otherwise idle , yet they will doe eye-service , they will worke while the master lookes on : so when we consider that the lord stands by , and lookes on , and takes notice what paines we take , how we doe fight his battells , and what wee doe for him , it should incourage us and makes us abundant in the worke of the lord , seeing we know , that our labour is not in vaine in the lord. nay it is an incouragement against the discouragement of men ; thou maist have discouragement from friends , from neighbours , and the place where thou livest : yet let this bee thy comfort , the lord is present ; hee knowes thy dwelling , thy neighbours , who is for thee , and who against thee , he knowes the difficulties thou meetest with any performāce , he knowes what hindrāce thou hast , as it is there in the verse : . i know thy workes , and where thou dwellest , even where sathans seat is , and thou holdest fast my name , and hast not denied my faith , even in those dayes wherein antipas was my faithfull martyr , who was slaine among you , where sathan dwelleth . vse seventhly , this should bee an exceeding great terrour to all men that remaine in the state of unregeneration . the lord is their enemy , and they have such an enemy from whome they cannot fly or escape , which is a miserable thing . on earth if man have an enemy in one place , if he goe to another he is free ; if he have an enemy in one land , yet he may fly to another , and there be free ; and how ever , yet when he dies , he shall bee free from the voice of the oppressors , and the wearied shall bee at rest , as iob saith ; his enemy can follow him no further : but consider what an enemy god is , who is every where present ; fly whither thou canst , he followes thee , if thou goest into another country , hee will be with thee there ; or if thou diest and goe into another world , yet still he followes thee . i presse it the rather , because , when some great man makes request to a man , and god commands the contrary ; when the commands of god and men differ , they will rather make god their enemy than a powerfull man. thus men wrench their consciences , because they choose rather gods enmity than mens . doe but consider what it is , to have the lord your enemy , he will meet thee in every place : though man be thy enemy , yet he meetes not with thee every where ; if thou be in thy chamber , hee cannot come at thee , but god will meete with thee there . and how will he meet thee ? hee will meet thee as a lyon , and as a beare robbed of her whelpes . you shall see how the lord expresseth it : amos . . . . though they digge into hell , thence shall my hand take them : though they climbe up to heaven , thence will i bring them downe . &c. it is a common opinion , that if men have strong freinds , strong towers , and a strong land , that is well beset the sea , and clifts , or great estates that will defend them ; then they are safe : but if the lord be thine enemy , none of these will doe thee any good , verse . . and yet if a man hath made peace with his enemies , he thinkes himselfe safe , as if there were no other enemy but mortall men . so the iewes not being killed , but going into captivity onely , thought their lives safe , their peace made : but , saith the lord , if you goe into captivity , yet there i will command the sword to slay you : verse . the meaning is this : no condition that a man can be in , no greatnesse , though he be compassed about with friends and safety on every side , can availe , if god be his enemy ; he will pull thee from the midst of the sea : verse . and which yet is an hard thing , to finde a man in the midst of the sea : and all this is but to describe that no condition is safe , when god is a mans enemy . and thus much for this attribute . the eighth attribvte of god ; his omnipotence . the next attribute is the omnipotence of god : for wee tolde you , that this infinitenesse of god consisted in foure things . first , in the infinitenesse of his presence . secondly , in the infinitenesse of his power . thirdly , in the infinitenesse of his wisedome . fourthly , in the absolutenesse of his will. the first of these we have spoken of his omnipresence : now we come to speake of his omnipotence . i will not stand to prove it . it is observed by some divines , that god is almighty , is expressed seventy times in the scripture . mat. . . luke . . to god nothing is impossible . he doth whatsoever he will : and in genesis , it is said , the god almighty be with thee , &c. genes . . . in handling this attribute , i will shew you what it is , and the reasons of it , and the objections against it , as i have done in the rest . the omnipotence of god lyes in this , that hee is able to doe whatsoever is absolutely , simply , and generally possible to be done . other things can doe what is possible to doe in their owne kinde ; as fire can doe what belongs to fire to doe ; and a lion can doe what is possible for him to doe : so men , and angels : but no creature can doe what is simply and absolutely possible to be done . now whatsoever can be done , when the nature of the thing is not repugnant to it , without any limitation , that the lord is able to doe : and herein is his omnipotence seene . and the ground of it is this . because all creatures are put into their severall kindes ; a man is one kinde of creature , he is not an angel ; angels are another kinde , they are not men ; and as they are put in severall kindes , and hedged in , and limited with bounds and definitions , so is their power limited ; they can doe what is in their owne sphaere , and according to their essence and being , such is their power : but the lord is a being without all limits and restraint , an absolute being , and an unlimited essence ; and therefore he can be said not onely to doe things within such a compasse , within this or that kinde , but whatsoever is simply , and absolutely possible to be done ; even that his power reacheth unto , and this is properly his omnipotence . there is no attribute of god , that doth need a greater degree of faith than this : therefore reasons are not unnecessary . the first reason therefore is this . first , consider , that he that made these great things , he that made the highest heavens , and those heavens that thou seest , he that made the earth , and the deepe sea , he that made the wind , and the treasures of snow , and haile , hee that made the angels , hee that wrought so many miracles , thou must thinke that hee that doth these things can doe the like : as hee that hath made a faire picture or statue , hee can make another ; he that makes a faire house , you are ready to say , that he is able to build another . looke then upon his great workes , and you will thinke that he is able to doe the like . this is an argument very frequent in scripture , when there is any occasion of expressing gods great power to bring any thing to passe : as hee that made heaven and earth , he that brought the children of israell out of egipt , he that divided the red sea , he that wrought the wonders in egipt before pharoh and all his host ; and such like . secondly , consider the manner how the lord did all these things . you know he did no more , but say , let there bee light , and there was light : let the trees bring forth , let the fishes multiply , and the aire bee filled with fowle , and it was so . now to doe such things with a word , with such facility , is a signe of an infinite power : for when one can doe great things , with his breath , or little finger , we are apt to say , what could he doe if he put his whole strength to it ? so the manner of his working doth shew the infinitenesse of his power . thirdly , the further any thing is off from being , the more power it requires to bring it to being . as take base materialls , and there is greater power required , to make a faire building of them ; to make a goodly statue of a crooked piece of wood , is harder , than that which comes neerer in propinquity to it . now no being at all is in a thousand times greater distance , than the basest materialls are from such or such a being , and therefore the power must bee infinitely greater that brings it to being . now the lord hath done this , therefore his power must bee infinite great . to make this more plaine to you ; consider what it is that restraines mans power , so that he can goe no further : it is because the matter will not permit him . if you give him clay , and straw , hee can make bricke ; but if you give him nothing , hee can doe nothing : so if you give him timber , he can make an house ; but if you give him none of these , hee can doe nothing . but suppose now , there was such an architectour , such a builder , that if he did but imagine the modell or frame of an house in his minde , hee could set it up of nothing , or make materialls at his pleasure , hee could make it as bigge as he could conceive it , then also he could make as many houses as hee could thinke of , and in as great and large a manner , as hee could conceive , if there were such a one , there would bee no restraint to him . now the lord is such a builder , whatsoever he conceives , he can make it without any thing , as he did the heavens and the earth : and therefore there is no restraint in his power , as there is in the creature . fourthly , consider that the attributes of god are equall , and needes must be so , because every attribute is his essence , and wee doe but distinguish then in our understanding : his omnipotencie is but the active power , his wll , the commanding ; and his understanding , the directing : we distinguish them thus . but in him they are all one . hence i reason thus : the wisedome of god , the largenesse and infinitenesse of his understanding and knowledge , what is it not able to conceive ? you know men are able to thinke much , and angells more than men , but god is able to conceive infinitely beyond them : for his thoughts are above ours , as the heavens are above the earth . now whatsoever hee can conceive , his power is able to act it . in man it is not so ; he imagines and wills many things , but his power falls short , because his faculties are not as large as the object : but god can imagine infinitely , and his power is as large and infinite as his wisedome : therefore he must be able to doe things that are infinite . so psa : . he doth whatsoever he will , to shew that his power is as large as his will : which cannot bee said of any creature . consider these things ; for when you are in distresse , and put to it , you shall find need of them to perswade you that god is allmighty . now i come to answer the objections which are made against this , which are these . object . first , why doth god produce no infinite thing , no infinite effect ? all his effects are finite : therefore we cannot see by any thing hee doth , that he is omnipotent . answ. it is true in naturall causes , and such causes as produce things onely like to themselves , which are called univocall causes , ( but i will not trouble you with that distinction ) there the cause goes not beyond the effect : as fire begets fire , and it cannot but beget it , and it cannot goe beyond it , for it is a naturall cause , and produceth effects like to it selfe ; so a lion begets a lion , because it is a naturall cause . but there are causes wherein it is not so ; wherein you must not say , that there is no such effect , and therefore the cause doth not goe beyond it : that is , in voluntary causes , wherein the cause not worke necessarily , but by the liberty of his will , and he may be able to doe much more than he doth . object . . there are some things which god cannot doe , as things that are past , and have beene , hee cannot cause them not to have beene , &c. answ. the reason why god cannot doe these things , is not because there is a restraint of his power , but because the things are not possible to be done ; because he cannot make truth to be falshood , or things that are , not to be ; whatsoever implies a contradiction , he cannot doe : and the reason is , because the things are not to be done : but in things simply possible , therein consists his omnipotence : as when it is not contrary to the nature of the thing , as when the praedicate is not repugnant to the nature and essence of the subject ; as a lyon being a lyon cannot be a man , this is a thing that cannot be done : therefore it is no impeachment to his omnipotence not to doe it . object . . god cannot sinne , god cannot deny himselfe , he cannot lye , &c. answ. we need not answer this : for even for this cause he is omnipotent , because hee cannot doe these things . as if i should say , the sunne is full of light , it cannot be darke . these are the expressions which the scripture useth : as tit. . . god cannot lie : and tim. . . god cannot deny himselfe . finis . the eighteenth sermon . exod. . , . and moses said unto god , behold when i come unto the children of israel , and shall say unto them , the god of your fathers hath sent mee unto you , and they shall say unto me , what is his name ; what shall i say unto them ? and god said unto moses , i am , that i am , &c. object . if god produceth no infinite effect , and yet is infinite in power , that power which being never brought into act is in vaine . answ. to this i answer , that it is true , when any power is appointed and destinated to any act , it is so farre in vaine , as it doth not attaine to that end and act : as bread is appointed to nourish ; if it doth not , it is not fit for the end to which it is made , and so in vaine : i may say the same of every thing else . but that is not the end of gods power , to bring forth any effect answerable to it selfe : for his power ( to speake properly ) hath no end , but all things are made for it . in other things , the cause is proportionable for its end : but he himselfe is the cause of all other things ; all that he doth , is for himselfe ; and therefore though hee doth not produce any such effect , yet his power is infinite . secondly , when there is a repugnancy in the nature of the thing , it is no shortening or limitation of his power . now a creature , if it be a creature , must be finite : and the lord can doe what may be done : but to make a creature infinite , is a contradiction . and therefore if hee doe not doe it , it is not because hee cannot but because the thing it selfe cannot bee done . wee now come to the application of this point . vse if god be almighty , then let all those that are in covenant with god , and that have interest in him , that can say , they are the lords , and the lord is theirs , let them excedingly rejoyce in this , that they have an almighty god for their god. to have a friend that is able to doe all things , ( as we tolde you before , he is every where present , ) it is a great benefit : to have a friend in court , in country , a friend beyond the seas , if you shall have occasion to bee banished thither : but if you adde this , hee is able to doe whatsoever he will , it will adde much to our comfort . a friend many times is willing , but he is not able ; if able and willing , yet not present : but seeing he is every where , if thou hast any businesse to doe , thou needest not to send a letter , doe but put up a prayer to him , to bee thy factour , to doe it for thee , to worke thy workes for thee , he is every where present , and hee is allmighty also , able to doe it , therefore bee content to have him alone for your portion . that is the cause , that mens wayes are so unlike one to another : because they would graspe god and the creature . and why doe they doe so ? because they will not bee content to have god alone . and what is the ground of that ? because they doe not thinke him indeed all-sufficient and allmighty : for if they did , they need not to joyne any other with him . object . but you will say , this is against sence : god is all-sufficient , it is true , it is good to have him : but , doe we not need many hundred things besides ? must we not have friends , house , wife , & c. ? can wee live without them ? can wee live without friends , estate convenient ? what is your meaning then to have god alone for our portion ? answ. god hath all these in him , that is , hee hath the comfort of them all : if he bee allmighty and all-sufficient , then looke about , and consider the multitude of the things thou needest , and the variety of comforts thou desirest , and thou shalt finde all in him . that argument which you are not strangers to . he hath made them all ; and there is nothing in the effect , but what is in the cause , because it gave it to the effect first , and it gives nothing , but what it selfe had before : if hee hath put in beames of comfort , and this beauty in the severall creatures , must they not needs be in him ? object . but you will say , that this is but a speculation . answ. but that it is more i will put you to one place , which i desire you to consider seriously : that is , mar. . . . . then peter began to say unto him , loe wee have left all , and have followed thee . and iesus answered and said ; verily i say vnto you , there is no man that hath left house , or bretheren , or sisters , or father , or mother , or wife , or children , or lands for my sake and the gospels ; but hee shall receive an hundredfold now in this time , houses , and bretheren , and sisters , and mothers , and children , and lands , with persecutions , and in the world to come eternall life . when it is said here , hee shall receive the very same ; why doth the holy ghost repeat them in particular ; hee shall receive houses and bretheren &c. with persecution ? that is , you shall bee stript of all these things by persecution , yet at the same time , you shall have them all . at that time when he is in a close prison , & driven from all these , hee shall receive them for this present . the meaning is this : let a man have communion with god , let the lord reveale himselfe to a man ; if hee be once pleased to come to a man , and sup with him , if hee will but communicate to a mā the consolations of the spirit , and fill him with joy and peace through beleiving : i say , though hee be in a close prison , yet he shall have the comfort of houses , brethren , sisters ; mothers &c. that is , that comfort which they would yeeld him , he shall finde them altogether in god. so that if one should come and say to him , what if you should have father , mother , and friends restored to you , that you may injoy them ; i say , a man that hath a neere communion with god , to whom god saies , that hee will come and sup with him , at such a time ; hee will say , i doe not care one jot for them , for i have that which is better than them all . for example : you see this in the apostles , that rejoyced in prison . what doe you thinke they would have said to men that offered them riches ? would they not have slighted them ? they did slight imprisonment : and in that they did slight shame , and prison &c. they would have slighted the other by the rule of contraries . therefore labour to be content with god alone . to make this argument without doubt , consider what heaven is . doe you thinke , that there you shall have a worse condition than here ? here you have need of many comforts and conveniences , it is a variegate appetite , that is , an appetite that is full of multiplicity : why , when you come to heaven , you doe not lay aside your nature , but you desire still ; and there you shall have none but god alone : so that there you shall bee in a worse estate then here , if all these things were not to bee found in the lord : if there were not this variety in the lord , it could not bee , that in heaven you should bee so happy . here you need sunne , and moone , and starres , and a thousand other things , but there you shall have none , but i , saith he , will bee sunne , and moone , and all to you : and therefore he saith , that hee will be all in all , which is the plurall number , and signifies , all things , i will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now this allmighty god , that will bee all-sufficient in heaven , if hee will but communicate to a man , and draw him neare to his presénce , shall not that be inough ? beloved , it is certaine , that hee will bee inough for your portion . as for instance ; let a man be stripe of all his friends , and brethren and sisters , and country , as abraham was : hee was stript of all , and had god alone left for his portion , yet you see that hee was exceeding rich , and made a great prince , and he had a great posterity . therfore let us make this use of it : to care for none but the lord alone , wee know not what shall become of us , wee may be led into banishment , as others now are , and have bin : now if you have the lord with you , it is inough . so if any condition befall you , if you can bee content with god alone , you are well , what if your friends deceive you ? what if you should bee shut up in a close prison ? it is nothing , he is all-sufficient and allmighty , and there is no estate or condition , but hee is with you in it , there is no streit , but he can helpe you out . therefore study these things , and examine them , and labour to beate them upon your soules : never rest , till you have brought your hearts to such a condition : to say , i know that no man can separate betweene god and me , and i am content with god alone . vse secondly , if this be so , then labour to make use of this power of his . why is this attribute revealed to you ? is it not for this , that men might make use of this power of his ? then let every man consider with himselfe , what he hath neede of , what strait he is in , what businesse he would have done : remember that god is allmighty , and is able to bring it to passe ; be it poverty in your estates , or debts , which a man is not able to overwrastle , if there be a blemish in your names , and you cannot tell how to have it healed , or any weaknesse in your body ; and which is more than all this , if there be a lust that ye cannot overcome , a temptation which ye cannot be rid of , if there be a deadnesse of spirit in you , and indisposednesse to holy duties , and yee cannot tell how to get life and quickening ; remember that there is an allmighty power revealed for that end , and it is our parts to make use of it : though it be an hereditary disease in thee , ( now you know an hereditary disease is that which we have from our parents , ) though thou hast such a disease , such a strong lust , yet thinke with thy selfe , the lord is able to heale this . iam. . . a place named before , but he giveth more grace , &c. as if he should say : when hee had tolde them of the lusts that fight in their members , this objection comes in ; alas , wee are not able to master these lusts . it is true , saith the apostle , the lusts that are in us , doe lust against the spirit , as naturally as the stone descends downeward : but how should wee heale them , say you ? how ? the scripture giveth more grace , that is , there is an omnipotent power which can heale all this . so matth. . . with men this is impossible , but with god all things are possible . it is a place worthy consideration . saith our saviour , it is impossible for a rich man to enter into the kingdome of heaven : why , say the disciples , who then can be saved ? indeed , saith christ , it is impossible with men , but with god all things are possible . the meaning is this ; when a man hath riches , that is , when the object is present and before him , a man cannot of himselfe but set his heart upon them ; and when a mans heart is set upon them , no man in the world can weane his heart from those riches : what shall we doe then ? why , saith hee , the lord hath an allmighty power , he is able to mortifie these lusts . we can no more doe it , than a cable rope can goe through the eye of a needle . now that which is said of riches , may be said of any lust . let an ambitious man have honour , or such an object sutable to a carnall minde , hee cannot choose but set his heart upon it : now when that lust is set upon an object , a camell may as well goe through a needle , as hee can loose his heart from these lusts : but yet the lord can doe it , with him all things are possible . and what the apostle saith of the iewes , rom. . . the lord can ingraft them in againe , as bad as they be , though the wrath of god be gone over them to the utmost , yet god can doe it : so is it true of thy selfe , and any one else , the lord can , if hee will ; to him nothing is impossible . thinke with your selves , that he that can draw such beautifull flowers out of so dry an earth , as you looke upon in winter ; though thou hast an heart as farre from grace , as the flowers seeme to be from comming forth in the midst of winter , yet he that can do so in nature , is able to doe the like in grace also , as he did to paul , and mary magdalen . now consider what they would have beene without his power : and by his power we may be as excellent as they . to confirme this , consider what a change grace hath wrought even among us : how many amongst us , that of proud have become humble , of fierce and cruell have become gentle ; of loose , sober ; of weake , strong , &c. goe therefore to him , beleeve this , and apply it : and it is sure it shall be according to thy faith . if a man would goe to the lord , and say to him , lord , i have such a lust , and cannot overcome it , and i want griefe and sorrow for sinne , thou that hast an allmighty power , thou that didst draw light out of darknesse , thou art able to make such a change in my heart , thou hast an allmighty power , and to thee nothing is impossible . i say , let a man doe so , and the lord will put forth his power , to effect the thing that thou desirest . surely hee which establisheth the earth upon nothing , and keepes the winde in his fists , and bounds the water as in a garment , can fixe the most unsetled minde , and the wildest disposition , and set bounds to the most loose and intemperate . vse if god be allmighty , you must beleeve this allmightinesse of his : and whereas you say , wee doubt not of his power , but of his will ; i will shew to you , that all our doubts , and discouragements and dejections doe arise from hence , not because you thinke the lord will not , but because you thinke he cannot . therefore you know not your owne hearts in this , in saying that you doubt not of the power of god. i will make this good to you by these arguments . if we did not doubt of the power of god , what is the reason that when you see a great probability of a thing , you can goe and pray for it with great chearfulnesse : but if there be no hope , how doe your hands grow faint , and your knees feeble in the duty ? you pray because the duty must not bee omitted , but you doe not pray with a heart . and so for endeavours : are not your minds dejected , doe you not sit still as men discouraged , with your armes folded up , if you see every doore shut up , and there bee no probability of helpe from the creature ? and all this is for want of this faith , would this bee , if you did beleive this allmighty power of god ? for cannot god doe it , when things are not probable , as well as when there are the fairest blossomes of hope ? besides , doe wee not heare this speech of man ? when the times are bad , doe not men say ; oh , wee shall never see better dayes ? and when a man is in affliction , oh , he thinkes this will never bee altered : ' so if he be in prosperity , they thinke there will bee no change . whence comes this , but because we forget the allmighty power of god ? if wee thought that hee could make such a change in a night , as he doth in the weather , as he did with iob , wee should not bee so dejected in case of adversity , and so lift up in case of prosperity . besides , men have not ordinarily more ability to believe , then the israelites had which were gods owne people : yet consider , that these very men , that had seen all those great plagues , that the lord brought upon the egyptians , i therein meane , all his allmighty power ; that saw his power in bringing them through the red sea , and giving them bread and water in the wildernesse ; yet called his power into question , and said , that god could not bring them into the land of canaan . yee will finde they did so , psa : . . they turned backe , and limited the holy one of israel . and said , hee cannot doe this and this : and why ? because they have cities walled up to heaven . that is the thing laid to their charge , they limited the holy one of israel : that is , they remembred not that hee had an unlimited power , but they thought , if the cities had bin low , and the men had bin but ordinary men , hee could have done it : but because they were so mighty men , and the cities had such high walls ; therefore they could not beleive , that hee could bring them in . now if they did so , doe you not thinke it is hard for you to doe otherwise ? yea take him , that thinkes he doth not doubt of the power of god , bring that man to a particular distresse , and yee shall see him faile : ( for it is one thing to have a thing in the notion , as for a man to thinke what hee would doe , if hee were a pilot , or a captaine ; and an other thing to have it in the reall managing , as when hee is brought to fight : ) so is it here . it is one thing to beleive gods allmighty power , and who doubts of it ? but i ask you , if you have had a triall of your heart ; if you have bin brought to an exigent . doe you finde it so easie a thing , to believe in difficulties , as in facility ? object . but you will say , the people of israel were a stubborne and stiffenecked rebellious people : and i hope our faith is greater then theirs . answ. i , but doe you thinke that your faith is greater than the faith of mary or martha . ioh. . . lord , if thou hadst bin here my brother had not died . so verse . if you observe their reasoning , you shall see , all this doubt was of his power . if thou hadst bin here , when hee was sicke , and when it was time , thou mightest have raised him : but now it is too late , hee hath bin dead foure dayes , and his body is putrified . here is no doubt of his good will : but all the question was of his power . and so it is with us : doe not we doe the same , and say with our selves , if this had beene taken in time , it might have beene done , but now the case is desperate ? why ? is not the lord as well able to helpe in desperate cases , if he be allmighty ? object . yea , but these were but weake women , and we hope our faith may be stronger than theirs ? you shall see there that moses did doubt of gods power . when god had promised to send them flesh , and that not for a day or two , or five , or twenty ▪ but for a moneth together , and for so many people : moses saith , lord , wilt thou send them flesh for a moneth together ? there are sixe hundred thousand men of them , and it is in the wildernesse . as if he should say , if it had beene for a day or two , or in a plentifull country , or for a few persons : but there are six hundred thousand , and it is in the wildernesse , and that for a moneth together . here moses was at a stand , and could not beleeve it . the lord answeres him ; is the lords hand shortened , that he cannot helpe ? thou shalt see , that i am able to doe it , numb . . . it is therefore not an easie thing to beleeve gods power . therefore set your selves with all your might , to beleeve this allmighty power , and know , that all your strength will be needfull for it . it is apt to man to measure things according to their owne modells , as to thinke him to bee as powerfull , as mans understanding can reach , and mercifull , as farre as man can bee mercifull ; but for a finite creature to believe the infinite attributes of god , hee is not able to doe it throughly without supernaturall grace . you cannot believe that hee forgives so much as hee doth , or that his power is so great , as his power is , but ( though you observe it not ) you doe frame modells of him according to your selves , and you doe not thinke that his thoughts are above yours , as the heavens are above the earth . therefore labour to get faith in his power . and will you have it to lie dead , when you have it ? no. therefore adde this for a fourth use . vse fourthly , then whatsoever thy condition bee , whatsoever strait thou art in , be not discouraged , but seeke to him ; that is the ground of your prayers . you know the lords prayer is concluded with this : for thine is thy kingdome , power and glory , for ever and ever . as if that were the ground of all the petitions that went before . so if the lord bee allmighty , and hath an allmighty power , then in the most desperate case , when there is no hope or helpe in the creature , that you can discerne , yet then pray , and pray strongly an confidently as men full of hope , to obtaine what they desire . and remember this for your comfort : at that time , when you are in affliction , and in so great a strait , that you are hedged about , and no hope , no possibility to evade , that is the time that the lord will shew forth his power ; for a man is never discouraged but in this case ; i have seene it by many particular experiments : when the case hath beene desperate , when there hath beene no hope , yet when god hath beene sought to by fasting and prayer , there hath beene alteration above all thought , according to that expression used , ephes. . : hee is able to doe exceeding abundantly above all that we aske or thinke , according to the power that worketh in us : that is , when they could not enlarge their thoughts farre , nor were able to see there could be any way devised , yet enlarging their prayers , the lord hath devised a way oftentimes ; i will give you some instances that the scripture gives in this case . when esau came against iacob , was hee not in a fearefull strait ; there was no hope , and no possibility , esau was too strong for him ; what should he doe now ? he exposeth himselfe to the enemy , there was no other remedy ; and it was an enmity of twenty yeares continuance , and the text saith , that iacob feared , and yet the lord delivered him , when he had prayed to him . so when laban came against him , god bid him that he should doe him no hurt . so daniel , when he was cast into the lions den , when all the lions were present with their mouthes opened ready to devoure , yet the lord stopped their mouthes , they could doe him no hurt . so is it in many cases amongst us ; when our enemies are ready to devoure us , then god comes in in the nicke , betweene the cup , and the lip , and workes a way for our delivery . therefore never be discouraged whatsoever thy case be : it is a very great matter to say , that the lord can doe such a thing , though you thinke it but a small thing . as when the leper could goe to christ , and say , lord , thou canst make me cleane if thou wilt , then the lord did so . it was a great matter for those three children in dan. . to be able to say , when the fire was ready prepared , and the king was wroth , and there was no resistance , yet they said , the lord is able to save us out of thy hand o king ! the lord did take this so well at their hands , that the lord did helpe them , and save them . on the contrary side , when a man doth doubt of his power , you shall see how much moment it is of . as that prince said to eliah , though god should make windowes in heaven , yet there could not be such a plenty , as hee spake of : now the lord was so displeased with it , that he destroyed him for it . so the israelites did not beleeve that the lord could bring them into the land of canaan , therefore the lords anger was kindled against them for this : psal. . but to draw this use to a conclusion . learne to bring your hearts to this , whatsoever your case is , still to beleeve his power , and to be able to say still , the lord can doe it ; and it is not a small matter to be able to say so . when the churches are very low , and there is no hope , and you see little helpe , a man should goe and pray with such chearfulnesse and such hope , and confidence , as if it was the easiest thing in the world to helpe them ; which you would doe , if you did beleeve that god is allmighty . you know what the case of the church was in ahasuerus time , yet fasting and praying made a great change in the suddaine . nay when the church is downe , yet pray with as great hope , as if it had the best props to holde it up , for the lord is able to raise it up againe . i will give you two instances , that you may consider the lords power on both sides ; his power to raise it up from a low condition ; ( as now , if you consider the miserable estate of the church in christendome at this time : ) as it appeares by the vision of the dry bones in ezekiel : the meaning whereof is , that when the people are as low as low may be , like dead men , buried men , men scattered to the foure windes , yet saith the lord , i will put life into them ; i will raise them and make them a great army , and i will put grace into them , and make them living men ; that is , though the church be never so low , yet the lord can put life into it , and make a wonderfull change . again , there is no church so safe , ( as we doe thinke our selves now , and as the palatinate did thinke themselves ) but that yet the lord can make a sudden change , and bring them downe , as well as hee could raise these dry bones ; and as he hath done to others already . this you shall see . lam. . . the kings and all the inhabitants of the world , would not have beleived , that the adversary and the enemy could have entred into the gates of ierusalem . ierusalem was so strong , there was such probability of safety , that no man would ever have beleived that the enemy and the adversary should ever have entred into the gates thereof . yet the allmighty power of god brought them downe on a suddaine , and laide them flat to the ground . therefore let the case bee what it will bee , suppose a nation bee never so strong , yet god can bring them downe ; and let it bee never so weake and low , yet the lord is able to raise them up . and it is true of every particular thing also ; then beleive this allmighty power of god , and apply it , whatsoever thy case bee ; consider that thou hast to doe with an allmighty god. object . but you will say , the case may bee such , as there is no helpe , the lord hath declared his will by an event ; and the case is such as never was helped , and will you have us to beleeve it now , because there is an allmighty power ? answ. you must learne to doe in this case , as christ did : lord if thou wilt , let this cuppe passe from me ; yet not my will but thine be done . iust after this manner you ought to doe in every one of these cases , where there is no hope : you must say thus , lord , it is possible to thee to doe it , be the case as desperate as it will be . as suppose a man hath a stone in the bladder , which we thinke an incurable disease , because the stone is so hard , and cannot be softened , yet it is possible to him ; he can so lodge it , and bed it , that it shall doe you no hurt ; and if he doe take away this life , yet he gives you a better ; if it doe paine you here , yet he will give you joy and peace , which is farre better than to indure a little paine in the flesh . i say , you ought to doe as christ did in this case ; and remember this , that in such a case , your businesse is not with the power , but with the will of god : that is , you must say , lord i know it is possible that this cup may passe , but lord , here is all the matter ; it is my desire that it should passe , and it may be it is thy will that it shall not , lord , if this be the case , it is meet my will should yeeld , and that thy will should be done : as if christ should have said , lord , i will give thee this honour , that thou canst remove this cup from mee , but if thou doest not , it is not thy will to doe so ; and i am content . so doe thou give the lord this glory of his power in every case , that hee can doe it , if it be his will. be it that thy desire is to be delivered from such or such an affliction ; consider this : is it meete gods will should yeeld to thine , or thine to his ? then bring thy heart downe , and be content that it should be so . object . but you will say ; it is hard to doe this , to be willing to undergoe such an affliction . answ. consider it is gods will ; and therefore if it were not best for thee , yet thou shouldest honour him so farre , as to preferre his will before thine own : but it being his will , thou shalt be assured if thou art one that belongs to him , that it shall be best for thee . christ was no loser when he yeelded to his fathers will , for god heard him in what he prayed for : as it is heb. . though the lords will passed on him , and he dranke of the cup. so thou must yeeld to his will whatsoever it is , be content with what is done , and beleeve that thou shalt be no loser by it in the end , but thou shalt have what thou desirest , though not in that manner that thou wouldest have it to be done . finis . the table . a. absolute . the perfection of god absolute . part. , pag. adorne . the spirit of man how it should be adorned . part. , pag. adorning of the spirit commends us to god. part. , pag. adversaries . the truth of the scriptures proved by the testimony of the adversaries . part. , pag. advantage . hee that puts himselfe from gods worke for his owne advantage , makes himselfe his end . part. , pag. affections . affections inordinately set on a thing , make it a god . part. , pag. affections sinfull must be purged out . part. , pag. affections to the creatures , what raiseth them . part. , pag. affections strong breed strong afflictions . ibid. agreement . agreement of the prophecies in scripture . part. , pag. alcoran . alcoran of mahomet barbarous . part. , pag. almighty . god is almighty . part. , pag. that god is almighty , times repeated in scripture . part. , pag. vvee should rejoyce that our god is almighty . part. , pag. alone . to beleeve that god is god alone . part. , pag. to behold god alone in serving him . part. , pag. vvhy men are not content with god alone . part. , pag. angels . angels used in guiding the course of things . part. , pag. antiquity . antiquity of scripture proves them true . part. , pag. apprehension . apprehension of things makes them heavy or easy . part. , pag. arts. arts why invented . part. , pag. assent . assent double . part. , pag. assent bred differently in the saints and others . part. , pag. atheisme . atheisme of two kindes . part. , pag. atheisme , the effects of it . part. , pag. iunius converted from atheisme part. , pag. attributes . attributes of god of two sorts part. , pag. b. beast , see man. before . god before all things . part. , pag. if god had any cause , somewhat was before him . part. , pag. being . being properly onely in god. part. , pag. being of god explained in five things . ibid. being given to all things by god. part. , pag. vvee should give god the praise of his being . . all things but god are capable of not being . . vvhat being hee must have that is eternall . part. , pag. god the first being . part. , pag. god not capable of any new being . part. , pag. beginning . he that is eternal must be without beginning . part. , pag. body . body must bee kept downe . part. , pag. body , gestures of it used in gods worship . part. , pag. busie . vvhy men are so busie in worldly things . part. , pag. c. cast off . vve should take heed god cast us not off . part. , pag. the time of gods casting off unknowne . part. , pag. cause . the creatures should be without cause , if they were not made . part. , pag. god the first cause . part. , pag. god without all cause . part. , pag. god a voluntary cause . part. , pag. change. change in the creature whence it is . part. , pag. change in us a token of good . part. , pag. vvhen we thinke our condition cannot change , we doubt of gods power . part. , pag. see imperfect . chronology . chronology of scripture exact . part. , pag. church . churches testimony proves the truth of scripture . part. , pag. scriptures of greater authority than the church . part. , pag. god will shew himselfe god in raising the churches . part. , pag. not to faint in the misery of the churches . part. , pag. christ. christ his humanity alone not to be worshipped . part. , pag. see mahomet . cleaue . what makes us cleave to a thing . part. , pag. conceive . god is beyond all that we can conceive . part. , pag. complaint . complaint and griefe whence it ariseth . part. , pag. command . the creature at gods command . part. , pag. confusion . confusion , when the body rules the spirit . part. , pag. comfort , see god , see heaven . composition . god without composition . part. , pag. counsell , see eternity . covenant . how to know we are in covenant with god. part. , pag. covenant twofold . part. , pag. covenant not frustrate by our sinnes . part. , pag. constancy . to judge of our spirits by constancy in well-doing . ; constancy in ill nothing worse . part. , pag. constancy , to beg it of god. ibid. constancy , two meanes to get it . part. , pag. company . company , why it is desired . part. , pag. companions that a man may alway have part. , pag. company , the more griefe in want of it , the lesse wisedome . ibid. contradiction , see infinite . content . to be content with god , though with crosses , part. , pag. to be content with a simple condition . part. , pag. content bred by godlinesse : part. , pag. creature . creatures , to learne the vanity of them . part. , pag. creatures of themselves can doe nothing for us . part. , pag. creatures , difference betweene god and them . part. , pag. creatures , not to goe to them but god. part. , pag. creatures , difference betweene god and them in respect of his unchangeablenes : part. , pag. creatures , not to expect much from them : ibid : creation . workes of creation shew the greatnesse of god : part. , pag. gods omnipotence in the creation . part. , pag. crosses . crosses , god doth his good by them : part. , pag. crosses , faith strengtheneth in them , how : part. , pag. see content . d. dead , death . he that beleeveth not christ , would not beleeve one rising from the dead : part. , pag. we cannot see reason for many things till death : part. , pag. death sweetned by walking with god : part. , pag. decree . decree of god unchangeable , yet unknowne : part. , pag. defend . god is able to defend us : part. , pag. delay . delay of god should not offend us , why . part. , pag. delay seemes long , why : part. , pag. depend , dependent . not to depend on many things : part. , pag. dependent felicity to trust in the creature : part. , pag. desires . desires must bee strong that helpe resolution : part. , pag. how to get strong desires : ibid : despise . what makes a man despise outward things : part. , pag. destroy . a man destroyeth himselfe , how part. , pag. die , dying . mortifying of lusts a dying daily : part. , pag. heathen gods die , therfore false part. , pag. direction . men desire company for direction : part. , pag. discontent . discontent , whence it is : part. , pag. dispose . affliction and prosperity disposed by god : part. , pag. to be content with gods disposing of us : part. , pag. doe , doing . vve are present with god by doing his will : part. , pag. to consider what god doth to us : part. , pag. some things that god cannot doe , why : part. , pag. double . double-minded man who : part. , pag. sinful affections make the heart double : part. , pag. e. effects . three effects of a firme assent that there is a god : part. , pag. efficacy . efficacy of the creature from god : part. , pag. enemy . vvhat an enemy god is to wicked men : part. , pag. end. all creatures have an end : part. , pag. vve should doe nothing for our owne ends : part. , pag. end of mens callings appointed by god : part. , pag. vvhen a man makes himselfe his end : part. , pag. ending . hee that is eternall must be without ending : part. , pag. see advantage . ensignes . ensignes of gods greatnes : part. , pag. equall . attributes of god equall : part. , pag. equality of gods attributes prove him omnipotent : part. , pag. erre , see rule . essence . essence of god what : part. , pag. essence of god infinite , : eternall , eternity . eternity of god : part. , pag. eternity things in it : part. , pag. vvhy god must be eternall : part. , pag. foure differences betweene the eternity of god , and duration of the creatures : part. , pag. eternall things to be minded more : part. , pag. eternity , an exhortation to consider of it : part. , pag. eternity , motives to consider it : part. , pag. eternity what : part. , pag. love and enmity of god eternall : part. , pag. hatred and joy in god from eternity : part. , pag. counsels of god from eternity : part. , pag. evill . things are not alway evill that we think are : part. , pag. everlasting . god from everlasting : other gods new : part. , pag. gods being everlasting . part. , pag. events . events contrary to mans preparations . part. , pag. exalt . to exalt god as god : part. , pag. excellency . excellency outward not to be sought after : part. , pag. excellency outward of sorts : ibid : f. faculties . men desire company to exercise their faculties : part. , pag. faint , see church . faith. that there is a god , proved by faith : , , faith what . part. , pag. faith in this that there is a god should be confirmed : part. , pag. faith of elect and others differ : part. , pag. faith though the same hath severall acts : part. , pag. faith strengthened by revealing gods name : part. , pag. false . the gods , and religion of the gentiles false : part. , pag. the religion of mahomet false . part. , pag. feare . vvhy we should feare god : part. , pag. see goodnesse . fire . the spirit as fire : part. , pag. fill. the lord fills heaven and earth part. , pag. flee . god such an enemy as the wicked cannot flee from : part. , pag. force . force in the motion of a spirit : part. , pag. foundation . foundation of faith stable : part. , pag. friendship . friendship of god to be esteemed : part. , pag. future . future things knowne onely to god. part. , pag. g. god. god , that he is : part. , pag. that there is a god : part. , pag. creatures should be god , if they were not made : part. , pag. a god sought naturally by all : part. , pag. that there is a god , consequents of it : part. , pag. meanes to confirme our faith , that there is a god : part. , pag. that god is god , and none besides him : part. , pag. arguments , that there is no other god : part. , pag. god , what he is : part. , pag. god , how to conceive of him in prayer : part. , pag. god , how said to come and goe : part. , pag. god , the comfort of all things in him : part. , pag. see affections . good , goodnesse . the commands of god for our good : part. , pag. eternity makes things infinitely good : part. , pag. to feare god for his goodnes : part. , pag. see observe . government . government of the world by god part. , pag. see spirit . grace , gracious . grace of god free : part. , pag. the lord is gracious : part. , pag. to goe to god for grace : part. , pag. see light , sin , vnchangable . grieve , see himselfe . greatnesse . greatnesse of god : part. , pag. greatnesse of god declared in sixe things ; ibid : greatnesse of god compared : part. , pag. greatnesse of mind to be sought part. , pag. vvhat makes the mind great : part. , pag. greatnesse outward why men are led away with it : ibid : greatnesse of minde how gotten : part. , pag. to feare god for his greatnes : part. , pag. h. hate . pollution of spirit to hate it : part. , pag. how to come to hate it . part. , pag. heathen . passages of scripture acknowledged by heathen . part. , pag. heaven . no want of outward comforts in heaven . part. , pag. see humble . helpe . no case so desperate but god can helpe : part. , pag. hindred . god cannot be hindred : part. , pag. high. not to put our selves to things too high : part. , pag. himselfe . being of god of himselfe . part. , pag. god may doe things for himselfe . part. , pag. what he doth that greiues most for things that concerne himselfe . part. , pag. hope . hope of the saints whereon built : part. , pag. holinesse . holinesse of scripture : part. , pag. holinesse what : part. , pag. holinesse expressed outwardly : part. , pag. holinesse of god shewes his greatnesse part. , pag. holy ghost . holy ghost guided penmen of scripture : part. , pag. humble . an humble man takes heauen how part. , pag. humanity , see christ . i. i am . i am , what meant by it : part. , pag. idolatry . to keepe our hearts from idolatry : part. , pag. idolatry of two kinds : ibid : idolatry grounds of it : part. , pag. idolatry to resolve on things by our owne strength : part. , pag. image . image of god : part. , pag. image of god in the soule double : part. , pag. immediate , see government . impure . the life and doctrine of mahomet impure part. , pag. immense . the immensity of gods being : part. , pag. immensity of gods being shews his greatnesse : part. , pag. immensity of god : part. , pag. immensity of god we should rejoyce in it : part. , pag. immensity of god we should studie it . part. , pag. imperfection . imperfection negatiue in the saints : part. , pag. imperfection where there is change : part. , pag. see perfect . impenitence . impenitence punnished in gods children : part. , pag. immutable . immutability of god part. , pag. : reasons of gods immutability : , grace in it selfe not immutable : part. , pag. inconstancy . inconstancy , to be humbled for it . part. , pag. inconstancy , two causes of it : part. , pag. inconstancy from weaknesse : part. , pag. indeavour . indeavours help not when god hath cast off a man : part. , pag. indeavour , not taken away by gods decree : part. , pag. infinite . god is infinite : part. , pag. to make a creature infinite , were a contradiction : part. , pag. see essence , presence . invisible . to be invisible , a property of a spirit : part. , pag. inquire . somewhat in god we must not inquire into . part. , pag. injuries . injuries of men , why we are so affected with them : part. , pag. how to be patient in injuries : part. , pag. influence . to beleeve there is a god hath influence into the whole life : part. , pag. iustification . faith strengthened in matters of justification , whence . part. , pag. iust , see will. iudgements . iudgements spirituall the greatest : part. , pag. iudgements dispensed by god now as in former time : : iudgements of god different in time , and meanes . : k. kill . lusts must be killed : : knowledge . knowledge experimentall that there is a god : : l. labour . labour , how it is sweetned : : lame . performances lame when the body is not exercised : : law. law written in mens hearts proves that there is a god : part. , pag. liberty . gods presence gives liberty : part. , pag. life . god onely the living god : part. , pag. life , the shortnesse of it should make us thinke of eternity : part. , pag. light. what makes all outward things light : part. , pag. prophecies of scripture limited to a set time : part. , pag. god without limits : part. , pag. our obedience to god should not be limited : part. , pag. vvhen wee limit god , wee doubt of his power : part. , pag. lips. our spirits must be neare god , as our lips : part. , pag. long , see short. low. vve should not rest in things too low : part. , pag. gods power can raise from a low condition : part. , pag. love. gods immutability makes us love him : part. , pag. love of other things must be subordinate to the love of god : . to walke with god a signe of love : part. , pag. lusts. lusts defile the spirit of man : part. , pag. the tenth commandement against lust : part. , pag. lusts restrained hatefull to god : part. , pag. lusts mortified make us constant in well-doing : part. , pag. see doing . m. magnanimity . an holy magnanimity in enjoying of god : part. , pag. magnanimity false : ibid mahomet . mahomet denied two things in christ : part. , pag. see false . maiesty . majesty of scripture proue the truth of them : part. , pag. majesty of god , . man. that there is a god proued by the making of man : part. , pag. difference betweene the actions of man and beast : part. , pag. heathen gods men : part. , pag. matter . god without matter : part. , pag. god can worke without matter : part. , pag. merit . all that we can doe cannot merit of god : part. , pag. mercie . mercie of god how it is over all his workes : part. , pag. mercie we should goe to god for it : part. , pag. see iudgement . minde . to worship god with all the minde . part. , pag. see great . miracles . miracles proove the truth of the scriptures : part. , pag. mahomets religion wanted miracles : part. , pag. monuments . monuments , none more ancient than those in scripture : part. , pag. morrow . morrow , not to boast of it : part. , pag. move , motion . god not subject to motion . part. , pag. a spirit moves it selfe and other things : part. , pag. multiplication . no multiplication in god : part. , pag. mutability . how to comfort our selves in the mutability of things : part. , pag. mutability of the creature forgotten : part. , pag. n. nature . nature , the course of it altered since the creation . part. , pag. faith strengthened from gods workes in nature : part. , pag. need. god hath no need of any creature . part. , pag. nothing . outward things nothing in two respects : part. , pag. o. object , objection . single heart lookes but upon one object . part. , pag. objections against this principle , that there is a god : part. , pag. observe . god observeth all wee doe : part. , pag. see sinne. omnipotent . omnipotency of god : part. , pag. omnipotency of god wherein ; part. , pag. omnipresence . a caution concerning the omnipresence of god part. , pag. originall . originall of all creatures part. , pag. love , wisedome &c. originally in god : part. , pag. owne . two cases when god punnisheth his owne children : part. , pag. outward . outward man stirrs up the inward : part. , pag. p. parts . god : what parts : part. , pag. perish . why it is nothing to god , that many perish : part. , pag. particular . prophecies of scripture particular : part. , pag. perspicuouse . prophecies of scripture perspicuouse : part. , pag. perfect , god is perfect : part. , pag. perfection what ibid differences betweene perfection in god , and in the creatures : part. , pag. to praise god for his perfection : part. , pag. signes of praising gods perfection . ibid : place . a spirit not held in any place : part. , pag. pleasure . pleasures , why men are carried away with them : part. , pag. power . power of god every where : part. , pag. power of god the end of it : part. , pag. power of god , we should believe it ; part. , pag. power of god doubted of : part. , pag. power of god manifested : part. , pag. pollution . pollution of spirit to find it out . part. , pag. pollution , directions to finde it out . part. , pag. see prayer . prayer . fervency in prayer one ground of it : part. , pag. pray against pollution of spirit . part. , pag. men may pray much , yet not aright . part. , pag. prayer , two times of it : part. , pag. he that is rejected of god cannot pray : part. , pag. prayer heard of god now as in former time . part. , pag. power of god should make us pray . part. , pag. praise . praise of men why men are led away with it part. , pag. see weakenesse . presence , presently presence of god infinite : part. , pag. how men are present : part. , pag. why god auengeth not presently : part. , pag. presence seene in . things : part. , pag. how we are present with god. ibid. how wee make god present with us : part. , pag. prophets , prophecies . prophecies in scripture prove the truth of it . part. , pag. poets the gentiles prophets : part. , pag. providence . providence of god , the greatnesse of it proves that there is no other god. part. , pag. greatnesse of god seene in his providence . part. , pag. the ground of gods particular providence . part. , pag. provoke , see casting off . prosper . those that trust not in god may prosper : part. , pag. profession . why men leaue their profession : part. , pag. fearfulnes in profession whence : part. , pag. promiscuously . outward things dispensed promiscuously part. , pag. probabilities . vvhen we are incouraged by probabilities we doubt of gods power : part. , pag. punish , see owne . purity . purity of scriptures prove them true : part. , pag. purposes . purposes of god brought to passe by wayes vnknowne to us : part. , pag. stronge lusts breake stronge purposes : part. , pag. purposes . helpes to strengthen them : part. , pag. purposes must be renewed : part. , pag. q. quantity . god simple without quantity . , . r. reall . miracles in scripture reall . part. , pag. reason . difference betweene faith and reason : part. , pag. reason for that faith beleeveth : ibid. reason raised by faith . part. , pag. purposes grounded on reason . part. , pag. vvee must get strong reasons for our resolution . part. , pag. regard . vve should regard the lord in three things . part. , pag. rejoyce , see immensity . see almighty . religion , see false . repentance . repentance , how attributed to god. part. , pag. gods gifts and calling without repentance . part. , pag. resolution . resolution , meanes to helpe it . part. , pag. resolution must be renewed : part. , pag. see desire . reject , see pray . rest. of resting in things concerning a mans selfe . part. , pag. reward . he that lookes for reward from men , makes himselfe his end part. , pag. reverence . vve should reverence god why part. , pag. righteous . god righteous in his wayes : part. , pag. roote . the roote of all sin what : part. , pag. rule . that which goeth by a rule may erre : part. , pag. we should let the spirit rule : part. , pag. how to know when the spirit beareth rule : part. , pag. see confusion . s. scandall . god punnisheth his owne children in case of scandall : part. , pag. scriptures . scriptures proved true by faith . wayes : part. , pag. scriptures proved by themselues : part. , pag. difference betweene penmen of scripture and other writers : part. , pag. whence it is that men take the judgement of scripture rather then mens fancies : part. , pag. how to understand scriptures : part. , pag. seek . how to know we seeke to god part. , pag. serve , service . he that neglects gods service makes him not his end : part. , pag. vvhy we should labour to serve god : part. , pag. secure . gods power in bringing downe those that are secure : part. , pag. seeing . we are present with god by seeing of him : part. , pag. god present with us by seeing us : part. , pag. short. the good the creatures do us is short : part. , pag. to god no time long or short : part. , pag. sinne. the perfection of god to bee vncapable of sinne : part. , pag. sinne . things in it : part. , pag. sinne and grace to be thought on cheifly : part. , pag. sinne observed by god : part. , pag. god therefore omnipotent because he cannot sinne : part. , pag. see light. simplicity . simplicity of god what . , . simplicity of god proved by reasons . part. , pag. simplicity , two things in it : part. , pag. see quantity . singlenesse . singlenesse of heart what . part. , pag. singlenesse to be laboured for . part. , pag. sicknesse . sicknesse in the body of the world . . soule . a god proved by the soule of man. part. , pag. soule , the acts of it depend not on the body : part. , pag. god in the world as the soule in the body . part. , pag. spawne . spawne of sinne in the lusts of the spirit ; speake . speaking to god makes us present with him . ; god present with us by speaking to us ; ibid. how god speakes to us now ; part. , pag. spirit : god a spirit : part. , pag. vvhat kinde of spirit god is ; ibid properties of a spirit . ibid gods eye especially on the spirit of man. part. , pag. how to fit our spirits for communion with god : part. , pag. pollution of spirit , how hatefull to god , part. , pag. spirit broken pleaseth god. part. , pag. directions for cleansing the spirit : part. , pag. gods government chiefly on mens spirits : part. , pag. spirit god guides onely : part. , pag. spirit , the guiding of it of great consequence : part. , pag. god must be worshipped in spirit . part. , pag. to serve god in spirit what : part. , pag. how to conceive of a spirit : part. , pag. see adorne , iudgement . stability . stability in that we enjoy to be begged of god : , stronger . the assent in the elect stronger that there is a god , than in others . part. , pag. substantiall . perfection in god substantiall . part. , pag. succession . god without succession . part. , pag. hee that is eternall , must be without succession . part. , pag. suffer . vvhy men rather sinne than suffer : part. , pag. t. temptations . temptations , we must outbid them . part. , pag. testament . testament both olde and new acknowledged by mahomet . part. , pag. testimony , see adversaries , church . theologie . theologie what . part. , pag. theologie , wherein it differeth from other sciences . part. , pag. theologie , the parts of it . part. , pag. difference in points of theologie . part. , pag. time. time dispensed by god. part. , pag. all time present with god. . time of outward things short . part. , pag. god the lord of time . part. , pag. time as a field to be sown . ibid. time double . part. , pag. see iudgement . thoughts . how to be rid of ill thoughts . part. , pag. together . god possesseth all things together . part. , pag. trust. to trust in god. part. , pag. v. vanity . vanity 〈…〉 our owne stre●●●● ● see 〈◊〉 vessells . all outward things earthen vessells . part. , pag. visible . miracles of scripture visible : part. , pag. vnderstanding . objects of the understanding of two sorts . part. , pag. vnchangeable . men make excuses from this , that gods decree is unchangeable . part. , pag. vpon what occasion the doctrine of gods unchangeablenesse is revealed . part. , pag. the end , and use of the doctrine of gods unchangeablenesse : part. , pag. to prize things by their unchangeablenesse . part. , pag. grace unchangeable . part. , pag. see decree . vnmixed . the perfection of god unmixed . part. , pag. voluntary , see cause . vv walke . to walke with god. part. , pag. to walke with god what : part. , pag. see love. want. how faith is strengthened in our wants . part. , pag. perfection of god without want : part. , pag. to make use of gods power in our wants ; part. , pag. ● weaknesse . weaknesse , to regard praise of men ; part. ● , pag. see inconstancy . weaned . to use outward things with weaned hearts ; part. , pag. weary . the soule not weary in its action ; part. , pag. wheeles . observations from the wheeles in ezek : . part. , pag. will. god wills not things because they are just , but they are just because he wills them : part. , pag. gods power large as his will : part. , pag. men doubt more of gods power than his will part. , pag. no losse by yeelding to gods will : part. , pag. wisedome . wisedome carnall opposite to sincerity . . see company : word . word of god unchangeable , part. , pag. workes . workes of god , the greatnesse of them : , : good workes unchangeable : part. , pag. gods greatnesse seene in his workes : part. , pag. world : world , the dissolution of it proved : part. , pag. world , why we are sent into it , part. , pag. world , god without it as well as in it : part. , pag. god able to make other worlds . worship , see spirit , christ. worth : vvant of worth in us must not discourage us from comming to god. part. , pag. fjnjs . errata . part. . page , line , blot out all . p : , l : , for nicurus read nisurus . p : , l : , r : in such a manner . p : , l : , for this argument r : themselves . p : , l : , blot out ●ven p : ● , l. , for where r : when ▪ p. , l : , for the r : this . p : , l : , blot out but p : , l : , for device ; r : divines . p : , l : , for esay's r : asa's . p : , l : ● , for head r : hand . p : , l : , for place r : phras● p : , l : , blot out upon . p : , l : ; for at r : ●o p : , l. , for you r : them ; p : , l. , for isay , ; r. deut. , ; p. , l : for in r : ●t , l : , for , for that r ▪ such in the margent , for entitling r : exalting ; p , l. for and r , as ; p. , l : , for filled r : fitted ; p : , l. , for all r. ought ; p. . l. ult . for measure r , manner : p : , l for , dlace , rplace p : , l : , for behold r. beloved ; p. l. , blot out and no more p , l , begin vse , at seeing god , &c. part. . page . line ult read , to the nature of a spirit . p , l ● , r. were no god p l , for out of a conceit , r. without deceit ; p. , l. for some r something ; p ▪ , l. , for or r and ; p , l : , for miscarriage r. dissembling ; p. , l , for thing r. meanes ; p , l. , for will not be , r. is not ; p , l , for seemes r is sayd ; p , l. , for eternity r tymes ; p , l , r , it hath it ; p , , l , , for nothing r , no other desire ; p , , l , , for caseth r , causeth ; p , , l , , for suspect r , expect , p , , l , , for all this while r , otherwise ; p , ● , l , , r , of the maker ; p , , l , , for handles r , did handle ; p , , l , , for feares r , favours , p , , l , , for if god was great r , though god were great , p , , l , ● , for losse , r , enduring ; p , , l , , for an ordinate r , coordinate ; p , , l , r , infinitenesse of , &c , p , , l , , for quality r , quantity ; p , , l , , for and r , or ; p , , l , , for governours r , go●●●nment , p , ● , l , for need r , reason p , , l , , for a glasse r , of glase p , . l , , r no man ; p , ● , l , , for then , r , them , p , , l , , for as large as the obiect r , of equall largenes , p. , l , ● , for not worke , r , doth not worke . p , , l , , for proportionable for its end r , ap●o●●t●d for the effect as its end ; p , , l , , for man r , many , p , ● , l , , for his power is r , it is , p , , l for as it r , as if it . p. , l. , for is farre better than to indure , r. will farre exceed the enduring . notes, typically marginal, from the original text notes for div a -e what theologie is . cor. . . tim. . . theologie wherein it differs from other sciences . arts , why invented . parts of theologie . concerning god. . things . that god is . what god is . rom. . . acts . acts . . difference in points of theologie . that there is a god. see the sensible demonstration of the deitie in the beginning . the consideration of the originall of all things proved . by the making of man. that man was made . psal. . . because else the creatures should be gods. else the creatures should be without causes . all creatures have an end . when a man maketh himselfe his end he destroyeth himselfe . else , where be any monuments of times before those mentioned the scriptures . that there is a god , proved by the law written in mens hearts . rom. . ● . the same truth is proved by the soule of man. gen. . the second way to prove , that god is , is by faith . to strengthen this principle , that there is a god , more in our hearts . hebr. . . ier. . . two kindes of atheisme . isai. . , , . iob . draw such consequences as may arise from such a conclusion . notes for div a -e pet . . verse . vers. . ezek. . eccles. . . eccles. . iames . . luke . notes for div a -e the second sort of arguments . how this is proved by faith. three wayes , whereby faith gathers that the scriptures are true , and consequently , that there is a god , that made the world. proofes that moses and other pen-men of scripture , spake by the holy ghost . the miracles which were : visible . reall . exod. . the prophecies which were , esay . , . particular . perspicuous . limited to a set time . exod. . king. . ult . king. . , , . arg. . the testimonies that are given to the scriptures by adversaries . the exact chronologie in the scriptures . arg. . from the scriptures themselves . their majestie . puritie . antiquity . notes for div a -e the fourth argument , from the testimony of the church . a difference betweene the writings of the pen-men of scripture , and other holy men . vse . to confirme our faith in this first principle . for two reasons . reason . because there is a great difference betweene common faith and that of the elect in these principles . diff. . diff. . diff. . diff. . motive . because these principles have a great influence into mens lives . hebr. . . esay . . meanes . to confirme our faith in these principles . search and examine them to the full . meanes . prayer . meanes . acquaint thy selfe with the word more and more . rom. . colos. . . converse with faithfull men . meanes . act. . . effects of a firme assent to these principles . notes for div a -e the third argument to prove that god is . there is no other god besides him . esay . . doctr. proved by the greatnesse of his majestie and workes . esay . . psal. . . esay . , . vers. . vers. . vers. . all other gods are but new , he from everlasting . esay . . and . . and . . he onely knowes things to come . esa. . and . , . by the greatnesse of his power and providence , working changes in the world . esay . . . esay . , . psal. . , . he only the living god ; other gods but dead vanities . act . . psal. . more particularly . the gods of the gentiles and their religion was false . rom. . because their gods were men ; the worst of men . they did die . the religion of mahomet is false . he gives testimony to the old and new testament , and yet is contrary to both . his new religion wanted miracles to confirme it . his alcoran is barbarous , and without sense . his doctrine is impure , and so his life . to beleeve that our god is god alone , and to cleave to him . iohn . . . chron. . . vse . . for comfort ; that he will sh●w himselfe to be the true god , in raising up his churches . esay . . vers. . esay . . to keepe our hearts from idolatry , and to set up no other god . two kindes of idolatrie . iames . rom. . three grounds of idolatrie . psal. . . notes for div a -e the second thing to bee knowne concerning god. what god is . what the essence of god is . exod. . . gen. . . what is meant by such aforme of expression i am what i am . doctr. god only and properly hath being in him . what this being is , explained in five things . immense . isai. . vers. . of himselfe . rom. . everlasting . without succession . giving being to all things . there is something in gods essence not to be inquired into rom. . . exod. . isai. . . rom. . prov. . . vse . . to strengthen our faith , and encourage us in our wants and crosses . rom. . . exod. . . isai. . . gen. . cor. . . isai. . . isai. . , notes for div a -e vse . . to give him the praise of his being . to say i will doe such a thing , what a sinne it is . it is idolatrit . isai. . . hab. . . it is a vanity . psal. . . isai. . . psal. . . vse . . learne the vanity of all creatures , and the remedie against it . act. . . chro. . . isai. . . iames . , . the attributes of god , are of two sorts . god is perfect . act. . . isai. . five differences betweene the perfection that is in god , and which is in the creatures . iohn . reason . then all we can doe , reacheth not to him , to merit any thing . psal. . vse . . this perfection of his shews the freenesse of his grace and goodnesse in all he gives . rom. . , . to goe to god with faith , though wee have no worth in us to move him . god hath no need of any man or creature . that many perish is nothing to him . his commandements are for thy good . isai. . . to praise god for himselfe , give him the honour of his perfection . psal. . foure signes of entitling gods perfection . deut. . nahum . signe . notes for div a -e signe . psal. . . . hebr. . signe . coloss. . isai. . . that the creatures in themselves are of no moment to us , are nothing in three respects . their efficacie is from god. they are at his command . prov. . they can doe little good at best ▪ and that which they do is of no continuance . the second attribute of god. god is the first without all cause . rev. . . rev. . . isai. . . rom. . . reason . reason . object . it hath that part of it selfe originally ? reason . god therefore wils not things because they are just ; but they are just because he wils them . god may doe all things for himselfe , and his owne glory . matth. . , . we should do nothing for our owne ends but for god. signes , whereby a man may know whether hee maketh god or himselfe his end . acts . . ioh. . . notes for div a -e a third attribute of god. his eternity . doctr. five things required in eternitie . isai. . . psal . . iohn . . psal. . , . the reasons why god must be eternall . foure differences between the eternity of god , and the duration of all creatures . consect . . he possesseth all things together ; and all time is present and as it were past with him . psal . . to god no time is either long or short . tim. . . isai. . . consect . . eternitie makes good things infinitely good , evill things infinitely evill . to mind more those things which are eternall . ioh. . . tim. . . cor. . . ioh. . . cor. . , , . motives hereunto . god then hath time enough to fulfill his promises , and his threatnings ; therefore not to be offended though he stay long . isai. . , . pet. . . with , . consider you have to doe with a god , whose love and enmitie are eternall . and therefore , first , to trust in god , and not man. psal. . , . psal. . . secondly , to feare him . isai . , . ioh . . to serve god , and to doe his will. to comfort our selves against the mutabilitie of things here below . psa. . , . psa. . , . isai. . . god is the lord of all time , appoints seasons , and we are not to looke on time to come as ours . psal. . . iames . , . notes for div a -e the fourth attribute of god , his simplicity . iohn . . god a spirit . what kinde of spirit . properties of a spirit . luke . . iohn . . isay . . gods eye is chiefly upon the spirits of men : and our care therefore is to keep our spirits fit for communion with god. sam. . . how that is to be done . cor. . . lust defiles the spirit . pet. . . t it . . mat. . rom . actuall sinnes co●●itted by 〈…〉 of the spi●●t . iames . reasons or considerations proving it . isay . iames . . iames . . directions for cleansing the spirit . ezek. . , . ezek : . . ezek. . . cor. . isay . . ierem. . . mal. . zach . . isay . . pet. . . prov. . . iam. . . heb. . . phil. . . cor. . iames . cor. . , . pet. . . iohn . . notes for div a -e his government chiefly exercised on the spirits of men . rom. . . psal. . , . psal. . . deut. . . ezek. . . tim. . . proved by demonstrations . eccles. . . iohn . . lam. . 〈◊〉 . 〈◊〉 . . ●orship him 〈◊〉 ●pirit . rom. . . what it is to serve god in the spirit . col. . . particularly in three things . isay . . ier. . . sam. . . rom. , . acts . col . . col. . . what necessity there is of fit gestures of the body in gods worship . cor. , . acts . psal. . , luke , . luke . * how god describes himself to moses : exod. . . ier. . . deut. . exod. . . notes for div a -e the simplicity of god , proved by reasons . reas. . reas. . reas. . reas. . reas. . reas. . consect . . see what a stable foundation faith hath to rest upon . psal. . , . consect . . god cannot be hindred in any worke he goes about . consect . . that the attributes of god are equall in his iustice and his mercy , &c. to labour for contentednesse with the simplicity of our condition . phil. . labour for simplicity and singlenesse of heart . iam. . . iames . . matth. . . rom. . . goe to god rather than the creatures , hee being mercy , wisedome it selfe , &c. by reason of the simplicity that is in him . notes for div a -e the fifth attribute of god ; his immutability . reas. . reas. . reas. . reas. . reas. . consect . . consect . . that all his love , hatred , ioy , &c. were in him from eternity . whence . he must needs be righteous in all his wayes . take heede of provoking him to cast thee off gods gifts and calling are without repentance to his elect . heb. . . isay. . . heb. . . cor. . . notes for div a -e that the unchangeablenes of gods decrees takes not away endeavours . we shall finde god the same in dispensing iudgements & mercies in these times to us that he hath beene in former times to them . two cases wherein god will punish his owne . a caution added . esay . . containes two branches . looke on the creatures as mutable , and expect not much from them . goe to god to put a stability into the things thou enioyest . learn to prize things by their unchangeablenesse , as grace &c. notes for div a -e to goe to god to get constancy in well-doing . two causes of inconstancy , and two means to procure constancy . lusts get them mortified . iam : . . vnconstancy comes from weaknesse . three helpes to strengthen purposes . the sixth attribute of god ; his greatnesse and infinitenesse . the greatnes of god declared in things . by the workes of creation . by the ensigns of his greatnesse . by the workes of his providence . by comparing him with the greatest things . by the immensity of his being . by his holinesse . proved by reasons . reas. . reas. . reas. . to know our interest in this great god , and to take up a greatnesse of minde answerable . notes for div a -e how a man shall come by this greatnesse of minde , and what rise it hath from gods greatne● learne to feare for his greatnesse . that no affection or obedience in us is great enough for him , and therefore not to 〈◊〉 our selves in either . iohn . . iames . . to reverence him when wee come before him ; and to feare him . the seventh attribute of god : the infinitenesse of his presence , or , his immensity reas. . reas. . reas. . hee governes the world immediately ; which is a remedy against the complaint of evill governours . therefore to choose him and reioyce in him as a friend in all places . see a ground of his particular providence in the smallest things . it teacheth us patience and meeknesse , when iniuries are offered . iames , notes for div a -e to walk with god. a mans presence is seene in three things and so is gods with us , and ours with him . vse . hee observeth all the sinnes thou committest and all the good thou doest : for encoragement and restrainte . terror to wicked men , who have such an enemy from whom they cannot fly . amos . , , . the eighth attribute of god , his omnipotence . reas. . reas. . reas. . reas. . notes for div a -e let all in covenant with god reioyce that they have an almighty god for their god. make use of his power in all wants and in all straits , &c. to beleeve this great power of god. that men doubt as much of the power of god , as of his will , by instances . seeke and pray to him in all straits with confidence . the mysticall match between christ and his church by the late learned and reverend divine, john preston ... the leading sermon to that treatise of his called the churches marriage. preston, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing p estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the mysticall match between christ and his church by the late learned and reverend divine, john preston ... the leading sermon to that treatise of his called the churches marriage. preston, john, - . [ ], [i.e. ], [ ] p. printed for francis eaglesfield, and are to be sold at the marigold ..., london : . "the churches marriage or duty" has separate t.p. includes index. running title: the churches marriage. part has running title: the churches cariage. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -- sermons. sermons, english -- th century. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion the mysticall match between christ and his church . by the late learned and reverend divine . john preston , docter in divinity , chaplain in ordinary to his majestie , master of emanuel colledge in cambridge , and sometimes preacher at lincolnes inne . the leading sermon to that treatise of his called the churches marriage . cant . . i am my beloveds , and my beloved is mine . london , printed for francis eaglesfield , and are to be sold at the marigold in s. pauls church-yard . . to the christian reader . when the sermons of this reverend divine intituled the churches marriage , were first published , this sermon was not come to the hands of those who were instrumentall in setting forth the work : who yet were willing rather to send it so abroad , then that so many excellent truths should be lost . this sermon since , coming to my hands , taken by a skilfull scribe from the authors mouth , i thought fit to adde it to the rest , lest the work should seem a body without a head . my pains is saved for speaking any thing concerning the worthy author , or his works , it is sufficiently done by those reverend divines that have been the publishers of them , therefore commending this to thee , and thy self to gods blessing , i rest thine in any christian office t s. the chvrches marriage . ephes. . . this is a great mystery , but i speake concerning christ and concerning the church . the poynt out of these words is this , that , there is a match between christ and the church : and consequently , betweene christ and every particular man that is a member of the true body of christ ; this is the great mystery the apostle tells us of in this place . to open which , let us consider wherein this match consisteth , what similitude it hath with the ordinary marriage which is betweene a man and his wife here upon earth , it consisteth in these five things . first , as in marriage there must bee consent of the parents , so here , the father hath given his sonne to us , and likewise hee hath given us to the sonne ; wherein wee are to consider the great mercy of god , that hee would bestow his owne sonne upon us , which is the reason why the apostle saith in ephes. . blessed be god , even the father of our lord iesus christ , that hath blessed us with all spirituall blessings in heavenly things in christ , that is , that hath given us his owne sonne , and with him all things else , and him likewise for us , when we were cast away men . that thus he should give us to his son , and match us with him , that is the first thing . the second thing in marriage , is the mutuall consent of the parties themselves that are to match together , wherein wee are in the first place to consider , the consent of the sonne , the husband , because wee know that the man is the suitor , hee begins , and if hee had not , who could have knowne the minde of the lord iesus , that he would match so lowe , that hee would match with sinfull dust and ashes , except himselfe had declared it , his church seekes not first to him , not because modesty forbids it , but because shee knew no such thing , that there was such an husband for her ; shee indeed had most neede to seeke , because shee stood in neede of such an husband , christ matches with her , not for any neede he had of a wife , but onely for the neede his wife had of him . now his father from eternity had ordained this wife for his sonne , and therefore hee must have her , and he could have no other . therefore , first see if the sonne bee willing , for this hee hath declared it plainely in his word . wee are ambassadors , saith the apostle , cor. . beseeching you in christs stead , to bee reconciled to god , and in matth. . you see all were invited to the marriage , and all those speeches ; goe preach the gospell to every creature under heaven , and come unto me all ye that are weary and heavy laden : and that in revel . . let whosoever will come ; this i say , declares the consent of the sonne that he is willing . now , secondly for our consent , wee have that wrought by the holy ghost , by a double worke . one is a worke of the holy ghost , discovering to us the thraldome , and bondage , the death and danger wherein wee are , and also discovering to us our owne sinfulnesse , which is necessary , because a man is ready to bee conceited of himselfe , and so is somewhat coy , and unwilling to yeeld to the suit of christ , but when the holy ghost hath shewed a man what hee is , that he is such a one as hee never thought himselfe to be , he then begins to think , that hee is unworthy that the lord should vouchsafe him so much favour ; he is ready to say as abigail said to david , when she was spoken to , to bee his wife , lord what am i , that thou shouldest so far respect mee ? let thy handmaid wash the feete of my lords servants , i am worthy of no better office ; i say , this is one worke of the holy ghost , thus to prepare us to this match . the other is to present christ unto us , and to fit him above all the world for us in our apprehensions , which is done by the work of the holy ghost manifesting christ , and his beauty ; when christ comes to joyne our love , hee is faine to use his skill to joyne us : and all that wee can doe to set him at , is nothing , except the holy ghost shew you iesus christ , and except withall , hee make a secret impression upon the heart , except there bee a secret instinct wrought in us , causing us to long after christ , we shall never bring our hearts to consent to this marriage . now therefore , as there goes a secret vertue from the load-stone , that makes a secret impression upon the iron , and when that is done , the iron rests not , but drawes neare to the loade-stone , so the holy ghost that is sent from the father , makes an impression upon our spirits , that wee have no rest till wee obtaine christ. this is called in scripture , a drawing to christ ; none comes to me except the father draw him , that is , except the father worke powerfully upon him , and make him willing to come : for that is the meaning of drawing , when the lord turnes as it were the will of a lion , makes him a lamb , when he gives another will. this consent must not bee mentall onely , kept within the breast , but there must bee an expression of this consent , and it is in a mutuall covenant ; so then the third thing is the covenant betweene christ and us , which is an everlasting covenant on both sides , an everlasting covenant on christs part to bee ours , to bestow himselfe on us and all that is his , whether salvation , remission of sinnes , sanctification , glory , his death , obedience , all hee did or is , all is ours : and againe , a covenant on our part , to give up our selves to him , and this for ever , and all that is ours : as our sinnes are made his , so all the good wee receive from him , wee promise to imploy to his service . now , this is but as the espousals . the fourth is that union that followes upon this , and the solemne celebration of the marriage which is done in baptisme , when you were asked this question , even as it is in ordinary marriage , will you have this man to your wedded husband , will you take him for better and for worse , will you bee content to renounce all others and to bee alone to him , to serve and obey him ? so in baptisme it was ask't : will you bee content to deny ungodlinesse , and worldly lusts , to renounce the world , the flesh and the devill ? &c. when men were of riper yeeres and converted , this was answered to by word of mouth from the party himselfe , and now when you are baptized young , it is even as it is in marriages which are made when the parties are under-age , which when they come to age they use not to disavow , but are obliged to confirme it : of that force is baptisme unto us . this i say , is the solemnizing as it were of the nuptials betweene christ and us , when we are baptized into his name , when wee leave the former name that wee had before ; as a wife doth , wee forsake father and mother and cleave to him , so that a man is no more sui juris , but is given up to this husband , to live after his will , to bee subject to him in all things , and take him even as hee taketh us ; hee takes us to keepe us in sickenesse and in health , not to cast us off , notwithstanding our insirmities , but to keepe to us and communicate himselfe alone to us , and not to reprobate men cast off ; so we take him with all crosses and afflictions , that attend the profession of him , to follow him through thicke and thinne , as well in adversity as in prosperity , to keepe the soule chaste to him , and not to prostitute it to any lust or any creature . the last , is the consequents of this marriage and union , wee have part in his goods , whatsoever is his , is ours , and ours is made his , our debts are made his , and againe , all his honours and riches , and priviledges are made ours , there is an union betweene the parties , my beloved is mine , and i am his , and then we have interest in all that is his . wee come now to apply this , and make some use of it . first , if there be such a match , betweene christ and every beleever , so that no man is partaker of any thing that is christs , except hee hath him first ; then take heede of applying the benefits of christ preposterously to thy selfe , for except thou have him first , it is but a vaine conceit to thinke any thing of his belongs to thee , to thinke of remission of sinnes and adoption , and all the priviledges , and to apply them to thy selfe , and to thinke when thou art but once perswaded of it , to thinke so , that they are presently thine , i say , this is but a meare dreame and conceit , except thou bee married to christ , that thou have the lord himselfe , thou hast nothing to doe with any thing that is his , hee that hath the sonne hath life , and all things pertaining to life and godlinesse , but hee that hath not the sonne , hath nothing , neither life , nor any thing else . therefore that you bee not deceived , you must looke on this as the ground of all your comfort : am i married to christ ? is the match made betweene me and him ? if it bee not , know that whatsoever thou thinkest of forgivenesse of sinnes , of any blessing , spirituall or temporall that it is thine , thou dost but deceive thy selfe therein with vaine words , it is not thy perswasion , that makes the match , this is a poynt of great weight , therefore examine thy selfe strictly herein . you will say , how shall i know it ? i answer , you shall know it by this . first , consider whether thou have the consent of the sonne : for that is the first thing , as was said , thou must consider , whether the sonne have given his consent our no : now it is true that in the word he hath declared his consent , but doest thou beleeve that ? hast thou applied this word to thy selfe ? there are two things which beare record with the sonne that he is willing to match with us , and that is the word and the spirit : and consider if both have come home to thy heart yea or no , to testifie this . first , i say , christ hee hath declared his will to match with us in his word : for though there be no particular promise to iohn or thomas , or to any particular man , to say christ is willing to marry thee , yet there is the generall that includes the particular , as wee finde the substance of this generall , all that receive him shall bee saved ; then sayes the soule , but i am one that am contained under this generall , this generall speakes to mee as well , and that as surely and as certainely , as if a messenger were sent from heaven to assure me that the son is willing to match with mee , for thou must looke what ground thy faith hath had , whether thou didst finde such a word as this , and whether thou canst apply it to thy selfe , and hast laid hold upon it , and by resting on it , hast put thy seale to it , that god is true in such a speech as this : for you must know my beloved , that faith must have a word , that is the proper object of faith , for if faith had nothing else for its object but a perswasion , or fancy of our owne , faith were but a weake thing , for it would alter according to the object and ground upon which it is pitched : now a mans owne opinion it is changeable , and mutable , but therfore we are said to be rooted and grounded in faith because it hath a sure foundation , there is a rocke for faith to bee built on , which the gates of hell cannot prevaile against : now the rock upon which faith is built , it is the word of god , so that that faith , whereby thou beleevest thou art justified , that thou art grafted into christ , that thou art matched with him , that he is become thy husband , i say even that faith of thine must have a word of god to be grounded upon , thou must finde something in the word that must testifie to thee that christ is willing to match with thee , for you know there is no match without mutuall consent , and therefore the first thing when thou commest to bee married to him , is to know that there is such a match , and that the sonne is willing to match with thee . now how should any man in the world know that , except he declare himselfe ? and how canst thou know hee hath declared it , but from some word , from somewhat that he hath revealed in the scripture , to which all those places that i named before doe serve , goe preach the gospell to every creature under heaven , and come unto mee all yee that are weary and heavy laden , &c. and wee are ambassadors beseeching you to bee reconciled . these and the like are the sure word of god upon which thy faith must bee grounded , so that thou commest to say thus to thy selfe , well , whatsoever come of it , i am sure there is a corner stone , on which whosoever is built , shall not be ashamed nor deceived , i am sure of it from a word that the lord hath confirmed with a seale , and with an oath , and therefore i rest upon it . and it is not a bare word , that christ hath given to assure us of this , which is a signe it is a hard thing for us to beleeve it , it is no easie thing , for there is added to the word a seale , and it is confirmed with an oath , so then that is the first thing thou art to consider , whether thy faith hath beene pitcht upon som such word , and whether thou hast applied that word to thy selfe or no. in the next place beside this word , there is a witnesse from the spirit , there is a wondrous worke of the holy ghost , which saith to a mans heart , bee of good comfort , feare not , i am thy salvation . if you say to me what needs the witnesse of the spirit ? is not the word enough ? if christ declare himselfe so farre that in plaine tearmes he is willing to match with us , what need the speciall witnesse of the holy ghost ? i answer , there is very great neede of it , because the word of it selfe is not able to comfort , and quicken and releeve us , it is not able to beget in us peace , and joy , and righteousnesse , but it is even like a dead letter , it is a cold dead thing , able to doe nothing with the heart of man without the spirit , this we finde by experience , the clearest arguments , and the most comfortable that the scripture useth to comfort a man in distresse that hath his conscience troubled with the apprehension of his sin , and of gods wrath , they are all nothing till it please god to send his owne spirit to beare witnes to a mans spirit . you will say , what is this witnesse of the spirit ? i answer , it is a certaine divine expression of christ to the soule , whereby a man is secretly assured without any argument or reason , that hee is his salvation : for you must know , that there are indeede two things besides that confirme this truth to us , that is , the ground wee have in the word , and the effects and fruits of sanctification , but both these doe it by way of argument ; for when a man argueth thus , i see this generall proposition , all that believe shall bee saved , but i am one that believe , therefore i am one that am contained under the generall pardon ; this i say , is by way of argument . so againe , i finde in my selfe the fruits and effects of sanctification , and i am sure none are sanctified , but they are also justified , and they have received the spirit of christ , therefore i know i am one that belongs to him , all this is but the witnesse of our owne spirits , for these are but collections , that our owne spirits gather as a conclusion from the premisses ; but now the witnesse of the spirit , the witnesse of the holy ghost , it is a distinct thing from this , therefore rom. . . it is said , to witnesse together with our spirits , and therefore is a distinct witnesse from our spirits , that indeede witnesseth the same things , but the witnesse is distinct from that of our owne spirit , and that is without any argument or reason at all , being a secret manifestation made to the soule , whereby wee are comforted and assured , that our sinnes are forgiven , and that christ is willing to match with us . now consider if thou wouldest know whether thou bee one that is matched with iesus christ , whether thou have this double witnesse or no , of the word and of the spirit . you will say , hath every one this secret testimony ? i answer , that every one hath it in some degree , more or lesse , for that same in rom. . . the spirit witnesseth with our spirits , is a generall proposition , it concernes all beleevers , even with every mans spirit , the holy ghost beares witnesse , but then wee must take the words in the right sense ; it is true , in some the spirit speakes more evidently and audibly , with joy unspeakeable and glorious , the flashes of comfort are much more bright and glorious to some then to others , and such speciall witnesses of the holy ghost are very rare , and dispensed to us for some speciall purposes , commonly after some great humilitation or prayer , or to prepare us for some great enterprize , or some speciall conflict , they are even as the apparitions to abraham , and iacob , and paul , were , acts . . be of good courage paul , thou must beare witnesse of mee at rome , &c. so when he was at corinth , paul bee of good comfort ; i am with thee . acts . . all these were on speciall occasions : so i say there are some speciall witnesses of the holy ghost , when the holy ghost speakes evidently , and these are dispensed to us according to the good pleasure of god , and commonly it is added for some speciall purpose : now i say , not that every one hath this kinde of testimony , but every one hath so much witnesse from the holy ghost as doth uphold his spirit , that christ is willing to match with him , that hee hath or may have interest in him , and in all the priviledges of his death ; this i say , every one hath more or lesse , although those speciall degrees of the evident speaking of the holy ghost , are dispensed but to some , and to those that have it , but for a speciall time : this is the first thing . the second thing thou art to enquire into ( if thou wovldest know if there bee any such match , betweene christ iesus and thee , ) what thy owne consent hath beene and is , which herein is not in words onely , but is given then , when they heart and affections doe , or can make this answer , that thou art willing to match with the lord iesus , and this i give as a signe to examine thy heart by ; for it is not in the power of any man living to bring his heart to this consent , nor is any creature able to doe it , you may as well bring fire and water to agree together , as to bring the heart of a naturall man to be willing to match with the lord , but it is a speciall worke of the holy ghost that must mould the spirit a new , and breake all in pieces , and cast thee into a new frame , that must make thee willing to come into so neare a communion with the lord iesus , for our spirits are quite contrary to it . onely concerning this , take this caution , that it is not so much what thou art willing to say in any case or condition , for it may bee a man may bee willing sometimes to match out of feare , or hope , or out of some by respect , i say , he may be willing to doe any thing ; and to bee married to iesus christ , but it is another thing when a man can say , that it is the inward bent of his will , to have it done , it is the bent of his inward affection , the streame of them runnes that way ; this must bee wrought by the holy ghost . and take heede thou bee not deceived in it , for there are many unsound and false conceits , some there are that are willing to match with iesus christ , when they are in extremity , when they are on their death-bed , when they know not how to shift for themselves , but alas , such a consent is farre off from being a right consent , there is no freedome in this consent , that contract that is made thorow threatning , it is but a compelled and constrained consent , this is not that which thou canst ground on , and yet this is a frequent thing , when men are in straits , that they know not what to doe , then they are willing to match with christ. besides it may bee a man is willing to match with iesus christ for a time , to serve him for a fit , for a moneth or a yeere , but art thou willing to make an everlasting covenant with him ? you know that such a covenant is required in marriage , that women give up themselves to their husbands so long as they live together . now ordinarily when a man considers this seriously , what , must i forsake my pleasure for ever ? must i live to iesus christ , and no more to my selfe ? must i bestow all my time upon him , and have no more liberty ? here a man makes a stand , hee is not willing to make such a covenant with him , such an everlasting covenant ; therefore consider whether thy consent be for perpetuity . moreover , it may bee thou art willing to match with him in some good mood , when thou art in a good fit , but that may bee but a flash . there are many that for a fit in some good mood , when their hearts are wrought on , by some powerfull preaching of the word , or some transient action of the holy ghost , they are willing to match with iesus christ , but this holds not . besides againe , many are willing to match with christ hereafter , but they are not content to doe it for the present , but you know it is essentiall to the marriage covenant , that it be in verbis de praesenti , for the present , that is , i doe take this man for my wedded husband , &c. not that i promise i will , but that i am willing at this time , to give up my selfe to him , this present resigning of ones selfe ; this is the consent that makes the marriage . but that wee may shew all these false consents , i will runne thorow them briefely . first , there is in some an errour concerning the person , when men are ready to take iesus christ , and yet do not conceive aright of him . whereas the lord hath dealt plainely with us , as if he meant not to circumvent us , and tells every man aforehand , that if he will match with him , he must make account to take up his crosse , and deny himselfe , he must make account to bee wholly to him . now , when a man lookes on christ , and conceives him under another notion , and thinks he shall live another kinde of life more free and loose , and thinkes this strictnesse is not required at his hands by christ , now there is an errour in the person , and that makes the marriage frustrate ; therefore take heede you bee not deceived in this , for thou must know this , that when thou art once married to the lord , then thy will must bee subject to his will , thou must bee content to obey him in all things , thou must bee content to forgoe all , and resisine up thy selfe to him , and live no longer to thy selfe , but to him . yet , there is another errour , that commonly runnes along with mens consent when it is not right , which is , when a man is not willing to take the lord alone , but joynes others with him , when a man will so match with iesus christ , that hee seekes other things too , when hee will seeke honours with him , and seeke wealth , and seeke the pleasures of this world . now , if thou match with christ , know this , that thou must be content with him alone , thou must not joyne pleasures , and christ together , thou must not joyne covetousnesse , and him together , thou must not seeke praise with men , and think to match with iesus christ , thou must bee content to bee divorced from all other things and be to him alone , and take heede , that this deceive thee not . and lastly consider , whether this consent that thou give , be a perfect consent ; for there is a certaine imperfect consent that deceives many , when a man hath ( as i may so speake ) a kinde of wambling that way , but it doth not boyle up to that full height of resolution , when a man makes some kinde of offer , he makes well toward it , but he doth not fully resolve to match with the lord iesus , and this is that , that excludes many from this match , that , though they have a kinde of willingnesse and velleity , yet it doth not come to a fixed , solid , peremptory resolution . now , you must know this , that whosoever matcheth with iesus christ , must be so fully resolved , that he must bee shooke off againe with nothing : this resolution when it is imperfect and by halves , when thou doubtest whether thou shouldest doe it or no , this is a consent that is not accepted , all this while there is an errour on thy part , this is the second thing to bee considered , as thou must consider whether thou beleevest the consent of iesus christ , so i say in the second place , if thou wouldest know whether there bee a match betweene iesus christ and thee , consider what thy owne consent is , and take heed thou bee not deceived in it . thirdly , to know whether there bee a match betweene the lord and thee , consider whether there bee an union made betweene you and him : now , this union with christ , it is not meerely a relative union , such as is betweene husbands and wives , but besides this , there is a reall union , when christ sends his spirit into the heart ; therefore thou must consider , whether thou have the spirit of thy husband dwelling in thee or no , for except thou have the holy ghost to dwell in thy heart , it is impossible that there should bee any match , for there will bee alwayes jarres and dissentions betweene you , when thou hast the same spirit , then there is the same will , the same desires , you love and hate the same things ; therefore in considering , whether there be a match or no , this is a great thing , it will not deceive you , consider whether thou have the spirit of thy husband . i finde that the apostle in all his epistles , hee takes this as the sure argument to perswade himselfe and others , that they were grafted into christ , that they had received the earnest of the spirit , i neede not name to you particular places , they are so exceeding frequent . if any man have not the spirit of christ , hee is not his . rom. . but if you have the spirit , you are sure you have the sonne . consider therefore , whether you have this spirit in you or no , whether thou walke according to the spirit or the flesh , guided and led by the spirit of christ in all , for that is the way to know if thou have the spirit . a man may walke after the vanity of his owne heart , a man may walke after the vanity of his owne mind , when yet he hath some good motions and good desires ; so that if thou wouldest try thy selfe , whether thou hast the holy ghost , the spirit of thy husband , thou shalt find it by thy constant course , as you have it , gal. . if you have the spirit , live in the spirit , that is , consider what thine ordinary course is , whether thou be guided by the holy ghost or no. to know whether this spirit dwell in us or no , wee must not take it upon conceit and fancy , but you shall finde it by reall and sure effects . if you have the spirit , he will be as fire in you , i will baptize you with the holy ghost , and with fire , that is , the holy ghost shall be as fire ; now the nature of fire is , to discover it selfe where it is . if the spirit be in thee , hee will bee as the pilot in the ship , hee will direct thy course , and build up the kingdome of christ in thy heart , that is the third thing , consider whether thou have the spirit of the sonne . fourthly , if thou wouldest know whether christ have matched with thee , then be sure of this , that he hath washed thee from thy filthinesse , looke to that as another marke whereby thou maist discerne it : for though iesus christ marry thee when thou art in thy bloud , yet when thou art married once , he suffers thee not to continue so , but hee will clense and wash thee from it , as we see in this chapter , the apostle exhorts husbands to love their wives , as christ loved the church , and gave himselfe for it , that hee might sanctifie , and cleanse it with the washing of water , by the word , that he might presentit to himselfe a glorious church not having spot or wrinckle , or any such thing , but that it should bee holy without blemish ; marke it , when christ hath married thee , his end is , to present thee pure , to wash thee . now consider whether thou find thy selfe cleansed from thy filthinesse , and from all filthinesse , for when hee washeth any , hee washeth them from top to toe , though not fully in respect of degrees , yet he suffers not any spot or wrinckle , to remaine constantly upon them . for the meaning is , not that this wishing is perfected suddainly , when wee come to heaven , there shall not bee the least wrinckle at all : but notwithstanding he so washeth them here , that there is no spot remaines , that is , they allow not themselves in any sinne , that they wallow not in any puddle , hee so clenseth them from every sinne , that it doth not abide there , a beleever is still purifying himselfe , though he be still defiled ; therefore consider with thy selfe , whether christ have thus clensed thee from all pollution of flesh and spirit . beside in this washing , hee doth not onely clense thee from all outward defilements , but he will wash thee from thy filthy nature , not onely from the outward staynes , but from that swynish nature : for though a swine be washed cleane , if she retuaine her nature , shee will be ready to fall into the next puddle shee meetes with ; but now when christ washeth his church , hee washeth them from the filthinesse of their nature , even every man whom hee washeth : therefore consider if thou finde this purifying of the holy ghost or no ; for whosoever is washed by christ , there is a certaine simplicity and plainnesse of heart , that though he fall into sinne , yet his heart is upright with christ , as wee see in . cor. . . . i am jealous over you with a godly jealousy , for i have prepared you for one husband , to present you a pure virgin to christ , i feare least as the serpent beguiled eve , so your minds should bee corrupted from the simplicity that is in christ. marke , the apostle speakes of the church , as it is in this life , my endeavour is to present you as a virgin , what is that ? that you bee not corrupted from the simplicity that is in christ , but that you may have a plaine heart , that hath no deceit , that there be not a double minde . christ so farre cleanseth , that the heart is upright in every thing , therefore by that thou shalt know whether thou be washed or no , for though iesus christ marry us when we are ethiopians , yet when he hath married us , he puts a beauty upon us . consider whether this beauty be put on thee or no , whether thou bee so washed from thy filthinesse , that there doth a new beauty appeare , that that naturall blacknesse of thine bee removed throughout : indeed it is removed but in part for degrees , but yet there is a generall , throughout removing of it all over . lastly , if thou wouldest know whether thou be matched or no with him , consider whether thou have the wedding garment . in mat. . and luke . you shall finde the parable of the king inviting men to the marriage of his sonne , and there are many that come , but one of them wanted a wedding garment : what is the meaning of that ? many men come to the wedding for cheare , many for the benefit they might receive , or such by respects , because they would doe as others doe , because they might escape censure ; many motives there might be to bring men to this marriage feast : but now to have the wedding garment , that is the tryall . now what is the wedding garment ? it is a wedding affection , it is to love the bridegroome himselfe , his person , for we are not onely guests , wee are not so to understand it , but such guests as withall are married to the son. now he that comes to this wedding without a conjugall wedding affection , he comes without the wedding garment ; therfore consider with thy selfe whether thou have that affection or no. you will say , what is this marriage affection ? i answer , it is such an affection whereby a man pitches on christ , hee chuseth him before all others , as his husband : the wedding affection , is such an affection , as when one prefers her husband before all others : consider whether there be such an affection , that thou canst preferre iesus christ , before all things in the world besides . againe consider , whether thy affection bee fixed on his person : for the affection of an harlot may be towards her husbands goods , and toward the commodities and benefits by him ; but art thou able to love the person of iesus christ , so as to delight in him , and desire his presence , and seekest him , so that thou carest not for any thing so thou maist have him ? this is to have a wedding conjugall affection : but this is not all that makes the marriage garment . consider besides what boldnesse thou hast in his presence , for perfect love casts out feare : now by perfect love , is not meant onely love in the perféction , that is growne to a height , ( such wee shall not have , till wee come to heaven ) but by perfect love is to bee understood sincere love : therefore if thou wouldest know if thou have the wedding garment , whether this conjugal affection be wrought , thou shalt know it by the boldnes thou hast with thy husband : wilt thou say , thou art married to him , and yet darest not speake to him , but lookest on him , as on a iudge , as a hard master , or a stranger ? that thou darest not aske any thing of , or if thou dost , thou knowest not whether thou shalt obtaine it ? there is a certaine boldnesse and familiarity goes along with this , is there such a disposition put into thy heart ? besides this is not all , there doe withall accompany this all spirituall graces , that cloathe thy soule , that doe alter the habit of it , for there is something understood in the similitude of a garment , as importing the very cloathing that the soule weares , when it hath another habit than it had before . now this cloathing is a party-coloured garment made of all the graces of the spirit ; therefore if thou wouldest know whether thou have this wedding garment or no , thou must looke to every grace , for the image of god is nothing else , but the bundle and heape of all graces : as the olde man , the image of satan , and the first adam is the heap of all corruptions ; so this wedding garment , this image of the new adam , it is that which consists of all the graces , these must cloath thy soule . and now beloved , when this is done , the second thing that we are to doe after this examination , is , to perswade every man to bee content to take iesus christ for his husband . if already you be in christ , wee have no more to doe , but to exhort you , but to continue and intend that desire , and affection , and love to your husband ; but if upon this examination you finde you are yet strangers , i say the next use we are to make of it , is to bring your hearts to a willingnesse to match with him . now to perswade you to this , i will pitch briefly on these three particulars . first , consider whether thou bee able to live without a husband or alone ? the truth is , thou must marry of necessity , or thou art undone ; for it is the case of every man which is said of the captive woman in deut. . when they had overcame a city , if there were a woman among them to whom they had a favour , they might marry her if they would , if shee consented , shee saved her life by it . i say , that is the case of every man living , that when wee were all exposed to death , iesus christ had a favour to us , and we must marry him or we dye for it . now therefore when he shall be a suitor to thee , consider what thou hast to say , art thou able to live without him ? art thou able to pay thy ransome ? certainely thou art not able , and is it not then a madnesse in thee to refuse ? consider what is thy debt , and consider thou art bound to pay the utmost farthing which the lord requires at thy hands : when a man considers seriously of this , that every idle word , every sinne of omission , or that is committed , is a debt , and stands upon his owne score , and that himselfe is not able to pay , this will make a man begin to looke about him . my beloved , all the afflictions , that wee have in this life , they are but a paying the use money required for the debt , the maine debt remaines intire , that must bee payd at that day , the day of wrath , at the day of declaration of the just iudgement of god ; therefore consider first thy debt , and withall consider thy poverty . 't is true , though thou wert in debt , if thou hadst somewhat to pay it , it were another matter . and indeed , many men are puffed up with a conceit , and thinke they have something to pay , and this is the case of all hypocrites , that thinke they have some good workes , they have done many good things , they come to church duely , &c. but you must know that all this will not pay your debt , as it is revel . . i counsell thee to buy of me gold , that thou maiest be rich . till a man hath a husband , till he have iesus christ , all the workes he doth are little worth . i , but though a man bee in debt , and have not a penny to pay his debt , yet there is usually a time given , a man is not cast presently into prison . i answer , though thou bee not , yet thou art in danger all the time ; and it is a miserable thing to live in another mans danger , to bee in danger of an enemy , when a man shall have many writs out against him , and knowes not when the serjeant will seize upon him ; i say , put the case hee be not arrested , yet he is in continuall feare ; this is thy case before thou bee under this covert , before thou be matched to this thy husband christ : when thou hast him , thou art safe , but in the meane time thou art in continuall feare . as heb. . . it is given as a reason , why christ tooke part with the children , that he might deliver them , that for feare of death , were all their life long subject to bondage ; so that though a man bee not cast into prison , hee is all his life time subject to bondage . now if it were but to be delivered from this feare , and bondage that every other man is in , it were a great motive to move us to this . i , but is there not some bayle , may not a man flee from this arrest ? i answer no , every man without christ is like a woman that is friendlesse , that hath none to stand for her , that is destitute of wisedome , that hath no counsell to direct her . wee are destitute of righteonsnesse , we have none to speake for us , we are destitute of sanctification , wee have none to cleanse us , from our leprosie ; wee are destitute of redemption ; therefore you know it is said , iesus christ is made wisdome , righteousnesse , sanctification , and redemption : which implies thus much , that till wee bee married to him , wee have neither wisedome , wee have no righteousnesse to speake for us , wee have none to cleanse us , wee have none to redeeme us ; this is the first thing to move thee to it . secondly , when thou hast well pondered this first motive , that thou art not able to live alone without a husband , i say , consider secondly the excellency of thy husband , who it is that is a suitor to thee . and here first looke on christ himselfe , with all his attributes , and how that the lord himselfe will become thine ; consider the infinite wisedome of christ , his almighty power , consider his eternity ; consider whatsoever is in him , and thinke with thy selfe , that all this is in him , who offers himselfe to bee my husband , and all this shall be mine , all this is for my use , and advantage ; this is a great motive to winne us to match with him , as you know in earthly marriages , the excellency of a husband , the parts that are in him , those that are inherent in his very person , is the greatest motive of all other : thinke therfore of all christs excellencies , draw to your selves some idea of him , and thinke all these are mine , for my use , as his wisedome to give me direction , his power and strength for my protection upon all occasions , whatsoever is in him is mine , hee himselfe is become my portion ; this is a great motive to us . besides this , consider that thou hast not onely the person of christ alone , with all his attributes , but how much comes with him , which adde to this ; as the immunity thou hast by matching with christ , that when thou art once matched with him , thou art under covert , thy debts are paid , thou art out of all danger . my beloved , if it were but to bee freed from those injuries , and wrongs that a woman is subject unto , from potent enemies that are able to hurt her upon all occasions , you know it is a great motive to move her to match . now iesus christ frees us from all those great enemies of our salvation , as it is luke . . that being delivered from the hands of all our enemies , wee might serve him in holinesse and righteousnesse all the days of our lives . this wee have by him , that when satan shall come to us , and arrest us , wee may say to him , i am now under covert , thou must goe to my husband , hee is bound to pay my debts . my beloved , we consider not what a benefit this is , what it is to have iesus christ at such a time , when you come to dye , when you shall be arrested by death ; now to have the lord iesus to undertake all your debts , now to bee under covert it is a great matter ; as you know ( to expresse it to you a little what it is , ) iudas when hee had committed that great sinne , he was indited and arrested , hee had none to flee to ; peter when he had committed a sinne , hee had a covert to goe to , and you all know the difference that was betweene their conditions in the events upon both ; saul and david if you looke on them in their distresse , david had a covert to goe to when he was in distresse , ( for i speake not now of the debt of sinne , but of all calamities in which you shall have a husband to bee a refuge for you , ) i say , david when hee was in distresse upon any occasion , when his citty was burned and his wives taken , hee had a covert to fly to ; but when saul was in distresse , hee had none , hee went to the lord , but he had no answer . i say , it is a great matter to consider this , that we have a covert , that when the lord shall raine downe fire and brimstone upon us , when there is no rock to shelter us , now for iesus christ to bee a covert to us . we know the aegyptians when they were in that deadly storme of haile , the israelites were in their houses under covert , and look't out , and saw the danger they were in , and they then knew the benefit what it was to bee under shelter : such is the condition of all those that are in christ. besides this immunity , consider all those great priviledges that doe come by him , for this is not all ; but when you have matched with him , hee will make you rich , hee will make you heires of all things , all the precious promises belong to you , which it may be you reckon a small matter ; but the promises of god are most precious , and will make one rich , as you know a man that hath nothing but bills and bonds , and evidences , may bee very rich , though he have not a penny by him ; so to have all the promises belong to us : now as soone as we were in christ , there is not a promise in all the booke of god , but it belongs to us ; that is the misery of another man that is not in christ , there is not one promise his . therefore till thou have him , thou hast nothing . and besides the hope of the promises , consider what you have for the present , what dowry hee brings with him , in cor. . wherefore let no man rejoyce in men ; for all things are yours , whether it be paul , or apollos , or cephas , or the world , &c. all is yours , and you are christs . marke , here is the expression of that dowry , that christ brings with him an inventory of the wealth of a christian , saith he , when once you are matched to christ , all that is his belongs to you ; paul , or apollos , or cephas , all his servants , all are bestowed on you , to wait upon the spouse , as it were ; hee hath given all to you , all those gifts are bestowed on them for your sakes : besides , the world is yours , that is , as farre as it is good for you , the world and all things in the world are so a christians ; though hee have but little of it , yet indeed the world is his ; other men are the worlds : if wee speake properly , the world is not said to bee any mans , but onely a christians ; for his use , he is the master of it . indeed , whilest a man is in his minority , ( you know the heire doth not possesse his goods , because it is the time of his education , so ) it may bee thou hast not full possession : it is dispensed to thee as the lord sees meete , because it is the time of thy nurture and education , thou art in thy minority , but yet the world is thine . then he goes on , life or death , that is , all this life is bestowed on a christian for his advantage : to another man it is not so ; the longer hee lives , it is the worse for him , hee hath the further reckoning ; it doth but make his sinne ripe , and but lay up a treasure of wrath for him ; so that all a mans life long , hee doth but gather stickes to make a fire to consume him at the last day . but now in the portion of a christian , this is one thing , that iesus christ bestows upon him , that all his life is for his advantage ; all the good workes he doth , all those shall bee remembred , all those shall goe along with him and bring a sure reward ; and then not onely life is his , but death is also . my beloved , it is a strange thing , that this should be reckoned among the dowries , and commodities , and priviledges that christ bestowes on his spouse , to bring death with him ; yet this is a great priviledge , that hee bestowes death on us ; for what were the condition of a christian if death were not ? were it not the most miserable of all other ? for if there were no death , there should be no resurrection : therefore death must needs bee a very great advantage : it is that , that makes way for us , to deliver us out of all the miseries of this life , and to give us possession of that everlasting kingdome that is provided for us . whether they bee things present , or things to come , that is , all that belong to this present life , and not onely those , but those that belong to the life to come , all those are yours : this is that we have by christ. and lastly consider , how faire a life you shall live with him , in what plenty ; that there is nothing that your heart can desire , but you shall have it ; in that security , that you neede feare no enemy ; whereas other men have a thousand feares , a christian hath this benefit , hee makes the lord his dread , that hee need feare nothing ; but he is delivered from the hands of all his enemies . consider with what contentment thou shalt live , that thou hast such a husband that is an adequate object ( that i may so say ) that shall fill thy soule , that when thou hast him , thou needest not thirst after any thing besides . that is the great benefit that is promised , that thou shalt thirst no more , that is , when a man is married to the lord iesus , hee is so filled and satisfied with contenment , that hee lets all other things goe : if hee have them so it is ; if he want them , it is no great matter : hee hath one that is contentment enough to him , hee hath one that is instead of all . but you will say , if i have this husband , i must live in subjection to him ; our wills must bee subject to his will ; our liberty must bee taken from us . my beloved , what if it bee ? you must consider what kinde of subjection it is , it is such a subjection as whereby the members are subject to the head : now doe you thinke it any burthen , for the members to bee subject , and to bee ruled by the head ? it is a naturall subjection , that is , such a subjection as is convenient for you ; therefore if you complaine , you have lost your liberty , know it is quite contrary when you have matched with christ , now you are delivered from bondage and set at liberty . i , but you will say , it is a pleasant thing for a man to doe what he will ; liberty is a sweet thing , and to part with this , and now to live under a husband , it is a hard case . for this my beloved i beseech you consider , that it is true , for a man to live as hee will , if his will bee right , it is a great benefit ; but for a franticke man to doe what hee will , for a man whose will is set upon things hurtfull to himselfe , for such a man to have his will , it were better hee were restrained : and this is the case of every man till hee bee matched with the lord iesus : therefore that you may know what this liberty is , wee will put you but this case ; you must know that every man is marryed to one of these two husbands , either hee is subject to the law of righteousnesse , or to the law of sinne ; either hee is in bondage to the flesh or to the spirit , either hee is subject to christ , or else he is subject to sathan . now consider which of these two thou wouldest choose , whether to bee subject to the law of sin , or to christ : and that you may know which to choose , i will expresse it to you by this ; it is as when a sicke man lyes betweene the physician and the disease , hee must needes bee subject to one of them : the disease counsells him to doe one thing , the physician another : now consider which of these two thou wouldest obey . you will say , i would doe what i list , i would doe as my disease suggests to mee , and would have me doe : that seemes easie for the present , but will not this increase thy bondage , and pay thee with death in the end ? on the other side , if thou bee content to be subject to the physitian , and have thy will subject to his , doth not this draw to liberty and restore health , and bring thee to life ? therefore consider what a small objection that is , and consider withal , what you will choose ; for i say , every man must be subject to one husband ; and that you may see the difference of these husbands , consider that in romans , . you shall finde there , that whosoever is not married to christ , is subject to another husband , that is , the law. know you not brethren , that the law hath dominion over a man as long as he liveth ? for the woman that is subject to a man is bound by the law to the man while he liveth , and if she take another man , she shall be called an adulteresse : but if the man be dead , shee is freed from the law , so that shee is not an adulteresse , though she take another man. this is but the similitude : but the meaning is , before ever a man bee marryed to christ , he is marryed to the law , and he cannot be marryed to christ iesus , till hee be dead to the law ; and when he is dead once to that , then he may be marryed to him . now you shall see the reddition of this similitude : so you brethren are dead to the law by the body of christ , that you might be marryed to another , to him that was raised from the dead , that you might bring forth fruit unto god. for when you were in the flesh , the motions of sinne that are by the law had force in your members to bring forth fruit unto death , &c. the meaning is this , that till a man be matched to iesus christ , the law of god , the morall law that is written in every mans conscience , it rules there like an hard husband , a severe cruell husband , that sets an hard taske to doe , and gives no strength at all to doe it , and therefore it brings forth death : for when the law commands a man to doe a thing , he hath no ability to performe it : and withall it doth signifie unto him , that if he doe not performe it , he shall bee cursed ; this is to bee subject to the law : and so a man lives in bondage all his time ; so that whosoever is not marryed to christ , he is all the while subject to an evill conscience , to the law that suggests what hee should doe , with threatning him if not ; and when conscience tells him , that he hath not performed it , it is a continuall vexation , a burthen and a griefe to him : but now when he is marryed to christ , then he serves in newnesse of spirit , not in the oldnesse of the letter , as it followes there , that is , hee doth every thing freely , hee doth it out of choice , he doth that which his owne spirit caries him to ; looke what commandement he hath , he hath some ability to performe it . againe , hee serves a kind husband , that takes every thing in good part , that will not pay him with death , as his first husband doth . i say consider this , and let it be the second motive . the third thing i will conclude with , is , the danger of refusing him , wherein i thought to have bin large , but i can but touch it . i say consider this , that if thou refuse , it is the greatest sin that thou canst commit : for thou must know this , that when the lord iesus christ shall become a suter to thee , for thee then to refuse , thou provokest him to anger . i dare say , it goes beyond all the sins thou hast committed ; for know this , hee is not a bare suter , but a suter that hath paid deare for his wife ; hee hath purchased thee at a deare price , with the shedding of his owne blood : so that if thou wilt not heare his sute , hee looseth not only his labour in suing , but the price that he paid for thee , for the very blood of iesus christ shall bee put upon thy score . to have the lord as suing to thee thus despised , you know , rom. . . . despising the patience of god , treasures up wrath against the day of wrath . now despising kindnesse is greater , and the contempt of it , doth more incense the lord to anger . now therefore when the lord shall be a suter to us , one would thinke we should rather be suters to him : but when he shall condescend to be a suter to us , and be refused , think what a provocation it is ; i will give you but one instance , that you may know what it is to refuse this sute . the iewes when christ came in the flesh , it is said , he came to his owne , he made offer of himselfe , but his owne received him not , but refused him , they would none of him . iohn , . he came to his owne , but his owne received him not , you see how christ tooke this at their hand , you see , for this the wrath of god is come upon them to the utmost . compare now all the sins of the iewes , and all the punishments that were upon them before this time , they were nothing to this . for first you see , that for sixteene hundred yeares welnigh , the wrath of god hath layne on them ; take the times of the lords wrath formerly upon that nation , it may be for seventy yeares , or for forty yeares , as in the time of the iudges , and in the captivity of babylon , what was that to this wrath ? secondly , in those times , though they were in captivity , and were hardly used , yet the nation was still kept together , and restored againe ; now they are scattered to all nations of the earth , so that this very sinne of the iewes in refusing iesus christ , you see how the lord was offended with it , as the apostle expresseth it , the wrath of god is come upon them to the utmost : marke it , for it is your owne case , that when we preach the gospell , and offer christ , we are the friends of the bridegroom : our businesse is , to present you as a pure virgin to christ , and when you will not heare , but refuse when we beseech you to be reconciled , you commit the same sin that the iewes did , when they would not receive christ : this is the case of every man that refuseth , you know those that were bid to the wedding ; the text saith , the king was exceeding angry , and pronounced this , that not one that was bid should taste of the supper : thus for a man to refuse , we know not what god will doe to that man : we cannot distinguish of the time : secret times belong to him : but for a man to refuse at any time , when hee is invited to come to christ iesus , either by the preaching of the word , or by the secret motions of the spirit , it is a dangerous thing . who knowes whether ever thou shalt bee invited more ? as you see when they refused , the lord did not send the second time , but pronounced this peremptory conclusion , and sentence upon them , not a man that was invited should come . an objection may bee made , which i will an swer , and so proceede : which is concerning these motives i have given , & that is , whether we may use such to our hearts , to move us to take christ , as to consider the priviledges and liberty we shall have with him ; for wil some say , we are bound to match with christ meerely out of love to his person : how shall these bee used as motives then ? these motives serve notwithstanding to two ends . first they are a good introduction to lead us to the match : for when we make a tender of christ , men will not hearken to us ; as many a woman will not heare of such a suter ; but when shee is told , that he hath such an estate , that he will bring her to such an house , thus and thus furnished , that she shall have these and these commodities by him , it may be that will winne her thus farre as now to see him , shee is content now that he should come , and be a suter , she is content to conferre with him ; so i say , this is that that brings every man first to looke after christ iesus , to admit him as it were , to be content to see his person , to give him leave to conferre with them ; therefore that is one use to be made of them . the second use of such motives is , when a man hath resolved on the match , it is a great helpe to make him the more willing . when a man or a woman hath resolved on this match , and withall considered these and these additions , i say they add , they helpe well to his resolution : so that when respect to his person , hath once set the compasse , these considerations of punishment and reward , they are good to fill the sayles , and to cary the ship along , and to drive it to the haven ; although still the principall motive be a meere respect unto his person . i say that use these have , to bringe us to looke to christ. but when once they have brought us to the knowledge of christ , to be acquainted inwardly with him , now the heart of every man is to be content with him alone , though there be nothing beside , and indeed it is that which makes the match , onely these helpes are good additions , these draw us on to make our consent and choyce , and willingnesse the more full , and perfect : but this but by the way , onely to answer that objection . now to come to the maine impediments that hinder men from christ , it is worth all our considerations , to see what it is that keepes men off , which is not onely profitable to bring them in , that are yet strangers , but also to confirme those that are already entred into covenant with the lord iesus , and you shall finde one of these three things keepe men off . some there are that never heard of the lord iesus , some there are that heare of such an offer , but cannot beleeve it , some againe that doe beleeve it , yet are not willing to live under him , but would live according to their liberty , they are not willing to change their condition , even as sometimes there is a proclamation out for pardoning of pirats , it may be there are many pirates that never heard of this proclamation , these cannot come in , they know it not , and this is the case of those to whom the lord iesus is not preached or remaine ignorant of him . secondly , there are some other pirats , that heare of it , but they beleeve it not , they thinke it is but a trap to get them in , they cannot beleeve that those great rebellions that they have committed can be forgiven . there is a third sort that beleeve it , that make no question but they shall be pardoned if they come , but they thinke it a better course to live by piracy still , rather than to come in under the law to live in subjection , they thinke they shall live a poorer life and be more restrained , they are not willing to change their condition . now for the first of these , wee have nothing to doe with them , for we speake to none but those that have heard of the proclamation , that know wel enough there is such an offer made , therefore our businesse is with the two second . first i will begin with those that will not beleeve , that there is such a pardon ; that cannot thinke that the lord iesus is willing to match with them , this is a common case , many a man when he lookes on his rebellions , is ready to say , why ; is it possible that i may bee admitted to match with the lord iesus ? i that have an heart so hard , such lusts ? i that have committed such rebellions against him . yes , whosoever thou art , i am bold to say to thee , ( and thou must thinke it as true , as if christ himself should speak from heaven ) that if thou dost come in , thou shalt be received . oh! but is it possible that such a wretch as i am may be advanced & raised to such a degree of honor yes , it is most possible , the lord iesus may have a favour to thee , it is our message to come and tell thee so much , onely thou must doe as the captive woman in deut. . when any had a favour to a woman that was taken captive , she must put off her old clothes , she must put on new apparell , shee must be washed and purified , and pare her nailes , and so she must become his wife ; so i say to thee , the lord is willing to match with thee , onely thou must change thy rayment , thou must wash thee and pare thy nailes , &c. therefore beloved , let none in this case be discouraged , as indeed we are exceeding apt to bee , and ready to doe in this case , as gideon , when the angell appeared to him , and told him he should doe great matters , that hee should judge israel , that he should deliver them out of the hands of the midianites , what saith gideon ? lord ( saith he ) what am i and my father ? hee is one of the poorest in manasses tribe , and i am the least in my fathers family , and is it possible that i should be raised to such honour ? yes saith the lord , it shall bee done , i will confirme it , thou hast my word , and i will confirme it by miracle , as you know he did by the burning of the sacrifice , and by the dew on the fleece , when all the earth was drie . i say , the same is our case , when we heare such a thing as this , that we shall be made queenes , that wee shall match with christ , when a man is little in his owne eyes , he wonders at it ; i say , the lord will make it good to thee , thou shalt have a word and a miracle to confirme it , for indeed beloved , it is a thing that needs a miracle , that the sonne of god , the lord iesus , should come , and match with such wretches as we are . you will say , where is this word ? you shall find it in rom. . . he justifieth the ungodly , i will take but that place onely , abraham beleeved in him that justifieth the ungodly , and his faith was accounted to him for righteousnes , that is though thou be an ungodly man , though thou be a pirate , a rebell , it is no matter , the lord will match with thee notwithstanding , and pay all thy debts and justifie thee ; indeed after that , he will sanctifie thee , and change thy heart ; but yet this is thy comfort , that though at present thou be ungodly , yet notwithstanding he will match with thee . beloved , this is a sure word , and this is our great consolation , that though we be in our blood , yet then the lord makes the match : indeed afterwards hee washeth and cleanseth us : therefore say not , i am blacke , and therefore the lord can have no delight in me , and what can he see in me , to marry with me ? for hee will marry with thee even then . onely when he hath marryed thee , then he will change thy nature , he will change the skin of the blacke-more , then he will put a new beauty on thee , this is thy comfort , that there is this difference , betweene the marriage of christ , and the marriage among men , when wee come to match , wee must find beauty , first some amiable thing in the party ; but the lord lookes on us , when we are the most lothsome creatures in the world , and then hee makes the match , and after hee puts that beauty on us , that may cause him to delight in us . you will say , here is the word , but where is the miracle to confirme this ? i answere , this very word hath a miracle going along with it , and you shal see them put together in matth. . . where you shall see the lord iesus when he came to his owne , to make a tender of himselfe , in what manner hee comes , sayth the text , hee went about preaching the gospell of the kingdome , that is , to tell men this good newes , that if they would match with him , they should have a kingdome : here is the word , and see the miracle followes , hee went about preaching the gospell of the kingdome , and healing sicknesses , and diseases , there is the miracle , that seeing it would bee a wondrous thing that the lord should match with dust and ashes , that hee should bestowe himselfe thus freely on us , saith the lord , if you will not beleeve mee for the words sake , yet for the miracles sake , you see what i doe , i that preach this . but you will say , these miracles were wrought long agoe , if they were done now , it were another thing . beloved , it is all one , for know that this word and miracle went then together , the word is as ancient as the miracle , therefore you must make the same use of them now , as you would have done then ; indeed if the word were now delivered , and the miracle wrought long agoe , it were another case , but when he that sayd the word , at the same time confirmed it with these miracles , this may worke beleefe . you will say , this miracle confirmes it in generall , if the lord should speak personally to me , and say , i will be thy husband , this were to purpose . beloved , consider , it is all one , because you have this generall , he bids the gospell be preached to every creature ; therefore , thou art sure thou art in that number : consider that the word of promise also , which word you all know , that whosoever beleives shall be saved , that is , whosoever will take his pardon shall be saved , and nothing keepes men from salvation , but the refusing it ; therefore say not , he that commits such and such sinnes , shall bee damned , but he that takes not the pardon shall be damned : beloved , this is a matter of great consolation , this is that that is our freehold , we have a sure word , and this is the gospell that wee have to preach , that whatsoever the rebels bee , and whatsoever the sinnes are , yet they may come in , and be received . i , but my sinnes are great , as red as skarlet ? what if they be ? they shall be as snow . but i have often committed them . what if thou have ? he that sayd to thee , thou shalt forgive thy brother to seaventy times seaven times , sure he is able to forgive to seaventy thousand times seaven times . but my sinnes are exceeding great as the mighty mountaines . they shal be drowned in the bottome of the sea , that is as able to drowne mountaines , as the least hill . oh! but they are exceeding many ; i am guilty of all variety of sinnes , there is scarce any grosse sinne , but i have committed it . there is as great variety and multitudes of mercie , to cover and swallow them . you will say , this is possible if my heart were soft , able to repent ; but i have a hard obdurate heart . if thy heart be hard , he can take away that stonie heart , and give thee a fleshy heart ; this hee hath promised : why now what hast thou to doe ? even to lay fast hold on this word , as they did on the hornes of the altar , and even goe and say to the lord , lord i will hold me here . lord , it is thy word , thou canst not deny it , lord , if thou wilt kill mee , here i will dye , i will not let my hold goe : i say , if thou doe but take hold of this word , that he justifieth the ungodly , and whosoever will beleeve shall be saved : if thou take this hold , i assure thee , my life for thine , it is impossible , but the lord should in the end give thee this answere , be of good comfort , thy faith hath saved thee i deny not , but that the lord may hold off for a while , for a time he may keepe off , and give thee hard words , and say as he did to the woman of canaan , that hee is not sent to such a dog as thou art ; but if thou persist as she did , and keepe close to this word of promise , then after thou shalt receive the same answer that shee did , thy faith hath saved thee , be of good comfort . but you will say , if it be thus , this seemeth to be a very easie thing . is there no more to doe ? i answer , yes : and thou must marke diligently , that thou runne not away with a false conceit now . first , thou must take out this pardon . you know a pardon in law though the prince give it , if it be not taken and sued out , it will doe a man no good . againe , this pardon hath certaine conditions , thou must remember the conditions ; if thou wilt have the pardon , thou must observe the covenants and conditions . lastly , know that this pardon may be for a certaine time , after which the pardon may be out of date . for the first of these , you will say , what is it to take out the pardon ? beloved , it is this , when a man hath seene his sinnes and knowes his need , and his rebellions ( for that is first required ) as you know whosoever pleads a pardon , must know himselfe guilty , and then seeketh a pardon , prayeth earnestly day and night and giveth not over , beseecheth the lord to forgive his sinnes , and also if he stay long ( as sometimes he doth , as we see in that parable of the man that was in bed with his children , and loth to rise ) yet thou must continue knocking , and not give over till he give thee . what is it , he will give me ( you will say ? ) that is , till he give thee a secret assurance , till hee send his spirit from heaven , to say to thy soule in thee , i am thy salvation , till hee give thee some secret comfort , when thou hast that once , then thou hast taken out thy pardon . but till there be some calming of thy conscience , some secret answere of the spirit , though there bee a pardon contained in the word , thou hast not taken it out ; for thou takest it not out , till the lord gives it out : and when thou once gettest this secret hint , thou hast thy pardon sued out . now let satan and thine enemies come , thou mayst be bold to plead thou hast thy pardon , and it shall never bee taken from thee ; that is the first thing , to take out thy pardon . the second is , there is a condition required after taking it : there is this condition in it , you must bee no longer rebels , you must come in , and be subjects , and serve and obey your king. i say , you must remember this , therefore thou must goe to the lord , and say , i know well there is such a condition in the pardon , i am content to enter into covenant with thee ; so that that which is past may bee cleared , i resolve for the time to come to serve thee , and feare thee , and obey thee ; i say , if thou canst bring thy heart to this purpose and resolution , thou hast kept the condition . but you will say , how shall we doe to keepe it ? it is one thing to purpose , but to keepe it is hard . i will be bold to say , take no care for that , if thy purpose be sincere ; i say this to any , let his purpose be sincere , and his resolution without deceit and pretences to serve the lord , to cleave to him as an husband ; then , i say , the lord hath undertaken to give thee a new heart still , and hee will enable thee to keepe it : bring thou a well bottomed new resolution , so as to say , i will give up my selfe in obedience ; and the lord hath promised , it is one part of the covenant , wherein hee hath promised not onely to forgive , but in ezech. . he will give a new heart , and a new spirit : bee thou but willing to take him , and thou shalt bee able to doe that which thou hast undertaken . well , the last thing is the time of the pardon , there may bee a time when the pardon is out of date . you will say , what is that time ? know that there is a double time , one is the time that is revealed to us , that are the ministers of the gospell , that is , the time of this life , for wee can say nothing else to any man but this , at what time soever , while thou livest , thou repentest , thou shalt be saved . but then you must know , there is another time besides this , a time that is not revealed to us , but knowne onely to the lord himselfe , which may be thy time , and is that distance of time , which is betweene the first and the last offer . it is indeed the very offer it selfe , the very opportunity that god gives to thee , the very time of the tender of christ to thy soule . now this is onely knowne of the lord himselfe , what that distance of time is betweene the first offer and the last that ever he will make to thee , and after this time this pardon is out of date to thee , though not to another , it is too late for thee to come in . you will say , what ground is there for this , that there is such another time , that is onely knowne to the lord ? my beloved , it is a point worth the considering , therefore you shall see a ground for it , cor. . . when the apostle had exhorted them there , not to take the grace of god in vaine , saith he , this is the accepted time , this is the day of salvation , implying , that all time is not the accepted time , for then there needed no distinction ; but when he saith , this is the accepted time , there is a secret intimation , that when salvation is offering for ought thou knowest , this is so the accepted time , as that when that is past , there is no more opportunity . so in hebr. . when it is called to day , that is , when the offer is making , that is the time . now to give you some instances of this , as well as we give you grounds from the word , in gen. . god saith to cain , if thou doe well , shalt thou not be accepted ? but now after that time cain was accursed and a brand set on him , the lord gives him over , hee was excluded from the presence of the lord for ever ; there was a secret time after , which the lord made the offer no more . that was the case of saul , there was a time , i say , gods time , with saul , was the time betweene the first offer and the last , when he bid samuel pray no more for him , and he told samuel resolutely and peremptorily , i have rejected him , and now there was no more hope . and this was the case of the iewes , when he bade ieremiah not to pray for them , saith he , i have resolved to destroy them , the time now is past . and this was the case of ierusalem , if thou hadest knowne the things that belong to thy peace , in that thy day ! if you aske what that day was ? i say you shall find the very period of it , acts . . you shall see there , when the offer was made fully ( that was the lords great mercy to them , hee doth not give over a man , till hee have made the clearly and fully ) in ver. it was necessary we should speake the word first to you ; but since you put it from you , and judge your selves unworthy of eternall life , wee turn to the gentiles ; you may see their refusing before . the iewes they were full of envie , and spake against the things that he spake ; after this time the lord made no more offer : this i say , was there case , and it is resembled in the parable of them that were invited and refused ; the inviters were sent forth no more unto them . it was the case of capernaum , and those cities to whom the seaventy were sent ; if they would not receive them , they were to shake the dust of their feet against them . beloved , i beseech you consider this , for it is a matter of very much moment to thinke with your selves , what know i whether this be the very time when the lord makes the last offer , and that how ever , it will not last ever . so you see s. paul to the hebr ends chap. . when hee had said , there is a certaine day , he brings his proofe , saith hee , did not the lord doe so with your fathers in the wildernesse ? now you shall see with those in the wildernesse , the lord tooke tenne refusals at their hands , these tenne times you have rebelled against me , and then he would endure no longer . so the lord deales at other times : it may be hee will take but five refusals at another , it may be twenty at another , it may be but one or two at a third mans hand . i say , you must bee exceeding carefull and wary , for the end of this doctrine is to teach you to take heed of refusing christ iesus , of letting the opportunity slip , 〈◊〉 heed of refusing the time of the offer of christ , the accetped time , when the lord offers christ in the word , and by his spirit accompanying it , it is dangerous to refuse . to conclude this poynt , consider , when the lord himselfe shall be a suter ; beloved , wee should be suters to him , but hee is pleased to be a suter to us . and consider , that wheras other women use to bring portions to their husbands , hee is pleased to buy us , and to give us portions , and can you find in your heart to refuse ? you will say ; if i were sure the lord would take me . beloved , you shall see how farre hee goes , that wee may put you out of all doubt . first , he hath made a very cleare declaration of his good will : he saith , whosoever will come , shall be saved , he shall be taken in , whosoever will come . this is not all , but he goes further then that , he hath not onely set up such a quicunque vult , but he sends home to us , hee calls and invites us , goe , call and invite them to the marriage . this is not all , but he goes yet further , he beseecheth us , hee becomes a downeright suter , cor. . wee are embassadours in christs stead , to beseech you to be reconciled . nay beloved , more then this , hee is not a cold , but an importunate earnest suter , goe , compell them to come in , saith he , that is , with the strongest arguments you can use : he doth not rest here , here is as much as hee can doe by faire meanes : but then he tryes the other , to see what he can doe by foule meanes , then he layes a command upon men , iohn . . this is the commandement , that wee beleeve in his sonne ; hee commands all men living to come in , and take christ , and receive the pardon . and it is not a bare command , but hee adds a threatning ; if they will not take him , they shall bee damned : which is the greatest threanings that can be . consider , wilt thou refuse now ? i will say but this in a word , if thou wilt for all this , it shall be the greatest matter against thee at the day of iudgment : take all sinnes , the grossest idolatry , and adultery , and whatsoever else : they shall not be so much laid to thy charge when thou commest to lye on thy death-bead , as this ; that christ was preached , that there was so many offers made , and yet thou wouldest none of him . therefore consider this , and say not nay , alas , such conditions are required on my part , as i cannot performe them ; for beloved , there is nothing required on thy part but sincerity . indeed that is required : thou must not thinke when thou art matched to thy husband , to live as if thou wert a maid still ; thou must not thinke to match with thy husband , and to live as thou list , thou must not thinke to sweare still , and follow the lust of uncleanenesse still , and to follow thy drunkennesse and good fellowship still , thou must not thinke to match with the lord iesus , and breake the sabbath and neglect holy duties , and violate thy conscience , thou must know , that all thy old cloathing , as i said before , must be put off , and not onely so , but thy nailes must be pared , that is , those thoughts that thou reckonest lesse sinnes , vaine thoughts , idle thoughts , negligent performance of holy duties , or whatsoever is of that nature , these nailes must be pared , there must be a sincere heart , to resolve to doe all this . but so much for those second sort of men , that will not beleeve there is such a pardon , that yet cannot think the lord iesus is willing to match with them ; and to passe by the great sinnes that they have committed . but now for the third sort , which is indeed of the greatest company of men ; for wee finde not so many men doubt , whether they shall be forgiven or no , but though they know there is a pardon , and that the lord will match with them , yet they are willing to live as they did , they are not willing to come under his subjection to live by his lawes . now besides consider , what is the cause of this , what keepes men off from this . first , you shall find one great generall cause is inconfideration : this is the fault of young men , that have a thousand vanities in their heads , and never thinke of matching with christ , and of their spirituall estate : and not of them onely , but of others too , who as they are held off by pleasures , so others by businesse , as appeares in those invited to the marriage : one went about his merchandize , another to his oxen , and never considered , they never tooke to heart this their inviting to the marriage : consider that in deut. . . when moses had made an exhortation , that they should not receive the strange gods of the people , but come into covenant and be marryed to him ( for that is the scope of the chapter ) threatning withall , that when they should provoke him to jealousy , he would provoke them ; saith he , oh that you were wise to consider your latter end , as if he should say ; this is the cause that you come not in , and keep not close to the lord , oh that you were wise to consider ; for it is a mans wisedome to consider this , for a wise man stands as one upon the top of an high hill or a rocke , and so he lookes round about him , and sees all events before they come , whereas a foole is taken unawares by death , he is arrested , and judgement comes upon him on the sudden as a snare : therefore i say , thou must consider . and yet this is the usuall case of men , they go on in a secure sleepe in sinning whilst death and judgement breaks in upon them , which by consideration might be prevented . therfore if you aske me what you must consider , i say , consider if this bee not thy case , as it is of many men , many owe more then they are worth , more then they know how to pay : now if they would but consider their case , and but cast up their accounts , it may be they might seeke out for a match to discharge all , but they neglect it , and are secure , & an arrest comes on them and they are cast into prison , and now it is too late . therfore i say to every man of you , consider thy debts , thy sinnes , yea , consider those sinnes thou thinkest are past so many yeares since , that ly still , and thou hearest no more of them , i say , consider them , and bring them to mind , and consider what a sleping sinne is . you may see it in the case of ioab , when hee had committed those foule murthers of abner and amasa , the lord let it sleepe for a time , and ioab was secure ; but you see in due season , he having not sued out his pardon , the arrest came upon him , and solomon slew him . and such was the case of the sin of shemei that he committed against david , it lay a sleepe for a time . such was the case of iosephs brethren , in that they did against ioseph , many yeares together it lay quiet , when it awakened , they saw what it was with anguish . therefore consider what a sleeping sinne is , the forgetfulnesse of which maketh men secure . men commit sins , and they are in health , and forget them , and so not considering their debts , they regard not this match , and goe not about it . there is another part of security , wherewith men are involved , and that is , they thinke they have matched already with iesus christ , they thinke they are in an estate good enough , and to come now to make a change of it , they think strict precisenesse , and more then needs . and this one thing keepes many thousands off from matching , that they thinke their debts are paid , that they are in good estate , and they thinke that they are under covert . but to answer it in a word , i wish thee to consider those plaine places of scripture , gal. . . whosoever is in christ , hath crucified the flesh with the affections and lusts : and that in cor. . . whosoever is in christ is a new creature , old things are passed away , all things are become new : and that iam. . . if a man faile but in one point , ( willingly and constantly ) hee is guilty of the breach of the whole law : in ezech. . , &c. the new translation doth not so well expresse it as the old ; if hee beget a sonne , if hee doe any of these things , though not all , if hee beget a sonne that is atheife , or a shedder of bloud , if hee doe one of these things , if not all , but either hee eate upon the mountaines , or have defiled his neighbours wife , or have oppressed the poore , &c. if he have done but one of these , hee shall dye the death , his bloud shall be upon his head . not to name more ; i say , out of this i gather , that he that allowes himselfe in the least sin , he that respects not all the commandements , and the least small particle in them , that man is not yet matched with the lord iesus , and therefore doe not deceive your selves with vaine words , to thinke that these excluding signes , and markes , and rules that wee give , are inventions of our owne , that wee are too strict beyond our commission . beloved , this plaine word by which you shall bee judged at the last day , makes it plaine to you , that except there be such a generall reformation , except you be new in all poynts , except all your lusts be crucified , except you respect all the commandements , and every particle thereof , unlesse that there be a generall sincerity , certainely you are excluded . therefore i say , take all these together , that though thou be quiet for a while , and free from the arrest , that yet thou art not out of danger , thy sinne is but laid asleep , &c. i say , if a man doe but seriously consider with himselfe , if hee sit downe , but one halfe houre , and consider what the shortnesse of his life is , what his danger is , and think there is another place that he must live in , for eternity , and then consider this , i may be surprized on the suddaine , as the foolish virgins ; the bridegroome came when they did not looke for him ; and if he doe , what is thy case ? know this , that it is too late to be matched at that time ; as when the destroying angell came , it was too late to sprinkle the doore-postes with the bloud of the lambe ; but the time of it , is the time of the passe-over ; he will come at midnight , when thou lookest not for him ; and if it were to be done at that instant , no man should be damned ; know this , that it must be done before ; therefore consider seriously , and loose not your soules by inconsideration . but to proceed a little further to another impediment : for when a man hath considered the match , he begins to make objections against it , as , first , he lookes upon his husband , and he sees he must live in a poore and meane condition , he must take up his crosse , and be despised , and contemned , and trampled upon , and when he begins to thinke of this , he is unwilling to match : for saith he , i am not willing to live after this fashion . to this i may answer in a word ; for the lord himselfe gives a very direct and quicke answer to this ; saith he , i will deceive none of you , i will deale plainely with you , if you match with me , i say , your condition will be very base , and meane , and blessed is he that is not offended with that meane condition . i confesse , if you match with me , you must take up your crosse , you must be persecuted , and despised , and hated of all men ; therefore saith he , choose you , i leave it to you to make your owne choice ; if you will not match , you may choose . but sayes he , he that is not willing to loose his life , and part with father and mother , and let lands , and credit , and liberty , and all goe , hee is not worthy of me . wherein he implies , that the lord is worthy to be matched with , notwithstanding all this base condition , and that thou art unworthy of him , that stickest at it . and if thou didst know who he was , thou wouldest notwithstanding match with him to choose . if the bridegroome , the lord iesus , should come in glory with his bridegroomes apparell , if he should come decked with ornaments , with thousands of his angels about him , every man would be willing to match with him ; but here is the tryall what thou wilt doe at this time , it appeares not yet what he is , and what he will doe , while he is now covered with a base out-side , now he is hid . but yet he deales plainely you see with us . i remember a story of crates , the philosopher , when a virgin desired to match with him , he takes this course , he goes to her , and tells her , and shewes her his crooked-back , his staffe , and his satchell , and saith this to her , this is thy husband , and thy portion , wilt thou be content to take such an one as i ? she persisted : but when she had him , she knew she had another manner of husband then she looked for . i use it but for a resemblance ; for after this manner doth the lord iesus deale with us . you must suffer the crosse , and goe out of the camp ; this is your husband , this is your portion , the crosse is your joynture . now thou maist choose , if thou wilt match with him , so it is . i say now to every man that is willing , that persists for all this ; thou shalt have the king of heaven for thy husband , thou matchest with such an one , as shall make thee happy for ever , this is thy happinesse , thou shalt have thy worst first , the best is reserved for afterward : with the world it is quite otherwise ; there you have the best first , and the worst followes after : therefore here is the tryall ; all the matter is to love christ , in a base and meane estate , and i say this to thee , thou shalt have the same answer from christ one day , that if thou be not content to match with him in a meane condition , if thou wilt not take him for worse , thou shalt never have him for better ; if thou wilt not have him in a low condition , thou shalt not have him in a glorious . rom. . . hee saith , those that suffer with him , shall also be glorified with him : and so on the contrary , hee that doth not suffer with him , that is , hee that is not content to take him with sufferings , and with the crosse , he shall never raigne , and be glorified in heaven with him . but yet men will still say , are not these hard conditions that goes with this match ? if otherwise , i should much desire it . and every man is content to have the kernell , but hee would not trouble his teeth with the hardnesse of the shell . and indeed , there are in appearance hard conditions . for he must be taken for a lord , and an husband ; and for this cause many will not take him , this keepes many off . and who would not be religious , if he thought it an easie thing to be religious ? men thinke they shall be tyred and strait-laced , and never be able to endure the yoke . but yet i say to every man that thinkes so , hee shall not finde it so , these conditions thathou thinkest so hard , are easie . first , the lord hath said in plaine tearmes ; if thou wilt beleeve his word , that his yoke is easie , and his burthen light : i will make it plaine to thee , thou shalt not deny it . there are but two things that make the burthen of christ , that is his law , to be hard , and that is either . the contrariety , or , the disproportion . for , there is nothing makes a thing hard , but one of these two . one is the contrariety betweene our wills ; the reluctancy betweene our wills and gods. christ will have one thing , and wee another : hence comes the difficulty . if our wills were the same , then there were no difficulty , then a man lives as he would , as he list . but beloved , if thou match with him , he will give thee another will ; he will take away that reluctancy and renitency , he will take away thy old nature , thou shalt have a new nature , and a new will , and so then they are easie . the other is from disproportion : if a man have a great burthen , and a little strength , the burthen proves heauy , why ? not because the burthen is in it selfe heauy , but because there is but little strength . now know , that christ is such a husband , as that what he gives in charge , hee will give strength to doe it ; this i touched the last time , in comparing the two husbands , rom. . see there our first husband , the law , to which every man is married , till he be matched to christ ; that is an hard yoke , he commands much and gives no strength to performe it , it commands all things exactly . but the other husband requires but evangelicall obedience , hee commands , but that is possible , and gives strength to doe it . when againe thou servest him in newnesse of spirit ; hee will raise up thy strength , and make a fitnesse , and sutablenesse , and proportion betweene thy strength and it ; therefore thou shalt find no such difficulty in the thing , if thou resolve on the match once , so as thou shouldest never feare the hardnesse of the burthen , that thou shouldest not bee able to obey thy husband . in setting out the other impediments that keepe men off from being willing to match with christ , wee will keepe still the same order , and to the similitude here , as wee have done hitherto . the next impediment is , that wee shall not have any great dowry for the present : ther is much promised , but we shall enjoy but little of it yet ; though we shall have much hereafter , yet we have it not now ; this is a great impediment , and keeps off many men . it is the case of many ; they think with themselves : if i match now with christ , i have much promised , that i shall have heaven , and many things to come hereafter ; but for the present , i must forsake my pleasure , my profit , my delights . now answer this , and all is done . but beloved , it must be christ himselfe , that must answer it : though wee be the instruments , and the meanes , yet except he speake with us , it will doe no good ; the lord himselfe must be his owne spokesman ; yet i answer , it is true indeed , the great dowry is to come , ye must wait for it ; this time is a time of serving , as iacob , hee served foureteene yeares for rachel before he had her , and because he loved her , he thought the time short , he was willing to serve so long . now if thou love christ , if thou prize him above all ; then thou wilt be willing to stay for him ; and those that will not stay , it is a signe they doe not love christ , and therefore thou art not worthy of him . you must know , that christ makes us thus to stay a time , to know and trye his spouse before he match with her , ( indeed the match is now , but i speake of that glorious match with the lambe at his second comming , when wee shall receive the full dowry ) which the apostle speakes of , iam. . . verse , blessed is hee that endureth temptation ; for when hee is tryed , hee shall receive a crowne of life , which he hath promised to those that love him , and waite for his appearing . beloved , ye must be content to beleeve for a time , enjoying is not yet come . christ will trye our patience , our faith , he will trye whether his spouse will take his word or no , whether she will rest upon him , whether she will beleeve him : this is that , i say , that holds off many men , because they shall have nothing here , but therein they doe not looke upon the whole life of man ; wee looke but upon part ; wee onely care to provide for a short time here , and not for the whole life of man , which is eternall : and this is that which makes us to erre ; as the cause of all errour in all the actions of men , is because they looke upon some part of a businesse , and not upon all . when a man lookes upon some part of a case , and not upon every part , this makes them judge amisse : so in this spirituall case wee erre , because wee doe not looke upon the whole life of man , to provide for our good hereafter , as well as the present . the reason is , because as the apostle sayth , pet. . and . ver. wee are pur-blind , and cannot see a farre off . indeed , this is the case of all that match with christ , they have the worst for the present , the best is reserved . indeed worldlings they have the best for the present , and the worst is reserved . consider of it which is best , an heire that is in his minority is content to serve and doe as a servant doth , because hee knowes , notwithstanding there is a difference betweene him and a servant , he shall , hee knowes , when he comes to age , enjoy his lands , and therefore hee is contented , though as yet hee is used as a servant . indeed , if he knew he should not live to enjoy his lands ; but dye before he comes to age , then it were somewhat , if hee were discontented to live so : but wee shall be sure to live unto them , wee shall enjoy them ; as in that . epistle to the corinth . . . . for the momentany lightnesse of our tribulation prepareth for us an eternall weight of glorie : while we looke not upon things that are seene , but upon things that are not seene ; for the things that are seene are temporall , but the things that are not seene are eternall . the time that we are to be here is short , if we consider it with eternity ; and beloved , if we did but seriously thinke of the time we are to be here , and eternity hereafter , wee should not soe much sticke upon these earthly things as wee doe . but to come neerer , and answer it to purpose ; if thou accept of this match , thou shalt have more , even for the present , then the full vintage of the men of this world , as in that . chapter of marke , . . there is no man that hath forsaken houses , or brethren , or sister , or father , or mother , or wife , or children , for my sake and the gospels , but hee shall receive now in this time an hundred fold ; houses , brethren , sisters , fathers , mothers , and children and lands , with persecutions , and in the world to come life everlasting : even with persecutions a man shall receive an hundred fold . if you aske how can that be , that a man with persecution shall receive an hundred fold in this life ? for answer , we must compare this place with the cor. . . as sorrowfull , yet alway rejoycing ; as poore , and yet making many rich ; as having nothing , and yet possessing all things : though they have a sorrowfull time outwardly , yet they have abundance of inward joy , which they have in the grace and favour of god. this is your usuall proverb , hee is rich whom god loves . though a man loose credit with the world , and praise with men , and estimation , which keepes many men off ; yet thou shalt have joy in god , peace of conscience , which is an hundred times better . but you will say , what if they be put into prison ? shall they then have an hundred fold in this life ? yes , for their imprisonment is better then worldly mens liberty . it is said , that when ioseph was put into prison , that the lord went in with him , and was with him , and therefore it was no prison : for what is it that makes it a prison ? the lords absence , a man hath more joy in a prison wherein god is , then in a palace without god ; as you may see in saul ; when the lord was departed from him , his palace was but a prison to him . brethren , if you beleeve this , that you shall have more for the present , if ye will accept of this match , you will not any longer stand out . but if you will not beleeve , for all that i have said , we have no more to say to you in briefe , but this : thou shalt have thy portion in this life , as the prodigall sonne , he would have his portion presently : well , if you will have your portion , ye shall have it , as in that . psal. . the men of this world , who have their portions in this life . you shall have your portions in this life , thou shalt have thy belly filled with treasures : but remember that terrible sentence , thou hast thy reward . therefore it is no marvell , that worldlings live so contentedly , with so much outward ease ; it is no marvell , i say , for their father hath given them their portion . another impediment is ; when parents have provided a fit match for their children , and come and propound it to their children , then they are promised to another , their hearts are set upon others : and this is a great impediment in this , and it is common . now the lord comes to propound this match to thee ; but thou canst not forsake those things that thy affections are set upon , thou hast made another choise , thy heart is set upon these outward things , thou hast promised thy love and delight to them , and thou must now refuse the sute of the kings sonne . this one day will lye heauy upon thy conscience , when as this christ that thou hast now rejected , shall come to iudgement , and shall sit upon his glorious throne , and shall pronounce that heauy sentence , depart from me ye cursed ; and then thy conscience shall tell thee , oh he was once a suter to mee , but i had made another choice , a worse choise ; which then thou findest , though it seemed pleasant for the time , yet indeed his service would have beene more pleasant and profitable , for he would have thee live but according to the rule , in temperance , sobriety , in diligence , in thy calling , and such like , which would have kept thy body in health , and preserved thy estate ; and now thou hast wasted thy body in fornication , and uncleanenesse , and hast wasted thy goods in drunkennesse and good-fellowship , and all riotous living : and so if we should stand to compare every particular service of each husband , we should find that our obedience to our right husband , is more pleasant then that we have now chosen ; nay , wee should find that the worst actions that christ commands , are farre more pleasant then the best of the other ; as take sorrow for sinne , that wee count the worst and the hardest duty , yet even in that there goes along with it a secret sweetnesse , and comfort ; those that have any experience in it , know it to be true : but when as thou yeeldest obedience to thy other husband , even in the midst of thy carnall delights , thy heart is sad , there is a kinde of perplexity goes along with it : this wee shall finde in all the actions wee doe to this wrong husband , a secret griping and stinging of conscience ; and besides this , wee shall at length be paid with death . but in our obedience to our right husband , more-over and above our comfort in his service , he will give us wages and rewards , eternall life , and all the comforts appertaining thereunto . but in briefe , if you will not yeeld , if you will not be ruled , god will doe with you as parents doe with rebellious children , if they are stubborne , and match against their will ; when as neither promises , nor perswasions will doe any good , what will they doe ? why , they will disinherit them . so if ye will be stubborne , and neither perswasions nor promises will doe no good with you , but notwithstanding all this , you will not remove your affections from off your choice ; your father shall disinherit you , you shall loose your kingdome , you shall be damned ; if you will not cut off your right hands , and cut out your right eyes that offend you , ye shall keepe them , but ye shall goe to hell with them . if you will not beleeve us , we have no more to say to you , ye shall loose your birth-right . another impediment , if so be we find we stand in need of an husband to pay our debts , yet we are not disposed to marry yet . but know , if thou wilt not take the time before the time be past , thou shalt sit long enough without suters . christ he is a suter by his spirit , and we are his friends to perswade you to match with him . now consider how that he onely must perswade : we may perswade long enough ; if no other doe perswade you , you will never be wonne : but there is another , the lord himselfe , he is his owne spokse-man , and must be , or else you will never be won . and therefore , take heede of deferring when thou findest the holy ghost a suter to thee , and that christ speakes to thy heart , take heede of refusing , his spirit shall not alwayes strive with man : if he knocke but once , open to him , perhaps he will knocke no more . take heed of delayes and puttings off , bidding christ come another time ; for we commonly say , delayes are dangerous . if thou dost , thou maist loose thy suter , and christ may let thee sit all thy life time , and never be a suter to thee againe . there is indeed a time , when all would match with christ in their extremity at their deaths , as the foolish virgins , they came when it proved too late , the doores were shut . when the arrest comes upon us , then we would match with christ , but then it is too late , then christ will not match with thee ; then we may fly to the hornes of the altar , as ioab did , but then christ will say , as solomon did of ioab , goe fall upon him , and kill him , even there . there is a refuge in the city , but thou must be a citizen there , before the avenger of bloud comes . then is not a time to marry with christ , then is a time to call to mountaines to fall upon you and cover you , and furthermore whereas thou sayest , thou wilt hereafter match with christ , but not yet , what knowest thou but that thy soule may presently be taken from thee ? and therefore you see what a deale of folly men shew in their puttings off . another impediment is . when the parties are brought together , to see one another ; many times they doe not like one another : and this is a common case : and so it is in this spirituall match ; when men come to looke upon the lord , they doe not like the lord : well , if this be thy case , if it be thus with thee , the lord will not be so much as a suter to thee , hee counts thee an enemy . there is an antipathy betweene the lord and many , there is an enmity ; but you must know , in this there is a two-fold enmity ; one out of ignorance , as paul , sayes he , i was a blasphemer , and a persecutor , but now i am received to mercy , because i did it ignorantly through unbeleife . if hee had knowne the lord , hee would not have persecuted him . but secondly , there is also a wilfull enmity against the lord : they know the lord , and yet they doe not like him . but these men will deny this , and say , this is not the cause they come not in , whatsoever is the cause . well , doe not deceive thy selfe ; if thou love the lord , thou wilt love his image , thou wilt love his children which are his image . if thou hatest those that beare his image , thou hatest the lord himselfe . and therefore doe not deceive thy selfe : if thou bearest a secret hatred and dislike of that strictnesse and holinesse , that is in the saints ; if thou hast an inward grudge to that which is gods image , thou hatest god himselfe . but perhaps thou wilt say , i hate him because he is an hypocrite ; if hee were the child of god i would love him , but i hate his hypocrisie . but take heede , that when thou strikest an hypocrite , a saint lyes not a bleeding ; so also when a man lyeth under a sharp and powerfull ministery , and thou bearest hatred and dislike of it , thou hatest the lord himselfe , whose ordinance it is . this was the case of the iewes , when the apostles had shewed them the lord iesus , and they saw all was rejected , what followed ? we have no more to say to you , christ would no longer be a suter to them . seing ye reject us , and will not receive this word of salvation , loe now we turne to the gentiles , and those that will receive us . and therefore brethren , take heed of disliking the lord , when he comes a suter to you , doe not lay false aspersions upon him , and his wayes , and children , doe not beleeve false aspersions laid upon him by others ; as those that were sent to spye canaan , they brought up evill reports of that land ; what followed ? not onely they were excluded out of the land , but also all those that beleeved them . now thus we have shewed you the match , and given you some tryals to know , whether you are matched with christ or no , as also what may stirre you up to accept this match , if yee finde upon examination , that ye are not matched with him , also the impediments that keepe men off from the match : that if any of them be your case , ye may remove it . but brethren , all this can doe nothing to procure this match ; this will not worke upon you , except the lord be his owne spokse-man to winne your love , hee it is that must winne you . men are like dead men when wee speake to them ; but if christ speake not by his spirit , they are dead still ; it is hee that must shew you your debt and your danger , and the beauty and excellency of your husband , and must remove the impediments . and seeing that now you are to receive christ offered in the sacrament , this point may be a great helpe to strengthen your faith . when a man promises to match with one , this helpes well forward to the match : but when the man is in the church , and offers himselfe to match with thee , then wee cannot choose but beleeve it : hee that eateth and drinketh this unworthily , he is guilty of the body and bloud of the lord : therefore doe not take it hand over head , but examine whether thou standest in need of christ , canst thou set a price upon him , as the cheifest thing thou wantest ? the great match is made in baptisme : this is but the renewing of the nuptials , and new actes of taking and receiving christ. consider then , if thou have matcht with christ before , else if thou comest hither , this is a great provocation to the lord : for that which is required of thee now , is , that thou take christ with more willingnesse , still that thou come with more desires and longing after the lord iesus , or else thou dost receive unworthily . consider every time thou comest , of what need thou standest in of christ , and in this thing thou must take some paines with thy heart , every time thou comest , to see more need thou standest in of christ , and also examine strictly what thou hast done amisse , and worke thy heart to unfained sorrow , and make up all breaches before thou comest , as thou dost with men , which is a very commendable thing , and if thou have any request to put up to him , this is a speciall day of hearing . whatsoever jewell thou wouldst have to beautifie thy selfe , that is , whatsoever graces thou wantest to beautifie thy soule , what change of rayment thou wouldst weare to adorne thy conversation , what temptation hath long haunted thee , thou canst not be rid of , aske of thy husband now upon this day ; this is the marriage day ; this is a faire opportunity to aske any thing of thy husband : aske thy husband now , he will not deny thee , nay whatsoever thou wantest for this life , for thy body , aske it now , for all is thine ; whatsoever thou desirest , any gift for soule or body , whatsoever it be that thou wouldest have him to take from thee , that hurts thee , or whatsoever thou wouldest have him give thee , to doe thee good , aske it : i dare be bold to say , he will not deny thee ; for if herod because of his oath , would not deny the daugh ter of herodias , even to the halfe of the kingdome , dost thou thinke that thy husband will deny thee any thing , that hath given himselfe to thee ? hath he given thee the great ? and dost thou thinke that he will deny thee the lesse , if it be good for thee ? if he doe deny thee , it is because it is not convenient ; or else , thou dost not aske it in due time , or else he will give thee a better thing . the churches cariage , or dvty . delivered in sundry sermons at lincolnes inne . by the late learned and reverend divine , iohn preston , doctor in divinity , chaplaine in ordinary to his majesty , master of immanuel colledge in cambridge , and sometimes preacher at lincolnes inne . published by 〈◊〉 〈◊〉 , thomas ball , b ● in divinity . ephes. . . let the wife see that she reverence her husband . cor. . . for i have espoused you to one husband , that i may present you a chast virgin to christ. london , printed by r. badger for n. bourne , at the royall exchange , and r. harford at the gilt bible in queenes-head-alley , in pater noster-row . the chvrches cariage . ephes. . . . . wives , submit your selves unto your owne husbands , as unto the lord. for the husband is the head of the wife , even as christ is the head of the church : and he is the saviour of the body . therefore as the church is subject unto christ , so let the wives be to their owne husbands in every thing . the scope of the apostle is , to shew that wives ought to be subject to their husbands , which he inforceth upon them with this argu ment ; for so is the church to christ. my scope is onely to speake of the latter : for whereas formerly i pressed men to receive iesus christ ; now because the cheifest thing they sticke at is , being subject to him ( which yet is a thing necessary , if they receive him aright ) for men having lived all their lives at liberty , would doe still , although it be the condition of those that are married to christ , to be subject to him , as it is of the woman to be to the man , as appeares by that law first given . gen. . thy desire shall be to thy husband , and hee shall rule over thee , that is , thy will shall be subject to his . now this text shewes both , that the church is subject to christ ▪ and the reasons why it should be so : there are three things in it . that every man that takes christ is subject to him : that is laid downe positively in the text ▪ the church is subject to christ. that every man that takes him ought to bee so . that it is best for them so to be : and to that end the apostle gives two reasons , for he is their head and saviour . i will bind up all into one point , that , every one that doth , or will take christ , hee is , and ought to be subject to him , and it is best for him so to be . he that takes christ , is subject to him ; for so soone as there is an union made between the soule and christ , so soone there is a power goes out from him , which bowes and fashions the heart , and makes it willing to keepe his lawes , it causeth such a motion in the heart , as is in the members from the head : so soone as the will is willing to doe a thing , there is a readinesse also in the members , and the reason is , because there is the same spirit that is in the head transfused into the members , and so here the same spirit is communicated from christ by vertue of this union to the members , and as soone as that union shall be perfect , and the spirit shall dwell in all fulnesse in us , then we shall have a full readinesse to obey him . now because it is but in part ; therefore in regard of the degrees of it , there is much wanting in this readinesse to obedience , yet so , as there is in some measure some such inclination , though the members are weake and paralyticall , and contrary humors are in them , which much hinder their readinesse ; yet so as there is an inclination in the mind , an intrinsecall aptnesse to be subject to christ in all things . that he that takes christ ought to be subject . now thou art matched with him , thou art engaged , thou hast covenanted with him , cor. . . he is thy lord , and hath bought thee , and thou hast sold thy selfe to him , yet hee hath bought thee of thy selfe , so as thou art not tui juris . it is an usuall thing for men to bethinke with themselves , how shall i bestow this day ? and men forger that they are servants ; for they are not to spend it in what is pleasant and profitable for themselves , for god hath bought them of themselves , and as a servant is to aske his master every morning what worke hee would have him to doe that day , so are ye ; not a jot of strength is thine owne . the last is , that is is best for men to be subject to him , and if men were perswaded that it were best for them now at this time to be subject to him , they would come in : but it is one thing to thinke it generally best , and best for me at this time in my particular case . now this is it , i will shew you , and take the reasons in the text. because he is an head , and that in foure respects . in regard of soveraignty . in regard of preeminency and excellency . because hee gives life to the church , as the head doth to the body . because hee is a guide to the church , as the head is to the members . because hee is their soveraigne lord and prince , for this subjection is in nature to be subject to him that is our lord , and whom wee find set over us , and we thinke it no disparagement to be so . to subject our selves to an equall indeed , we may and doe thinke much at it : therefore now thinke , that he is a prince , and thou art a base creature ; and dost thou thinke much to be subject to him ? all disobedience comes from this ; that wee thinke our selves too good to obey him : as hee said , so men say secretly in their hearts , who is the lord , that i should obey ? and this they doe in every sinne . and whereas it may be said , there are many great men set over men , which they will say , they see no great reason why they obey them ; i am of more excellent parts then he : this may be objected against many kings ; and indeed , unlesse they do excell , obedience doth not come off willingly , nor naturally . therefore in the second place consider , he is a head for preeminence , col. . . . he is the head of the body , the church , that in all things he might have the preeminence ; for it pleased the father , that in him all fulnesse should dweld , that as in the head there are all the excellencies of the body in all fulnesse , the senses and the understanding , &c. so in him : now if a man had all excellencies in all fulnesse above all other men , all the world would obey that man. see it in beasts ; an eagle being the excellentest of foules , nature hath made it the king of all : and were there such a man among men , there would be no resistance in nature to such an obedience to him . now christ is such an one , full of wisdome , full of love and meeknesse , &c. such an one as thy heart can wish . in the third place , all this is for thy profit , if thou be obedient to him , for thou mightest say , why should i obey him ? what is all this his excellency to me ? when we see the government wee live in to be for our good , then we are willing to submit : if we had such a governour as is mentioned in iudges , that would spend his fatnesse and his sweetnesse for us , him we would obey . now iesus christ hath spent his fatnesse for your good , and all this fulnesse that is in him , is for the good of the body , ephes. . ult . speaking of christ and the body , hee calls the body the fulnesse of him who filleth all in all . the body is the fulnesse of him ; for as the head makes not a compleate man without the body , so nor christ without his church , and yet least this might be thought too much to be spoken of the body , that it should be the fulnesse of christ , therefore withall he shewes that it is christ which fils the church , it is the fulnesse of him who fils all in all , emptying out his fulnesse into them , filling all with all the excellencies that are in himselfe . no excellency is in him , but he stamps it upon the body ; for he received it for their sakes . as the common conduit receives not water for it selfe , but for others ; so is he the common conduit of grace , a head which communicates the same life to his members he hath in himselfe , which was the third thing . but ah ! you will say i have no need of all this , nor of being subject to him ; yes but thou hast , for thou canst not live without him : for as the husband is said to be the guide of the wife , hee is the guide of thy youth , as the scripture speakes ; so is he to thee , and without him we are in this world like men in the wide sea without a guide ; if left alone , wee shall fall upon some rocks , or sands or other , and so perish : he is thy guide , and there is reason to be subject to a guide , a folly to leave thy guide in a wood , and step out of the way from him . nay he is a guide that doth guide thy feete in the wayes of peace ; the wayes he will lead thee in , lead into prosperity and peace . the second reason in the text is , hee is the saviour of his church , he hath saved them already from the guilt and power of their sinnes , and hee is so continually , and thy safety consists in being obedient to him : looke how many acts of disobedience , so many steps from under thy shelter into the storme , from out of the shade into the scorching sun-shine . all the commandements wee have from him , are things , by which our lives are maintained : as fishes live in the water , so wee in the commandements , for they are our elements : so as withdrawing thy selfe from the commandements and going out of them , tends to destruction ; and it is as if a man should see a fish going out of the water : every such motion tends to death . if therefore a man would consider when he is about to commit a sin , that this act tends to death , and that to be subject to the commandement is my safety , hee would certainly keepe within compasse : if the commandements tended to destruction , we ought to doe them ; for what are we but gods vassals ? he hath bought us . as they in the old law might doe what they would with their servants they had bought with their money , so might god : but when every commandement shall tend to thy good , so as thou canst not devise a better way for thy selfe than to obey them , wilt not thou much rather bee subject ? . deut. . in the former verses he had showne that god had done great things for them , and therefore might doe as other masters , that command their servants that which is for their owne advantage , and not for their servants ; and so god might do , and thou oughtest to be subject to him : but sayes hee in the thirteenth verse , what doth the lord require of thee , but to keepe the commandements of the lord which hee commands thee for thy good ? thou maist thinke that to sanctifie the sabboth is not for thy good , but now thou maist thinke happily by thy travell on that day , and plotting thy businesse to further thy wealth : or suppose that god bid thee be bold for him , and stand out for the profession of the truth , thou thinkest it may be thereby thou shalt loose much ; and that by stepping out of his way , thou maist take in some convenience , or balke some crosse , which for doing his will would befall thee ; but thou art deceived , thou shalt find that this shall be for thy ruine , and though thou canst not see how this should be for thy good ; yet shut thine eyes , beleeve it , for it will be so . the use is , to exhort you to be willing to come to christ : you see this great objection taken away , that men are loth to be subject to him . i will further shew what it is to bee subject , and so adde motives . if you would know what subjection is . subjection is , when an inferiour willingly submits to a superiour , there are two things in it . it must be between an inferiour and a superiour ; for if a superiour doth it , it is not subjection , but yeelding ; if an equall doth it , it is an agreement , compact , not a subjection . it must be willingly , or else it is not said to bee subjection : to bee caryed captive is not to bee made subject , but when a man sub mits out of an inward inclination of his will , then it is said to bee obedience and subjection . the second thing is , what we must be subject to , and they are three things , first the counsell of christ. secondly , the commandements of christ. thirdly , his providence , to be willing to be disposed of by him . and these three doe answer to all that is in a man. for . there is his mind or understanding ; now to that answers counsell . secondly , there is his will ; to that answers commandement . thirdly , affections ; they answer to his providence . first , wee must be subject to the counsell of christ , that is , to thinke his wayes , and what hee commands , to be the wisest and the best way . and this is one thing a wife owes to her hasband , to be subject to his opinion : and paul , when hee would expresse his obedience , sayes , i consulted not with flesh and bloud , that is , with my owne reason ; but i brought my mind into subjection to christs mind : i was willing to thinke his way the best , in cor. . . this is called subjection , namely , the bringing of every thought into subjection . the originall of disobedience is refractorinesse of thoughts , whereby a man thinkes his way better then god's way , and therefore chooseth it , for every man doth what hee thinkes best , and therefore in pro. . . salomon counselling men not to labour to be rich , because a man would say in his owne thoughts , why , it is good to be rich , therefore sayes he , cease from thine owne wisdome , that is , submit thy wisdome to gods , hee knowes what is better for thee : walke in thy calling without seeking inordinately to be rich ; and if god cast riches upon thee , so it is . and so likewise a man that thinkes credit in regard of gifts , learning , parts , a goodly thing , cease from thine owne wisedome , it being but as the apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an empty thing , a thińg blowne up by mens breathes : seeke not after it , follow his counsell . and thirdly , so for pleasure , thou thinkest this or that thing to be most pleasant , cease from thy own wisedome , abstaine from it , and thou shalt have it some other way . the second thing are his commands : if thou seest he hath commanded a thing , which thou seest no reason for , nay , thou seest a reason against it , yet doe not question it . the will of man is still objecting . see this now in adam and saul . in the commandement given to adam , there is nothing but a meere command , 't is likely hee saw no reason for it , yet see how god chargeth him , hast thou eaten of that i commanded thee thou shouldst not eate ? saul thought he had good reason on his side , to spare the kine for sacrifice , but did not i command thee the contrary ? the servant is not to examine his masters ground , but to doe his will. lastly , wee must be subject to , his providence , and all the passages of it . looke what variety of conditions , of sickenesse and health , good report and ill report thou goest through . god requires that all thy affections should be subject without murmuring ; if he will have thee lye under an ill report without cause a long time , it is his providence , submit ; and wereas men will say , if i were thus or thus in such a condition first , then i would be content ; what is this , but to make his will regulam regulatam ? the third thing are motives to be subject . from the nature of subjection ; which is as it was defined , that the inferiour ought to be subject to the superiour ; so as there is reason for this , if thou be an inferiour to him , and when a man sees reason , he will not be stubborne . now , that there is reason for this , looke through the whole universe . that which is most base is lowest , and if there should not be such a subordination , what confusion would there be , as if the waters should over-flow the earth , or the fire possesse the place of the ayre ? as in the body of nature ; so politicall ; if servants should not be subject to their masters , inferiours to superiours , what confusion would it breed ? eccles. . . . for the servant to be on horse-backe , and the master on foot , this is an evill , and a folly . so in the body of man , for the humours to be predominant , it brings sicknesse and death ; so in the soule , for reason to be below , and the affections above , what disorder is it ? so that there is reason , that in all things the inferiour should be subject to the superiour . consider who it is you are to be subject to . it is to him that is able to doe you much good , and one that is willing to recompence thee to the utmost . why are men so willing to be subject to kings , and doe them service ? because they are able to advance them ; and therefore men will doe any base offices for them , even violate their consciences : but in being subject to god , thou shalt not be subject to base , but honourable services , and thou shalt get much by it also . as balak said to balaam , am i not able to preferre thee ? so may i say of god , and of others , even of kings , as saul said of david , can david give you vineyards , & c ? can kings give you what god can give you ? why is there such seeking to the court , but that men are perswaded of getting profit and honour ? and is it not god that sets up whom he will , pulls downe whom he will ? doth whatsoever he will in the earth , and in the sea ? which if considered , men would be ambitious of serving him . secondly , hee is able to doe you much hurt : and that is another reason of our subjection to princes , and therefore , . pet. . . hee bids us humble our selves under his mighty hand ; that is , god hath a mighty hand , able to bring you into subjection , and therefore doe it willingly , humble your selves . doe you provoke him to anger ? are you stronger then he ? is hee not able to bring you downe ? in ezechiel there be foure emblemes of his power ; god compares their great men to eagles , the masters of all birds ; to cedars , that over-shadow all the trees of eden ; to dragons , that doe live in the water , and doe drinke it up as a river ; and to an excellent cherub ; now god to shew his power , sayes , that hee will deplume that eagle , loppe the boughes of that cedar , uncover that cherub , put a hooke into the nosthrils of that dragon : so that god is able to doe the greatest men in the world hurt . thirdly , god is exceeding munificent , his goodnesse is great . if one hath a father that is full of goodnesse , an ingenuous sonne would not disobey him , because hee would not grieve him ; now god will spare thee , as a father spares his sonne that serves him : hee will keepe thee still in the house , notwithstanding all thy rebellions . last motive is taken from our selves . it is for thy good to be subject to him : which if men throughly apprehend , they would not sticke , though it were a thinge burthensome to them . if a physician prescribes thee an hard dyet , to which thou hast no good will in it selfe ; yet if thou be told it is for thy good , then thou art willing ; and thus it is with the commandements . but say , is not liberty an excellent thing ? is it not better to live as a man lists ? indeed if the mind of a man were framed as it ought to be , it were so ; but seeing thy heart is possessed with errours , &c. it is not best for thee to be at liberty , for one that is well in his wits , it is good to be at liberty , but not for one in a frensie ; againe , for thee to follow thine owne will , is to subject thy selfe more to the disease , but when thou dost what god commands thee , thou dost follow the prescript of the physician . for every man lyes as it were inter morbum & medicum ; if thou subject thy selfe to god , thou growest out of bondage to the disease to further life and liberty , but when thou obeyest thy selfe , thou art brought in bondage to sinne , which is the disease of thy soule . now bondage properly is this ; when one is subject to one that is not our proper commander , or when it is to our hurts ; and therefore now to bee subject to a father is not bondage , so not to god , hee being our naturall and proper commander . now one of these two you must be subject to , either the law of sinne , or of righteousnesse . consider now which of these is bondage , which liberty . every creature hath a certaine rule given it , and so long as it keepes close to that rule , so long it is well with it : and so it is with men , whilst they are subject to the law , which is their proper rule ; to be subject to the contrary rule , that is bondage . but thou wilt say , i finde it a pleasant life , to bee subject to my lusts . but what is the reason of that ? because it is agreeable to the present disposition of thy soule : but yet know this , that thou hast another radicall disposition in thee , in which thou wert created , to which the commandements are more pleasant then the satisfying of thy lusts . as now take the constant disposition of thy body ; meate , and drink is pleasant to it , but indeed in a time of sicknesse , not meat , but something else is more pleasant ; yet so as the pleasantnesse of meate to one in health ; is the greater of the two . now this is a rule in philosophie , that those things that are agreeable to nature are jucunda per se , and all times , the other not so , and but for a fit , and so now sinne is pleasing to thee , but whilst thou art in such an humour . now the things that god commands agree to the first constitution of thy soule , and therefore they are the better choice , and in themselves more pleasant , and the obedience to them , is like the obedience of the members to the head , but the obedience of them to sin is the wringing them the wrong way . againe ▪ peace is pleasant . psal. . . it is a pleasant thing for brethren to dwelt in unity . discords in a family are unpleasant . now whilst thou obeyest sinne , it breakes thy peace with god thy head , and thou livest an unquiet life , but as it is , gal. . . as many as walke according to the rule of gods commandements , peace is upon them , and that is pleasant . againe , it brings iesus christ into the soule ; and he brings joy with him , for when he comes into the heart , hee comes as the sunne into a roome with light , and joy , and peace . i find one similitude more in the words , to expresse our union with christ : and indeed the scripture is much in expressing of this union , now it is a sure rule , that what the scriptures bestow much words on , we should have much thoughts on , and what the holy ghost urgeth most , we should prize most , as in this union with christ , which is the foundation of our salvation and of all graces . now different similitudes in scripture doe expresse some new thing , as is this , that he is the head and saviour of the body . it will bring to our minds some other differing notion concerning this union then the former did , it will bring new light that we shall see further into the riches of this glorious mystery . the point is , that christ is the head , and saviour of his church , and of every member . i adde this last , for so you shall find it . corinth . . . that the head of every man is christ : and this similitude shewes that the union betwixt christ and us , is more than the union of a politicke head and body , so as wee are flesh of his flesh , and bone of his bone , as it is in the thirtieth verse of this chapter . in that christ loves and cherisheth every one united to him , as every man doth his owne flesh . put case a member bee more deformed than another , there be an vicer in it ; yet a man loves it , because it is his flesh . hee is sensible of all the paine , and ease they feele , as the head is , of what the members doe . hee communicates sense and motion to every man ; without him , every man being dead , and not able to moove a step , in the wayes of god. he guides , directs , counsels every member up on all occasions , suggests wisedome what to doe . but there are three other speciall respects , in regard of which he is called an head. in regard of authority . ephes. . . god hath appointed him over all things to bee head , hee hath committed the kingdome of the mediatourship to his sonne . in regard of preeminence . col. . . in regard of influence of life , ephes. . . his headship is made to consist in this , in filling his body , which in it selfe is a drye empty thing , and he fills them all , that is , every corner , and secondly with all , that is , all variety of graces ; so as they have nothing , but what they have from him . the use of these three in particular , secondly , in that he is a head in generall . if christ be so a head , as he is a governour and commander ; it is easy to know what followes then ; let us be obedient and live according to his lawes , in those doxologies which are given to christ , this is one , to him be all dominion : all the dominion that is in parents over their children , kings over their people , are but rivelets out of that sea. in the . of isay , . the government is said to be upon his shoulder , so as he rules all the world , only with this difference , that he rules his church with an inclinative disposition , as the head rules the members , but others with a rod of iron , so as he brings all under his feete , and makes them stoope , and it is profitable for us to consider what division wee are of ; for first , there are some of the kingdome of his sonne , translated into his kingdome . col. others are as cain , vagabonds , lawlesse persons , that are not the lords portion , and though these doe what they list ; yet thou must doe as by a rule , from morning : till night , in all thy businesse , undertake no action but by rule : there is not the least action but there is rule for it in the generall find out that rule , so use recreations , eate and drinke by rule . if you object , that there are some things which a man may doe animi causâ ; so the apostle sayes , he would not for his mind sake . i answer , you must even doe these things by rule . t is true that a man may have in his choice to doe a thing , or not to doe a thing ; for then a thing is indifferent : yet there is a rule to be lookt to in these things , viz. that christ hath given a man this liberty : so men should order their speeches by rule ; not to be vaine at any time , not in the least word . but you will say , this is a bondage . answer : no , but it is for thy benefit ; for the more thou walkst by rule , the more peace shall be upon thee . it is observable , . esay , . that these two things are put together ; of the encrease of his government , and of his peace there shall be no end : to this end , to shew that as his government increaseth in mens hearts and is enlarged , so as a man is made more subject to him , so also peace increaseth . in those that are most subject , there is most peace : and therefore he is called the prince of peace ; for where hee rules as a prince , there is that peace which he , as a mighty prince , is able to procure to you . and to this purpose is that copulation of being a head and a saviour in the text , as i have observed before : if any man goeth from out of his government , hee shall find thornes , unquietnesse , and restlesnesse of spirit : if they walke by the rule , they shall have perfect peace , perfect mercies : if you walke unevenly with him , hee will walke unevenly with you . is he a head in regard of excellency ; not onely because god hath put him into the highest place , but because he hath a fitnesse in him , all fullnesse ? choose him then , take him before any thing else ; for he is the best , and will preponderate whatsoever comes in competition with him . there are no excellencies , that are in the creatures , which are out of him , but all in him . and therefore thou must choose him altogether , and make him the adequate object of thy soule , in whom thou art fully satisfied ▪ bring thy heart to this frame , to be content to be stript of every thing , thinking it enough to have the lord ; col. . and yee are compleat in him , who is the head of all principalitie and power : his scope is this ; in the . verse before , he had exhorted them : that as they had taken christ , ( it being the same word that is in iohn , . . ) so they would walke in him , being fully contented with him ; and let no man deceive you in philosophie , that is , whereas men teach you excellent rules of morall philosophy ; yet reckon not these as excellencies added to christ , but abound you in faith in him , for we are compleat in him ; if any thing were wanting in him , then indeed we might seeke out to other things . learne to apply this to your particular occasions ; say , i care for no mans friendship , nor wealth ; it is enough , i have the lord alone ; i am compleate in him , looke for all from him ; and then you will doe all for him . hee that lookes for any thing ; from the creature , will doe so much for it . every benefit hath an office joyned , and so much men serve sinne , as they looke for pleasure from it , and so much service as is done to the creature , so much is taken off from god ; and therefore say , i will not apply my selfe to you , but to christ. and so if a man be to preach the gospell , he that thinketh himselfe compleate in christ , will not care for mans day : so if a man come to some action of tryall , wherein he shall loose some speciall freinds , and get great enemies , if hee thinke himselfe compleat in christ , he cares not . so in walking in the exercise of a mans calling , if a man thinkes himselfe compleat in christ , he will thinke it enough to doe his duty ; so as men may receive profit by it , and as for wealth , hee leaves that to the lord , in whom hee is compleat . but you will say , how shall i live in this world then ? i have credit to looke to , and wife and children . ans. god is able to do abundantly for you , if you have him . when moses was content to let pharaoh goe , and his great place in egypt goe , and so suffer affliction with the people of god , god made him a greater prince then ever hee was ; so christ , because hee endured the shame , and the speaking against , and the meanest condition that ever man had , therfore phil. god gave him a greate name above all names . abraham let his country go , but god gave him a greater country , and in his seed made him heire of the world ; so if a man be a minister of the word ; let him not thinke with himselfe , how to provide best for himselfe , but how he may doe most good ; and therefore not to take care for preferrement or maintenance , in the . of matth. . luke , when christ sent his disciples out to preach the gospell , hee bids them take no money , nor no scrippe , to maintaine them , nor no staffe to defend them from injuries , nor salute any man by the way , that is , doe not stand upon officious complements to get friends . you goe about the lords worke , and i will provide for you , and therefore hee repeates this . luk. . when he was going out of the world , asking them if when he did send them out thus , they did lacke any thing , to which they answered , no. then learne by this , not to looke after maintenance ; and this may be said to every minister of the gospell ; preferre christ , and he will preferre you . every one desires a preeminence , a place above his brethren ; the way to get it , is to bee for christ : of his owne will be begot us , that we might be the first fruits of all the creatures . when a man hath chosen christ , then hee is made the cheife of the creatures , hee excels all others , as roses and lillies excell thornes ; so that if you choose and make him your head , he will make you the head and cheife of all things else . from this , that he is a head in regard of influence , a head that fills all in all ; that then wee would be carefull to draw from him , that which may fill us , and this is the use is made of this , . ephes. , . let us follow the truth in love , that we may grow up in him in all things , who is the head , from whom the whole body fitly joyned together , &c. the scope of the apostle is to shew us , wee should grow , and how to grow ; adding this motive to it , to stirre them to it , that christ is their head , able to fill every empty crevis , and that should stirre them up to bring their hearts to him , that so you may grow up into him , that is , when you heare he is a head that fills you , stand not at a stay , but grow up to him , there being as great a necessity for you to grow , as for others to come in : and therefore ( sayes he ) continue not children : if they aske how they should grow up into him ; hee bids them follow the truth in love , that is , as you get more light into divine truthes , and have your hearts affected with them , which is meant by love , so much is added to you ; grow then , for otherwise how is it said , that the word doth build us up ? as s. paul , when he told those that hee was to leave them , and they knew not what to doe when he were gone , to grow , he tells them this , i leave you to god , and the word of his grace , to build you up . now how doth the word doe it , but by revealing truth , new truths ? which if they affect the heart , men grow up into christ. in that it is said , grow up into him , it is added , to difference that growth which is out of him in morall vertues ; men may grow in them , and yet not grow up into christ : but to grow up into him , is to grow more emotied of our selves and selfe-conceits , and fuller of him , so as he may bee greater in us ; for wee define grace otherwise then the morall philosophers define vertue ; they define it to be that which frames the soule to right reason , that is , to doe that which is best for himselfe and his converse with men ; but wee grow in another manner , to be that which frames and exerciseth every faculty of the soule to the lord , and therefore there is no growth in grace , unlesse it be into christ , doing all for him , unlesse we be taken off of our owne bottome , and set upon him . now there are things further mentioned in that place , as meanes of this growth . to receive all from him , from whom as the words are , &c. and therefore to keepe the heart nigh to him ; that therefore which hinders growth is that which causeth distance betwixt god and us . now the cementing qualities that doe joyne us to him , are faith and love , and that which looseneth us from him is selfe dependance , and selfe seeking , and all things else which thrust in betwixt god and you , as vaine hopes and vaine feares . keepe in the fellowship of the saints , for they receive from christ onely , as they are knit and compacted together : if the branch be divided from the tree and the roote , there is no growth . let them looke to it that take no heed of their company . there are many mutuall duties to be performed together , by which the saints grow ▪ be one of their fellowship in conference , prayer , &c. if thou wouldest grow . by that which every joynt furnisheth to us . there are certaine commissurae , bands and sinewes , by which grace is conveyed , by which is meant all those vehicula of grace , all the ordinances of god : he therefore that prayes most , heares most conscionably , and is in company of those most which excell in grace , whence something will drop that may increase grace and truth , such men grow most ; though christ be the fountaine , yet grace is conveyed by these as the meanes : therefore using these meanes , looke up to him to open the fountaine . there is an effectuall power , a nutritive faculty in every one that hath life in him , which is a meanes of growth , according to the effectuall working in the measure of every part , by which a man makes use of every thing suggested to him , still receives profit from the word read or preached , or from gods providence , some nutriment from them all : as you say of good wits , that they make use of every thing , so of good hearts , and that is according to the measure in every part ; yet so as the least bud hath this effectuall power in it's measure to draw from the root , as well as the greatest branches ; some have a greater measure , because they take in not for themselves , but digest and deliver it to others ; for in the body there are some members , that receive for themselves , and for distribution , as the liver , heart , &c. and therefore thinke with thy selfe , i have a greater degree in the church of god , therefore i must looke to receive more then others , or else there will be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i must pray more and read more , that so growing more in thy selfe , thou maist be able to distribute unto others . let me adde this , take heed you doe not dead this effectuall power , for then you will not be able to draw much , or else not to concoct it . you will say , how may it be deaded ? by worldly mindednesse , or by sinne not repented of . this weakens the nutritive faculty , the more spiritual every man is , the better conscience that he keepes , and that will quicken the nutritive faculty , for what makes a member to draw nourishment , but emptinesse and hunger ? so that the more we thirst after other things , the lesse we shal draw from christ. the use is of triall whether you be in christ or no , by your obedience and subjection to him . the church , that is , every member of it , is subject unto christ and obedient unto him in all things . that which god maketh a rule of his owne judgment , as that by which he judgeth of every man , that is a sure rule for every man to judge himselfe by that which we shall be judged by ; at the last day , is a sure rule to apply to our selves for the present . now by our obedience and workes , hee judgeth us , hee will give to every man according to his workes , rom , . that is , he will not looke to their good meanings and profession , but to their actions and workes , because our reall taking of christ appeareth in them . isay. . . if yee consent and obey , yee shall eate the good things of the land , that is , if yee will consent to take iehovah for your lord and king , if you give consent , there is the first thing . but that is not enough ; but if you also obey , the consent that standeth in the inward act of the mind , the truth of it will bee seene in your obedience , in the acts of your lives , if you consent and obey you shal eate the good things of the land , that is , you shall take of all that he hath , that is good and convenient for you , for then you are married to him in truth , and have an interest in all his goods . the lord would have sacrifice exactly performed , but the prophets make light of that , in comparison of obedience , and the complaint of the lord is of your disobedience , you are a disobedient and rebellious people , your necke is like an iron sinew , you plucke away the shoulder , and will not obey . it is not a sacrifice which was a typicall taking of christ , but obedience must goe with it : so in the new testament , the two maine things the apostles beate upon , were faith and new obedience , fruits worthy of amendment of life , acts , . . the apostle summes all his preaching in these two things , repentance towards god , and faith towards iesus christ , and he joynes them together , because they are never severed . that was his businesse , if you should have heard him conferre or preach , you should have heard him beate upon these two , faith and obedience , or subjection to the commandements . so it was the scope of iohn baptist , he preacht the baptisme of repentance , and the washing away of sinnes , now they would be ready to take the sweet , therefore he tells them they must be obedient , and he urgeth it on particulars , as they that are souldiers must offer no wrong to any , and so of the rest , the lord will not take any thing of an enemy , a stranger , cor. . . hee that giveth almes , and giveth not his person first to the lord , the lord accepteth it not , but yet on the other side , workes must justifie our faith : it is but an empty faith , except it hath an actuall reall obedience accompanying it . it is a dangerous rocke to thinke our sins are forgiven , and we have accepted christ , and have good meanings , and yet we have no obedience accompanying this : hee that is in christ hath crucified the flesh , and walketh after the spirit , and he that is in christ , is subject unto him in all things . aristotle saith , not he that had a strong body , but he that runne well , had the crowne in the olympian games , it was not an athleticall ability , but he that wrestled best : and it is the similitude the apostle himselfe alludes to , and takes up , cor. . towards the end . exhorting to strictnesse of obedience unto christ , as without which a man will loose his labour . it is well expressed in the parable of the sonnes , one said he would goe into the vineyard , there were good intentions ; the other said he would not : he that said he would , and went not , went besides the reward ; and hee that said he would not , but went , it was hee that received the reward . it is not good desires , but actuall performing of obedience that shall provide a crowne for you . and good reason why tryall should be taken by this , for tryall is in difficult things . to professe and know much , are easie , but to bring your affections into subjection , to wrestle with lusts , to crosse your wils , and your selves , upon every occasion , this is hard . the lord looketh that in our lives wee should bee serviceable to him , and usefull to men ; that which is within , the lord and our brethren are never the better for it ; but the outward obedience flowing thence , glorifies god , and doth good to man. the lord will have this done . what else is the end of our preaching , our planting , and watering , but that the trees may be filled with sap ? and what is the end of that sap , but that the tree may bring forth fruit ? what careth the husband-man for leaves or barren trees ? not onely the thornes , are cast into fire , but barren trees . therefore looke to your fruits , and deceive not your selves . it is a common error for men to thinke their estates good , when in the meane time they walke after the stubbornenesse of their hearts : they that doe the will of the lord shall be saved . what is the end of every grace , but to mollifie the heart , and make it plyable to some commandement or other ? looke how many commandements , so many graces there are in vertue and efficacy , although not so many severall names are given them . the end of every such grace is to make us obedient , as the end of temperance is chastity ; to bow the heart to those commands , be yee sober , &c. not in chambering and wantonnesse , &c. when the lord commandeth us not to be angry with our brother , the end of meekenesse , and why the lord infuseth it : is to keepe us from unadvised , rash anger , so faith the end of it , is to take christ iesus , to make us obedient to the command of the gospell , which commands us to beleeve in him ; so as all graces doe joyne together , but to frame and fashion the soule to obedience . then so much obedience as is in your lives , so much grace in your hearts , and no more : therefore aske your hearts , how subject you are to the lord in your lives ; it was the counsell that francis spira gave to them about him , saith he , learne all of mee , to take heed of severing faith and obedience ; i taught justification by faith , but neglected obedience , and therefore is this befallen me . i have knowne some godly men whose comfort on their death beds , hath beene not from the inward acts of their mind , which apart considered , might be subject to misapprehensions , but from the course of obedience in their lives issuing thence . let christians looke to it , that in all their conversation , as they stand in every relation , as schollers , trades-men , husbands , wives , looke to this , that when they come to dye , they have beene subject in all things : this will afford solid comfort . what will you say , when satan chargeth you with this ? it is true you have large promises , and hee that beleeveth shall be saved , but then you must have beene obedient and bring forth fruits ; and when you looke upon your lives , and finde not these fruits , where are you ? but you will say then , there is none but may doubt himselfe , for who can say his obedience is perfect ? i answer , it is not so much the perfection , as the sincerity that is required . but how shall we know that , you will say ? first consider , whether thou be obedient in every thing . this is in the words of the text , therfore i mention it first , he that hath taken christ , there is never a commandement , but hee is subject to it : though hee faile in the performance of the commandements , yet never an one but hee is subject to ; as for example , the lord hath commanded to sanctifie the sabbath , not to forsake the fellowship of the saints ; to pray continually ; to take heede how wee heare ; to wash our hearts from evill thoughts and lusts . when an obedient heart , one that hath taken christ truely , heares these commands , he is obedient to every one of them , hee goeth about the businesse , as an obedient servant about his masters service ; though he may be overtaken with negligence and some contrary passion , yet he goeth about it . i meane , he doth it as well as hee is able . another will not set himselfe to doe the businesse , but is readie to expostulate the matter with god , and say , the commandement is too strict , or else hee refuseth by plaine stubbornnesse . as for example , that commandement , take heede how you heare , that is , let not one instruction fall to the ground , see that you work it upon your hearts ; a disobedient heart goeth not about this , hee lendeth his eares for an houre ; but when the sermon is done , there is an end : so that other , to pray continually ; it may be he prayeth not alone , nor with his family , or if both , yet in a sleight and negligent manner , as good never a whit , as never the better : so also , let your communication be alwayes gracious ; such an one thinkes it a needlesse thing to bee so strict and indiscreet , he is not , nor will not be subject : this is disobedience . marke the generality , and thinke it no more then needs , when the scripture there saith , we must be subject to him in every thing ; that is , not onely to the maine commandement , but to every part of it : he that hath said , thou shalt not commit adultery , hath said , thou shalt not have an adulterous heart , or eye , or thought , or dalliance . now if thou be subject to the maine , if thou neglect the smallest as thou countest them ; thou art disobedient , and thou art one to whom god will render vengeance , the. . . for it is to them that know not the lord , or that will not obey him , though they know that he will doe this unto them , ver . . and i aske you if you know not , that there is such a commandement as this , redeeme the time , &c. where is thy obedience to it , thou that triflest away thy precious time , and makest no conscience of it ? if the lord hath said , he that doth his worke negligently , shall be cursed , what shalt thou be , that dost it not at all ? students that loose their time , and will not be obedient to that command , hath not the lord commanded you here to be subject in all things ? so he hath said , forsake not the fellowship of the saints , that is , the element you should live in ; and it is not enough onely to abstaine from evill company , but to frequent good : so for your speeches being gracious alwayes : are not these commandements of the lord ? where is thy obedience therein , when thy company is idle , thy speeches vaine ? likewise , pray continually , that is , at least twise a a day ; it must be frequent and fervent too : when no paines is taken heerein , it is a signe you are disobedient . thus you may examine your selves by other commandements , and pitch upon that which you are most ready to faile in . now when i urge this as a necessary concomitant of grace , the meaning is not , that it is a perfect subjection in every thing , but such , that a man doth goe about it with all his soule , and make it his worke . a mans heart may bee a temple for the holy ghost , yet evill thoughts and lusts may passe through , but there is not a table set up there for them ; sinne hath not quiet possession in them , they set up no idoll of riches , or pleasure , though they may bee overtaken and faile in giving due respect to these commands , yet they drawe not out , they spinne not the thread of any sinne thorowout the course of their lives . whatever it be , if a man lye in it from day to day , it is disobedience . and your purposes must bee resolute , the divorce must bee full without any secret lingrings after the lust forsaken , though by an accident you may bee overtaken by it , yet this is your resolution , there is sinceritie seene , another giveth them over but for necessitie , with a moneths minde to returne to them againe : as phaltiel , that when the king sent for his wife , sent her , because there was a necessity of it , but yet went weeping after her , sam. , . so it is with us , wee let goe our sinnes , but goe weeping after them : the heart is not cleare of them . and consider well the ground of it , why it must bee in every thing , in thoughts and words , and why disobedience in the smallest commandement , as in idle words , not endeavouring to keep your hearts cleane , your affections pure , doth thus put a man out of the stare of grace , and that such have not taken christ , is because all the commandements are equally commanded , and though they fall upon differing objects and so are different , in respect of the commanders will , and therefore by the same reason , a disobedience to the smallest , is a disobedience , as well as to the greatest . now the threatnings are against disobedient persons , because every disobedient person casteth away the lord , as saul did , that is , he refuseth to have him his governour . now he that doth so , cannot be saved : for he hath not taken christ for his head and husband ; whosoever shall keepe the whole law , and yet faileth in one point , he is guilty of all , that is , it is a disobedience to the commander , in what commandement soever it be , though but in one thing , thou hast refused the law-giver , and art a rebell against him : standing out against any one thing , makes a rebell against a prince , if he stubbornly refuse to obey in one thing , as well as in a thousand . a second rule to trye our sincerity of subjection is to consider the manner of it . consider whether you be subject , as the wife is to her husband , which is the maine thing intimated in this subjection here : there is a great difference betweene being subject in the outward man out of necessity , and : to obey from the heart the forme of doctrine , &c. it is one thing to be subject as a servant , another thing to be subject as a wife , who is subject , not of coaction or necessity , but freely and willingly out of love , because she would not grieve her husband , the saints delight lyes in communion with god , so as their hearts are not at rest , when they stand not in good tearmes with him ; they cannot let any uneven reckonings to lye betweene him and them ; they love him , and therefore dare not disobey him . and this ariseth from a perswasion , what ever he commandeth or inflicteth it is good , and just , and equall : then he willingly obeyes and suffers . thus the obedience of christ , you shall see what kind of one it was , shall i not drink the cup which my father hath given me ? that is , i would not drinke this bitter cup , not only because of necessity i must , but seeing my fathers will is i should drinke it , and hee hath prepared it for me , i will drinke it . hence many a woman will say , shall i not doe that which my husband would have me to doe ? he is wise and loves me , and he hath reason for what he commands : others of the sts. have yeelded obedience thus unto the lord , as eli , when newes was brought to him that all his house should bee cut off ; saith he , it is the lord , let him doe as seemeth good in his eyes , it is the lord that loveth me , taketh care of mee , let him doe what pleaseth him , i am content , and willing to subject my selfe . another may be subject to his commandements , but it is of necessity ; on the contrary , the saints who love and prize communion with him , and would not loose it , would have no interruption . so also iob . . we have received good of the lord , and shall we not receive evill ? as if hee should have said ; surely the lord would not have done me so much good as already i have received from him , if his purpose had not beene good towards mee : and therefore if some evill by his providence doe befall me , should i not beare it quietly ? if it had beene from an enemy , hee would have beene discontent , but comming from the hand of a friend , he was willing with it . indeed , holy men may be sometimes in a mist , and not consider the reason of the lords counsells , as paul , when he was buffeted by the messenger of satan , hee was somewhat discontent , till the lord made knowne to him , that hee was mistaken in it , that though hee tooke it for poyson , yet it was a medicine , hee thought it came from satan ; but when hee saw it came from one that loved him , and it was for his good ; that the grace of god and his power might appeare , he willingly submitted , yea , hee rejoyced in it . a good conscience is not onely to doe that which is commanded ; it is possible for him that hath no grace , not to dare to doe somthings which are evill in secret ; but a good conscience is , when a man is not willing to displease the lord , he dareth not doe it , because hee loveth the lord. hee stands upon such tearms with him , as a chaste wife with her husband : therefore hee will looke to make his course even , and to please the lord in all things . the third rule to try it by consider whether thy subjection bee as to the lord , or no , for his sake : as here it is sayd , as the church is subject to christ. many thinke their obedience to the commandements is to the lord , when they are deceived . it was sauls case , it was a faire pretence to spare the cattell , for sacrifice for the lord : but it was but a pretence ; for it was for himselfe indeed , that he spared them . so balaam spake faire , when hee sayd , he would speake nothing but what the lord should say to him , and that hee would not curse the people of israel , except god bad him curse them ; but it was not for any love to god , but he had an eye to himselfe and his owne honour , hee knew it was in vaine to curse where god did blesse , and so he thought thus with himselfe , if hee should curse them without the command of the lord , hee should but discredit himselfe , and loose his labour , wages and all , for his curse would take no effect : therefore hee would not goe till god commanded him to goe : likewise it may be , hee desired to dye the death of the righteous , so as all was out of selfe-love . likewise amaziah was subject to the lord , walking in all the wayes of david , but all was done to other ends then david did . but you will say , it is hard to discerne , when a man doth obey the commandement , whether it be to the lord or no : how therefore shall we know it ? consider after any failing in thy obedience , or commission of any sinne , what it is that troubleth thee , the offence against god , or the harme , discredit , &c. redounding unto thy selfe ? you shall see the falsenesse of saul his heart in this , the disobedience of the lord never troubled him , though he seemed a while affected with offending the lord , but hee after shewed that it was only the losse of his credit which he was tender of ; for when samuel would have left him , and hee thought some dishonour would redound to him , that was it that troubled him ; hee desires not so much that god would pardon , as that samuel would honour him ; come sayes he with me , and let us goe and offer sacrifice , honour me before the people . it was not his sinne and disobedience , but the losse of his credit that hee stood upon . the contrary you may see in david , see his carriage under the guilt of his murther and adultery , for which he was so greatly afflicted : but how much did he slight all other things ? his affliction he did beare well enough , when his owne sonne had abuse his wives ; this did not perplex him , it was his sin troubled him , as appeares by that psalme he made upon that occasion , in which you have not a word of his affliction , but his sin ; it was that hee was tender of . find out therfore where thy tendernes for sin is ; as a smith , when he would trie the hoof of an horse , look where it shrinketh , that is the tender part , so see what shrinketh and galleth thy heart most ; if it be sinne and offending the lord , it is a signe thy eye was upon the lord : but when thou art tender of losses , and crosses , and discredit to thy selfe , it is an ill signe , shewing thou respectest thy selfe . david taxeth himselfe in those things which were counted no sinne by men , but an honour ; as the cutting off sauls lap of his garment ; it was an honour to him to come so neare his adversary , and but cut off the lap of his garment . so in numbering the people , it was no outward shame or evill , but the sinne that troubled him , lord , sayes he , strike me , for these sheepe , what have they done ? a fourth rule whereby thou maist try thy subjection to the lord , is by thy disobedience to all others ; it is a rule may seeme somewhat remote at the first hearing , but it is such a rule of trying subjection , that i find in the scripture , st. paul when he would expresse his subjection , he doth it by way of opposition . if i should yet please men , i were not the servant of christ ; it is a good argument of our being subject to the lord , when we care not for displeasing others , rom. . . as not obeying the truth , is joyned with obeying unrighteousnesse , so as the contrary , obeying the truth is alwayes joyned with disobeying , all unrighteousnesse , i am . . . they are put together submit your selves to the lord , and resist the devill . he that is most subject to the lord , is a most untractable man to man , and to all creatures else , upon every occasion , because the common course of the world is contrary to holinesse , ephes. . . which causeth others to quarrell so much with them as they doe ; and this ariseth from their obedience to the lord. it is common amongst us , when wee see a man easie , plyable , tractable , ready to give satisfaction and content to men , to commend him for it , as a good disposition in them ; but to be so in all things , even in sinning against god , this though it is pleasing to men , it is abominable to god ; it is an evident case , that they which would not doe a thing , if left to themselves , because unlawfull , yet to give satisfaction to friends , to their company , as herod did , they will , that is a signe of disobedience ; the more waxy the heart is to men , the more hard to the lord. it is a signe of pusillanimity in christians that yeeld so much to men , they forget themselves ; there is a certaine magnanimity which christians should maintaine : wee are kings , the sonnes of god , therefore what is the countenance or discountenance of man ? wee should cary our selves as greater men than they , wee should learne regnum gerere in pectore , to cary a kingdome in our brests . it is a common saying among men , such a man understands himselfe well , that is , he understandeth his place , his dignity , and caryeth himselfe according to it . in this we are ready to goe too farre , but we should learne to doe thus in our obedience to god. the truth of a wives chastity is seene in the peremptory denyall of all that solicite her ; the more peremptory wee are in such denyals of the creatures , the more subject we are to the lord. lastly , you shall try it by this , consider what you doe in those things that above all others you would not be subject in , single out that sinne that is dearest to thee ; though a man would be obedient in all else , yet in some things to be restrained it goes to his heart , something is more peculiar , and is that he fancies , and it goeth more neare unto him to obey in that , then in any other thing ▪ when the lord would trie abraham , he tries him in that which he was most unwilling to part with . now , sayes hee , i know that thou fearest mee , for i have tried thee in that which i know thou lovedst dearely , and yet thou art content to part with it for my sake . make the same question to you : look what it is , that above all others you would not be subject in , whether it be a matter of credit , of estate , or a lust that sitteth close , if thou wilt try whether thou be subject , so if for his sake thou canst obey the commandement , which is against it that crosseth it , for such a command the lord gave to abraham , and hee did obey it : hee that taketh christ , taketh him for a lord and a saviour . but you will say , these rules are good , but i finde my selfe wanting , i would bee subject , but i cannot bring my heart unto them , what meanes should i use for the doing of this ? for this i will give some helpes : for the end of these rules of tryall , is not so much to shut men out , or discourage them , but the end is , that finding themselves wanting , they may be stirred up the more to be diligent in the prosecution of the meanes , and so grow up to perfection . the meanes to beused are these . first , be diligent in observing where thy heart is not subject . diligent observance of the flesh in us that is ready to rebell , when we take least notice of it ; this is the first meanes . there is no worke we goe about , but the flesh hath an hand in it . there is some commotion and rebellion goes along with the best worke we doe , now to see this is a great helpe to obedience . wee are not so much overcome by it , as by our owne inobservancy . the flesh is an enemy , and nihil in hoste despiciendum , sleight nothing of an enemies that may hurt thee , take heed the flesh deceive thee not , it is an enemy : suspect thine owne heart upon every occasion ; for it is ready to deceive thee ; especially in things that are lawful , there thou must have a diligent eye , that there bee no rebellion , that thou goe not beyond thy bounds . secondly , labour to have thy heart and reason convinced and perswaded that it is best for thee to be subject to the lord : the lord ruleth no where as a king , but where he rules first as a prophet , that is , except he first perswade the heart by an inward enlightening , that it is best for the heart to be subject , the will and the affections will never yeeld . therefore if there be any commandement wherein thou findest a difficulty , arme thy selfe with reasons out of scripture , get those weapons the apostle speakes of ; cor. . the weapons of our warfare are not carnall , but mighty through god , bringing into captivity every thought to the obedience of christ , that is , seeke out the reasons the scripture giveth against such a sinne , and for to perswade the heart to obedience , for spirituall reasons only will work , and are mighty , morall reasons and arguments from respects to thy selfe , for feare of hell , and for desire of heaven , and the like , they may restraine the outward man , but they cannot bring the inward man into a full subjection : but spirituall reasons will make thee subject , and to obey from the heart : and yet this is not enough , they must be mighty through god : the lord must have the setting them on , they must be brought home and applyed by him . one may have many good reasons to move him to be subject to such a commandement , but except they be brought home to the conscience , by the lord , they doe no good : therefore saith the apostle , they are mighty through god to bring downe the strongs holds , and false reasonings in the understanding , for they are these strong holds : where ever disobedience is , it ariseth from some lust , and wheron is this lust grounded , but upon some false conceit , and reasoning in the understanding ? now these spirituall reasons doe dissolve them : and when you see the vanity of the conceit , the lust vanisheth , when thou seest thy error , the lust will bee gone , and then the mind obeyeth easily . it then runneth in the wayes of gods commandements , as a wheele that is well oyled . first then you must observe narrowly , and strive to discerne betweene the flesh and spirit , which are as close as the bones and marrow , as the inwardest parts , they are so mixed together , there is such a conjunction betweene the flesh and spirit in every action , as is betweene the marrow and bones , but you must labour to discerne betweene them , and that is the use you must make of all the knowledge you get by the word of god. and then secondly , thou must have a special care , and still labour with thy mind , reason , and understanding , to be perswaded that it is best to be obedient . and then the third and last thing is , to do somwhat with the affections , that is , to exercise and accustome thy stubborne affections to obey : the continuance in doing good , doth subject the affections ; for as the apostle speakes , hebr. . . of some , that by reason of use have their wits exercised to discerne good from evill , that is , men being occupied in spirituall reasons , and truths , holy conferences , &c. they are able to discerne truths . so it is in the affections ; for , as exercise in these things makes the understanding ready to discerne , so exercise makes the will and affections as ready to be subject , for it hath the same force in one part of the soule , that it hath in another : therefore the lord leadeth us into variety of conditions , to exercise such and such graces , that we may be subject to him in all things , for the image of god serveth but to bring the soule into obedience to god , as it did in adam in paradise . now therefore , god leads us into another place , and state , and condition of life , that such a grace may bee exercised in us . as the apostle saith , iames , . . be glad when you fall into many temptations . sometimes he bringeth sicknesse , sometimes disgrace , sometimes poverty , somtimes affliction in children , wives , or onething or other upon us , and all this to exercise our graces . and what is the end of this exercise , but to bow the heart to subjection , that we may be ready to obey him in all things ? now if thou wouldest exercise thy selfe in this manner , consider wherein thou art ready to disobey , and say : i see i want such a grace , and am ready to disobey in such a particular , i will resolve to practise the contrary . as if a man bee subject to anger , and want meeknesse , say , well , i see i am too much subject to anger . therefore i will set upon the exercising of this grace of gentlenesse , and meeknesse , i will not be angry with the meanest of my servants . thus if wee would doe , it would save us much affliction , which otherwise the lord is forced to bring on us for this , to make us subject to him . but you will say , it is grace that doth it : how can this custome that is but the act of a man doe it then ? it is true , it is grace that doth it , but yet it is the exercise of that grace that doth it too . heb. . , , . and that , as it encreaseth and enlargeth grace , and intendeth those habits which wee have , and makes them stronger : it is indeed those infused qualities of grace planted in the faculties of the soule that bring it in subjection : and this custome doth but stirre up and encrease , and intends them ; but yet this exercise where graces are first wrought , will encrease them and make them strong , through the assistance of christ accompanying it . thou shalt find this exercise will make thee strong in grace : the joynts of the body bent to such a course , and often imployed in it , doe get an habit . so it is with the soule . other yokes the more they are borne , the more they weaken , but the more you beare the yoke of christ , either in doing or suffering , the more able you are to doe it . another use that we may make of this is , that wee should be from hence stirred up to consider that great priviledge wee have from christ , for if he be a head to us , hee is our guide , hee is so an head to us , as an husband is to the wife ▪ now the husband is the guide of her youth , and so christ is our guide . when a woman is young and not able to guide her selfe , she had need have a guide : such is the case of every man naturally : but christ , when a man is in him , becomes a guide unto him , or as the head guideth the rest of the members , so doth the lord all that belong to him . this is a priviledge not thought of among us . when wee thinke of the other priviledges , this of the guidance of christ is forgotten of us . therefore i will stand upon this great benefit , which all have that are ingrafted into christ : now he guides them in all their wayes . first , by enlightening them , so as when others are in darknesse , they have their eyes in their head , and see the way before them , when as all others are blind , and want either light , or else eyes to see withall . againe , he sends his spirit to bee a remembrancer to them in ambiguous and difficult cases , to shew them the way they are to take , and hee brings some prevalent arguments and reasons to mind , to move us to doe this or that , which would other wise have bin forgotten ; and to shew us the inconveniencies that will follow of doing this or that which would otherwise have beene hid from us . he stirreth by our consciences which are appointed to be the immediate guide of us , and the lords deputy , whereas otherwise they would either be still , or guide amisse . by taking from us wrong guides , false opinions , strong , unruly , and inordinate affections , and instead of them he puts a right guide into our hearts , rectifies our judgements , puts in holy affections , which are the rudder of the soule , that turne it this way and that way . thus there is a secret guidance , though we know it not , that the saints have from the lord in all their wayes . this is a great priviledge : for when a man is inops consilit , in a straite and exigent , and knowes not which way to goe , when if hee should take the wrong way , it might be his undoing , then to have a guide , what a great priviledge is it ? when david was in keilah , and heard that saul would come downe thither , sam. . hee knew not what to doe , whether to goe or stay ; then the lord guided him . so abraham his servant , when he went for a wife , for his masters son , he knew not which way to goe for a wife for him , nor whom to take , then did god send his angell to guide him , as abraham had fore told him before hee went ; hee told him the angell of the lord should goe before him . the want of this you may see in rehoboam , who was in a great straite , when he asked counsell of the young men , but the lord would not guide him , and therefore he did that which was his ruine . so absolon when he was in b●●●● , not knowing which of the counsels given him to take , the lord would not guide him , having a purpose to destroy him . so it is with us , there are often cases fall out wherin guidance is requisite , as in the changing our estate by marriage , place of living , the choyse of our callings , wherein to be guided or misguided , is our making or undoing . there is no day , wherin wee have not need of his guidance , in regard of one occasion or other : now to have this priviledge to goe to the lord freely ; and aske counsell of him , and to be sure to have a ready answer from him , it is a great priviledge . david in al his straites went to the lord to aske counsell , and the lord gave him counsell : saul went , and the lord would not answer him by vrim or thummin , nor dreames , nor any way . the case of all that are in christ , is like the case of david , if they goe to him , the lord hath bound himselfe to answer them ; for they have some interest in the wisdome of christ. but the case of the other , is like the case of saul , he sends them away without , because they are strangers to him , and therefore he is not bound to answere them . and that you have such an interest , consider , corinth . . . but you are of him in christ iesus , who is made unto us wisdome , that is , god the father hath given him to us to teach us ; to make us wise , to guide and direct us in difficult cases , when we cannot instruct our selves . the like to this is that , isay. . . vnto us a child is borne &c. but what are the benefits wee shall have by that child ? first he shall doe miracles , wonderfull things among you , for his name is wonderfull . secondly , hee undoubtedly shall bee your counsellor , that is , i have given him to you , that when you want counsell and direction , you may goe to him , for i have given him to you , for that end . this we may as truly expect of him , as the iewes did it of the messiah , as appeares by that speech , ioh. . . i know well that when the messiah is come , he will tell us all things . this was the common opinion of the people : the iewes did expect this from him , so may wee : and therefore upon any exigent goe thou and say , lord , thou hast given me thy sonne , and him to be wisedome to mee , and appointed him to be my counsellor , and i have need of counsell and direction , and therefore lord give me an answer , and direction . if wee would presse him thus , he could not deny us . besides , in that christ hath made himselfe our head , it is his office , hee hath undertaken it , it belongeth to him , to guide his church and every member of it , and can hee faile in that belongeth to him ? that which sets the price on this priviledge ; is the need which we have of it , none being able to guide himselfe . the principle of guidance is resident in the head , and is communicated to the members but upon occasion . as it is thus in the naturall body , so that faculty of directing us is in christ , and is communicated to us but upon occasion , as wee need it : hence every man vvalketh so vvisely upon every occasion as god vvill guide and direct him to doe , in such a time , and in such circumstances ; therefore wise men , we see are sometimes infatuated , take a foolish course , that a stander by , who is farre inferiour to them , sees plainely this to be an unwise course , this the lord doth , that they may know , the lord is onely wise , as tim. . which consider , and it will bee a great helpe to make us prize this priviledge . where is any man but is too well conceited of his owne wisdome ? but to thinke god is onely wise , and that himselfe hath not a beame , nor a sparke of wisdome , it is hard to perswade a man of this , but it is evident the lord is onely wise . for first , none can give counsel , except he knoweth the whole compasse of a businesse , hee that knoweth but part is not sit to give counsell : they that looke but upon few things , but upon a corner of a businesse , and not round about it , are apt to mistake : now who knoweth a businesse thus , but the lord above ? our knowledge even in practicall matters , in our owne businesse , is but in part , as well as in things heavenly . besides , secondly our consolations depend commonly on these two things , first , the knowledge of the secrets of mens hearts , with whom we have to doe . secondly , of the future contingent events , which are to come , and to know neither is in our power , but it is the lord onely that knoweth the secrets of these mens hearts , with whom we have to doe , as also the contingent things that are to come . when the lord would have david goe out of keilah , saith david , will the lords of ketlah deliver me up ? david knew not their hearts , nor no man knew , but the lord onely knew they would deliver him up into the hands of saul , sam. . . . and he told him , they would doe it . and againe , he asked whether saul would come downe to keilah , it was futurum contingens , a contingent thing , and no man could tell whether he would or not ; but the lord told , that hee would come downe to destroy keilah ; if any other had knowne these two things , he might have counsell'd david . now our guidance then in such things dependeth upon the knowledge of those two things , which yet are not in our power to know , but onely in the power of god , and therefore wee are not able to guide our selves . it is said , col. . . that in him are hid all the treasures of wisdome and knowledge ; and they are so in him , that they are not out of him. but men have naturall wisdome you will say . it is true , but they have it from christ , all the light that ever was in the world , even in those which knew not christ , it came all from him . as ioh. . . the light shined in darknesse , that is , in the darke places of the world , and not onely in goshen , even since the beginning of the world , and the darkenesse comprehended it not , and in that sense it is he who enlighteneth every man that : comes into the world. but put the case you could find out right counsells , or you had a man like achitopel , whose counsell was as the oracles of god , and who were able to direct you , yet to take this counsell is not in your owne power , it must be given you . that which salomon saith of the foole , he hath a price in his hand , but he hath no heart , may be said of good counsell , there is oftentimes a price put into our hands , as was into absolon's , and rehoboam's hands , but we are not able of our selves to take it : therfore saith the apostle to timothy , tim. . . having counselled him what to doe , consider what i say , and the lord give thee understanding in all things . as if he should say , i have given thee good counsell : but there must be another counsellor , therefore i beseech the lord to give thee understanding , to open thine eyes , to see the rectitude of this counsell , and enable thee to apply it , and take it . nemo per se sapit , no man by himselfe is able to counsell himselfe , there must be both a secret light , and eyes within to direct us . many times wee refuse the best , and pitch upon the worst , ier. . . the way of man is not in himselfe , it is not in man to direct his wayes , as if he had said , it is true , for the most part , men pitch wel enough upon the journies end , and aime at happinesse ; but how to direct their steps , and to attaine that end , it is not in them , therefore lord i beseech thee ( sayes he ) to guide us and direct us for the best . it is every mans case , his wayes are not in his owne power , hee is not able to see what is best and worst , and to choose the right way , and if hee could in the generall , yet we had need of continuall guidance in the severall particular passages of our lives . we are at a stand at every turning we come at , and like a man in a wildernesse know not which way to goe , except wee have a guide at every step , dan. . . hee is the god in whose hand thy breath is , and all thy wayes &c , this is a thing we doe not consider . wee thinke indeed our lives are in gods hand , and that matters of greater moment , are of his disposing ; but that every step we take should depend on him , this is that we consider not of , a man takes not a step either into good or evill , into prosperity or adversity , but the lord guideth that step . therefore consider your great priviledges , who have the lord for your head , your guide , and your counsellor , and as you must know this priviledge , so you must make use of it , for al those our priviledges we have in christ , were not declared that you should gaze upon them onely , know them , and no more : therefore goe to the lord for counsell , wisedome and direction upon all occasions . you will say , but how shall we doe to obtaine it ? for this i will give you these rules . first , thou must acknowledge thine owne inability , that thou art not able to guide thy selfe . iames , . . if any lack wisdome , let him aske , &c. his meaning there , is not so much to shew that some men want wisdome , others not , but the meaning is , till a man sees he wants it , hee is not fit to aske it , neither will the lord be ready to give it . corin. . . hee that is wise , must become a foole to be wise . it is true also here , thou must cease from thine owne wisdome , thou must confesse thou art not able to guide thy selfe , and that therefore because thou wantest wisdome , thou askest it of him . psal. . . hee will teach the humble his way , and guide the meeke in judgement , that is , those that see their owne emptinesse , how unable they are to guide themselves , such he is ready to teach in the way they should choose . secondly , thou must also aske it of the lord. you may read how god used david to this course from time to time , and put him oft to a stand when he fled from saul , purposely that he might bee accustomed to aske counsell of the lord upon all occasions . therefore let us learne so to doe , in any hard case , when we know not which way to turne us , to goe to the lord , and say , thou art my husband , my head , my father : and whither should the children goe for counsell , but unto their fathers ? and the wife , but unto her husband ? now lord counsell mee and direct mee what to doe in this case . if you doe thus , will the lord deny you ? no , why saith he , you , if your children aske you bread , will you give them a stone ? if they aske fish , will you give them a serpent ? so i say to you , if you aske him counsell , will he give you poyson ? vvill he turne you into a vvrong vvay and misguide you when you aske the right ? no. thirdly , you must aske in faith , that is added in s. iames , . . so as to rest and rely upon him . thus hee commanded his disciples , that when they should be brought before councells and rulers of the synagogues , they should take no thought what to say , what was the reason but this , i will have you rest upon me , for guidance and assistance ? at that time i will suggest to you whatsoever is needfull upon such an occasion . now though that was extraordinary , yet it holds thus farre in ordinary times and cases , that though you may use the best meanes you can , and take the best consultations , yet so as still to trust more to your prayers , and on god for wisdome and direction , then to your owne consultations , and the meanes which you have used , say as iehosaphat did , although we use meanes , yet our eyes are toward thee ; it is a prevalent argument which asa used to the lord , chron. . . lord ( saith hee ) it is nothing with thee to help with many , or with no power , helpe us o lord our god , for we rest on thee , and in thy name are wee come against this great multitude . as if hee should say , i have provided an army , made all things ready , but i rest upon thee for helpe ; therefore the lord was present with him , gave him the victory : so wee should goe to the lord and say , we have used the counsell of our best friends , and the best meanes we can , but yet our eyes are towards thee , and wee rest on thee for direction in this case . if a man thus resteth upon god , hee may say , if i bee deceived , the lord deceiveth me . if thou trustest not to the lord , hee may faile thee , for hee is not bound to direct and to guide thee : it fareth with us , as with those that came to aske questions of our saviour , curious ones ; the lord sent them away without an answer , kept himselfe reserved : so if wee come to aske , not with resolution to rest upon the lord , and in confidence he will direct us , wee shall goe without : isay , . the lord hath promised deliverance to ahaz , yet tels him , if you will not beleeve , you shall not bee established . fourthly , there must bee a care to please him , a constant course of obedience , else wee doe not trust in him : hee that saith hee trusteth to the lord , and doth not obey him , doth but dissemble with him , and so the lord accounts it no better than dissembling with him , as ier. . . cary thy selfe so , that the lord may rejoyce over thee , to doe thee good , and to guide thee in all exigents . and if thou wilt take his counsell in heavenly things , thou shall not want it in earthly things , prov. . . forsake her not ( that is , wisedome ) and shee shall keepe thee ; love her , and she shall preserve thee ; that is , if a man will preserve the uprightnesse of his heart in his wayes , if hee will walke by the rule that god hath appointed him ; then wisedome shall preserve him , that is , christ shall guide him in all his wayes . now there is a double guidance , one in a matter of sinning , or not sinning against god ; when we are preserved from doing a thing that is unlawfull , which david cals , leading in the paths of righteousnesse , psalm . . . secondly , there is a guidance , which is a matter of blessing and comfort to us , which is called , feeding in faire pastures . in the same psalm . . . and the second doth depend upon the first . if thou be contented to bee guided by the rules the lord gives thee , hee will direct thee in the things that belong to thy owne comfort and advantage . psalm . . so the promise runnes there , verse . what man is he that feareth the lord ? him will he teach the way that hee shall choose . ( him ) that feares him , and keepes a good conscience in all things , our former care herein is that which stirreth up the lord to guide us and direct us , in all our straites . there is a time when the lord hath need of thy service , if thou wilt not faile him at his need ; ( as i may so speake ) hee will not faile thee , when thou hast need of him in thy straites . and thus to have counsell given a man in such cases as doe nearely concerne him , and are of great weight , it is a great priviledge . and this thou shalt have , if thou wilt follow his counsell in other things . therefore be exhorted upon this ground and motive to keepe thy heart more perfect with god. the cause why absolon and rehoboam erred , was because they provoked the lord formerly : and if thou beest also disobedient , this shall bee your punishment , that because you would not hearken to his counsell , therfore when thou needest counsell , even in those things that shall bee as much as thy life , thou shalt bee infatuated . the lord hath made no promise to such a man , to shew him the way he should choose . one thing must be added , and that is this , that in any particular case , thou must be ready to resigne thy selfe up to the lord , to take his counsell . hee will not loose his labour , thou must have a heart that is plyable to him , and yeeld thy selfe up wholly to his disposing , and not set thy selfe to any way so , but that the lord may take thee off it . those among men that are governours of others , are willing to bestow their labour on them that are pliable , but those that are of stubborn dispositions are a discouragement to them ; they that walke frowardly with the lord , the lord will walke frowardly with them ; therefore see thou resist him not in the passages of his providence , and take not the bit in thy mouth , and hold it in thy teeth , as one unwilling to bee guided . so it is , men are often set on a thing upon an humour , and they will goe this way , or that way , as they like , what ever come of it : but sometime the lord in mercy barreth up the way , as we doe pits that are by the way side to keepe travellers from falling in , as they passe in the night . wee finde sometimes the dore shut upon us in a course which we would enter into ; sometimes he sets our conscience upon us to expostulate with us , even as the angell did with hagar , when she fled from her mistresse . gen. . , hagar sarahs maid , sayes he , whence commest thou , and whither wilt thou goe● returne to thy dame , and humble thy selfe under her hands . as if he should have said , hagar , thinke with thy selfe who thou art , sarahs maid , it was her pride caused her to runne away , she thought to have beene mistresse , and because she could not beare the rough usage of her mistresse she had forgotten her place , therefore the angell calls her sarahs maid ; and bids her , goe and humble thy selfe under her hands , and likewise sayes he , consider whence thou comest , from the godliest family in all the world , and consider whither thou goest , to them that know not god , that are strangers and aliens from the common wealth of israel , and therefore returne unto thy dame. so the lord sometimes sets our consciences to expostulate with us , why doe you refuse such a course , and why doe you take such a course ? and it shewes us the cause of our errings , as here the angell did hagar , for pride of heart was the cause of her flying from her mistresse , therefore the angell sayes , hagar , sarahs maid , goe and returne unto thy mistresse , and humble thy selfe under her hands ; doe not as iohanan did when he sent to aske counsell of the lord , whether he should goe into egypt or no , resolve aforehand what thou wilt doe , he set downe with himselfe , that whatsoever the lord had said , hee would goe downe into egypt . so it is with many , though they aske counsell of the lord , by prayer , their hearts are set upon a course , and will not be taken off . take heed of this stiffenesse of disposition and frowardnesse of spirit , which is a frequent cause , and a cause of much misguidance immens actions , and resigne thy selfe to the lord , and seeke counsell in the uprightnesse and plainenesse of thy heart : this resignation of our selves to the lord , is the way to be directed upon all occasions . now to work your heart to this , consider that the way god leads thee to , how improbable soever it seemes , it wil be the best and safest way for thee . many would goe the contrary way : as lot , when the lord would have him flee to the mountaine , he would goe to zoar , against gods counsell , and you see what came of it . so david for the numbring of the people , though better counsell was given him by ioab . but hee was set upon it , he would doe it , and see what came of it . so iosiah would fight with pharoah-necho , though better counsell was sent him from the lord , to passe by him , and let him alone : see what came of it . therfore take heed of this stiffenesse of affection , and wilfulnesse , and stubbornenesse of spirit . the lord may sometime give way to thy mind , but it is in judgement , not in mercy : the thing which thou hast a mind to , it may be brought to passe , but it had beene better for thee to want it ; as it had beene for balaam , but hee would needs goe up to balaac , and therefore the lord bad him goe in his anger , seeing hee would not be staid . he deales with us as elisha did with those , . king. . . that would goe to seeke the body of eliah , they had many denyals , but yet they were instant with him , so that in the end , he bad them goe , and they went , and lost their labour , for they found him not . in all cases of difficulty learne to seeke counsell of the lord. these conditions observed , you shall have the use of this priviledge . another use is this , let every man learne from hence to be the glory of christ. how is this drawn from thence , you will say ▪ if you looke into that place in the corin. . . see how it followes upon it : christ is the head of every man , and the man is the womans head , as is before in the chapter , what followes upon that ? in the seventh verse , he sayes , the man is the image and glory of god , and the woman is the glory of the man. the meaning is this , when thou dost consider that the lord is thy husband , and thy head , thou must thinke of this with thy selfe , and every time thou findst that passage in scripture , it should put thee in mind to cary thy selfe so as thou mayst be the glory of the lord , that is , thou must take heed of standing on thine owne bottome , and seeking glory to thy selfe , and of shining with thine owne beames , seeking any selfe-excellency ; but as it is in the civill law , mulier coruscat radiis mariti , the woman must shine with the beames of the man , that is , she must chalenge nothing as her owne , but every thing shee seekes or stands for , it is in the name of her husband , therefore whatever thou hast beene , or ever thou hast sought honour to thy selfe , and applause , and to be thought some body in the world , yet now thinke thus with thy selfe , i am the lords now , i must give him all the praise , and cary my selfe so , that all my excellency may reflect upon him . and this also , that we are members , is also argument enough for it . what can the members doe ? there is agility in them to doe many actions , but where have they all their vigour ? is it not from the head ? so all the wit , and learning thou hast , those excellencies thou hast , whence hast thou them ? are they not from christ ? the members doe that they do , but in an instrumentall manner , so dost thou , what ever thou dost . therefore consider this , and say heartily , it is not i that doe this or that , but the grace of god in me , i doe but actus agere , it is the influence of my head ; christ hath wrought it by me , as paul said , that phrase is to be marked which is used in galat. . hee that was mighty by peter in the apostleship over the circumcision , was also mighty by me towards the gentiles . the apostle doth not say , that he , or peter was able to doe any thing , but ascribeth all to the lord. so thou shouldest thinke with thy selfe , never say , i have done such a thing , or brought such a thing to passe , or such an excellent performance hath come from me , but say , the lord hath done such a thing by me . in other things you doe it , when you see an instrument well plaid on , you commend not that , but him that useth it : that is the case of every man ; wee are but the lords instruments , he is mighty by us , wee are but acted by the lord. if christ be the head , thou must seeke his glory : this the lord is jealous of sacrilege god , will not take at the hand of any man , he will not be robd of his time , the sabbath or any thing else , but of all other he can least away with this theft , robbing him of his glory , and yet as that is most tender to him , so our fingers are more itching after that . a man is greedy of applause , and if hee looke not narrowly to himselfe , is ready to take the glory to himselfe that belongs to the lord. thou must be the lords glory , but if thou take any to thy selfe , and if thou stand on thy owne bottome , thou art thy owne glory , and not his : therefore above all things take heede of being deceived and found guilty herein . but you will say , how may i come to know it ? first , consider what thy end is in thy actions , whether the demonstration of some gift god hath given thee , or for his glory , and if thou findest not out thy end , yet consider whether in matter or manner of doing , thou dost not steppe out of the way : if not by this , yet consider after the action is done , when any thing is well performed by thee , whether thy heart beginne not to swell in thee , that is , to thinke better of thy selfe than before , that is a signe thou takest something to thy selfe , that belongs to the lord. and when a man takes that to himselfe which is the lords , hee is not the glory of the lord. if not by this , then , lastly , consider whether thou art more troubled for that discredit that comes to thy selfe , or the dishonour that redounds to the lord upon thy miscariage at any time , consider how thou art affected with any thing . one step further you must goe , and that is , not onely to take nothing to your selves , but likewise so behave your selves that you may be an honour to god by shewing forth the graces of christ , that the lord may boast of you , as he did of iob iob. . . i say thou must cary thy selfe so , as the lord may glory in thee , say to sathan of thee , as he did to him of iob : seeest not such a man in such a towne , in such a place , how zealous he is , how holy ? be not a shame and reproach to him , but a praise : hee lookes for this from his saints , and therefore weares them as signets on his right hand . as great men weare diamonds , and precious stones , and jewels in their eares , about their necks , and in their rings , to adorne and beautifie them : so the servants of the lord , are his jewels that he weares to make him glorious in the eyes of men : great men are known by their iewells , and so is the lord by his saints . therefore it is a great motive to keepe thy selfe unspotted of the world , to cary thy selfe so , that his name may be honoured , and his gospell well spoken of : the glory of christ is engaged in thy cariage , let it be such as becommeth the gospell . againe , if christ be the head of every man , then try and consider from hence what thy condition is . if he be the head of the church , no man within the compasse of the true church , but is a member of christ. consider whether thou be a member of his body , one that is guided by his spirit or no : but how shall we know that ? first by this , thou shalt find the same spirit that is in christ living and breathing in thee ; thou shalt finde the same disposition , and antipathy , and affections to be in thee , that are in him ; abhorring that evill , and cleaving to that good he doth ; for the body of the tree and the branches are not of different natures : therefore consider what similitude is betweene the lord and thee . so soone as thou art a living member , the same spirit is sent into thy heart , and insinuates it selfe into thy soule , and makes it conformable to christ in all things . as the fire insinuates it selfe into the iron , and makes it like it self . he that is in christ , is made a new creature , and partakes of the divine nature , and is like him in all things . but if this be the rule , i feare my condition , for i finde many contrary dispositions in mee to his word , and contrary to christ. answ. thou maist finde many rebellions in thee , and yet the same disposition remaine in thee , that is , in christ. there may be swellings in the members , but yet there is a disposition of health , and strength , and vivacity that weares them out . cor. . , . know you not that your bodies are members of christ ? shall i then take the members of christ , and make them the members of an harlot ? god forbid , &c. that is , it is impossible it should be so , it is like that speech in rom. . , . shall wee continue in sinne , &c. how shall wee that are dead &c. live any longer therein ? that is , as it is impossible for him that is dead to sinne , to live therein : so it is impossible for him that is a member of christ , to be made the member of an harlot . why what say you to davids case , that fell into adultery ? answ. though he did , he was not made the member of an harlot . for therefore you shall finde in the . verse , bee that is glued , for so the word in the originall signifies , that is , adhereth to an harlot , out of the inward sway of his heart , gives his minde to any sinne , hee cannot be a member of christ : though he that is a member may fall into many sinnes , yet hee is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glued , nor knit to any sinne , for then hee could not be a member of christ : for if hee bee so , hee is of the same spirit or body . now it is impossible to be of the body of christ ; and of a contrary body too . if a man have his heart glued to any sinne , he is not a member of christ , be it a matter of credit , learning , pleasure , or delight , any lust , if thy heart be glued to it , and thou canst not get them asunder , thou art not a member of christ. for they are not wedded to any sin , but there is a divorce between every member of christ and sinne , though they may fall one upon another , and touch each , yet they are of a mouldering nature , they will not cleave together . for he that is of god is in christ , and hath the nature of christ in him , that will not suffer him to sin . as take water and oyle , they may violently be shaken together , and they will seeme to be mixed together , and to be one , but they will not continue so long , there is no coalition , because they are of divers natures ; and the one remaines water still , and the other oyle : so he that is in christ cannot cleave to any sinne , though sin and he may touch sometime , yet they are strangers , they cannot stand together , they cannot cleave one to another . besides , consider the manner of thy obedience , all that are christs , obey him , after that manner that the members doe the head . the headship of christ is not an imaginary thing ; he is not like the politicke head of a body , but he is like a naturall head , that is , there comes a naturall true living influence from christ to his members , that workes upon their hearts and wils , as the head doth on the members . there is a force that infinuates it selfe from christ unto them , that moves them to obedience . members , they are not moved by argumentation , by reasons and arguments , but by a certaine force that comes from the head , and from a propensnesse that is in them : so those that are christs , are not moved by reasons simply to obedience . my meaning is , not that reasons are excluded , for they have motives and arguments to move them as well as others , but that is not all , there is a proclivitive planted in them , that makes them obedient to their head christ iesus . consider those words , rom. . . wherefore give up your members as weapons of righteousnesse unto god , that is , so soone as a man is dead to sinne and made alive to christ , consider now you are made members of another body , have another head , and therfore as the members are obedient to the head , and ready to doe what ever that will have them do : so be you ready to doe what ever christ commands . as when the head would have a thing done , the members do it willingly without any reluctancy , consider whether thy obedience be of that nature : other men are drawne to it by outward motives from the force of arguments and reasons , but they want this inward propensnesse to bee guided by christ , as the members are guided by the head. lastly , consider whether thou seek thy selfe , or the good and advantage of others . for look what being a man hath , what state or condition in the church , what frame of spirit within , such are his desires . so long as a man is not a member , but alone , so long he seekes the perfection of himselfe , as alone ; but being a member , he seekes his good as he is a fellow member with the rest ; his condition is altered , there comes another spirit into him that gives him the disposition of a member : and the well-being of a member , is not to be alone , but to be knit to the other members , and to be knit together with them to the head. the characters of a member are , first to be sociable , it is not the property of a member to bee alone , if thou bee knit unto christ , thou canst not want fellowship with christians , with the members of christ. as a member of the body , if there be any disjoynture made , it seekes to be knit again : so every one that is a member , cannot endure to want the fellowship of christ ; if a cloud come betwixt christ and him , hee cannot rest till hee be made one with him againe , or of the rest of the saints , which are his fellow members . secondly , another disposition of a member is to be usefull and serviceable to the body and the rest of the members , as the hand , the eye , and the eare , in its place . so it is with every one that is a member of this body , whereas before he sought himselfe , and considered what did redound to himselfe , what profit , or credit , now the case is altered , and his thoughts are , how shall i doe any thing which may glorifie my head , and advantage my fellow members ? how shall i bee usefull to god and man ? lastly , a member is compassionate , hath a fellow-feeling of what befales any of the rest of the members , it weepes with them that weepe &c that is , it useth to bee affected with the good or with the evill , that concernes the body of the church , or any member of it , and this is a natular disposition that followes the nature of all members , and the spirit that is in them . as saint paul sayes , who is offended , and i burne not with griefe and sorrow for it ? i feele twinges when others are hurt . consider how thou art affected with the case of the church , whether thou finde bowels of compassion in thee , and art able to take their cause to heart , and is thy heart stirred in thee , accordingly as thou seest it goe well or ill with the church ? if so , thou hast the dispositions of a member , and then christ is thy head , and all the promises made to the body of christ , the church , belong to thee , otherwise thou hast no interest in him . finis . the table . a acquaintance . acquaintance with god , how it is gotten , part , page , . affections . affections moderated by humiliation , , affections what , , affections shew what is our utmost end , . affections of gods children resist sin , , affections subiect to christ , , afflict , afflictions . god afflicts his owne people , , afflictions doe not alway follow sin , , examples of gods afflicting his people , , not to thinke strange th t god afflicts his children , . god slow to afflict , , god sustaines his people in affliction , ibid , god brings his people thorow affliction , , afflictions needfull , , difference of men in affliction , , afflictions why sent of god , ibid. afflictions removed in due time , , humiliation wrought by afflictions , , to bee humble in afflictions , , to iudge of our state by the issue of afflictions , , in what case god afflicts his people , , apostacy . apostacie , the ground of it , , ashamed . men ashamed of the power of religion , , assurance . assurance not to bee weakned by daily failings , , , avoid . afflictions sent not to be avoided , , b. benefits . consideration of the benefits by christ , what they serve for , , best . subjection to christ , best for us , , blaspheme . god afflicts his people , that his name bee not blasphemed , , boldnesse . boldnesse to got to christ , , c. calling . diligence in our calling , a meanes to humble us , , christ. humiliation makes us cleave to christ , , , the church married to christ , , motives to take christ , , benefits by christ. , impediments that keepe from christ , , church . comfort concerning the afflictions of the church , , choose , choosing . choosing god the way to happinesse , , motives to choose god , , god chooseth his people , , see god , compassion . god hath compassion of his people in affliction , confession . confession of sin required in fasting , , conscience . conscience of good men fight against sinne , , consent . difference in mens consent , , consent in our marriage to christ , , , consent , how it is wrought , , consent , what it is , , caution concerning our consent , , errour in mens consent , , constancy . constancy caused by humiliation , , constancy in good duties , , constancy in fighting against sin , , contempt . want of feare a signe of contempt , , content . contentment wrought by humiliation , , covenant . covenant renewed in fasting . . freenesse of gods covenant , , d death . sinne at the last brings forth death . , deferre . dangerous to deferre comming to christ , , discourage . ground not to bee discouraged in afflictions , , difficulty . difficulty of leaving sin , what it should teach us . , difficulty of a christian course , , disobedience . disobedience to all others to obey christ , , e. end. affliction of gods people turned to good in the end , , end of actions double , , to make god our chiefe end , ibid. how to know wee make god our end . , enmity . enmity double . , errour . errour , the cause of it , , excellency . excellency of christ , a motive to take him . , f. fase . hvmiliation makes us seeke gods face , , to seeke gods face , what , , how to know wee seeke gods face . , benefit of seeking gods face , , faith. faith growes from humiliation , , faith what , , impediments to faith , , fast. double performance of a fast , , feare . feare , the nature of it , , feare , the want of it provokes god , , feare of the creature a snare , , feare of god , how to bring our hearts to it , , feare , the object of it . , feare in those that are out of christ , , fellowship . fellowship of the saints . , forgivenesse . means of conveighing forgivenesse , . who excluded from the promise of forgivenesse , , . promise of forgivenesse brings men to god , . how to be perswaded of god's readinesse to forgive sins , , danger of refusing the promises of forgivenesse , , g garment . vvedding garment , what , , glory . the wife the glory of the husband , how , , humble men give god glory , , christians , how they are the glory of christ , , god to choose the lord for our god , , grace . grace to be stirred up , , to stirre up grace what , ibid. guide . christ a guide , , how christ guides those that are his , , necessity of christ to bee our guide , , we are unable to guide our selves , , guiding double , , h. hard. two things make the law of christ hard , , hatred . hatred of sin , , hatred of sin what , , head. christ the head of his church , , to choose christ for our head , , heart god fashions the heart of his people in afflictions , , heart to bee kept in good temper , , hardnesse of heart , the cause of it , , searching the heart , a meanes to humble us , , turning to god with the whole heart , , a christian fights against sin with his whole heart , , god softeneth the heart , , helpe . promises of gods helpe , , holinesse . holinesse what , , nature of holinesse , , double holinesse required , , humble , humiliation . to humble our selves after wee have sinned . . humiliation double . ibid. way to humiliation . , humiliation wrought by the spirit . , without humiliation no mercy . . necessity of humiliation . , . humiliation what . . , . ingredients in humiliation . . difference of humiliation . , two things accompanying humiliation . , ends of humiliation . , meanes of humiliation . , the lord is mercifull to the humble . , meanes to humble the heart . , how to know wee are humbled . , god reveales his secrets to the humble . . god leaves sin in men to humble them . . all sins forgiven to the humble . , i iealousie . iealousie what . , idlenesse . idlenesse , a sin . . illumination . illumination , in turning to god , indeavour . indeavour accepted of god. , inconsideration . inconsideration hinders men from comming to christ. , influence . to draw influence from christ. , ioy. ioy , what . , iudgement . iudgements caused by the sinnes of the saints . . iudgements of god of three sorts . , calamities removed in iudgement . , iustice. iustice of god in forgiving sinne . , l law. humiliation wrought by the law. , law what . ibid. vse of preaching the law. . liberty . liberty in sin hurtfull . , loose . we loose nothing by subjection to christ. , lord. when our obedience is to the lord. , love. god afflicts his people because he loves them . love makes a man humble , , humiliation makes us love god. , love increased by humiliation . , lusting . lusting against sin in the regenerate . , m. marriage . consequents of our marriage with christ. . how to know we are married to christ. , measure . to be afflicted in measure , what . , meanes . meanes limitted by the end . , members how to know wee are christs members . , law of the members what . , characters of members of christ. , mercy . humiliation makes men seeke mercy . , humiliation makes men give god the praise of his mercy . , not to forget god in the middest of his mercies . , might . to doe gods worke with all our might . , minde . law of the minde , what . , miracle . the offers of mercy confirmed by miracle . , moderate . god moderates , the afflictions of his people . , mourning . mourning for sinne when it is effectuall . , n. name . the lords name called upon his people . , not to pollute gods name , , nature . sin agreeable to our nature . , nearenesse our nearenesse to god. , necessity . necessity we have of christ. , neede . god afflicts us no more then needs . , negligently . to doe gods worke negligently , what . , o obedience . exhortation to obedience . , obedience from humiliation . , faith and obedience goe together . , triall of our estate from our obedience . , obedience universall required . , obedience constant . , obedience to christ , the manner of it . , observation . observation of the manner of sins fighting . , offend . wee must come to god though we have offended him . , omission . sins of omission . , ordinances . the end of gods ordinances . , opinion . what opinion to have of our selves , . p. pardon . who beleeve not the offer of pardon . , pardon offered to all . , pardon taken out , what . , the time of offering pardon . , peace . subjection to christ brings peace . , , persecution . god a refuge in persecution . , person . person of christ must first be looked to . , pleasant . sinne hard to be left because it is pleasant . , subjection to christ pleasant . , prayer . prayer a meanes to get the feare of god. , god fits his people to prayer . , humiliation makes a man pray . , want of prayer causeth want of assurance . , priests . humiliation makes us priests to god. , present . presenting sins past , a meanes to humble men . , , god present with them that seeke his face . , men thinke their present condition unalterable . , want of present comforts keepe men from christ. , what christians enjoy by christ for the present . , pride . pride cause of disobedience . , profession . outward profession required . , promise . promise of mercy to whom made . , promises not to be applied without humiliation . , interest in the promises by turning from evill wayes . , promises part of our riches by christ. , profit . obedience to christ for our profit . , , power . power against sin in the regenerate . , power of christ , in mortifying our sinnes . , purpose . good purposes alone insufficient . . ground of good purposes in carnall men , , where purposes are sincere , god gives ability . , r. reasons , reasonings . reasons to turne from sin . , false reasonings to be avoided . , rebellion . rebellion must bee left of them that come in to christ. , reconciliation . to be sought in fasting . , refusing . danger in refusing christ. , the greatest sin to refuse christ. , repentance . repentance cures afflictions . , repentance , what should lead us to it . , actuall repentance for the sins of gods children . , relapse . difference in the relapses of the godly , and the wicked . , , resisting . difference in the resisting sinne . , resisting of sinne in the wicked . , reward . what use wee may make of promise of reward . , righteousnesse . righteousnesse of christ not valued by unhumbled men . , s. sacrifice . no sacrifice accepted without humiliation , , sanctified , sanctification . god will bee sanctified in those that draw neare him . , humiliation for sanctification . , meanes of sanctification , , saviour . christ is the saviour of his church , , selfe , selves . not to serve our selves , , how a man may seeke and serve himselfe , , , , . why we should seek god , and not our selves , , scripture . studying the scripture a means to humble us , , sense . sense of sin necessary , , service . comfort in christs service , , severity . gods severity to wicked men , , sinne. sin great , how , , sin forsaken differently , , sin , ground of forsaking it , . sin how taken away , , all calamities from sin , , to see sin in afflictions , , , sin , to see it in it's colours , sin , none to be allowed , , selfe-love . motives in scripture from selfe-love , , difference of selfe-love , , sinners . the greatest sinners may come to christ , , , . small . small sinnes resisted by the godly , , sorrow . sorrow double , , violent sorrow not alway necessarie , , greatnesse of sorrow , the ground of it , sorrow must abide in the heart , , spirit . spirit of god dwels in the humble , , humiliation wrought by the spirit , , , witnesse of the spirit , , , degrees of the witnesse of the spirit , , the worke of the spirit in us , , spring . spring of sin in our nature , , striving . striving against sin , , syncerity . syneerity required in the covenant of grace , , triall of sincerity , , subjection . what kind of subjection we give to christ , , subjection to christ required , . subjection what , , motives to subjection , , triall of our subjection , , , exercise of grace brings subjection , , suffer . those that take christ must bee content to suffer , , stubbornnesse stubbornnesse against god dangerous . , t time. danger to neglect the time of pardon , , , truth . truth of god ingaged to forgive sinne , , turne . turning to god how knowne , , motives to turne to god. . manner of turning to god , , effects of turning to god , , no duty accepted without turning to god , , turning from evill wayes difficult , , rules of turning from our evill wayes , , meanes of turning , , double way of turning the heart from sinne , , v uaine . the lord doth nothing in vaine . , uertues . definition of morall vertues , , uictory . uictory over sinne in the godly , , vncleannesse , , vnion . vnion with christ by marriage , , , uow . uow , the nature of it , , w. walke . god walkes among his people . . washed . how farre the saints are washed . . way . evill wayes not left without humiliation . . wicked . men ashamed of religion before the wicked . . description of wicked men . . wise , wisdome . god onely wise . . wisdome of god helpes to believe the promises . . all wisdome from christ. . word . christ hath given his word to receive sinners , , z zeale . zeale not onely wanting , but disgraced . , finis . perlegi has conciones , dignásque judico quae typis mandentur . tho. weekes , r. p. episc. lond. cap. domest . notes, typically marginal, from the original text notes for div a -e doct. there is a match betweene christ and the church it consisteth in five things . consent of parents . ephes. . consent of parties . christs consent . cor. . matth. . revel . . our consent wrought . by discovering our danger . presenting christ. what consent it must bee , vnyon . consequents of it . vse . to see that wee have christ himselfe ere we apply his benefits . quest. answ. how to know wee are matched to christ. by christs consent which is accompanied . with the word . mat. . cor. . . the spirit answ. necessity of the witnesse of the spirit . quest. answ. witnesses of the spirit what . rom. . . quest. answ. every one hath it in some degree rom. . . acts . acts . . by our owne consent . caution . our consent must not be . onely in extremity . not for a fit . in good moodes . hereafter . errours in mens consent . in the person . vvhen we take not the lord alone . imperfect consent . way to know wee are matched to christ by our union . by the spirit . rom. . gal , . the worke of the spirit in us . vvay by sanctification . how far the saints are washed . cor. . , . the wedding garment . matth. . wedding garment what ▪ quest. ans. . marriage affection what ? to prefer christ. to looke to his person . boldnesse . spirituall graces . vse . to perswade , men to take christ. motives . i our necessity of him . deut. . our debt simile . a poverty . revel . . object . answ. though a man in debt be not imprisoned , hee is in feare . heb. . : quest. answ. no baile or escape from this danger . cor. . . motive . the excelency of christ. himselfe and his attributes . what we have by him . our immunity . luke . . priviledges and riches . in promise . in possession . cor. . ult . the life we shall leade with him . object . answ. vvhat kind of subjection we are in to christ. object . answ. liberty in evill hurtfull . simile . rom. . motive , the danger of refusing . refusing christ , the greatest sin . rom. . . . ioh. . the greatest sin of the iewes , and had the greatest punishment . the wrath of god hath beene on them longest for it . their nation is dispersed . object . the consideration of the benefits by christ , serve . ans. to leade us to match with him . to make us more willing . impediments that hinder from christ. sorts of men . . . those that will not beleeve pardon . quest. answ. christ willing to receive great sinners . deut. . he hath given his word for it . rom. . . confirmed it by miracle . mat. . . pardon offered to all . object . answ. no sinne excepted . ob. answ. god can soften the heart . he that comes in to christ must take out his pardon . to take out the pardon what . he must be no longer a rebell . quest. answ. if the purpose be sincere god will give ability . ezech. . the time of the pardon . quest. ans. the time of life . the time of the offer . quest. a time only knowne to the lord. answ. cor . . heb. . instances of some that lost this time gen. . caine. saul . the iewes act. . capernaum to take heed of neglecting this time . heb. . object . answ. that god is ready to receive sinners . . he hath declared it . . he intreats it . cor. . . . commands it . ioh. . . . threatens if we come not in nothing required but sincerity . those that beleive but will not come in . i hinderance inconsideration . deut. . me thinke their estate good enough . gal. . . cor. . . iam. . ezek. . he that allowes himselfe in the least sin , is not matched to christ object . impediment , the crosses that follow . answ. those that have christ must be content to suffer . rom. . object . ans. these seaming hard conditions are easie . things make the law of christ hard . contrariety disproportion . rom. . ob. impediment , we have little for the present . ans. why christ makes us stay . iames . cause of all error . pet. . . . cor. . . . christians enjoy more then worldlings for the present . mar. . . . cor. . . object . answ. psa. . . . imped . the heart is set to match with others . comfort in christs service . reward of it . imped . we will not match yet . impediment . men doe nor like christ. enmitie . double . digression to the sacrament . notes for div a -e scope , gen. . . doct. every one that takes christ ought to be subject and it is best for him . cor. . . best for men to take christ. reas. he is a head he is their soveraigne a head of preeminence . col. . . for their profit . ephes. . ult . their guide reas. he is the saviour of his church . his commandements for our good . deut. . vse . to exhort to come in to christ. subjection what . to a superiour willingly . we must be subject unto . the counsel of christ. cor. . . pro. . . . his commands . . his providence . motives to this subjection . from the nature of subjection . eccles. . . . who we are subject unto . one that is able to do us good . he is able to do us much hurt pet. . his munificence . motive from our selves . it is pleasant . it is agreeable to the soule . it brings peace . psal. . . gal. . . it brings christ into the soule . doct. christ is the head and saviour of his church and every member . cor. . . eph. . . col. . . eph. . . vse . to be obedient to christ as a head . isay , . . col. . all things to be done by rule . object . ans. it brings peace . isay , . . vse . to choose . christ for a head . col . ioh . . quest : answ. god supplies what . we loose for him . phil. . mat. . luk. . vse . to draw influence from him . ephes. . , . to grow up in christ. definition of morall vertue . to keep the heart nigh christ. fellowship with the saints . sinewes by which grace is conveyed . a nutritive facultie in christs members . how this faculty is weakened . vse . to know if we be in christ by our subjection . rom. . isay. . ● faith and obedience goe together . act. . ▪ cor. . . cor. . tryall is from obedience . it is the end of preaching . the end of every grace . so much obedience so much grace . spira . comfort from obedience . quest. tryall of sincerity . looking to every command . thes. . . what subjection is meant . sam. . why universall obedience is required . iam. . . tryall in the manner of our subjection . iob. . , as to the lord. quest. answ. when our obedience is to the lord. rule . rule . quest. answ. helps to this duty . to observe therebellion of the flesh . . to be convinced of the convenience of it . cor. . . labour to bring the affections to obey . heb. . . iam. . . object . ans. he. . , , . vse . . to shew our priviledge by christ as a head . how christ guides us . sam. . cor. . . isay. . . ioh. . . tim. . god only wise . sam. . . . object . answ. naturall wisdome from christ. tim. . . dan. . . quest. ans. how to get wisdome from god. iam. . . see the want of it . cor. . . psal. . . beg it of god. aske in faith . iam. . . chron. . . isay , . labour to please god. ier. . . pro. . . psal. . . psal. . . get a teachable heart . gen. . . vse . . to give glory to christ. ▪ cor. . . vse . . to trie if we be members of christ. quest. ans. cor. . , . rom. . , 〈◊〉 , characters of a member . . the position of john preston, doctor in divinity ... concerning the irresistiblenesse of converting grace de gratia convertentis irresistibilitate. english preston, john, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing p ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing p estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the position of john preston, doctor in divinity ... concerning the irresistiblenesse of converting grace de gratia convertentis irresistibilitate. english preston, john, - . [ ], [i.e. ] p. printed by j.g. for nath. webb and will. grantham ..., london : . translation of: de gratia convertentis irresistibilitate. reproduction of original in union theological seminary library, new york. eng grace (theology) arminianism. a r (wing p ). civilwar no the position of john preston, doctor in divinity, sometimes mr. of emanuel colledge in cambridge, and preacher at lincolns-inn; concerning t preston, john b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion the position of john preston , doctor in divinity , sometimes mr of emanuel colledge in cambridge , and preacher at lincolns-inn ; concerning the irresistiblenesse of converting grace . london , printed by j. g. for nath : webb , and will : grantham at the signe of the bear in s. paul's church-yard neere the little north doore . . an exact catalogue of all the works of dr. iohn preston , sometime master of emanuel col. in cambridge . st . vol. in o . i. the new covenant , in . sermons , on gen. . , . unto which is added four sermons on eccles. . . , . ii. the saints daily exercise ; or , a treatise of prayer , on thes. . . iii. five sermons preached before k. james . . the pillar and ground of truth , on tim. . . . the new life . john . . . a sensible demonstration of the deity , on isa. . . . exact walking , on eph. . . . samuels support of sorrowfull sinners , on sam. . . . . iv. the breast-plate of faith and love , eighteene serm. on three severall texts , viz. rev. . . thes. . . gal. . . . vol. in o . v. four godly and learned treatises . . a remedy against covetousnesse , on col. . . . an elegant description of spirituall death and life , on john . . . the doctrine of self-deniall , on luke . . . of the sacrament of the lords supper , on john . . vi . sinnes overthrow , a treatise of mortification , on col. . . a livelesse life ; or , mans spirituall death in sinne , on eph. . , , . with a sermon on gen. . . d vol. in o . vii . the saints qualification ; or , a treatise . of humiliation , ten sermons , the first nine on rom. . . the tenth preach'd before the commons house of parliament , on numb. . , . . of sanctification , nine serm. on corin. . . . the cup of blessing , in three serm. on cor. . . viii . the doctrine of the saints infirmities , chrch. . , , . ix . remaines , in three treatises . . judas's repentance , on mat. . , . . . the saints spiritual strength , on eph. . . . paul's conversion , on acts . . x the fulness of christ for us , a serm , before k. james , on john . . th . vol. in o . xi . life eternall , a treatise of the knowledge of the divine essence and attributes , in eighteen sermons , the four first on heb. . . the fifth on isaiah . . the other thirteen on exod. . , , . xii . . the golden scepter , on chron. . . . the churches marriage , on ephes. . . . the churches carriage , on ephes. . , , . xiii . of the divine love of christ , five sermons on cor. . . xiv . the christians freedome , on rom. . . the deformed forme of a formall profession , on tim. . . the saints submission in o . prayers in o . the position of dr. preston , master of emanuel colledge in cambridge , concerning the irresistiblenesse of converting grace . it is often professed by arminius , that he attributes as much unto grace as ever any other , that there is nothing said by others concerning the efficacy of grace , which is not also affirmed by himselfe ; yea , that he acknowledges whatsoever that be thought or imagined for the opening and setting forth of the power of grace , and that therefore he is mis-reported by those that render him injurious to the grace of god , and one that attributes too much to free-will . you will finde in augustine , that pelagius professes as much concerning himselfe . and yet in the mean time , this is true , that , if arminius his opinion stand good , all this efficacy of grace , which he so much magnifies and amplifies in words , depends on the will of man , in regard that by vertue of its native liberty , it may receive or reject this grace , use it or not use it , render it effectuall or vain . neither can it be otherwise , unlesse we abolish the liberty of the will , and destroy those properties , which are inseparable from the nature of it . lest that any should suspect that i fasten upon him an opinion , which is not his , let his words be read , which may be found in a treatise intituled decl. sent . arm. pag. . and they are these , grace ( saith arm. ) is so described in scripture , as that it may be resisted , received in vaine , that man may hinder his assent unto it , deny to co-operate with it , and therefore an irresistible power , and working , is not to be attributed unto grace . now , if arminius in these words do not pull downe what he seemed to build in the former , let others judge . i know the arminians cavill about the word irresistible , used by calvin , and other of our divines , and cry out , that by this opinion of ours , men are turned into stocks , acting not at all in the work of conversion , but , as stones , are acted and moved by another ; yea , that men doe not believe , but god in man repents and believes . but you shall easily see how falsly these things are charged upon us , and how truly we say that arminius derogates more from the grace of god , than the jesuites ; if you will give me leave faithfully to set downe their opinions , and briefly to compare them together : for in these foure things shall my discourse consist . first , i will repeat the opinion of our adversaries . . i will explain our own opinion . . i will adde reasons for the confirmation of our opinion . . i will answer the objections , at least , one or two of the chief of them , whereby our opinion is opposed . as to the first , some iesuites affirme , that sufficient grace , as to means is given to all , even to reprobates ; but effectuall grace , which shall certainly and infallibly attaine its end , is given onely to the elect. if we aske wherein they place the efficacy of this grace ; they answer , not in a physicall determination of the will , but in a morall perswasion , and that not of any kinde , but congruous ( as they call it ) that is a perswasion offered with such circumstances of place , person , and time , as to which , god ( who from everlasting knowes all the inclinations of the will ) foresees the will shall certainely and infallibly yeild unto . they distinguish therefore between sufficient and effectuall grace , that is , those whom god hath chosen unto life , by vertue of that absolute decree he intends to offer unto them , not onely sufficient perswasion , but at a fit time , when he knowes that the person so called , will undoubtedly obey the call of god : but those whom he hath not chosen , to them also he offers perswasion sufficient , but not at a time so fit , and when he certainly foresees that they will not obey the divine calling . from whence we gather , that this is the opinion of the iesuites . . that effectuall vocation doth follow , and not precede the decree of election , and consequently , that the decree is absolute , not conditionall . . that the same and equall grace is not granted to the converted and unconverted ; but that which is given to the elect is alwayes more effectuall , although not in respect of it felfe , yet in respect of the suitablenesse , which it hath unto the will of the man to be converted . . that all to be converted , shall be certainly and infallibly converted , and that onely by the power of converting grace ; but others certainely also , and infallibly , shall not be converted , not onely because they will not , but in regard of the defect of congruity in the grace offered . which grace , although as to the substance of it ( as they say ) is sufficient , so that by the help of it men might be converted ( if they would ) yet as to the circumstances it is not sufficient , because it is not offered at a suitable time . for thus suarez : morall perswasion , though abundant , is not sufficient . a physicall or reall determination is too much , for it taketh away liberty , but the whole efficacy of grace consists in a certainty , congruity , or conveniency . but the arminians , although they seem to assert , that the beginning , progresse , and perfection of every good work , is to be attributed unto grace , so that no man ( without preventing , accompanying , and following grace ) is able to think , will , or act any thing that is good : yet when they plead , that all this is done after a manner resistible , so as to leave it in the power of the will , to use or not to use that grace unto conversion . it is apparent , that they do onely in pretence , and not heartily and really attribute these things unto grace . this will easily appeare by a distinct opening of the opinion of the arminians . . first they grant , that the understanding is irresistibly illuminated by divine grace . . that the affections also are excited and renewed by the same grace irresistibly . . that the will is also so stirred up by assisting grace , that it is now disintangled , whereas before it was incumbred ; now freed , whereas it was before bound ; now awakened , whereas before it was asleepe . but that the will is renewed , and by a reall operation inclined unto good , by god ; or that any quality , or habit of holinesse is infused into the will , by vertue of which it is inclined more to good works than to evill , the arminians utterly deny . because , that if any of this were granted , the naturall liberty of the will ( as they suppose ) were destroyed ; unto which liberty they hold it essentiall that the will be free to act , or not to act , when all things required unto its acting are in being . let their very words be seene , the confer ▪ at hague , pag. . into the minde ( say they ) is infused a habit of knowledge , into the affections holinesse is infused , as hope , or feare , &c. but such an infusion cannot be made into the will , because of its nature , freedome to will good or evil . hence ( as they say ) first there is a morall perswasion stirred up in the understanding , but by the help of preventing grace : secondly , to this perswasion the will may assent , but by the help of concomitant grace : and thirdly , this assent may be produced into act , but by vertue of subsequent grace . but to all this they diligently annex this caution , although the will can do none of these things without the help of grace , yet it is in the power of the will to resist this grace , to put it by , to neglect it or cast it away , if it please . neither can it be otherwise , if the naturall properties of the will be preserved . thus is the state of the question explained by ioannes arnoldus , against bogerman , p. . allowing all those which god useth in working our conversion ; yet conversion it selfe doth so far remaine in our power , that we may not be converted . this opinion being asserted , the arminians are constrained to defend these positions more false than those of the jesuits . . they defend a conditionall decree grounded on the praescience of faith , for if the will , supposing all the actions of god toward it , may convert or not , believe or not ; it is necessary that god first foresee who will believe , and who not , before he can choose some to life , and appoint others to wrath . but the jesuites hold the decree to be absolute , and faith to be an effect or fruit following thereupon . . the jesuites grant that more grace , as to the manner of dispensing it , is bestowed upon those who are converted , than upon those who are not . the arminians contrariwise , that more grace ( as to the manner ) is often conferred upon the unconverted than the converted . . hence also the arminians do ordinarily cast the principle of conversion in part , upon the will of man ( whatsoever they professe in words to the contrary ) whereas the jesuites attribute it wholly to the good pleasure and will of god . . hence also the arminians hold , that converting and quickning grace is not peculiar to converted and chosen ones , but to be common also unto others . but the jesuites confesse , that congruous or suitable vocation ( in which they place the efficacy of grace ) is peculiar unto the elect. . the jesuites judge , that all those , whom the holy-ghost intended to convert , are certainely and infallibly converted . the arminians utterly deny it ; whence they are commonly bold to say , that the holy-ghost may be resisted , even then when it works upon a man with intention of his conversion . these things being premised , i will now briefly lay downe what our opinion is : but that our judgement may be throughly understood ; we must know that the conversion of a man is perfected in these four degrees : . god infuseth into the whole soule , and so into the will , a habit or quality of holinesse , renewing it , and making it , of evill good , of unwilling willing ; by which meanes , that which belongs to the nature of the will , is preserved entire , but that which was corrupt is rectified . . from this quality so infused , presently there arise in the will , certaine imperfect inclinations , preventing the notice of reason , like unto those which the school-men call the very first motions of the heart : for by these the will doth not compleatly , and effectually will that which is good , but is onely initially , and incompleatly inclined to those good workes which please god , from whence such acts may be called , not so much willings , as wishings and wouldings . . those inclinations are presented as an object to the understanding , which weighs them , debates them , takes counsel about them ; and at length , when it hath by its ultimate , and conclusive dictates , confirmed them , propounds them to the will as to be chosen . . after those initiall inclinations , arising from infused grace , have passed the censure of the understanding , and are allowed by the preceding judgement thereof ; then at length doth the will put forth a compleat and effectual willingnesse , from which conversion immediately doth follow , or rather that very willing is the conversion of a man unto god . in these four things is the conversion of man accomplished : . here first the reception of the habit of grace infused is indeed irresistible , but neither free nor voluntary , for the will is meerly passive in the receiving , and therefore exercises not its freedome . . secondly , the inclination arising or flowing from grace is irresistible , for it proceedes from the will , formed and endued with grace , not in a moral , but physicall way : that is , not in a way of perswasion , but reall operation : but it is voluntary , for it is produced by the will in an active way ; yet it is not free , because one of the requisites to freedom , which is the foregoing judgement of the understanding , is yet wanting . . thirdly , the judgement of the understanding , concerning this initial and imperfect inclination , is irresistible , for the understanding being enlightened by divine grace , doth irresistibly and infallibly approve this inclination , and it is so far free as the understanding is capable of freedom . . fourthly , when the understanding hath put forth its last and conclusive dictate , then the will ( as i said ) puts forth a compleat and executive willing , which is actuall conversion unto god : and this willing is both irresistible and free , and so conversion it selfe is both free and irresistible . . it is irreresistible , because it necessarily followes the reall inclination of the will preceding , and the last dictate of the understanding approving and confirming it . it is also most properly free , for it hath those things which are required unto liberty , seeing the will therein is not passive , but active . . it is not brought forth , but in the way of morall perswasion , that is , not without the preceding judgement of the understanding , weighing on each part what is best to be done ; for every active and compleat willing , which hath had such a deliberation and determination of the understanding , concerning an object offered , going before it , must be called truly and properly free . and for that definition of freedome whereby that is said to be free , which supposing all things requisite to action , may either act or not ; t is a definition setled only in the brains of the jesuits ; and neither hath foundation among the fathers , nor the antient philosophers , nor yet among the more ancient school-men , whom yet suarez endeadeavours to wrest to the maintenance of his opinion . so have you our opinion ; according to which , a man is converted irresistibly , and yet freely , which that you may yet more fully understand , these axiomes follow from it , which are contrary to those of the iesuites and arminians . . we do not say , that free-will , or the faculty of the will , as to spirituall things , is half alive and half dead , as the arminians would have it , confer. hag. p. . or that it is like the power of moving in one who is bound in fetters ; or as the faculty of seeing in one who is shut up in a dark place , as the papists say : but we hold , that the faculty of the will , as it respects a truly spirituall good , is wholly extinct , as the power of life in a dead man of motion in a slaine man , of sight in him whose eyes are put out . . they also defend , that the will is onely stirred up by morall or assisting grace , knocking at the doore of it , and admonishing it , not that it is changed by habituall grace , healing and renewing it : for these are their words , there is no reason why morall grace , that is morally perswading , may not make a naturall man spirituall . but we suppose , that the will is quickned and renewed by the infusion of habituall grace , that is of a new quality imprinted on the will , which is as an inward principle enlivening and changing the will , from whence all good inclinations and operations do proceed . . they hold , that the will is otherwise concerned in conversion , than in an active way , we maintain , that the will in the first act of conversion is partly passive , and partly active , that is , first passive , then active , and so it worketh together with god , not partly by a naturall ability , and partly by a supernaturall strength , received from grace , passing by , but by vertue of a power wholly supernaturall , which is conferred by infused and quickning grace , according to that of augustine , to will , is of our selves , but to will well , both partly and wholly , is of grace . . the arminians think , that the quickening grace of the spirit , and whatsoever else on gods part is required to the conversion of a man , is communicated as well to the reprobate , as to the elect , and that with intention of their salvation , otherwise god should deale deceitfully and hypocritically with them when he offers the word unto them . let their own words be read , coll. hag. p. . but we hold , that the quickning grace of god , which is fit for the healing and renewing of the will , is peculiar to the elect , and is imparted to them by vertue of the divine decree , to the end they might be saved : but 't is denyed to others , and that our god hath not determined to save them . they say , that the will stirred up by quickning grace , may act or not act , turne to god or not ; but otherwise it were not free : for they hold liberty to stand in this , that granting all things required , or all the actings of god , the will may act or not , whence is that of corvinus against tilenus , pag. . grace doth not so furnish the will with strength , but that it alwayes remaines in the power of the will to use it or not use it . we , on the contrary , say , that the vvill cannot resist or withstand the reall motion proceeding from grace , nor the divine perswasion offered to it by an enlightened understanding , but doth necessarily follow the guidance of god , according to that of s. augustine , free-will cannot resist god in the work of salvation . . they say , that the will excited by grace doth properly work together with god , is a co-ordinate joynt-cause , a partial concomitant-cause , and hath such an influence into the effect , that if it be withheld , the effect in no wise can follow . we , on the contrary , say , that the will , indeed , doth co-operate , but as a cause every way subordinate and wholly subject to the dominion of god as the principall agent , insomuch that it cannot properly be called a co-worker ; but rather it acts as it is acted , move as it is moved , and being first turned into god , it turnes it selfe unto god . . they deferd , that god cannot convert us in an irresistible way , unless we be turned into stocks and blocks , and so being driven with a continuall motion , we act nothing , but god all in us . on the other side , we say , that stocks and stones have no power to act , being acted ; but that men are free agents , and therefore have a power by vertue of which they act , being acted by god , and therefore may be said truly to act , and turne themselves ; for the will being changed from evill unto good , and of unwilling made willing , hath in it selfe an inward principle of willing well ; from whence the dominion of its owne act , whereby it turnes unto god , may properly be given unto it ; for although the grace of god is the principle by which , yet the will of man is the principle which worketh all . in like manner , although god be the first and totall efficient cause of conversion , yet the will is the next efficient cause , and totall also in the kinde of second causes ; therefore , as the effects are wont to be attributed unto second and created causes , although they act by vertue of the first cause , so conversion is most properly to be attributed unto the will , although it act wholly in the strength of god and converting grace . . lastly , they deny , that the unresistibleness of divine grace , and the liberty of mans will , can stand together . but we say , that conversion is irresistible , and yet free . but we distinguish concerning the irresistiblenesse of grace . . there is one kinde of irresistiblenesse , whereby regenerating grace infused from god , is received by the will ; and this irresistiblenesse of reception , we confesse , cannot stand with liberty . there is another kind , whereby the inclination putting on to spiritual good doth flow from , after a physicall or reall manner , from the will fashioned by grace : and this motion ( we say ) comes from the will irresistibly and voluntarily , but not freely . . there is an irresistiblenesse , whereby the will assents unto this physicall motion proceeding from grace , as also to the perswasion of the understanding , approving of it , and that necessarily or certainely : and this kinde of irresistiblenesse , we say , may very well stand with liberty , because it comprehends in it selfe those two things in which liberty stands . . that the will in putting forth this last act of willing , is active , and not passive . . because the morall perswasion , or judgement of the understanding , thinking that the conversion propounded , that is , either the taking or refusing the object offered , is in the power of man , hath gone before . for we hold , that whatsoever is done in the act of conversion , either by a meere reception , or by a physicall ( or powerfull ) determination , is not free . but that every willing is only so far free as it is produced in an active way , and flowes from a reasonable perswasion ; and that upon this ground , that reason lies indifferent to things opposite , that is , reason onely is the root and foundation of all liberty ; from whence it followes , that every act of the will , into which reason hath its influence , is most free . you see now what our opinon is , which we have beene the longer in opening , because the explication of it is its chiefe confirmation , and the confutation of the contrary . besides , it is a very difficult thing to expresse what the arminians hold in this dispute , because they cover and wrap up their opinion in so doubtfull and specious words . there yet remaine the arguments , by which our opinion is so to be confirmed , which i shall be brief in : two things are to be proved : . that qualityes or habits may be infused into the will , which they deny , because they suppose , that such an infusion doth utterly destroy and take away the nature and liberty of the will . . that this habituall and quickning grace , being thus infused , we are converted by god in a certaine way , and by us irresistible . arg. i that there is such an infusion of grace renewing and healing the will , inclining and determining it to one of the two opposites in the act of conversion , appears by this , that all divines hold , that there is in the will an habituall aversion from god , and an habituall turning to sensible and carnall things : but this habituall corruption of nature cannot be healed by the sole help of grace , meerely exciting : for , as corporall , so spirituall diseases are not cured , but by contraries ; and therefore habituall corruption cannot be changed but by an habitual quality , imprinted on the will . prosp. therefore saith right , the inward sense is not opened to doe spirituall things , untill the foundation of faith , and fervour of love is planted in the heart . . unlesse it be granted , that such an habituall grace is infused into the will , by which it is inclined to good after a physicall manner ; there will be found no formall principle in man , from whence good acts may be produced : for as in corporall things no man fees , unlesse he first have eyes ; nor heares , unless he hath eares : so in spirituall things , no man sees unlesse god hath first given him eyes to see ; nor hears , unlesse he hath given him eares to heare . by the same reason no man can turne himselfe to god , unlesse he have a new heart ; that is , a new will to turne and love god : for what meanes that scripture , an evil tree bringeth forth evil fruit , a good tree bringeth forth good fruit ? but that we should thereby understand , that the will must first be made good , before it can performe any spirituall work , which must necessarily be done , not by exciting or perswading grace , but by grace healing and regenerating . . let it be supposed , that the will deformed by habituall corruption , could , by the meere help of exciting grace , be raised to the putting forth of spirituall acts : yet would this be contrary to that sweetnesse of divine providence , which is acknowledged by all divines . for god should not sweetly put forward the will so disposed , but in a forced way hurry it on to its work , which its own inclination is yet averse from . it is therefore more meet , to place in the will a certaine habituall propension unto spirituall good , which it may performe , not by vertue of exciting grace , but from the infusion of habitual grace . . it is confessed by all , that the will unrenewed hath no principle in it truly spirituall ; and yet they will not deny , that this act of turning unto god , is truly spirituall and supernaturall , but how the will , onely excited by motioning grace , and not changed by grace regenerating , should be placed in the rank of supernaturall agents , i understand not . . i will aske what is that which makes a man truly holy and godly , not simply acts good and godly ; for ( as the philosopher sayes ) acts doe not denominate the subject to be such : it must therefore be some habit , by vertue of which a man is called godly and holy : but that habit is not placed in the irrationall part of the soule , for that is not properly capable of vertue or vice , but onely by participation : to wit , so farre as the rationall part of the soule redounds upon it . but if it must be placed in the rationall part , it must not be in the understanding ; for no man is good or evill , onely because he understandeth good and evill things ( as aquinas very well observes ) but therefore is one called a good or evill man , because he wills those things which are good and evill . it remaineth therefore , that the habit of holinesse cannot be placed anywhere but in the will , as being the subject most properly capable , both of habituall holinesse , as also of habituall corruption and rebellion , which is contrary thereunto . . if the will be indifferent in it selfe , and equally inclined unto either part ; whence is that facility and promptitude in working ? for as by evil actions the will contracts a stain whereby it is habitually disposed unto evill ; so by good actions the soule is touched with a better tincture , whereby it is habitually inclined unto good , and that setting aside the operation of moving and exciting grace . . all divines of better note acknowledge , that charity , or the love of god , is not a meere act , but a permanent habit ; but that habit hath no place in the understanding , because it is an affection ; nor in the sensitive appetite , which cannot be raised to spirituall love . it remaineth therefore , that it be peculiar to the will , and so the will to be most properly capable of habits , and of habituall grace . . lastly , how absurd is it to grant the whole man to be dead in sinne , so that it can no way reach unto any good truly spirituall : and yet to defend , that the will , which is the very leader of the soule , the driver of all faculties , the lady and queene of humane acts , and that principle , which impaireth spirituall good or evill , unto all actions which men performe . how absurd ( i say ) is it , to hold that this faculty was neither spirituall before the fall , nor carnall after the fall , but to be utterly void , both of the corruption brought in by the first fault , and of spirituall gifts infused in the regeneration of man . it were easie to overwhelme this opinion with more absurdities ; but these shall suffice . by all these things it is apparent enough , that a new quality or habit of grace is infused into , or impressed upon the will , which is earnestly denyed by the arminians , as hath been before proved by their own words . but who so yet doubts whether this be their opinion , let him read the hague conference , pag. . of bertius translation ; where they do industriously and purposely defend , that in spirituall death , spiritual gifts are not separated from the will of man , neither were implanted in it before that death in the state of innocency , because if by these kinde of gifts the will were inclined unto either part , the liberty of it were taken away , which ( they say ) consists in this , that it can equally bend it self to either part , when all requisites unto action are afforded . it remaines now briefly to be proved , that god , whether immediately or mediately , both by infused grace and morall perswasion , turneth sinners unto himselfe after an irresistible manner . but this caution is to be premised , that by the word irresistibly we doe not understand any force offered to the will , which is repugnant to its nature , but onely an insuperable efficacy of divine grace , which inclines the will sweetly and agreeably to its owne nature , but so certainely and necessarily ( we understand that necessity , which even now we called certainty ) that it cannot be put off by the will . . the truth of this opinion is manifest from hence , that every where in scripture the conversion and regeneration of a sinner is attributed to god alone , and to his good will and pleasure ; but every , even the least co-operation is taken away from man himselfe . rom. . it is not of him that willeth , nor of him that runneth , but of god that sheweth mercy . hee hath mercy on whom he will have mercy , and whom he will he hardeneth : which could not be truly said , if a man at his owne freedome and pleasure , allowing all the actions of god requisite to conversion , might receive the quickning grace of god in vaine , and make it void ( as arminius speaks . ) and let it be observed from these words , that this mans repenting , and that mans hardening , is not only attributed to god alone , but the will and endeavours of man , is utterly excluded from having any part in this businesse . it is not ( saith the apostle ) of him that willeth , nor of him that runneth , &c. as the wheele doth not run well , that it may be round ; but because it is first round : so a man doth not therefore will or run that god might have mercy on him , and regenerate him by the quickning grace of the spirit : but because god first hath mercy , therefore he willeth and runneth in the way of righteousnesse . . the second reason is taken from the infallible connexion of the effect , with the cause ; that is , of conversion , with converting and quickning grace : for if this quickning grace alwayes attaine its effect , neither is offered to any , but those in whom it is effectuall , to the healing and regenerating of their soule : we must necessarily attribute unto it a certaine , prevalent and irresistible working . but it appeares by many places of scripture , that this grace doth alwayes attain its end in those to whom it is communicated . iohn . . whatsoever my father giveth me cometh unto me . jer. . . turn thou me and i shall be turned . from whence it is gathered , that into whomsoever grace , fit for the conversion of a man , is infused , that man is certainly and infallibly converted ; otherwise a man could not thus addresse to god . turne me ; that is , doe what thou art wont to doe by the help of thy spirit , and the infusion of thy grace , and i shall be converted , for perhaps the will , in whose power it is to receive or reject grace , may make it void . the same is evident from iohn . . whosoever hath heard and learned of the father cometh unto me ; that is , whosoever hath so heard and beene taught of god , that he hath also received and drunk in the quickning grace of the spirit , he hath certainly come unto mee . whence it appeares , that grace fit for the conversion of a man is never frustrated , but it attaines its effect after an insuperable manner , so that it can never be put off by the will of man : which is further confirmed from the nature of grace , and that powerfull manner , whereby god infuseth it into the heart of man : for if grace be the effect of infinite power ( as it is ) and that man be regenerated by the same power wherewith christ was raised from the dead ; then god in the implanting of it in the will of man , puts forth that almighty power , which no created faculty is able to withstand or resist . . this argument may also be added , the grace of god is so the efficient cause of conversion , that it admits no joyn'd and co-ordinate cause , although it hath a subordinate cause ; to wit , the will of man adjoyned to it : but if the will , when it is excited by assisting grace ( as they call it ) can resist it , then it may also assist it ; if it may withstand it , then it may also joyn endeavour with it , to produce the same effect ; if it can make it void , it may also make it effectuall , and so may be a cause co-ordinate with the grace of god , in bringing forth the first act of its conversion . but that god doth convert or regenerate men by his owne and onely work , excluding all co-ordinate causes , is so cleare , that it need not be proved ; for it is frequently found in scripture , the lord converteth , the lord gives repentance ; that god circumciseth , and takes away the stony heart , and gives a heart of flesh . lastly , that god doth regenerate , and by his owne power raise from the death of sin . i let passe the force of the similitude , as no man can contribute any thing to his owne generation or resurrection ; so neither to his spirituall regeneration or resurrection . god ( i say ) doth all these things ; but they could not be attributed to him alone , if he had any cause so co-operating with him , as that if it refused , no such effect could follow . i adde , that of the schoole-men is most true , that god is the cause of the whole being ; that is , although god be not the efficient cause of sinne ( which is not a being , but rather a defect of what should be in a faculty or act ) but rather a ▪ deficient will ▪ but of every good work ( of which kinde our first conversision is a chiefe one ) if it be most full of being , or if it be a whole being , as it is , of such a whole work ; i say , it is necessary that god should be the cause ; for god alone is the cause of the whole being wheresoever it is found : yea , all divines acknowledge , that so farre as sinne it selfe is a being , god is the cause of it : wherefore , although the will be the secondary and subordinate efficient cause of conversion ; from whence it is that the scriptures doe exhort us to turne our selves , and circumcise our hearts , and so forth . yet , as a co-ordinate cause , it no way can resist the quickning grace of god , and receive it in vaine ( as arminius speaks . ) i adde , although god would admit of a partner in this work , yet the will , which is wholly depraved and dead in sinne , can no more co-operate with exciting and moving grace , than a carkasse prepared and disposed by rubbing can revive it selfe , and put forth vitall acts . but , that i may conclude this reason , let it be supposed , that the will may work together with the grace of god , or not according to its liberty : yet , if this opinion stand , how much more than is meet will bee arrogated unto man , and derogated from the glory of god ? man may well boast that his will contributed so much to regeneration , that if he had ▪ not willed , it had never been produced . for as he , who being admonished by another , gives an almes , doth attribute the work more to himselfe , than to him that perswaded him , or stirred him up to it ; so he , whose will being onely moved or admonished by assisting grace , turnes it selfe unto god ; doth more , or , at least , equally ascribes his conversion to himselfe than to divine grace , which had never produced that effect , unlesse he himselfe had consented unto it , and made its perswasions effectuall , whereas it was in his power to have rendred them frustrate . the fourth reason is taken from hence , that the decree of election ( by which god determined with himselfe to save some persons selected from the common masse ) is absolute , and therefore doth necessarily and in●●●libly attaine its effect , that the decree of election is absolute , so that the lord looked upon nothing foreseen in the persons chosen , but absolutely decreed to work in them all conditions required to salvation , is so clearel● manifest from many places of scripture , that it scarce needes any proof ; for if we chuse not god , but he us , ioh. . if we are chosen that we might be holy , not holy that we might be chosen : if he chose iacob rather than esau , when both were of like and equall condition . rom. . if effectuall vocation and justifying faith are the fruits and effects of predestination , not the foregoing conditions . rom. . lastly , if gods meer good pleasure be the onely reason of the decree [ he hath mercy on whom he will , and hardeneth whom he will . ] it necessarily followes , that god hath absolutely decreed to save some : and to that purpose to bestow upon them grace , faith , and holinesse . granting these things , it appeares , that god converts all the elect after a manner , by them irresistible on this manner , because if they could resist that grace , which is fit to convert them , being also given to this end , that they might be converted ; then this absolute and peremptory decree of god might be disappointed by the creature , which must not be imagined : neither is there ground that they should now object , that by the same reason those whom god hath rejected , do sinne irresistibly . for we deny that there is the same reason of both : for although faith be the effect of predestination , yet infidelity is not the proper effect of reprobation . whereas faith requires a cause of it selfe efficient , which hath a true and proper influence into its effect . but there is no efficient cause required to unbeliefe : but deficient ( because it followes upon the meere defect and absence of that cause by which faith should be wrought . ) as to the illumination of the aire ; there is required the sun or some other efficient cause , having influence into that effect ; but the absence of the sunne is enough to cause darknesse . in like manner , although the sinnes of reprobates do infallibly follow from the determinate counsell of god , who hath decreed their event ; yet conversion and faith doe follow the absolute decree of god after a much different manner ; sinnes do follow infallibly indeed , but onely by a necessity of consequence ; that is , god not at all causing or effecting , but onely permitting : but faith and good works follow by a necessity of the consequent , as of which god must most properly be called the author , according to all divines : for no man ever said that men did believe , were segenerate , and turned to god ; did good works ( god onely permitting , but causing and working . but if this be granted to us ( as needs it must ) that faith and conversion do follow the absolute decree of god by a necessity of the consequent ; that is , a necessity causing and co-working : i see not how it can be denyed , that it is wrought in us after an irresistble manner . for when any agent so worketh upon the patient , that it necessarily overcomes it , it is properly said to work irresistibly . in like manner god , if he so convert a sinner , that he is necessarily converted , by a necessity of the consequent then he converts it irresistibly , that is after such a manner , as the patient must needs yeld ; from whence i wonder , that those who deny election , to depend on foreseen faith , doe yet defend that conversion is wrought after a resistible manner , and so as it may be frustrated . let this be the fist and last reason . if conversion be wrought after that resistible manner , as is described by them who follow arminius , then divine election cannot be certaine according to their principles , because it dependeth on the mutable will of man , which as it is described by arminius , i dare say , could not be foreseene by god himselfe ; for let it be supposed ( which they lay ) as the foundation of that praevision that god doth perfectly foresee all the wayes whereby the will may be turned aside , or inclined unto good : let it also be supposed that god fore-knowes all objects , or circumstances , which may any way be offered or proposed to the will . lastly , let it also be supposed , that god doth perfectly know how every object or circumstance is fit to move the will , and drive it this way , or that way , by perswasion . yet if this be the condition of the will , that allowing any objects , yea further , allowing any fitnesse in these objects or circumstances , to incline the will this way , or that way ; it may yet , by vertue of its intrinsecall liberty act , or not act , i see not how god can foresee what the will certainly and infallibly will doe , that is , whether it will turne to god or not . not that god , by reason of any impotency is not able to search out what the will shall endeavour , but because the thing it selfe is not knowable . for there cannot be greater certainty in the knowledge than in the object , from whence i thus reason . if it be certaine that the will shall assent unto grace offered , then it is falsly said , that the will supposing all the actions of god that are requisite , may turne it selfe , or not ? on the other side , if it be uncertaine , whether the will shall resist this grace , or not , then that foreknowledge which god hath of it , cannot be certaine , for that which is to be knowne is the measure of knowledge , and therefore it is a contradiction to say , that the knowledge is true , and yet there is more certainty in the knowledge than in the thing knowne . as it implyes a contradiction to say , that the thing measured is greater or lesse then the measure , and yet to be equall to it ; i adde , although it be true , that god knowes all the wayes , according to which , the will may be well or ill inclined . yet if the will be altogether undetermined , admitting nothing to determine it , neither within it selfe , nor without it , whether created , or uncreated , as they defend , implyes a contradiction , that any certaine way , whereby it should fall out that the will should be ordered or disordered , can be determined by god himselfe . out of all these things it is gathered , that if converting grace move the will after a manner , that may be resisted by it , god cannot infallibly foreknow , who shall believe , and who not ; and consequently , all election should be utterly taken away . therefore it remaines , that converting grace is both imparted by god , and received by us , after a manner irresistible . finis . grace to the humble· as preparations to receive the sacrament. preached by the late famous preacher iohn preston, doctor of divinity, and chaplen in ordinary to his mtie. master of immanuel colledge, and sometimes preacher in lincolnes-inne. preston, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) grace to the humble· as preparations to receive the sacrament. preached by the late famous preacher iohn preston, doctor of divinity, and chaplen in ordinary to his mtie. master of immanuel colledge, and sometimes preacher in lincolnes-inne. preston, john, - . [ ], , [ ] p. printed by tho. cotes, for michael sparke iunior, and are to be sold at the signe of the blue bible in greene arbour, london : . a different version of "the doctrine of self-denial" in "three godly and learned treatises" (stc . ). reproduction of the original in the folger shakespeare library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng lord's supper -- sermons -- early works to . sermons, english -- th century. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion grace to the hvmble . as preparations to receive the sacrament . preached by the late famous preacher iohn preston , doctor of divinity , and chaplen in ordinary to his m tie . master of immanuel colledge , and sometimes preacher in lincolnes-inne . london printed by tho. cotes , for michael sparke iunior , and are to be sold at the signe of the blue bible in greene arbour . . grace to the hvmble . the fourth sermon . lvke . . and he said to them all , if any will come after me , let him deny himselfe , and take up his crosse daily and follow me . in the receiving of the sacrament , our choise businesse is , to remember the covenant betweene god and us , and that hath two parts : first , the promise on godspart ; secondly , the condition on our part . the promise on gods part , and that is the gift of christ , whom hee gives as freely , as a man gives his lands to his heire ; now christ he comes not naked , but he comes accompanied with these three blessings . first , iustification , and all that followes upon that . secondly , sanctification , to whom hee gives christ , them he sanctifies with his spirit . thirdly , all outward things . now there is a condition required at our hands , and it is exprest by divers words in the scriptures , sometimes by the name of repentance , repent , for the kingdome of heaven is at hand . sometimes by the name of beleeving , beleeve me ; and you shall be saved . and here it is set downe by following of christ. all these are joyned together , for if you repent , you beleeve , and follow christ , and none can follow christ , without faith and repentance . now the occasion of these words , is this : our saviour had told them a little before , that hee must suffer many things ; he must die , & rise againe ; and then tells them the consequent of this , that they must not looke for a temporall kingdome , my disciples follow me , and i goe rough wayes : so that the maine duty that hee gives them here , is to follow him ; to this hee addes two conditions , or two causes , without the which wee cannot by any meanes follow him . first , hee must deny himselfe , that is , if a man will come to follow me ; the flesh will propound to him many things that are pleasing and profitable ; it will be as a rough byas to turne him aside , and therefore he must deny himselfe , and his owne flesh . and againe he will meete with many afflictions ; and for those hee must not looke out of the way , but hee must goe through these crosses , hee must take up his crosse dayly . the doctrine is this , that no man can have interest in christ , without selfe-deniall : if any man will will be my disciple , let him deny himselfe . although before you come to christ , there is nothing required , but a simple and bare desire . it is no matter for sanctification ; yet when we do come , he must then be our lord and master , and wee must follow him , denying our owne lusts ; and this cannot be without selfe-deniall ; and therefore it is that , that those that have failed in this point have not followed him . demas followed him a great way , but when he came to this selfe deniall , then hee left him , and embraced this present world , and this was the reason why paul followed him , because hee was willing to deny himselfe ; what was the reason that caleb followed god so constantly , because hee denied himselfe , and resolved whatsoever he saw , to sticke close to god , and his commandements ; and so abraham , hee left his country and friends cleaving to god. indeede if our will and christs will were coincident , then this might be without selfe-deniall , but being at oddes , we cannot goe together , for wee cannot walke together , not being agreed , and therefore wee must conforme our selves unto christ , his will must not be brought downe to ours , but our will is out often , and therefore it must be wound up to his . now the question will be what selfe-deniall is . to deny a mans selfe , is not to make himselfe his end , but god onely , and to renounce himselfe as sorry , hee is opposite to god and his wayes ; so that to deny himselfe ' is to deny the aversement the corruption & illnesse of nature , w ch is called the flesh , the body of death , and the old man , and the old leaven , which are a mans selfe ; and this the apostle meaneth , wee preach not our selves , but iesus christ ; that is , i preach not for applause and vaine-glory , to please my selfe by my selfe , here he meanes his flesh , which hee will not satisfie ; for when the apostle had told them of his vision and revelation , of such a man , said he , i would rejoyce , of my selfe i would not rejoyce . why should hee not rejoyce of himselfe ? because himselfe was nothing but a bundle of corruption in himselfe was no good but of such a man so renewed hee would rejoyce . but why is flesh called a mans selfe ? because it is so spread over all the faculties and powers of a man , and is predominant as the forme over the matter , for a man loves it as himselfe and fights against all things that oppose it , and nourisheth all that nourisheth it . but how is it possible that a man can deny himselfe , for in denyall there must be one to aske , and another to deny , there must be one denying , and one denyed ; himselfe must be denyed ? how can himselfe deny himselfe ? to this i answer , that there is in every man that is in christ a double selfe , and the regenerate man hath three natures . first , a common nature , neither good nor bad in it selfe . secondly , a spirituall and renewed condition , thirdly , the flesh and corruption . the meaning then is this ; common nature guided by the spirit and renewed nature is to deny the flesh , that is , the corrupt natures petition when both stand in competition the flesh is to be denyed , if the flesh desires honours riches and preferments beside the rule , then the flesh is to be denyed , but the spirit is to be heard in all his requests , and this is that , that every man must doe if he will be saved and there is not onely necessity but much reason why wee should deny our selves , as in every command of god there is much reason if wee could see it , so here is great reason for this . first in regard of god , god hath no causes , therefore hee may thinke himselfe the end : but every creature hath an efficient and finall cause : therefore it must not make it selfe its order , it is against the order of nature , and rule of things that the creature which is not of it selfe should make it selfe its end , being mans efficient cause is out of himselfe , therefore his end must needes be out of himselfe , hee should make himselfe god , and god an idoll : for if a man will set up himselfe , that is , will not deny himselfe , he sets himselfe above god , and makes a god of himselfe . we doe not worship god as wee as wee ought without wee deny our selves . in regard of our selves , because if wee doe not deny our selves wee destroy our selves , because when we yeeld to our selves wee yeeld to the disease , and when wee yeeld to the disease , wee destroy our selves ; this disease is the flesh , every man is aeger inter morbum & medicum ; now which is better for a a man to hearken to the spirit , the phisitian , or to the flesh the disease . this reason is taken out of the sixt of the galatians , he that soweth to the flesh , shall of the flesh reape corruption ; but hee that soweth to the spirit , shall of the spirit reape life everlasting . he that yeeds to his flesh doth destroy himselfe , for all the wayes of sinne leade downe to the chambers of death , that is , they bring death at the latter end , that is the fruit and wages of it at the last , but he that doth deny himselfe , doth best provide for himselfe , for he hath not onely the generall promise , but also the particular promise ; there is noe man that hath left house or brethren , &c. both in regard of our selves , and in regard of god there is equity for it : nothing is hard to a reasonable man , when hee sees a reason that it is best for him to doe it , hee is easily perswaded to it ; besides it is the greatest folly in the world , to goe about to joyne god and our selves together , god and sinne , god and other respects , for you loose both by this : for god hates such an one , and you finde no content in minde , neither can you serve your selves perfectly if you joyne your selves with god , and therefore you can have no absolute content , and there will bee a reluctancy which way so ever you turne . againe suppose they should both bee joyned , yet the more you gaine in the flesh , the more you loose of god and the spirit . now hee that hath any union , desires more union with god , and this cannot bee unlesse you have lesse union with the flesh againe it is needelesse to joyne god and your selves together , you may have enough in god ; you adde but a candle to the sunne and water to the ocean , and then you goe about an impossible thing for you cannot serve two masters , all your labour will be lost . amaziah walked in the wayes of god ; but hee lost all his labour because his heart was not perfect with the lord. but now it will bee objected , how is it possible that a man should deny himselfe ! in shunning sin may he not have an eye unto hell ; and in walking the wayes of god , may he have an eye to heaven ? to this i answer that we deny not but that a man may love himselfe , for its impossible that he should do otherwise ; for i●s impossible but that the will should bee carried to that which is good , or apprehended to be good : and it is a sinne for a man to hurt himselfe , it is a sinne for a man to kill himselfe , and every hurt is a degree to that , and god would not command that which is sinfull , and againe useth those as motives to seeke salvation . repent for the kingdome of god is at hand ; if you will come in behold here is a kingdome for you , feare not him that killeth the body , &c. the wayes of wisedome are wayes of pleasure : and lastly it is a plant that god himselfe hath planted in the hearts of men , and such plants as our heavenly father hath planted , no man ought to plucke up . this is the worke of nature , and that which is opus naturae est opus authoris , naturae . and grace doth not take away nature , gratia non tollit naturam , sed attollit , it doth not take it away but it reformes it ; it doth not extinguish it , but sets it in order , it doth not dry up this streame , but turnes it into the right channell , it doth not extirpate these plants , but as the horse rider takes not away the nature frō the horse , but doth guide him : so it takes not the desire of nature away , but guides it aright ; and if wee doe it in all desires of nature , wee must needs doe it in the chiefest desire , in the desire of salvation ; but we would have a man to deny himselfe no further then the want thereof doth hurt him . now the way to hurt your selves , is to make your selves the end , but the way for a man to doe good to himselfe , is not to follow his owne will , nor to seeke himselfe , but to seeke god , when his will comes in opposition with any command of gods : for that is the difference betweene a regenerate and an unregenerate man , the unregenerate man thinkes his best way to get comfort , is to rely on himselfe and the creatures , not to seeke it from god : but the regenerate man seeing the vanitie of the creature , and the fulnesse of god , rejects these things and onely followes god , and serves with a willing heart and minde : both seeke their owne good but a diverse way . is it so then , that none can have interest in christ without selfe-denyall : then first wee make this use of this . hence wee see that both cannot stand together , seeking a mans selfe and following iesus christ. hee that will follow mee must deny himselfe , there is an necessitie , chuse you which you will have , if you will follow mee you must you must deny your selves , and if you will follow your selves you must not have me ; the words are put in a necessary disjunction : therefore deceive not your selves in this , to thinke you may follow your selves , and yet follow christ. to deny a mans selfe , is if there bee any thing pleasing to him to part with it , for christ ; if there bee any thing pleasing , if a man be not willing to part with it for christ , hee cannot have christ and salvation : if any thing bee evill and hurtfull which hee most shunnes and avoydes , if hee cannot undergoe it , he must goe without christ. but if you aske what neede there shall bee of so generall denyall . i answer , these very words to deny a mans selfe shewes us so much : for to deny himselfe , is to deny the whole body of himselfe : wee must not deny some part of our selves , as pleasure and profit , which are but some branches , but we must deny all . and therefore you see in peter , that was the profession that hee made . lord wee have forsaken all and followed thee : if wee hold any thing betweene our teeth , wee must let goe our hold of christ. hee that will seeke praise and credit among men , must not have interest in christ. how can yee beleeve which seeke honour of one another , and seeke not the honour that commeth from god ; onely it will make him st●ll bee out of the way , when any such thing comes in competition . so the rich man in the gospell , because hee had set his heart upon his wealth , christ told him that time that he could not follow him . the light of the body is the eye , if the eye be single the whole body is light , but if the eye shall be darke , marke what is said there of a single eye , and what opposition is made ; an eye is sayd to be single in respect of the object , that is , if the eye bee single & look only on god , then all the body is light , that is , all his life is good , god counts his sinnes but infirmities . but if a man have a wicked eye , the opposition is if the eye bee double , but it is put in wicked , because a double eye is a wicked eye , that is , looking partly upon god and partly upon himselfe , then the body is darke ; and there is good reason for this : for it is impossible if a man doe not make god his utmost end to be saved , if he make himselfe his co-ordinate end , he then makes himselfe joynt god , besides this man will bee constant in all his wayes , and therefore is not pleasing to god. the reason why god regards them not is because they are not constant : a double minded man is unstable in all his wayes : who will regard him that is a friend to day and none to morrow ? god loves not such whose hearts are not perfect with him ; now no man is such that does not deny himselfe perfectly , if there bee any sweet morsell that he keeps under his tongue and will not part with it . if we have not interest in christ without selfe-deniall , then this should teach us to judge of things aright : it may seeme to rectifie our opinions ; it should teach us what to thinke when wee begin to give up our names to christ : wee must not thinke to goe to heaven in a feather bed , where wee may have elbow roome enough as it was our saviours precept we must lay the foundation before wee begin to build . so it was his practise , if any man came to him to tell him before what he should suffer afterwards : so when any one comes to him saying , good master i will follow thee , hee presently answers him , the foxes have holes , and the birds of the ayre have nests , but the sonne of man hath not whereon to lay his head : and when the young man came so prepared that christ began to love him . i but mistake me not saith christ , if you come to me you must deny your selfe , and that which is most precious to you which was his wealth : you must prepare your selfe for crossses , and not for crosses which should come now and then , but for daily crosses ; you must keepe your selfe for a rough way , that is , you must bee ready to goe up the hill ; you must be busie when your flesh would bee at ease , you must endure infamy and reproach when your flesh would have an applause , we must bee contented to bee hated among all men : a course of godlinesse is nothing but a continaull opposition of the flesh to doe something contrary to our selves . to thinke upon this aforehand will helpe us much , we are to resolve and say in the morning this flesh will put many sinnes against the spirit , but we must resolve to crosse our selves ▪ and at night let a man examine himselfe and say , what is it that my flesh did desire , and how have i denied my selfe . this should bee the course of a christian : if you will doe no more then that you are willing to doe its no thankes : such as serve god with their ease so long as it stands with their flesh , what thankes have they ? but wee must deny our selves and crosse the flesh , neither must wee doe this of necessitie , but chearefully : but wee must bee content to part withall , and thinke wee have a good bargaine too : as the mercant man sold all his possessions and went away rejoycing : that is , we must not onely doe a thing for christ for necessitie , because wee cannot otherwise have salvation , but also wee must thinke wee have got a good purchase ; many will say , rather then i will goe to hell i will deny my selfe : but wee must labour to see an amiablenesse in christ , a worth in christ to draw us along , or else wee shall faint , and count it an hard way , we must think the gaine of christ with the losse of all a good bargaine . but how shall a man bring his heart to this hard thing ? it seemes almost impossible , but if we were inlightned and could see things as they are , wee should doe it willingly , for that amiablenesse that is in christ. there are foure considerations why we should doe this and thinke it a good bargaine . consider the equity and justice of it , how unreasonably and unequally you deale with christ if you doe it not : christ hath bought us of our selves , not onely of the world and the devill , but also of our selves . wee are not our selves , we are bought with a price : wee are the temples of the living god , as god hath sayd , i will dwell in them , and i will walke in them , and they shall bee my people , and i will be their god : if a man will goe and sell himselfe to another man hee must not doe his owne worke , for then he shall wrong him that bought him . but i make no such bargaine with christ you will say ? you have , or ought to doe it , you have done as much in effect : for christ hath shed his blood for every man in this sense ; so that it is propounded before all ; and every man shall answer for the neglect of it : as it is , pet. . there shall be false teachers among you , who privily shall bring in damnable heresies , even denying the lord that bought them , & bring upon themselves swift destruction . destroy not thy brother with thy meat for whom christ dyed : so for every man that it lies exposed to him , and he commits a double sinne that doth not receive him , &c. . he doth neglect him . . he doth not as hee is commanded . in the leviticall law if one bought a servant , and he in punishi●g him dyed under his hands , there was no law against him , for he was his mony . so wee may say of every man to whom the gospel is revealed , that hee is christs money ; yea christs blood ; for that is the price that hath beene payd for him , and layd out for him , and it is his fault that hee takes it not ; and hee shall be accused one day for one that tooke such a great price , & yet would not serve the lord iesus christ : for as much as yee know yee were not redeemed with corruptible things , as silver and gold from your vaine conversation received by tradition from your fathers , but with the pretious blood of christ. when christ saw you walking idle in vanity hee comes and buyes you to his service not with silver and gold , but with his owne blood , and this hee hath done to redeeme you from your vaine conversation ; but if any man walke vainely still , and does not follow christ , hee rejects christs price , and at the last day it will bee objected against him , that hee did not serve god for the price that hee had received . therefore let this move you to serve christ. but you will say , i see there is reason and necessitie for this , but i will not doe it yet , i will doe it hereafter . but consider christ hath payd the price for you , and hee hath bought all your life , not some one part , and as a man hired for a day doth not begin it til noone , hee doth the man wrong that hired him : so every man that doth not serve god in his youth wrongs god , let us not therefore deferre it , but doe it as sodainly as we can . it is good for a man to deny himselfe , for his life is more preserved in god then in himselfe , for else there were no reason for that commandement , love me more then thy selfe , and againe the perfection of every thing is in the end ; every thing is then perfect when it attaines its end ; now god is that end of every thing , and therefore of man , and man is to serve him though it bee with the losse of goods and losse of life , yea of life eternall ; for yet mans happinesse consists in the attaining of god his end , and so those places of moses and paul are to be expounded ; if thou willt not forgive them blot mee out of the booke of life , so it may bee to gods glory . so paul , i could wish that my selfe were accursed from christ , for my brethren , my kinsmen in the flesh , so long as any advantage would come to god , they cared not what became of themselves , and besides if a man should seeke his good in himselfe , he could not get it , for there is no bottome . and againe besides th●se reasons the scripture is plaine for it ; if a man would loose his life for me he shall finde it . this is the best way to provide for himselfe : the best way for a man to doe good to himselfe is by way of reflection to serve god and man with his fatnes , so he shall have a full recompence , a measure pressed downe and running over ; so that if a man would thinke with himselfe , what shall i doe now to get happinesse in this world , the way is not to get honour and riches , but to learne to deny my selfe , and how i may honour god , and how i may spend my life for his glory and his service , this is the wisest way to make our selves happy ; labour therefore to bee perswaded of this , and you will easily be perswaded to doe it . consider the emptinesse of these things that draw us out of the way , that sue to us , and are the byasses of our life , that carry us wrong , the sight of their emptinesse is a great helpe to us to deny our selves , for a man should consider what hee seekes , and that is happinesse , and where it is to be found , certainly not in our selves , for how many thousand are there who are still seeking to other creatures , and if wee finde nothing in our selves , then surely in nothing below our selves , as riches , pleasures , and honours , therefore wee must seeke something above ourselves and that is god , those things are called vanitie and emptie things that seeme to promise something and performe nothing , as those things are sayd to bee emptie which promise some satisfaction but deceive us , as an empty well , and empty clouds that seeme to promise raine but there comes none : so it is with the creatures ; all the world looke for some thing from the creatures , but that which wee seeke for is not in them , and god calls them empty . so the multitudes of them will shew that there can bee no perfection in them , for if they had any perfection , they neede not be so many , and though they would have contentment in them , yet they are but brittle as glasse , holding some comfort in them , which is quickly broken , and then our comfort falls like water upon the ground , which cannot bee gathered up againe . now if wee would bring our hearts to be perswaded of the emptinesse of these things , then surely we should doe it with ease : it was easie with salomon to deny himselfe in repenting , for hee saw the vanitie of all things , no argument will make us doe this , but onely the spirit of god when we are convinced by it , and then wee shall doe it with ease . by denying your selves you shall weaken the flesh and strengthen the spirit , that is , the more you yeeld to the flesh , the more you strengthen it , and the more you resist it the weaker it growes , and the more the spirit is strengthned , that is , the renewed qualitie that is in you . i but what motive is this ? what though the flesh doe get the superioritie and the spirit decay ? o but if you had eyes of judgement to see the excellency of grace and renewed nature , and the basenesse of the flesh , it would bee a very good argument . paul thought he had said enough to enforce the galatians , when hee had told them that the workes of the flesh were adultery , fornication , uncleannesse , wantonnesse , idolatry , &c. this is enough to make a man strive against the flesh for the workes of it are vile , not worth a man , but the worke of the spirit it is love , joy , peace , &c. some men seeke excellency in health , wealth , earthly wisedome , but yours lies in the spirit , the more you enlarge the health of your soule , and the more you deny your flesh , the more you weaken your disease , for the flesh is but a disease , and therefore christ is sayd to come and heale the sicke , and the word of god is called balme : now where there is mention made of a phisitian and a remedy there must bee a disease , and that disease is this flesh . and the more you begin to deny this flesh , the more you escape that which you most abhorre and are ashamed of , namely death and sinne , first sinne , what fruite have you then of those things whereof you are ashamed : for the end of those things is death . shame indeede is the correllative of sin , and where sinne is there is shame , and no where else : the second is death and sicknesse , and death and trouble , and all steps and degrees thereto , but if you walke in the spirit you have glory and life eternall , and all the comforts of this life , as steps and degrees thereto , to conclude all therefore resolve to deny your flesh and all his requests . and know thus much , that it is a very difficult thing , for the flesh is very neare and deare to us : it s hard to deny a stranger or a friend , harder to deny a childe or a wife , and therefore much more hard to deny our selves : againe the flesh is importunate , & comes with a bribe in his hand , as ease , or profit , or pleasure or such like , & our hearts are quickly drawne to such ; as iron to the loadstone ; againe it s cunningly helped by the slight & pollicy of the divell , and therefore it is that s. iames calleth sensuall wisedome , devilish wisedome , because the divell joynes his wisdome with it . therefore goe about this as an hard worke , deale hardly with it : as the prophet bids them with the messenger that came from ahab , shut the dooers on him , admit no conference with him , shut thy eares against the perswasion of the flesh , and wicked men , give it no hearing . the flesh is ready to suggest reasons , but we must not hearken to it : so paul when hee was to goe about a hard matter , i did not conferre with my flesh saith he : we see that it was his practise when his friends entreated him not to goe up to ierusalem , what meane you to weepe , and to breake my heart , for i am ready not to be bound onely , but also to dye at ierusalem for the name of the lord iesus : he would admit of no conference with them . so david when ioab and abishas would have taken off shimeihs head for cursing him , what have i to doe with you yee sonnes of zerviah saith he : and so did iesus christ when peter came to him master pitty thy selfe , what have i to doe with thee saith he ? thou knowest not the things that belong to god , he would admit of no conference with him , the best is to deny our selves , to give peremptory deniall , have no more strength then our mother eve , shee was tempted by admitting plea wih the divell and the flesh : if wee thinke of our sinnes sathan will bee ready to suggest reasons , distinctions and evasions to make us walke upon the brinke side , and then wee fall unawares into the pit . so the prophet which god sent to bethel , when hee had conferred with the old prophet , hee was enticed to come backe and eate with him , which was his destruction ; when as indeede hee should not have conferred with him , kept himselfe close to the commandment of god : nothing is worse then a peremptory will in a bad cause , and nothing better in a good cause . casta est quam nemo rogavit , shee is a chast woman that carries herselfe so , as that shee admits of no man to sollicite her . so wee should carry of selves so that the devill dare not to attempt us . thinke that you shall be overcome it is hard and difficult , it is good to bee jealous over our selves in doubtfull things . if all that are christs disciples must deny themselves , hence then this will follow that our selves are prone exceedingly to evill : we are ready in every thing to act our selves , wee are ready to preach our selves ; our flesh will have one hand in every thing , it will have an oaer in every boat. there is nothing to doe but the flesh will put it selfe forth ; what the apostle saith of envy the flesh lusteth after envy ; wee may say of every sinne that the flesh lusteth after it . take heede therefore to your selves ; as our saviour bids us take heede of men . so we must take heede of our selves , nothing will ●eceive us so soone as our owne hearts . the heart is deceitfull and wicked above all things , who can know ? looke on the most deceitfull thing that is , the heart is more deceitfull then that . if you have a servant that will deceive you , you have an eye continually upon him . if there be any thing , wherein you may get applause and credit ; how ready are wee to doe it , but if there be any things that appertaine to the glory of god , how backward are we , how ready to finde out excuses , twenty lyons are in the way in such a case ; if wee have a minde to doe any thing though the lawfulnesse bee doubtfull , yet we have distinctions and evasions for it , otherwise christ would not command us here to deny our selves ; i but you will say , how shall i come to discerne this medling of the flesh ? it is true some things are evidently good , and some things evidently bad , but in things ambiguous it is hard to discerne the flesh , a man may desire such a preferment , and think he does well , but yet this desire may be from the flesh , and therefore there are some rules whereby wee may discerne whether our desires come from the flesh , or no , and how wee may doe them . if you finde the desires turbulent , it is a signe they come from the flesh ; for the desires of grace are like them that come from pure nature ; as rachels desire , give mee children or else i dye : the vehemency shewes it came from the flesh . when the desires are hasty , it is a signe they come from the flesh , for it is the property of the flesh to runne without his errond , to goe without his rule , the foole rageth and is carelesse , where is a wise man saith salomon that ponders his wayes : we cannot goe about that which is good , without consideration . i considered my wayes saith david , and turned my feete into thy testimonies , if our nature were good , the more hasty it is to any thing the better it would be , but being our nature is bad it is likely the hastier it is to any thing the worse the things . if you finde the thing desired to strengthen the flesh ; it is from the flesh ; if it strengthen the spirit then it is from the spirit ; if it weakens the spirit and workes in us any indisposition to doe any good , as to pray , toward the word and such like , then it doth not come from the spirit . consider what you doe in like cases , where you have no selfe respect , wee may do many good things , and yet have selfe respect in them : for example iehu was zealous enough for god , so long as he expected a kingdome , that pricked , but when it was gotten he fell to idolatry . and so those they were ready to fast and pray , but there was selfe respect in it : they assemble themselves together , but the prophet saith it was for corne and wine : and so they were ready to follow christ , but it was because they eate of the loaves and were filled , many in sicknesse and trouble are ready to pray and to seeke god , but when the storme is blowne over , what doe they then ? by this wee may learne somewhat to judge whether the desires come from the flesh or no. hence learne how to judge of your condition , whether you are in christ or not . christ puts it as a necessary condition to deny your selves . it is a sure rule if you deny your selves you are in christ , if not you have no part in him , but here every man ( as it is the part of the most unsound to flatter themselves ) will say he doth not professe himselfe , no body will grant that hee doth please himselfe . therefore for the tryall of this , take these rules . if you will know whether you deny your selves or not , first consider whether you are throughly humbled , vile & little in your owne eyes : such a man is not angry because hee hath no more grace but wonders he hath so much . he lets god deale with him as hee lists , if hee will have him to be disgraced willing to be shifted from vessell to vessell , from condition to condition , so hee have god in heaven , what becomes of him hee cares not . he counts christ his greatest good , and sinne his greatest evill ; he cares not what he looseth so hee can get god , such a man will deny himselfe , and no man else ; we may see this disposition in paul , if god will not have him preach in bithinia , what desire soever he hath , he will not doe it ; if god will have him shut up in prison hee is content , whatsoever it was hee would doe it . so in david we shall finde the same disposition ; if god will take away his kingdome from him let him doe what seemes good in his sight : if god send shimeah to curse him , god the lord hath bidden him curse david and let him doe it : and when hee was loaden with reproaches , hee was a dumbe man because god did it . and his words to m●chal shew the reason of it , i will bee more vile then this , and will be low in mine owne eyes and sight : this shewes he thought himselfe vile before , but yet because god called him to it hee will bee more vile , but take a man of a contrary disposition , that hath a proud heart , that will have such a thing or else all is marred , such a man will not deny himselfe ; if god come to him aske his credit or riches or any thing else , hee will not doe it , hee resists god , and god resists him . but god gives grace to the humble , that is , he shews favour to him , & whatsoever he asketh he will grant him . secondly , if you would know whether you deny your selves , consider whether you doe it in time of difficultie , when lust and oppertunity meete together ; it is no matter what you say in cold blood , a pilots skill is in time of tempest , and a souldiers valour is in the heat of a battle , when you have no occasion to bee intemperate it is nothing , but when a faire way is layd open to you , and you can deny your lust his opportunity , it shewes you deny your selve . to professe christ in a wicked and adulterous generation , when he hath some opposition to the contrary , is a tryall to a man. if a man can hate all sinnes , so as hee would not commit any for the greatest gaine ; as david would not touch the lords annointed for a kingdome : when he would not omit the least good to avoyd the greatest evill ; as daniel would not omit prayer for the saving of his honour and of his life . see what you would doe when the lord and your flesh stand in competition ; when the conscience shall bring you a message , the lord hath neede of such a thing , and the flesh shall say , i have neede of such a thing contrary to it , what should wee doe in such cases ? indeede it is no tryall else except a man bee earnest with himselfe , when hee importunes hims●lfe , when a man is easie to deny himselfe i●s no tryall , set your particular humors , your personall sinnes ; if you set your selves to deny them ; when god would try abraham whether hee preferred his will , before his owne will , he tries him in that whereon his affections were most set , the offering of his sonne isaac and thereupon god pronounceth the sentence i know that thou lovest me seeing for my sake thou hast not with held thy onely sonne . if there bee any thing on which our hear●s are more set , god tries us there , if we deny our selv●s there , then wee have the selfe denyall . consider whether you are willing to bee fully enlightned : whether you are content to have a through information to sift the matter to the branne , then you have this selfe deniall , but when he hath secret whisperings in his conscience , and yet will shut his eyes , will not see to and fro , this man whatsoever he pretendeth hee sinneth against his conscience : therefore consider this in balaams case , if wee looke upon balaams carriage he seemed to deny himselfe as much as a man could doe , if thou wouldest give mee this house full of gold and silver , i could not doe except god commanded mee : but he would not seeke this out , hee sought the wages of iniquity , there was a crevis of light , but hee would not search out the truth , such a case was that of iohanan , hee came to ieremiah and said unto him according to all things for which the lord thy god shall send thee to us , whether it bee good or evill , wee will obey the voyce of the lord god : ieremiah comes and tels him againe , this is the businesse , but withall i must tell thee you dissembled in your hearts when you sent me to the lord your god , he discovers his hypocrisie to him . to bee throughly informed , to sift the things before you doe it is a signe of selfe denyall , it is ill halting before men , but god hee knoweth the spirit , so the meaning of the flesh and mans conscience , gods witnesse will finde us out . therefore of the ministers of the word saith saint paul , we approve our selves to the consciences of men , not to the wits , humors , and wills , but to the consciences , and the truth will alwayes joyne together . let us not shut up this truth in darkenesse , he that doth truth saith our saviour commeth to the light that his deedes might bee manifest . it is a metaphor taken from such who when they would throughly know what cloth it is they hold it up against the sunne , to see if it bee moth eaten or not , or whether it have any other fault , therefore take heede of false pretences . a man if hee were convinced of them hee would bee more carefull and religious in his wayes , but he thinkes it superstitious , hee would bee more wary of his company but hee ●akes it , for morosity and nicenesse , but if you would sift your selves there would be some signe of selfe denyall ; but now for what end is all this ? it is not to discourage any , it is not for the end that any should bee dejected in the wayes of god , it is not for destruction , but for instruction ; it is for this that you may judge aright of your selves , but now at last you will beginne to s●y , i would doe this duty if i knew how to performe , and therefore i will shew you how to deny your selves . if you will bee enabled to deny your selves you must get another man into your selves then you have by nature . if a man hath nothing but that which hee hath by nature , his flesh , sinne , and corruption and the outward bulke of soule and body , whereby he consists when there is nothing else in a man , when he hath no other selfe in himselfe , then it is impossible for him to deny himselfe , but if a man hath another man in himselfe if hee have the regenerate part in him then this is easy , let a man reckon the regenerate himselfe , then hee will let all goe , rather then let himselfe be destroyed : he will bee sure to keepe sinne off , for that is it which destroyes him , hee will be sure to maintaine a good conscience . but now take another man a common man , that hath nothing given him but the bulke of the body , that is satisfied with meate , drinke , and cloathing , and house and friends , and the flesh and sinne , hee will let all goe that destroyes himselfe , god , christ , faith , and a good conscience , and all , and therefore wee are to judge aright of ourselves , as the apostle , it is no more i that doe it but sinne that dwels in mee : the apostle counts the flesh a troubleblesome guest , hee would gladly be rid of him : and so we know that if our earthly house of this tabernacle bee destroyed , we have a building given us of god , that is , an house not made with hands but eternall in the heavens , that is the regenerate part so long as that is going up it makes no matter , though the outward man suffer much : so long as this new building is goeing up it makes no matter though the old one be pulled downe , but when a man hath no such new building going up , he hath reason to keepe up the old , let a mans judgement bee right , let him conceive that to bee himselfe which is in himselfe , and then it is easy to deny himselfe . you never deny your selves but you are great gayners by it , and let a man yeeld to the flesh and hee looses by it , and that is the reason that is given verse the . and in other gospels who soever shall lose his life for my sake shal save it , but when a man shall save his life , his libertie , his credit when god calls for it , shall be but as a flower : god wil blow upon it & he shall quickly loose it , hee that will save any of those he shal quickly loose them , god will so bring it to passe in the end , if you would consider that promise , whosoever shall forsake houses or brethren , or sisters , or fathers , or mothers , or wives , or lands for my sake shall receive an hundred fold and shall inherit life everlasting , there would bee no difficultie in this thing . but you will say wee see such as wal●e most perfectly most deny themselves , a●e most despised , most trampled on , but this is no good argument . for as in the midst of all contents god can fill our hearts with bittern●sse , so in the midst of all wants god can fill our hearts with all comforts , as tribulations abound so comfort abounds , the apostle paul found this so , he had his consolations abounding when his afflictions increased . consider with your selves whether any man lost any thing by denying himselfe to honour god. did abraham loose by it , by denying himselfe in his sonne isaack ? no his sonne was given him ; was salomon a looser by denying himselfe in riches and honour , when he asked wisedome to governe the commonwealth ? no , he gained all ; did ioseph loose by denying himselfe in his lust . though for the present to lose by it being cast into the prison , yet that was but a step to his honours . none ever gained by yeelding to the flesh : as ruben by yeelding to his lust , his father tells him , rueben thou art my might , and the beginning of my strength . thou shalt not be excellent because thou wentest up to thy fathers bed , thy excellency is gone : hee should have had a priesthood because hee was the first borne , but hee lost it , for levi had it : he should have had the kingdome but lost it , for iudah had it : hee being the first borne should have had a double portion , but he lost it , for ioseph had it ; thus he was a loser in it , though at first he seemed to gaine . now if these things be setled in us we shal come easily to deny our selves ; now that you may be perswaded to this , cōsider two things . consider all these creatures , wherein you see comfort can neyther doe you good nor hurt without god , there is nothing that doth good but the blessing of god , or the cursing of of god , that is , no creature can comfort unlesse god bids it comfort us : for that is the blessing of it when god must say refresh him , comfort him , strengthen him , or else it cannot doe no good . i am the lord who shew mercy , judgement and righteousnesse , he shewes mercy not the creatures , therefore wee had neede to deny our selves in any thing that is contrary to him . the creatures are but instruments , and you know all instruments worke by some efficacy , which they receive from their efficient cause , they comfort with borrowed comfort , as the ayre inlightens with borrowed light , and the water heats with borrowed heate . if you get your requests , riches and honours , and pleasures to you , eyther they will be snares to you , or crosses to you , we cannot promise our selves good from them as they come from gods promise , but onely from his mercy . so on the other side , when we deny our selves , we can have no hurt by them , unlesse god bids them hurt us : let the axe be never so keene , yet it will never doe any thing , except the carpenter takes it in his hand and sets to the work , so the tongues of men , though they bee as sharpe as a sword , yet shimei cannot curse david till god bids him curse him . put case that they will hurt you or doe you good , yet all things wherein god bids you deny your selves you must , god hee keepes all things , commit therefore what thou hast to him , put them into his hand . it was the speech of a great and wise man when he fell from the favour of the king , if i had served god , as i have served the king , i had not come to this , that is , had i committed the kings favour to gods keeping i should not have lost it : there is no change here upon earth but there is first a change in heaven : except there bee an eclipse first there , you shall finde none here to helpe you to deny your selves , labour to act these three graces . first the knowledge of god. secondly faith. thirdly love . labour to act them , stirre up in you first the knowledge of god , consider that you shall finde him worthy , that you should deny any thing for him ; consider that hee is the fairest often thousand : as a man faith of a friend that hath done much for him , that hath ventured his life for him , if that friend should come to him , and aske him any thing , if he have any ingenuity in him , he will say let him have it , for hee is worthy of it , so must wee doe with christ. thus paul argues this , i saith that every one of you saith , i am paul , i am apollo , i am cephas , & i am christ : is christ divided ? was paul circumcised for you , that is , those men are not to bee named with christ , hath not hee beene crucified for you ? is not worthy to be looked after before other men : so david when hee offered a masse of gold to the building of the temple , out of my poverty saith he i have offered unto thee . why , because hee thought god worthy of all , and more then hee had , therefore he thought himselfe poore . secondly faith , labour to act that , consider the reasons of those great denyers of themselves , they did so more then wee because they beleeved more ; what was the reason of moses selfe denyall ; hee feared not the fiercenesse of the crosse , because hee saw him which was invisible ; that is , hee beleeved the anger of god was greater then the anger of , pharaoh . and that the love of god was greater then the love of pharaoh , and therefore hee had an eye unto the recompence of reward ; goe and sell all that thou hast , and thou shalt have treasure in heaven ; christ bids the young man in the gospel , if hee had beleeved he would have done it , for the saints they suffered with joy the spoyling of their goods , knowing in themselves how they have a better and more enduring substance : so paul they wondered that hee had endured so much , but he saith therefore wee labour , and are rebuked because wee trust in the living god , which is the saviour of all men , especially of such as beleeve . let a man stirre up his love , that will make him move him to deny himselfe , we know what is sayd of love there . love suffers long , it is bountifull it seeks not her selfe , it will deny her selfe for christs sake as paul did . the love of christ carryed him thorough all bonds ; and afflictions were nothing to him ; if a man would labour to encrease his love , the more love the more selfe denyall , and the more knowledge the readier wee are to deny our selves . lastly , when you come to any particular case wherein you come to deny your selves , bring arguments , give not over till you have brought your selves to some conclusion . for this consider these things . first , put case you deny your selves in any pleasure , you gaine more pleasure by it , for no man ever loosed by denying himselfe , for he doth gaine peace of conscience and joy in the holy ghost . secondly , consider if you deny your selves you doe wipe away your blot , and it is a great matter to keepe your selves blamelesse with god and spotlesse with the world . thirdly if you give way to your inordinate desires you shall bee subject to a hundred indigences , and it is a mans happinesse that he meets as little as he can , but to stand on his owne bottome . againe consider if you deny your selves , in such a case , you are freed from the greatest bondage that can be : as paul said , you will not be brought under the power of any thing by denying your lusts , you gaine the greatest freedome that can be . againe consider if you yeeld to your selves in any thing , where your affection is inordinate there your crosse will be ; as ammons crosse was in his tamar , absoloms in his kingdome , david in his absolom , strong affections bring strong afflictions . last of all consider , if you yeeld to such a desire it will never make an end , for you doe but adde fewell to the fire ; the greater the fire is , the more fewell it requires , and there is no way to extinguish our desires , but to put out the very sparkes of our lust ; therefore in any particular case of lust , never give over till you have brought your selves to this resolution , whether it is best to deny my selfe or not to deny my selfe . finis . grace to the hvmble . the fifth sermo● . lvk. . . and he sayd to them all , if any will come after me , let him deny himselfe , and take up his crosse daily and follow me . a second doctrine is this , that the wayes of god are full of crosses and difficulties , for christ would not give them a warning to no purpose : hee would not tell men that they that come to him , must take up their crosse daily and follow him , unlesse his wayes were full of difficulties . the third doctrine is , that notwithstanding this difficulty wee must goe thorough the wayes of god though they bee never so full of difficulty and crosses . they are full of crosses and that in foure respects . it must needes be so from gods providence hee hath ordeined so , it is his will that all those that are members of his sonne , and have interest in him , should bee made conformable to his sonne : and hee through many tribulations entred into the kingdome , so should they , and if there were no other reason wee should rest in this : for in many things wee have no reason but gods will : as thou hast hid these from the wise and men of understanding , and hast revealed to fooles ; even so father for thy good pleasure was such : and partly hee doth it that there may bee a witnesse borne to the truth : now there is a twofold witnesse . first , a witnesse in words which may bee done without crosses . secondly , a witnesse in deedes , when with mans blood there is a witnesse borne to the truth , and this is called a good witnesse ; christs witnesse is a good witnesse , before pontius pilate , for it is better then that which is in word onely and to this end god sendeth crosses , that hee might give witnesse to the truth . and againe that those that are appointed , might be tryed , that those that are good might bee knowne : as it is sayd of heresies , there must be heresies even among you , that they which are approved among you might bee knowne : so it may be said of crosses , there must bee crosses , that the true members might be distinguished from the worldlings , the gold from the copper . it must needes bee so if wee looke upon the nature of the thing : no duty but hath one crosse joyned with it : if wee come to reprove a man which must be done , yet this will bring losse of credit , friends , liberty , and life , as it did iohn baptist : it cost him his life ; wee must preach and professe christ , which will bring trouble , ignominy , and persecution , as it did paul , as it did christ , as it did daniel , wee must keepe the commandements and walke downe right with god , and yet this will breed us much trouble , this will cause us to be loosers , when others are gainers : it will cause us to loose many advantages , which we might gaine with wicked consciences . it must needes bee so in regard of the world , the world hates them , the world loves her owne , and they are opposite to them : if they were not opposite to the world , or able to resist their forces it might be otherwise , but the saints are of low estate , and where the hedge is low every beast will leape over . the godly are antipodes to the world , they are of a contrary condition , and disposition to the world ; and therefore it fareth with them as it did with christ ; when christ is come then the thoughts of many hearts shall be opened , that is , to oppose ; for before christ came they thought no hurt , and so it is with the saints that are the image of christ , that have the same spirit with christ , that doe the same things for kind , though not for degree with christ. it must needes bee so in regard of the saints , they neede this to keepe them in order , they neede humiliation , and they neede a renewing of their repentance , they had neede to bee chastised for their sinnes past ; as we see in david , also to keepe them from future sinnes , that they might keepe the flesh low ; for god does with his saints as shepherds do with their sheepe , the shepherd sometimes sends his dog onely to barke at his sheepe , if that would doe it , but afterwards hee sends his dog to bite them too , onely to keepe them in the right way . so doth god with the saints to keepe the right way , so that if you joyne all these together , the providence of god , hee will have it so , the nature of the thing , scarce any thing but is hard , the hatred of the world , and the condition of the saints , that they are to bee kept in the way , from straying out of it , wee shall finde that the wayes of god are full of crosses . i adde they are full of difficulties , for as those wor●ds , take up your crosse daily and follow , shew they are full of crosses , so these words , you must deny your selfe , shew they are full of difficultie . they are full difficultie in these respects . first , because the law of god is a pure law and straight , but our natures are corrupt and sold under sin ; now when such a nature is to bee brought to such a law , then there is a difficultie : if the law were a leaden rule to bee bent to our disposition , then it were not hard , but it is a straite rule and wee must bee conformable to it in all things , and therefore it is difficult . if we looke upon our affections , they shew that it is a difficult thing ; they are apt to be distempered , and quickly stirred up , and when they are distempered , not easily quieted , hardly ruled ; our affections are ready to take hold of every twig , to stay us in our wayes ; so that our affections are moved upon every occasion , to love when wee should not love , and to love and to over-love , and to joy and over-j●y ; we are apt to mourne and to overmourne , we are ready to speake and to over speake : as a barrell of beere if you stirre it , all that you draw out of it will bee thicke , and taste naughtily , because it was stirred ; so it is with a mans affections , they are ready to bee distempered upon every occasion , and then his speech and all his actions are out of order . in respect of our nature ; in a man out of christ there is a common nature and a corrupt nature ; and in a man in christ there are these two things though there bee something else . now all the wayes of god , all the duties of new obedience are above common nature , now it is a hard thing to doe a thing beyond our reach , to goe up the hill must needes bee difficult : & againe they are contrary to corrupt nature , and where contrariety is there must needes bee reluctancy , and where that is , there must needes bee griefe , and all griefe is but a certaine revitency to the will , and where this is there must needes be difficulty . consider it comparatively and it is difficult , if wee compare religion with other things ; as take other things whereto our natures are agreeable , there is a difficultie in them if they be excellent as manuall arts they are hard . a man must serve apprentiship of seaven yeares , and labour very hard ; and so in liberall sciences , to get sciences is a difficult thing , there is much labour to get much wisedome in these artes , there is much trouble and griefe of the flesh : now religion is an art above all , much more harder then all these , and much more difficult . the varietie of imployments a christian is occupied in , shewes that the way is difficult , a christian must bee content to doe every thing , and to suffer any thing , hee must learne to bee in low estate and high estate , to be in riches and poverty , hee must learne to want and to abound , now to doe all this is difficult ; may bee a man cares not for poverty , when hee hath riches , but when riches doe encrease hee sets his minde upon them readily : it s hard for him to resist , the world comming upon him , and though hee can doe this let passe riches too , yet it may be in a matter of praise , he can bee content to have praise , and seeke it where hee should not , and if not so , yet disgrace againe and an ill report that is a hard thing to beare , or againe it may be hee can beare ill report , yet hee hath some thing which hee doth desire much , and hee cannot leave that , some delight that is connaturall to him , some lust that is deare to him , therefore to keepe a mans heart aright in all must needes be difficult . and againe the paucity of those that goe with us shew that it is difficult , wee have no company , there are so few to bare us company , and not that onely but the multitude of those that are against us , we goe against the croud , against the streames of the world , and where a multitude is against us , there must needs bee shame cast upon us , though they bee in a wrong way ; and this is sufficient to shew there bee many difficulties in the way to heaven . now there are two questions to bee answered before wee come to the uses . this may first be demanded , how this can come to passe that the wayes of god should bee difficult , whereas the wayes of wisedome are pleasure and all her pathes prosperity , that is , a man takes not a step in the wayes to godlinesse , but there is some delight in them , there is prosperity that attends upon the wayes of godlinesse ▪ so againe christ tells them his yoke in as easie yoke , and his burden is a light burden , and the reward of such as feare the lord is life , honour and riches . for answer to this the wayes of god are pleasant in themselves , and the reason why wee finde them not so , is from the distemper of our nature , we finde them so distastefull , because of the badnesse of our nature even as you say of meate and drinke , if any man aske you what , is not the meate sweete , yes , but to a weake and sicke stomacke they are most unsavory a sicke man cannot endure meate and drinke , and he takes it for the greatest injury you can doe him to set them before him . and dowe not say of light it is most pleasant ? as it is indeede , but if a man have sore eyes , nothing is so unpleasant to him as light : so it is in the wayes of god , they are light they are most pleasant in themselves , but to those that have sore consciences they are the worst of any things . but are there none that finde this pleasure ? yes , there are some that are removed out of their sicknesse , those that have a desire to keepe the law of god finde this pleasure and content as the apostle speaketh of wisedome , wee speake among you that are perfect : so we may say of all the wayes of god , though to carnall men , to sicke men , to wounded men , to those that have a sore conscience , they are not pleasant , yet to the perfect they are pleasant , that is to those that have attained to the highest pitch of a godly life , but those that are sincere and upright , for so ( perfect ) is taken in that place . if the wayes of god bee so full of difficulty and crosses , how can a man undergoe them ? this is the way to make men affraid of the wayes of god ; it is a hard thing for flesh and blood to doe all this , and who shall bee religious , and who shall bee saved , if all this be true . for answer to this as christ sayd to his disciples , a rich man shall hardly enter into the kingdome of heaven , that is , a man that sets his heart upon riches , whose heart is not in his owne hands should turne when he would ; for to doe this to walke in these wayes of god , with man it is impossible while hee is left to his owne strength , yet it is most possible with god , but how is it possible ? for answer to this , foure things there are which makes it easie . it is possible if god give you a new nature , yee shall have new affections , and new delights , if wee have a new law given us , wee shall have new delights in it , and then wee shall doe it with delight and facility . if you consider that though the toyle of christians , and it being taken alone , and it doth make them of all men most miserable , as the apostle saith , if we have our reward here we are of all men most miserable , yet if you put into the other end of the ballance , that which wee have for reward , that w ch . accompanies the paines , they are made sweete . as it is with the merchant man , tell him of the danger he must undergoe , then it is difficult for him to undertake , but he considering the gaine hee shall get by his travaile undertakes it : and so the covetous man greeves to breake his ease , but the gaine sweetens all the toyle , for we say , finis dat amabilitatem medijs , let a man looke to the end , and it will sweeten the whole labour : so phisicke though it bee bitter , yet considering it procureth our health , it is easily taken of us . though the wayes of god are odious to the flesh , yet if we looke to the crop , the gaines , the victory that followeth , then wee may walke in them with ease . if the burthen be heavy yet if a man have a new sufficient strength given him , hee rasily beares it . if you put a heavy burthen upon a child having but a childes strength it will presse him downe , but give a man strength and he will easily bare it . set a man to doe a work and if he have no skill then it is hard to be done ; but if he have skil & the art , then hee doth it with ease , so if god give strength equall to the burthen , which he layeth on us , then wee doe it with ease : if god give new habits , new graces , w ch abilitate us & make us to beare the burthen . for a man to part with the things , that are pleasant to him according to the the flesh , with the things that he prizeth much , that he thinkes his life , and his safetie consists in , while he thinkes of them , thus it is hard to deny himselfe : but let a man bee enlightned once and they bee shewed him , to be onely as vanishing things ; while hee sees them as vanitie hee will dispise them ; and therefore the scripture calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; no man grieves at the flowers which are within his hand ; or for the losse of some counters , or false treasure , or that the shadow perisheth . now the things of the world are like to these as saint iames saith , the rich shall vanish away as the flower of the grasse , that is , though hee be glorious for a time in the sight of all men , and in his owne conceite , yet this beauty presently perisheth , and so a man must reckon of his treasure , but as some counter or counterfeit treasure , as that place declares . if we have not beene faithfull in the unrighteous māmon , who wil trust us in the true treasure ? intimating that the other is but a false treasure , that is , that it is but copper , that is , but a counter , it is but a counterfeit thing : so againe the things of this world are but shadowes , the best of the wicked are but as a shadow ; now when one comes home to christ hee sends his spirit into his heart , to inlighten him , which shewes him the vanitie of these earthly things , and then hee is willing to part with them . now wee come to the use of it ; first then learne hence to prepare for crosses make account of them , that is wee must not looke for pleasure here , seeke for great things here , our great things are layd up in heaven . in the world saith christ yee shall have trouble , that is , here you shall have crosses , if you will be downe right in your profession , and walke in the streight way of the gospel ; you must resolve to part with those things that are most pleasant to you , and to undergoe those things which are most unpleasant to you , when you resolve to serve god with a perfect heart , you must make account to beare whatsoever crosses shall come ; and if any better thing come you must count that as gaine ; looke about and consider what is deare to you and resolve to leave it : and know that when the knot is tied between god and you and the band be made , then you are engaged to this ; it may be god will not bring you to it , but you must howsoever prepare for it ; shall a souldier goe to war and not make account of enemies ? hee is no good souldier that resolves not to dye in battell : shall a pilote goe to sea and not resolve for a tempest ? aristotle speaks of a fortitude which comes from ignorance when they see the thing more difficult , and their strength lesse then they thought of , they presently desist ; and so wee finde it with many christians because they considered not before of the danger , they leave off the good way that they began to walke in ; many a man goes out of egypt , leaves the flesh , and resolves to take a new course but hee dyes by the way , and never arriveth at heaven , by reason of the difficultie he meeteth with never expected , therefore say with your selves though sommer be now , yet winter may come , though it be faire to day , yet wee know not but a storme may come before night , prepare therefore for a storme in a faire day . we should learne hence not to mistake the wayes of god , for though the wayes of god bee full of crosses , then certainly that is not the way to heaven , which most men goe ; it is not for naught that our saviour saith , cursed be you that have your heaven here , and that laugh here , the meaning of those words is this , as if he should say , it is impossible to bee a true christian indeede , and enjoy that carnall pleasure , wealth , and ease that others doe , otherwise there were no end of those words if they might bee joyned together : the rich men are blamed for that they lived in pleasure on the earth , yee have lived in pleasure upon the earth : and in wantonnesse you have nourished your hearts as in a day of slaughter , that is , you may looke for pleasure in heaven , but if you looke for pleasure here on earth you shall never goe to heaven . and if you goe to a place , and if it should be told you that the way is full of danger , of narrow bridges and stiles , full of theeves and syrens , baytes to entice you away , if you meete with none of all these , you may justly suspect you are put out of your way ; so it is here , for if the way of god be such a way , a way full of difficulties and full of crosses , and you enjoy pleasure and ease , you may conclude you are out of the way . i but this is to such as are indiscreet , that know not when to speake , and when to hold their peace ? but will not discretion helpe me ? & yet if not that ? will not a mans innocency and good parts helpe him out ? i answer , none of all those will doe it : if you looke upon david , he was a man of as great wisedome and discretion as men are usually capeable of , and it is sayd of him that david behaved himselfe wisely , and was accepted in the sight of all the people , and hee was a man of excellent parts , an excellent souldiour , an excellent musitian and he had honour enough too . david hath slaine his . and yet for all this , he was subject to the obloquies of men . and if this example will not serve the turne , then looke to iesus christ , in him there was no want of wisedome , in him there was no want of goodnesse , and yet hee was thus opposed : therefore you must be so farre from thinking your selves freed from troubles , and crosses by your discretion , innocency and good parts , that you must bee resolved on the contrary , that the more you have of these , the more you are liable to the crosse , and there is good reason for it , for if the object be greater the more the facultie is exercised above it . now goodnesse and holinesse is the object of the worlds hatred , the more of this goodnesse and holinesse you have , the more the world hates you : and the more you grow in grace , the more opposition you will have . the world loves her owne , therefore in what measure a man is not the worlds , in that measure the world hates him : and therefore take heed of mistaking the wayes of god ; and you have more reason to looke to it now at the receiving of the sacrament : for if you bee in this way , many thinke if they sinne and aske god forgivenesse they may come to the sacrament ; but that is not enough ; you must remember that whosoever takes christ as a saviour , must take him as a lord too : you finde these two words joyned together , the lord our saviour ; and what god hath joyned let no man seperate ; that is , he that will have christ as a saviour , must have him as a lord too : many will serve christ as retainers doe ; they will attend on their master on sabboth dayes , and holy-dayes , and weare their liveries , but will not doe any other service all the weeke , so wee would take christ for our saviour , to have the use and benefit of him , but wee are not willing to serve him , wee are loath to take him as an husband , for better for worse to subject our wills to his : some come to the feast without their wedding garments of their conjugall love . there are two things in that wedding garment . first , shee that will marry another must divorce her selfe from all other . secondly , she must love her husband . so it must be in the love of iesus christ ; if any man love not the lord iesus christ , let him be an anathema , maran-atha ; wee must love him indeede downe right , wee must love him in good earnest ; as a chast wife loves her hu●band ; wee must not part with him ; where there is error personae there is no marriage : so many men marry themselves to an imaginary christ , they mistake christ , and therefore the marriage hold not ; except your righteosnesse , that is , you that are in christ , and are justified by him , except your righteousnesse exceede the righteousnesse of the scribes and pharisees you cannot bee saved . there must bee pauls disposition in us , lord what wilt thou that i doe ? what should i suffer for thee . hence wee learne not to bee discouraged from any exercise , for any crosse that followes it , or difficultie that is in it , because these are necessary companions of doing good , they will not be seperated : for it may be many a man hath a good meaning ; hee would doe such and such a thing , but hee shall loose such and such an advantage , he shall suffer such and such a disgrace ; but this you must not doe , for these are knit together ; duties , crosses , and difficulties : we finde it in the scriptures sayd of good kings , that they turned not to the right hand nor to the left , that is , a man must walke in a streight course , he shall meete with lyons , and with stormes , but hee must not bawke them , but he must grapple with the lyon , if hee withdraweth himselfe , as the apostle speaketh in the name of god , my soule shall have no pleasure in him ; simple doing is not worth the doing , but the crosse hath the blessing . againe to what end have we grace and the spirit , but to raise us up to higher degrees of parts , we heare of men that shall seeke out adventures : souldiers are glad when they have occasions who shall scale the walls , who shall first set upon the breach . for ought i see luther was so farre from fearing disgrace , as that he rejoyced in it , and the apostle not to bee excepted against ; thus saint paul counted it a great grace , and counted the philippians happy that they had occasion to exercise this grace . let us not draw our selves into difficult matters , for christ knowes our worke , and our opportunitie . and you know this you shall be punished , as well for omission as for commission ; for sinfull silence , as well as for corrupt talke . there is a prize in the hand of a foole and he knowes not how to use it ; for every opportunity to doe good is as a particular talent , as a prize for the use of which wee must be countable : such as fought not the lords battailes were accursed as well as such as fought amisse , and the fearefull and unbeleeving are shut out from heaven : and remember this , that barren trees shall bee cut down as well as thornes and bryers , for the text saith , they keepe the ground idle : many a man set in a great place doth nothing , but another in his place having his opportunitie would have done much , why hinders hee the good . it was the prophets complaint , no man is bold for the truth . many have good opportunities , but no courage . as wee say of hartes they have great hornes , but they doe nothing , quia deest annimus , because they want courage . and remember when you have taken such a person as christ upon you , you must doe the things beseeming such a great person . thus a man should bee ready to say as saint paul saith : it is better for mee to dye , then to hinder the gospel of christ any way . the keeping of a good conscience is our treasure , the best flower in our garden , wee had better loose all then this : let a man so reckon of it , let a man consider what is every man that is a christian , he is a pearle among common stones ; his works and actions must not be the same with theirs . as wee say a mud wall might bee made of any thing , of any rubbish , but if a man will make a pallace hee must take the best and finest stones ; so to make a temple for the holy ghost , there must be holy affections , a new frame and temperature , your words must bee changed with your behaviour , if you be of christ you must set upon greater things , then others doe . but it will bee objected , i shall doe no good by doing of this ; if i should doe any good by it , i would willingly doe it . but to this i answer that it is nothing howsoever ; whether you doe good by it or no , you must doe it , for it is your deare friend , and besides witnesse must bee borne to the truth : which you may doe , though you attaine not to your end ; and againe consider though you doe mee no good , yet you have your reward ; as the physi●ian looseth not his reward though the patient dye . the lawyer is not deprived of his fee , however the case goe . so let a man indeavour and though the successe answer not his intent , yet hee hath reward . but you will say the times are so evill , that it is not to no end to goe about such a thing now . but this must bee quite otherwise , for in coldest weather the fire is hottest ; now in such a time god hath neede of some to stand for him . the more evill the times are the more couragious you should shew your selves in gods causes . i but i am alone . so was luther , when he began he was alone , and elias hee was alone , and though you bee alone , you know not what good you may do , you ●e on● cole kindles another , and that another , and you know not how farre it may goe . and againe consider the prophet complaines of these , there is not any that could most pitch you can , for if you doe otherwise , your labour will bee to short for the worke . if religion bee so crosse and opposite to our nature , learne hence to humble our selves ; if religion be good , then the contrary to it must needs be bad , which is our nature , we must not runne out as a mans heart would doe , to say they are streight lawes , lawes made with blood , and god is a hard god , a hard master , but learne on the other side to returne to our selves , and say , what natures have we , that we cannot walke in the wayes of god , without this difficultie , say with saint paul , the law is spirituall , but i am carnall and sold under sinne ; we must humble our selves , and not exalt our selves as many doe , and say wee are but flesh and blood , we doe as much as we can , our minde and intention is good : but we must humble our selves , when you finde religion opposite to you , and you opposite to religion and god , thinke that out of this contrariety must needs come gods hatred , looke to his pure nature , and your impure affections , and sure they must needes breede an antypathie betweene him and us ; therefore we cannot but bee loathsome to god , and hee must needes hate us ; now wee should confirme our judgements to god , and loathe , hate , and abhorre our selves , for the evill disposition that is in us , and every time that you come to an holy duty , as to pray , and you finde backwardnesse in your selves , when you come to speake profitably , and you finde a contrarietie in you , when you come to heare the word , and you finde a lumpishnesse in your hearts , this should humble you , this should open as it goes a new crevice of light to you , which makes us to see our misery , and long after christ and prize him : we should humble our selves that god may lift us up ; for god giveth grace to the humble , this advantage wee may get by the sight of our owne vilenesse . hence we may learne to justifie the truth of our religion ; if it had beene the device of polititians they would have had one of these two ends , either to please themselves , or else to get a multitude of followers ; so to make something of themselves : but you shall finde religion to have in it that which is contrary to a mans desire ; it crosses his will , it crosses his opinion , it crosses his affections and intentions ; and takes his ends , his profit his credit , and his pleasure . and besides , there is nothing in it to draw our nature after it , but it is contrary to it . take them that are fishers and fowlers , they alwayes use baites that are agreeable to the fish , and the fowle . this is not the way that christ hath taken . in his word there is nothing to draw our nature , but quite opposite to it : wee must deny our selves , wee must bee ready to part with all , and become other men , and we shall mee●e with crosses every day and hee that followes christ must looke for them : this puritie in the whole booke of god contrary to man , and these infinite crosses here foretold may helpe us to make an argument to confirme us in the present truth . the last doctrine that these words afford us is this , that all that are christs disciples must follow him , that is , although this be required that you must deny your selves , and take up your crosse , though difficulty hang upon religion , yet you must goe through all : all that are christians , all that will have any benefit by christ , must tread in his steps , must bee made like christ. god hath predestinated them which hee knew to bee conformed to the image of his sonne , that he might be the first borne among many brethren ; that is , god will have all his sonnes of one fashion ; as parents will put their children in one fashion , masters their servants in one livery , so god will have you like his eldest sonne , he will have no iniquality : indeede there is inequality for degrees , but god will have an equality for fashion , hee will have a perfection for parts , though not for degrees that hee may bee the first borne among many brethren ; that is , every man that will bee saved , must looke what christ did , that must hee doe . as gideon sayd to his souldiers , looke what yee see me doe , doe yee likewise : for i am your guide and captaine whom you must follow , when you see me blow the trumpets , and when yee see me break the pitchers doe you so . so when abimelech cut downe bowes , all his people did doe the like , so saith christ , whatsoever you see mee doe that doe yee , for he is our captaine , he is our prince , hee is the generall of the army , and all that will bee victors must bee obedient unto him , as souldiers are unto their generall , which is the strictest obedience that is , they must keepe their watch and stations , oppose all dangers , fight when hee will have them , turne this or that way as hee commands , and every relation that replies , following is found in him ; hee is the guide , the guide of our feete , our lord , our master , our captaine , our father , our husband . hee saith this to all his disciples follow mee ; that is , as if hee should say , there are two sorts of men in the world , some stragling people , as sheepe without shepherds : malantes milites , as souldiers without a captaine , masterlesse servants , as wandring beggars , of which not onely our high wayes , but also our cities and streets are full ; that is , they are idle persons that make a conscience of nothing , that sweare , that breake the lords day : they are priviledged persons , they may doe what they will , i have nothing to doe with them . but there are another sort of men , that have given up their names to christ to be his servants , such as you are must follow mee , you have a rule to goe by , that is christ. but is christ our rule ? the law is our rule ; have we two rules ? it is true the law is our rule ? but christ is the rule of that rule : christ and that law differ , as christ and the example , as in our grammer and logicke , you have the rule and the example : so it is here , the law is the rule , and christ is the example . but christ is an high example , he is to high for us , wee can never attaine to him , and take away the hope and take away the the indeavour ; tolle spem & tolle conatum . to this i answer , that though it bee so that wee shall never attaine to him , yet it is best that there should bee an high example ; for the best coppy is the best helpe : and so those that learne to write , wee set the best coppy to them that begin to write , and there is reason for it ; because a man cannot hit the marke , therefore shall i set him a wrong marke : so because a man could not doe according to the rule , therefore shall i set him a false rule ? and againe it is necessary that wee should have him for an example , though hee be so high that wee may bee still on progresse , goe on further still in godlinesse , and it is not expected that wee should doe all at the present , but that we should be still mending and turne to the right rule , and last of all it is needfull you should have such an example set you , that you may bee kept humble , it will shew us our defects when wee compare our selves with our selves , or other men we thinke somewhat of our selves : but when wee compare our selves with christ , then wee are humbled , as peter when hee once saw him in his purity , and his majesty that confounded him , lord i am a sinfull man , i am not worthy that thou shouldest come to me . but you will object it is ●●ue indeede ; if christ had ●ived among us as among ●he apostles , if hee would ●ead us by his hand , but he is taken from us and how should we doe ? but to answer to this , know that though hee bee gone , he hath left his spirit and that spirit is put into your hearts , and that spirit will guide you , that is , it will be as a monitour behind your backes to tell you this is the way , walke in it , when we are stragling out of it , it lusteth against the flesh : this spirit all those that are in christ have , because you are sonnes god hath sent the spirit of his sonne into your hearts : if any man hath not the spirit of christ hee is none of his : that is , every man that comes to him , though hee be taken from him , yet he sends his spirit into his heart , and tells him the way , the spirit shall lea● you into all truth . though in speciall it led the apostles , yet in fundamentall points it shall lead them all that are the servants of christ. but this is an uncertaine rule , i may bee deceived in it ; i may take the suggestion of the divell for the evidence of the spirit . but to try you have the word for a rule , the spirit dictates nothing but agreeing to the word ; if it agree with the word it is from the spirit . but yet you will say the words of the spirit are but remote guides , they are but intellectuall things : therefore there are more sensible guides , the lives of the saints which are written for our instruction ; and wee have many living saints , the present saints that live among these are helpes to you , these are companions in your wayes these are good lights to follow : god hath not left himselfe destitute , but hee hath saints in every nation , where the gospell is preached : but this caution you must take , that the saints may erre from the way and straggle a little from it therefore you must follow them as that you must fix your eyes upon christ , because he onely is the author and finisher of your faith , that is , as hee began the doctrine of faith , and taught us the rules of it , so hee hath consummated it , and left us examples to follow : it is not so with men , for that rule is most true . non est ejusdem & inv●nire & preficere artem . take the most learned man though hee found out an art , yet he never finished it , yet christ hath done this : therefore looke to him ; though there be a cloud of witnesses as a cloud went before the egyptians , yet christ is the surest guide : but further to explaine this i will shew you two things . first , what it is to follow ? secondly , whom you are to follow ; first the act , and then whom you are to follow . first what it is to follow , and thus i may briefly describe it to you : to follow christ is nothing but to resolve , to doe and suffer willingly , and withall our heart what hee commands , &c. there are foure difficult things put together in this description , which are to be handled severally . i say to follow christ , is nothing but to resolve , that is , when you come to christ once , you must have a minde to goe which way soever hee will lead you : wee must not reason with flesh and blood , but be obedient to him , not knowing whether we goe , as a man that goes into a strange county , hee puts himselfe into another mans hands , saying i will follow thee ; bee the wayes what they will hee is resolved to goe through rough and plaine , thicke and thinne , whether his place bee dangerous or safe , hard or easie , such a resolution must they have that follow christ , there must be no mincing , no excepted place , i will follow thee but not in this path , but not in this place , as the apostle speaketh you have obeyed from the heart to the whole forme of doctrine whereunto you have beene delivered ; that is , there is a whole forme of doctrine , every jot of this must be obeyed , christ hath delivered you to obey it , that is , to this end christ hath redeemed you from hell and death , that you may obey the whole passage of it ; not picke and chuse , but whatsoever hee doth command wee must resolve to obey , whatsoever way hee lead to follow him , may be hee will lead through poverty and infamy , and disgrace , & hatred of all men , and imprisonment . therefore i say wee must resolve to doe and suffer , for indeede suffering is but a higher degree of doing , as the philosopher well sayd , bare suffering is not laudable , but so farre as a man acts in his suffering , that is , some actions there are that require but simple obedience , but in some actions you must suffer if you will doe them , the good ground brings forth fru●te with patience , that is , many duties have crosses joyned with them , with patient bearing they bring forth fruite . runne with patience the race that is set before you ; so we render it continuance , the originall is by patience in well doing . so god sent annanias to tell paul , what hee must suffer at damascus , i will shew how many things hee must suffer for my names sake . so it is with every one that is called home to christ. there are certaine things that hee must doe and suffer , that he must resolve to doe and suffer . secondly hee must resolve to doe and suffer willingly and with all his heart : there is a kinde of following which proceeds from a naturall inclination , as the leafe the bow , the iron , the loadstone , they can doe no otherwise : thus must you follow christ. but you will say have we flesh in us which is backward and untoward , and therefore wee cannot follow christ so willingly . but as wee say a beare followes to the stake obtorto collo , against his will , and this is found in the saints as it is sayd of peter , when thou art old another shall stretch forth thine hand , and ano●her shall gird thee , and leade thee whether thou wouldest not . christ tells him there of his death , and that hee should leade him whether hee would not , now peter was a martyr , and wee cannot thinke but that he dyed and suffered martyrdome willingly : but yet hee should bee led whether he would not , that is , whether his flesh would not : it is true the flesh cannot thus willingly follow christ : therefore you must if you would follow christ aright , finde something in you , that you should follow christ , with propensivenesse and willingly : to expresse this i have added these other words , with all your heart , wee finde expressed in the old testament by three phrases , love the lord with all your minde , with all your heart , and with all your might , first , with all your minde , that is , your understanding ; secondly , with all your heart , that is , your affections ; thirdly with all your might , that is , with your executive power . wee are to follow him with all our minde , and i rather use these three , because the word ( follow ) is applyed to all these , some are sayd to be followers of such whose opinions they follow . as those that follow aristotle and ramus : so some are sayd to follow paul , some apollos , but we must follow christ : thus wee must follow his opinions his tenents , keepe close to his word , that is , wee should consider what christ sayd , what the scripture saith , for otherwise it is no faith , for is fides fundatur in ore dei ; wee must not take things on trust , wee must not receive such a truth , because such a writer set it downe ; but wee must see what warrant it hath in the word of god , otherwise we are not rooted in the faith , we are to have an estimation of orthodoxall fathers , but we are to fix our eyes on christ. as for example the doctrine of justification , this you may learne out of writings , but you must see what footing it hath in the scriptures , or else when our strong adversaries set upon us wee shall quickly be convinced : and againe you must doe it that when you preach the word of god , you may have more authority : when one creature hath to deale with another it hath no authority , but when god hath to deale with the creature , hee doth much prevaile . we use to say some follow such a man whom they desire to imitate : for there are some who in their opinions are higher then the rest of whom wee thinke that all that they doe is comely ; and this is that second way of following christ to love him , when wee affect whatsoever wee see him doe , and whatsoever wee see of him in his servants , that is , we must so imitate them as that our imitation may bee referred to christ , when wee see the image of christ in them , we must take heede that wee adhere not to the creature , but say it is a sparke and glympse of christ ; i will follow him : but above all take heede of the contrary , when wee see something of christ rising in their conversation , that wee doe not despise and contemne him : it is the world that hates the godly . we are to follow him with all our might , that is , with al our executive powers ; that is , whatsoever wee doe , whatsoever we act , whatsoever wee take in hand , wee must follow him , when a man followes another mans counsell , he will follow that and nothing but that , as courtiers follow the king , when any one aske us a thing wee must pause upon it , to see whether it be gods will or not : as it is sayd of david , i have a man after mine owne heart , &c. on this manner wee should follow christ ; wee must follow him at all times , for there are uncertaine times , when it is easie to follow christ ; but there are some difficult when you are put to an exigent , when there is some difficultie in following christ , now you must not picke and chuse , but you must take him for better and worse , there are some brunts as we may see , shunne not them . if daniel might have spared himselfe , in such a brunt as this , he might have spared himselfe in all , but wee see it might not doe it : if mordicai could have bowed to the kings favorite which doubtlesse hee could not doe , then he he neede not have procured that displeasure . moses might have enjoyed pharaohs pleasure , if in some particulars hee might have granted to him , but he might not : we must not doe as many servants doe with their masters , run from them when harvest comes in , when labour begins ; for if we doe wee may feare christ will say to us , as such masters say to such servants . if you will stay from mee when i most neede you , i will not keepe you all the yeare besides when i have no neede of you , and therefore take heede of it . if a man out of fearefulnesse in such times shall not follow christ , he shall receive no reward . a souldiour when the battaile comes flees from his colours , but hee can bee content to take his wages and lye in quietnesse and peace : take heede of forsaking christ when the battaile comes , that is , when there comes something dangerous to the flesh : you must resolve to follow christ thus . christ tells you that if you follow him , that he hath no houses , no lodging , no earthly content , neither must you looke for any , your will and advantage must be spirituall . in the world you shall have trouble : hee dealeth with man in this case as naomi dealt with ruth ; wee see how shee dealt with her , shee bids her goe to returne againe , and tells her shee was too old to beare children , &c. and then shee sets upon her againe ; behold thy sister is gone backe , and wilt thou goe alone ? at length ruth gives her this answer , that nothing but death should part , i will goe , &c. and there shee rests : after this manner christ deales with us , when men come to follow him , he tells them they must looke for no riches , as to the young man in the gospell , goe and sell all that thou hast and then come to mee , you must looke for no ease . the foxes have holes , and the birds of the ayre have nests , but the sonne of man hath not whereon to lay his head , you must looke for many crosses ; but if hee meete with such a one that saith , naught but death shall part thee and mee , such an one christ receiveth , such an one god accepteth . so that it is as it was with the israelites , if any one were faint hearted , he should not goe up to battaile , for they would doe no good , and then also they weakned others : so wee say to all men we tell you now what it is to follow christ , you must go to warre with him , and wee tell you , if you be faint hearted , you must not come under the banner , if you will not follow christ through the love and hatred of all men , through poverty and riches , you will doe no good , but discourage others . wee must follow christ all manner of wayes , now for the meaning of this last it is this , that is , those two-wayes , inwardly and outwardly , and there is difficultie in both : you must follow christ inwardly ; whom i serve with my spirit saith paul , that is , i doe not onely doe the outward worke , but i serve him with my spirit , it is a hard thing to doe so , it were nothing , if wee were onely to doe the outward worke , but wee must doe it with our spirits , that is , when your conscience shall tell you within you , such a duty you must not omit , such vaine glory you must not seeke , such pleasure you must part with : then so to doe that duty is to follow christ inwardly ; to approve all the inward affections of your hearts to god , who searcheth the inmost windings of the spirit , that is difficult , many might goe well away were it not for the inward lust . you must doe it outwardly , that is , you must professe his name , and that you must doe before a wicked and adulterous generation , when there is difficulty , shame and disgrace , then wee must follow christ : so this was the occasion of these words , if you will venture to follow me , know this , that i must suffer many things at ierusalem ; therefore deny your selves and take up your crosse daily and follow me . many a man will follow christ , but he will follow him a far off , hee will follow him without his livery , that men should not know whose servant he is , but he that will follow christ must follow his colours before all men openly : hee that will bee ashamed of me , saith christ , i will bee ashamed of him before my father which is in heaven ; wee are fallen into such times as it is easier to follow christ inwardly then outwardly , when men are ashamed to make shew of so much as is within them , whereas heretofore times were such as men should make a shew of more then hee had . so wee see what it is to follow christ , consisting in these foure things . first , to doe whatsoever he commands . secondly to do it with all our hearts , that is , wi●h all our mindes , with all our soule , & with all our might . thirdly , to follow him at all times . fourthly , all manner of wayes . the second thing is what is to be followed , and that is christ , that is , to follow his example , and to follow his p●ecep●s , but this in the generall is to little purpose , therefore i will picke some speciall examples , & some speciall precepts wherein wee are to follow christ , therefore you shall finde these things in christ example . first , hee was abundant in love which hee shewed many wayes , hee shewed it by giving a life for us , no greater love then to give himselfe for us , when wee were his enemies , when there was no worth nor goodnesse in us , hee shed his blood for us . so it was shewed partly in his aptnesse to giving . paul relates this as a love saying of our saviour : it is better to give then to receive . and what hee sayd no doubt he preached : againe another fruit of his love was to forgive , no disgrace no contumely so great , but hee easily passed it by : so in the greatest despite of all his crucifying hee easily forgave them that crucified him . and another thing wherein his greatest love was seene , was his great compassion , his bowels rowled in him . hee was compassionate both to mens soules and bodies : so on other bodies , hee tooke compassion on them as sheepe having no shepherd : so when hee saw the people fainting after they had followed three dayes , hee had compassion on their bodies ; he wrought a miracle to helpe them , he fed five thousand with five loaves and two fishes ▪ and this is that that is commended to us in christ , put on therefore as the elect of god , holy and beloved bowels , &c. and so i say to you labour to abound in love , in love to god , and in love to one another , bee ready to doe any kindnesse , and forgive any unkindnesse , let your bowels melt over other mens miseries , have a tender compassion for other mens sins especially in ministers labour to have a love to all mankind , for it is love that edifies , knowledge that puffeth up , and it is that which saint iohn moveth us unto in his epistles ; love one another , yea transgressions and any offences wee must forgive them even as christ forgave us our sinnes ; if there be any infirmities we must passe by them as christ passed by ours , that is , your failings towards christ are ten times more then mens failings towards you , he forgave you , therefore doe you forgive them , and this love must be renewed at the sacrament , &c. hee was one that sought no praise of men , no applause , no vaine glory , hee desired not to be some body in the eyes of men , which appeares by this , all which he did hee laboured to hide , that which was excellent in him , observing his miracles , charging those in whom he wrought them to be silent : hee endured the crosse and despised the shame , that is , when he was mocked he despised it ; so should we despise the shame , marke the word despised the shame , endured the crosse , because that was a heavy burden , and he endured the shame . there will still be ishmaels that will mocke the isaacks of god , false nicknames and approbrious speeches will be cast on such as make profession of religion : but despise the shame , alas shame is but a chip of the crosse ; but why did christ despise it ? hee had an eye to the recompence of reward , that is , when a man beholds god , and lookes upon heaven having such great things in his eyes , hee cares not what men say , and if you despise you w●ll despise credit as christ did , as that deede of his shewes more pl●inely . herod desires to see him , pilate sent him to him , and so expected some miracle of him but christ would doe no miracle , so that herod his men of warre despised him : now here a man is more put to it , when men expect somthing from him , when hee is ingaged for his credit to doe something then to despise this , and omit this opportunity is a great thing . hee was despised of herod , and of his men of warre , hee despised obloquies & the reproach of men , and also praise of men ; for it was but an empty thing ; but let the prayse of god bee great in your eyes . thirdly , hee was exceeding obedient to his father , if god would have him dye on the crosse which was a great matter , hee would doe it : so in drinking of the cup hee seemed unwilling something , but yet since his father had mingled it hee would doe it , this is obedience , when we doe what god would have us doe ? wee would have health but god puts us in sicknesse ; hee afflicts us with sharpe diseases : this is the cup that my father hath mingled for me , and i will drinke . and another part of his obedience is in this ; when he had sent forth his disciples , when they brought in poore fellowes he thanked god for it ; of which there could bee no other reason rendred but his fathers will. finis . notes, typically marginal, from the original text notes for div a -e doct. quest. answ. cor. . . cor. . . quest. answ. quest. answ. reas. . reas. . gal. . . mar. . ● mark. . . matth. . . mat. . . object . answ. matth . . matth. . prov. . . matth. . . vse . quest. answ. mark. . . ioh. . . matth. . . iam. . . vse . matth. . , . mark. . . quest. answ. cor. . . object . answ. rom. . . object . answ. exod. . . rom. . . object . answ. gal. . . . rom. . . iam. . . act. . . sam. . , . mark . . matth. . . king. . . vse . iam. . . ier. . . object . answ. gen , . . psal. , . hos. . . ioh. . . vse . sam. . . sam. . . pet. . . sam. . . dan. . . . gen. . . num. ● . . ier. . . . ver. . cor. . , ioh. . . quest. rom. . . cor. . matth. . . matth. . . mark. . . matth. . . object . answ. king. . . gen. . . gen. . . . ier. . . cor. . matth. . . heb. . cor. . . . act. . . cor. . sam. . sam. . . sam. . notes for div a -e doct. . doct. . reas. . matth. . , . tim. . . cor. . . matth. . . luk. . . reas. . quest. prov. . . mat. . answ. cor. . . quest. answ. cor. . . iam. . . luk. . vse . . ioh. . . vse . . luk. . . object . answ. sam. . . sam. . . matth. . . cor. . . vse . heb. . reve. . . object . answ. object . answ. object . answ. ezek. . . vse . vse . doct. . rom. . . iudg. . . iudg. . . quest. answ. object . answ. object . answ. gal. . . rom. . . object . answ. object . answ. a description of following . rom. . . heb. . . rom. . . act. . . ioh. . . answ. ruth . rom. . acts . matth. . . mark . col. . , . object . luk. . . . an elegant and lively description of spirituall life and death delivered in divers sermons in lincolnes-inne, november the .th, m.dcxxiii. vpon iohn, . . by iohn preston then bachellor of divinitie, and chaplaine in ordinarie to the prince his highnesse. preston, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) an elegant and lively description of spirituall life and death delivered in divers sermons in lincolnes-inne, november the .th, m.dcxxiii. vpon iohn, . . by iohn preston then bachellor of divinitie, and chaplaine in ordinarie to the prince his highnesse. preston, john, - . [ ], p. printed by tho: cotes, for michaell sparke, at the blue bible in greene-arbor, london : . running title reads: an elegant and lively description, of spirituall death and life. variant: title page has initials "i.p." in place of "iohn preston". reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -- th century. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion an elegant and lively description of spirituall life and death . delivered in divers sermons in lincolnes-inne , november the . th , m.dc xxiii . vpon iohn , . . by john preston then bachellor of divinitie , and chaplaine in ordinarie to the prince his highnesse . ignatius epistola . ad romanos . mors est vita sine christo. london . printed by tho : cotes , for michaell sparke , at the blue bible in greene-arbor . . an elegant and lively description , of spirituall death and life . iohn . . verily , verily , i say unto you , that the houre is comming and now is , when the dead shall heare the voyce of the sonne of god , and they that heare shall live . the occasion of these words was this : when as christ had affirmed to the iewes , that god was his father , and the iewes went about to kill him for it : hee proves what hee had said by this argument : he that is able to give life to the dead is god , or the sonne of god ; but i am able to give life to the dead ; ( the houre is comming and now is , when the dead shall heare the voyce of the sonne of god , and those that heare it shall live ; ) therefore i am the sonne of god. in briefe , these words shew christs divinity by the effects of it , that hee can quicken the dead . in these words we may consider these parts . first , the subject on which christ doth exercise his divinity , and that is , on dead men ; the dead shall heare the voyce of the sonne of god , and shall live . secondly , the instrument by which he doth it , and that is , by his word ; which is not meant onely the bare preaching and hearing of the word barely ; but such an inward , commanding , powerfull , operative word , that makes men doe that which is commanded them : such a word was spoken to lazarus being dead , lazarus come forth ; and hee did it . this word commands men , and makes them to obey it . thirdly , the time when hee will exercise his divinity ; the howre is comming and now is , that is , the time shall come when as it shall be abundantly revealed , the fruite of the gospel shall appeare more plentifully and fully hereafter , but yet it is now beginning to appeare ; there is now some small fruit of it . lastly , it is affirmed with an asseveration or oath ; verily , verily , i say unto you : and these are the parts of this text. out of these words i purpose to shew you these three things . first , what the estate of all men is out of christ. secondly , what we gaine by christ. thirdly , what we must doe for christ. first , we will shew you what your estate is out of christ , for this will make you to prize him more . and the point for this is , that every man out of christ is in a state of death or a dead man ; that is , all men however they are borne living , yet they are still dead men : without the living spirit the root is dead . hence are these places of scripture , gen. . . the day that thou eatest thereof thou shalt dye the death . math. . . let the dead bury their dead . ephes. . . you hath he quickened , who were dead in trespasses and sinnes . ephe. . . awake thou that sleepest , stand up from the dead , and christ shall give thee light . the meaning is , that all men are spiritually dead . this will be of some moment , to shew you that you are dead without christ. yee account it a gastly sight to see many dead men lye together , it affects you much : but to see a multitude of dead men walke and stand before us , that affects us not . the naturall death is but a picture or shadow of death , but this spirituall death , is death indeed : as it is said spiritually of christs flesh , iohn . . that it i● meate indeed . now that you may know what this death is , i will shew you , first , of all , what death is . secondly , how many kinds of death there are . thirdly , the symptomes and signes of this death . fourthly , the degrees of this death . for the first ; what this death is ; it consists in two things . first , in death there is a privation of life : then a man is dead , when as the soule is separated from the body : so a man is spiritually dead , when as the soule is separated from the quickning spirit of grace , and righteousnesse : this is all our cases , in us there dwels no good , there is no spirit of life within us : the soule is so out of order , that the spirit is weary of it and forsakes it . when the body growes distempered and unfit for the soule to use it , then the soule leaves it . even as when the instrument is quite out of tune , a man layes it aside ; whiles it is in tune he playes on it : so a man dwels in a house as long as it is habitable and fit to dwell in , but when it becomes unhabitable he departs : so , as long as the body is a fit organ for the soule , it keepes it ; when it becomes unfit , it leaves it . even so the holy ghost lives in the soule of man , as long as it is in good temper , but being distempered by sinne , the holy ghost removes . you may see it in adam : as soone as hee eate of the forbidden fruite , the holy ghost left him , and hee lost his originall righteousnesse . secondly , in this death as there is a privation , so there is also a positive evill quality in the soule , whereby it is not onely voyd of goodnesse , but made ill . in the naturall death when as a man dyes , there is another forme left in the body ; so in this spirituall death , there is an evill habit , left in the soules of men : this you may see heb. . . where the workes you doe before regeneration , are called , dead workes : there would be a contradiction in calling them dead workes , if there were not another positive evill forme in man , beside the absence of the quickning spirit , which forme is called flesh in the scriptures . but it may be objected , that sinne is a meere privation of good , that it is a non-ens ; therefore flesh cannot be said to be an operative quality and forme of sinne . to this i answer , that though all sinne bee a meere privation , yet it is in an operative subject , and thence it comes to passe that sinne is fruitfull in evill workes : as for example : take an horse and put out his eyes , as long as hee stands still there is no error : but if he begins to runne once , he runnes amisse , and the longer hee runnes , the further he is out of the way wherein he should goe , and all this because hee wants his eyes , which should direct him : so it is with sinne , though it in its selfe bee but a meere privation , yet it is seated in the soule , which is alwaies active : anima nunquam otiosa ; the goodnesse that should inlighten us is taken away , and there is a positive evill quality put into it , that leads us on to evill . consider farther whence this death proceeds ; the originall of it , is the understanding & mind of man , which is primū vivēs , et ultimū moriens . that which lives first and dies first . the cause of life is the understanding inlightened to see the truth ; when the affections are right , and the understanding is straight , then wee live ; when it is darkned all goes out of order . iohn . . speaking of christ , it is said , that in him was life , and the life was the light of men : he was life because he was light , he did inliven men , because he did inlighten them : therefore ephe. . . awake thou that sleepest , stand up from the dead , and christ shall give thee light : because light is the beginning of spirituall life , iames . . therefore it is said , of his owne will begot he them , by the word of truth : that is , the word rectifies the understanding and opinion , which is the first thing in this spirituall birth . ephe. . . . put off the old man which is corrupt , according to the deceitfull lusts thereof ; and put on the new man , which after god is created in holinesse , and perfect righteousnesse . the old man is corrupt according to the deceitfull lusts : that which is heere called deceitfull lusts , &c. in the originall , signifies , lusts proceeding from error , and holinesse proceeding from truth ; lust proceeds from error , in mistaking things ; for lust is nothing else but affection misplaced , proceeding from error . that holinesse in which god delighteth , in which his image consists , comes from truth . when adam was alive , he judged aright , then the wheele and affections of his soule were right : being dead by reason of his fall , he lost his sight , he saw no beauty in the wayes of god ; and this is the case of all unregenerate men : but when the spirit rectifies the judgement , convinceth them of sinne and righteousnesse , then they begin to revive . to be dead is to have the understanding darkned , the judgement erronious : to be alive is to have the understanding inlightened , and the judgement rectified ; and thus much for the first , what this death is . we come now to the kindes of death , which are three . first , there is a death of guiltinesse : one that is guilty of any offence that is death by the law , is said to be but a dead man. so every one by nature is a dead man , bound over to death though he be not executed . secondly , there is a death in sinne that is opposite to the life of sanctification , ephe. . . you hath he quickned , who were dead in trespasses and sinnes : & there is a death for sinne that is contrary to the life of glory . thirdly , there is a death that is opposite to the life of joy : in hell there is a life , man is not quite extinguished , but yet men in hell are said to be dead , because they have no joy . this death consists in the separating of god from the soule ; when god is separated from the soule , then man dyes this death of sorrow . god joynes himselfe to the soules of good and bad : to those who are not sanctified , he joynes himselfe in a common manner , and thence it is , they have common joy , common comfort , common civility ; to the godly he joynes himselfe in an extraordinary manner , by which they have extraordinary joy : now when god is separated from the soule , then comes a perfect death ; see it in the separation of god from christs humanity . god withdrawing himselfe from him but for a time , he cryeth out , my god my god , why hast thou forsaken me ; as god withdrawes himselfe more or lesse , so is our joye , our sorrow more or lesse . thus much for the kinds of this death . we come now to the symptomes or signes of this death , and they are foure . the first is this ; men are said to be dead when they understand nothing , when as there is no reason extant in them , when they see no more then dead men . the life is nought else but the soule acted : then a man is said to live when the understanding part is acted : man is spiritually dead when as his understanding is darkned , when as he sees or understands nothing of gods waies , because they are spirituall , and he carnall . but it may bee objected : men doe understand things belonging to faith and repentance , carnall men not yet sanctified have some understanding of these . i answer , that they may understand the materials belonging to godlinesse as well as others , but yet they relish them not , they see them not with a spirituall eye . tit. . . they are to every good worke reprobate ; they cannot judge aright of any good workes , as to like , approve and love them , to see a beauty in them as they are good : rom. . . the wisedome of the flesh is enmity with god , for it is not subiect to the law of god , the greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the meaning is not that they understand it nor , but they like it not , they relish it not , they tast it not ; they thinke of gods wayes , that they are but folly , cor. . . they are at enmity with them , they count them drosse . the second symptome of death is , want of motion : where there is no motion , there is death . all men naturally want this motion , they cannot judge or doe any thing by nature : they may doe opus operatum , but they cannot doe it in a holy manner ; their prayers , their hearing , receiving of the sacrament , and the like , are dead workes , without faith the principall of life ; however they may be faire in other mens eyes . the third signe of a naturall death is sencelesnesse ; so men are spiritually dead , when they are not affected with gods judgements , when they have hard hearts which cannot repent , rom. . . when they have hearts as hard as a stone , ezek. . . yet they may be affected with them , as naturall men apprehend evill , not from a quickning spirit , but from a selfe love . lastly , in a naturall death , there is a losse of that vigor and beauty in the face and countenance which is in living men : so in men that are spiritually dead , there is no beauty , no vigor , they have death in their faces : they may have painted beauty , which may be like the living , ( as he said : pictum putavi esse verum , et verum putavi esse pictum : ) they may bee much alike , yet they have not that livelinesse and beauty as living men have ; gods beauty ( the beauty of holinesse ) is not found in them . but it may be objected , they have many excellencies in them , they know much , they excell in morall vertues . i answer , they may have excellencies , as a dead man may have iewels and chaines about him , yet they are dead : they have them , but yet they are as iewels of gold in a swines snoute ; they are as swine , their good things make them not men , they are beautifull yet they are but dead men ; as the evill workes of good men make them not bad men : so the good workes of evill men , make them not good . thus much for the signes of this death . we come now to the degrees of this death , in all these deaths there are degrees : first in the death of guilt , if you have had more meanes , the guilt is greater , if you make no use of them . the gentiles they shall onely be condemned for breaking the law of nature , because they knew no other law ; the iewes they shall be condemned for sinning against the law of nature , and the law of moyses , they had a double law , and shall be condemned for the breach of it ; christians having a treble law , the gospel , the law of nature , the morrall law , shall be condemned for all three ; and among all christians , such as have had more meanes , and better education , the greater shall their punishment be . secondly , in the death opposite to the life of sanctification , there are degrees . now yee must know that there are no degrees in the privative part of death , but they are onely in the positive . the lowest step in this second death is to have enmity to the waies of god , being fighters against god ; enemies to the saints ; this is the lowest step . the second degree is , when as men are not so active that way , but yet are dead in pleasures , ambition , covetousnesse , & the like . there is a generation of men which trouble not themselves to oppose god & the saints , but give themselves to pleasures , and like those widowes , tim. . . are dead in pleasures , while they are alive . the last step in this death , is the death of civility . civill men come nearer the saints of god than others , they come within a step or two of heaven , and yet are shut out ; they are not farre from the kingdome of heaven , as christ said to the yong man ; yet they misse of it as well as others . thirdly , for the death that is opposite to the life of ioy , the degrees of it are more sensible : some have legall terrors , the beginnings of eternall death ; others have peace of conscience and joy in the holy ghost , the beginning of eternall life . and thus much for the degrees of these deaths . now hearing that all are dead in trespasses and sinnes , yee may obiect ; if wee are dead , why doe you preach unto us ? if we bee dead , we understand not , wee moove not , wee are not capable of what you say . to this i answer , first , there is a great difference betweene this spirituall death , and naturall death . for first , those who are naturally dead , understand nothing at all ; but in those who are spiritually dead , there is a life of understanding , by which they themselves may know that they are dead ; men who are naturally dead , cannot know they are dead . secondly , those who are spiritually dead , may understand the wayes of life : though they relish them not , yet they may heare and receive them , which those who are naturally dead cannot doe . thirdly , those who are spiritually dead , may come to the meanes , to the poole in w c the spirit breaths the breath of life ; whereas naturally dead men cannot come to the meanes of life . secondly i answer , that though ye are dead , yet hearing may breed life , the word can doe it . there was an end why christ spake to lazarus that was dead , lazarus come forth , because his word wrought life ; therefore though ye are dead , yet because the word can worke life in you , our preaching is not in vaine . lastly , this death is a voluntary death . men who are naturally dead cannot put life into themselves ; no more can those who are spiritually dead when they have made themselves dead . men dye this death in a free manner ; i cannot better expresse it , than by this similitude . a man that is about to commit the act of murther or treason , his friends perswade him not to doe it , for if hee doth , he is but a dead man , yet notwithstanding he will doe it ; we say of such a one that hee is a dead man willingly . so wee tell men , if they doe thus and thus , that they goe downe to the chambers of death , yet they will doe it ; hence is that ezek. . . why will yee dye , o yee house of israel ? implying that this spiritual death in sinne , is a voluntary death . but yee will obiect , men are not quite dead , there are some reliques of gods image still left in them ; how are they then dead ? to this i answer , that there is a double image of god ; first a naturall , standing in the natural frame of the soule , as to be immortal ; immateriall ; so there is understanding , will and reason , and some sparks of life left in us , as the remainder of a stately building that is ruinated : but yet there are no sparkes of the living image left in us , the spirituall image of god consisting in holinesse and true righteousnes , remaines not ; the papists indeed deny it , but how will they answer the rule of the fathers : that supernaturalia dona sunt penitus ablata , naturalia quassata ; that supernaturall gifts are utterly taken away , no sparkes of them remaine . but it will be objected , that though men by nature have nothing left , yet there is now an universall ability and grace , an universall sufficiency given unto them . to this i answer , that that which they call universall grace , is the same thing that nature is , but they put another tearme upon it ; it is found in nature , and is common wherever it is , therefore it cannot bee grace . for in grace there is always someting that is peculiar . secondly , if there should be an universall grace , the saints would be no more beholding to god , than other men ; if god give all alike to all , it should not bee god , but themselves that put the difference . thirdly , if there were that generall sufficiency , it would take away all election : there might then be prescience , but no election , no predestination to death or life . fourthly , if there were a generall grace , what is the reason that paul made it such matter of difficulty to answer that question of election , rom. . if aristotle and other heathen , if every one have such a generall sufficiency , paul would not have made such a scrupulous answer , and have cryed out of the depth . thirdly , there is not that universall ability , because that which is borne of the flesh is flesh , and that which is borne of the spirit is spirit ; wee are borne of the flesh and cannot therefore have this spirituall sufficiency . but yet there are some spirituall gifts in men . i answer , that we cannot have these spirituall gifts if we are not borne of the spirit ; that which is borne of the flesh is flesh . not bellarmine himselfe , nor no man else will say that all are borne of the spirit , iohn . . every branch in me not bearing fruite , he taketh away , and it is cast out , and withered ; that is , as the branch not being in the root , bringeth forth no fruite , so men as long as they are not ingrafted into christ , bring forth no buds , no fruite ; they may heare the word , but they cannot make use of it , they cannot doe it without the spirit , and that is free : it breatheth where it listeth ; compare iohn . . the spirit breatheth where it listeth , with iohn . . no man can come unto mee unlesse the father draw him ; draw him , that is , not as a sheepe is lead with a bough ; for christ doth not say , no man will come , but , no man can come except the father draw him ; compell him as it were by force , not perswade him by intreaties : that is , unlesse he changeth , and taketh away his wolvish will. but it will be objected , that god drawes every man. i answer , that the context concludes against this . for christ doth bring this in , to shew the reason , why many did not receive his doctrine ; and he concludes with this , that men therefore doe not receive it , because god doth not draw them : none can come unto me except my father draw them . i will answer one objection more and so conclude : if wee are dead , to what end is the law given , why are wee commanded to doe thus and thus , if we be dead ? to this i answer , that the law is given to this end , to shew us our weaknesse , and to leade us unto christ : it is not given us to keepe exactly , for that is impossible : it was impossible to keepe it through the weaknesse of the flesh , rom. . . the law was therefore given that wee might know our weaknesse , not that we should keepe it , but that christs righteousnesse might be fulfilled in us by faith , gal. . . the law is our schoolmaster to bring us to christ , that we might be iustified through faith ; that is , the end of the law. but it will be objected : that in as much as we are commanded to doe things impossible , mans nature is destroyed , for man is a free creature . secondly , the command implies an absurdity , and impossibility , to bid a man doe that which he cannot doe ; to bid a man that is in a deepe well , bound hand and foote , to come out himselfe is foolish ; yee may blame him for falling in , it is absurd to bid him come out . to this i answer , that there is a difference betweene the externall binding , and the bonds wherewith a man is fettered by sinne ; there is an externall impediment , which a man cannot remove when hee is fettered in the well ; but there is no externall impediment , when as men are bound in the chaines of sin . when wee command you to doe thus and thus , all the businesse is with the will , we rather say men will not , then they cannot come ; there is liberty when as a man hath eligibile or non eligibile ; when hee hath a thing in his owne choyse , when there is no impediment , when hee may argue both wayes : if a man out of the perversnesse of his nature doth it not , it is not compulsory , but free ; a beasts action is free because he cannot reason on both sides , but man when he considers arguments on both sides , when he can say , doe not doe such a thing , but doe such a thing ; when he can conceive arguments , on both sides , he is free , there is no such externall impediment in him , as to bid one in darknesse , to doe a thing of the light , or one bound hand and foote in a pit , to come out ; since the chiefe impediment here , is in the depraved wils of men , which god doth rectify and change by his grace & spirit , through the use of meanes . if then every man out of christ bee in an estate of death , let every man examine himselfe , and consider whether he be a dead man or no ; this is the great quere or question in this mutability and incertainety of things . let us make the life to come sure ; our life is uncertaine here ; but have wee this spirituall life , are wee living men ? then we are happy : but are we dead ? then he that is not partaker of the first resurrection , shall not be partaker of the second . it is too late to begin to live , when we are dying ; certainly naturall death is a time of spending , not of getting or inquiring after life : if yee deferre this search while yee are in health , when yee lye on your deaths bed , when you shall see heaven and hell immediately presented unto you , this question will hold you solicitous , and then you shall see that this spirituall life , is the life indeed . the time of this naturall life , is not long ; the candle burnes not long if it burne out ; yet it is oftner blowne out , than burnt out ; men oftner fall downe than come downe from the tree of life : this tabernacle is often throwne downe before it fals downe , therefore in this short life make your selves sure of eternall life . now there are two things which hinder this search and inquiry after spirituall life . the first is a false opinion ; men thinke themselves in the waies of life , being in the waies of death ; they thinke there is a greater latitude in the gospell than there is . the second is ▪ men are not at leysure ; there are millions of businesses in their heads , so that they cannot hearken to the whisperings of conscience ; they have no spare time to be wise unto salvation ; it will be our wisedome therefore to consider our end , deut. . . to helpe you therefore in this quere , whether you are dead or alive ? consider first , if ever you have beene dead . secondly , if ye have beene dead , whether yee are made alive . first i say , consider whether yee have bin dead or no ; i meane , whether sinne hath bin made alive in you , that you might dye . rom. . , . i was alive without the law once , but when the commandement came , sinne revived , and i dyed ; that is , the commandement awakens my sinnes , and they being alive i dyed ; sinne when it affrights not a mans conscience , then hee is dead ; when it wounds the conscience , then he is alive . the law being brought to the soule by the spirit , yee see the rectitude of the commandement , and your owne obliquity and crookednesse ; sinne is alive and yee dye . peter preaching to the iewes , act. . recites to them their sinnes in crucifying the lord of glory , which sinne was made alive , and pricked them at their hearts . sinne was dead in david , till nathan and the law came unto him , afterward hee lived and was humbled ; luke . peter seeing christs divinity by the draught of fishes , cries out , depart from mee lord , for i am a sinfull man ; hee had sinnes in him before , but they were dead ; then they were made alive . paul , he had sinnes that were dead in him , but when the outward light which was but a tipe of his light within , did shine about him , then hee dies , and his sinnes were made alive : so iosephs brethren had sins , but they were not made alive till they were put in prison , then their sinne in selling their brother ioseph lived , and they dyed . hath sinne ever bin alive in you by the commandement to slay you ? that is , hath it bred such an apprehension in you , as of death ; ( not a sigh or two for a day ( that is no slaying of you , but yee must apprehend sinne as death , as one that is to be executed , forthwith apprehends death , so must you apprehend sinne ) then it is a signe , that there is life within you . secondly , are yee made alive againe ? is there such a change in you as if yee were other creatures , as if yee lived an other life ? where this life is , it works an alteration and a change , gives us another being , makes us to bee no more the same men ; whoever is in christ is , a new creature , it workes a generall change from death to life ; it makes all our actions to be rigorous , like the actions of living men , old ●hings passe away , all things become new , it makes men leade a new life : if old aquaintance ●nd lustes would draw us away , we answer ●hat we are dead , that we live no moe to these , ●hat now we have not our owne wills : christ ●ives in us and workes in us , gal. . . it is not that live , but christ lives in me . the same mind ●ill be in us that was in christ iesus , phil. . . ●ow if ye desire to know whether christ live ●n you or no , or whether you are in an estate ●f death ; you must see whether you have these ●wo things which are in every one in whom ●hrist liveth : first see whether you live to him : ●e died that we should not live to our selves , but him alone . in morall things the end and prin●●ple are all one . before christ lived in you , 〈◊〉 you did was from your selves , ye were your ●wne principle and end : but christ living in ●●u , there is another end ; ye eye christ , ye ●●oke to him , all that ye doe is done in sinceri●● , it is done for him and from him . but how can christ bee the end of our cal●●●gs , eating drinking , and recreations ? i answer , that of every action christ must be ●●e end , yee must doe as a man in a journey ; ●●ough every 〈◊〉 trea●es he thinkes not of 〈◊〉 journeys end ▪ yet the generall ayme of 〈…〉 must be for that ●nd , and that causeth every step : so in all yee doe , the genera● end must be christ. secondly if christ live in you , your hear● cleave to him , as to the principle of life , the child to the dug , or the element to its nat●rall place . what ever our life is , wee cleave it . some place their life in their credit , take ●way it , and they dye : others in riches ; take ●way them , and they perish . what ever is yo●● god , if it be taken away , you perish . therfor● iohn . . . when christ demaunds of the twel●● whether they would likewise goe away ; pet●● makes this answer , lord , whither shall we g●● thou hast the words of eternall life . thirdly , ye may know , what life ye live , the food that feeds it . oyle feeds the lamp fuell the fire : if your life be fed with the duti● of obedience , then ye live . if yee keepe 〈◊〉 commandements , yee shall live in them , sai●● christ : you shall live in them as in your pr●per element , as the fish in the water ; eve●● motion out of it , is to death : there are tw● sorts of men to whom this triall doth b●long . the first are those , who have a name they l●●● and yet are dead , like the church of sardis . r●●● . . the second to whom this belongeth , are th●● who are dead indeed . the first of these , are like the angels t●●● take bodies , and doe actions ; they are not t●●● living men , though they appeare to be . now the signes that characterise these dead men from those that are truly living , are five , taken from the signes of the fained life , in the spirits that have true bodies but onely in appearing , whereby they are distinguished from bodies that truly live . first , angels that take assumed bodies , eate and drinke , and are not nourished : as the angels that came to lot , and abraham , and had created bodies : so these dead men doe all the actions that living men doe ; they heare , they pray , they read , but they turne it not into flesh and blood , because there is no life in them : they are not the stronger for hearing , or any thing they doe ; they thrive not , as those that have the boulimia , they eate and drinke not , because there is an atrophy in their bodies . wee preach to men , yet they are the same this yeare they were the last : they have a name to live and yet they live not , they turne not the meanes to flesh and nourishment ; it is a signe of a living man that he growes . that which is said of a good will , that it makes use of every thing , may be said of grace ; it turnes all the passages of gods providence into nourishment ; stormes as well as faire gales , helpe a living man to the haven ; affliction , prosperity , all put him on and helpe him forwards . take one not having this life , doe what yee will , hee thrives not ; as an unthrift , put him to what trade yee will , he thrives not , hee is still on the losing hand ; so these men , prosperity , adversity , helpe them not : put any thing to a dead man to doe , he doth it not ; so these men , the word and sacrament helpes them not , because they are dead . secondly , the motions of the spirits that take assumed bodies , is not from any inward principall , not from the motion of life within : so the actions of men that are not alive , are not from the principles of life , they are not vitall motions , but as in other actions , the wheeles goe as long as the spring is up that moves them , so the actions of men that are dead , as long as the springs are up & the influence continues , they move . when they are sick and apprehend death , then they will doe many things ; but these being gone their goodnesse is ended : whilst they deepely apprehend some accident , they will be good , that being gone and forgotten , their goodnesse ends : many whiles they have good acquaintance , and are in good company , will be good , but when they are gone , their goodnesse ceaseth . these men have golden outsides , they seeme to have the kings stamp upon their actions , yet they are but counterfaite ; they pay god in counterfaite coyne , not in currant mony ; their actions have a forme of religion , but yet the power is wanting ; all they doe is but a meere formality ; their prayers , their sabath keeping are but in shew , those actions and duties that have most power and life in them , they doe least of all relish , they tast them not because they have no life in them . in generall , all the actions that men wanting life doe , they are but dead works , they may bee deceived with them for a time , but when death comes , they shall finde them to be but dead . remigius a judge of laurence tels this story , that the divell in those parts did use to give money to witches , which did appeare to bee good coyne , seemed to be currant money at first ; but being laid up a while , it then appeared to be nothing but dryed leaves : so the divell deceives men now , hee makes them to do outward actions , which have a faire shew , but when they need them , they thē appeare as they are , to be nothing but dead leaves , becaus● the principle of life is wanting . a third property of assumed bodies is this , that they are taken up onely for a time , and then are laid downe againe , as the spirits that take them listed ; so in these men which seeme to live , there is an inconstancy and mutability in their lives , they lay downe their religion as occasion serves . if that they did was done in respect to god , it would be alwaies the same , the company and occasions would not alter it ; but because it is not done in respect to god , therefore as their company and occasions are mutable , so is their religion . they are as inconstant as clouds without raine , that are quickly scattered ; like wandring stars , or like the morning dew , that is soone dryed up . the saints have an inequality in their lives , yet they never dye againe ; they may be sickly , but these men are twice dead , trees plucked up by the rootes , that never grow againe : the saints may bee as sheepe soyled with a fall , but they can never become wolves againe , but these men they turne wolves againe , so did pharoah and saul . the saints have their turbida intervalla , their ebbing and flowing , their full and their waine ; but yet all these cloudings doe but obscure their graces , not extinguish them : the darkenesse of the night extinguisheth not the light of the stars , but covers it ; so doe these cloudings but onely cover the graces of the saints . all the goodnesse of other men that seeme to live , are but lucida intervalla , they are good but by fits , when as those that live are bad but by fits , nullum fictum est diuturnū , their goodnes is but counterfeit , therefore it lasts not , it holds not out . another distinguisher of those walking ghosts from living , is this : the actions they do , they do them not as living men doe , they make apparitions onely and vanish . those men that have nothing but civility , it quickly vanisheth , they are like the church of sardis , reve. . . that had a name shee lived , and yet wa● dead : their workes are not perfect throughout , they were but linsey-wolsey , they were not thorow paced in the waies of god , but shuffel ; they graspe at both , & comprehend neither ; they doe many things , but not all . as the young man that came to christ , christ looked on him , and loved him ; what distinguished him ? one thing was wanting , his workes were not perfect , his heart was set upon his wealth , he would doe any thing else , his heart was not weaned or divorced from it . saul had a name to live , but yet his workes were not perfect , when samuel came not , then hee was discovered , that was but his triall , hee would not rest in god. herod did many things , yet he was not perfect , he would not leave his incest ; so all that have but a forme of religion they are wolves though they have a sheepish outside , they are not perfect , yee shall know them by their workes . but what workes are those that we cannot see them doe ? i answer , they may be exact in the first , yet faile in the second table , and those that practise the duties of the table , faile in the duties of the first . if men be exact in the duties of both tables , their religion is pure and undefiled , iam. . . if they faile in the duties of one table , to make their religion pure , is to mend in the other . these civill men wrong no man , yet they content themselves with a bare formality ; this is not pure religion : wee say this is a pure religion , if yee be fervent in prayer , and content not your selves with formality of religion without the power . lastly , these walking ghosts , do but shew themselves to men , they company not with them ; ye see them and heare no more of them . ye shall know living men , by their companying and loving of the saints ; as sheepe and doves they are never out of company , and keepe no other company but their owne . yee shall finde in others those differences . first , eyther they delight not in all the saints ; wee must love all the saints , this particle all , is put in all pauls epistles ; these love not all the saints . secondly , if they love all the saints , yet they love not the saints onely , yee must love none but the saints . if yee love the saints because they are saints , then those who are not saints , yee doe not love ; that is , yee love none , with the love of friendship , and intimate familiarity but the saints ; yet love them with a love of pitty , and we all faile in this love . thirdly , they doe not love those that excell in vertue . if your hearts be not right , yee dislike all those that goe beyond you in holinesse , and practise . lastly , though they make a shew , they love them , yet they doe not shew the effects of their loves to them . and thus much for the helpes and discovery of the first sort of men , that have a name they live , and yet are dead . the second sort of men to whom this use is directed , are those who are quite dead ; yee shall know them by these markes or symptomes . first , yee shall finde coldnesse in them ; in death there is no heate : so their prayers and performances are cold , they are dead , wanting fervency . but the saints want heate as well as others , they also are cold . i answer , though sometimes they want it , yet they are quickly made hot againe , because there is life in them ; as charcole is quickly kindled , because it hath beene in the fire ; so the saints are soone kindled , because they had fire in them before . others are as greene wood , or rather as matter that is not combustible , as the adamant , that will not be made hot with fire ; living men , admonitions and the fire of good company will heate againe , so will it not the others . secondly , yee shall know them by their stifnesse and hardnesse . it is a signe of death to be inflectible : wicked men are as hard as flint to gods commandes , but as soft as waxe to that which humors them . are yee tractable ? doe you delight in your owne wayes , and yet continue the same men , keepe the same company ? doe yee abide still in the same place , or go on in the same tract ? then yee are dead : in many things you may be tractable , but the maine is , whether yee are flexible in those things that are connaturall unto you : these deale with us as iohanan did with ieremiah , ier. . he said he would goe downe into egypt , he would doe any thing , that god should bid him , whether it were good or bad ; but when ieremy had told them that they must not goe downe into egypt , then they say that he spake false , god did not send him : if gods will had suted with his , hee would have done what hee would have had him to doe : your triall is when you must offer up your isaack , when you must part with those things that are most sweetest unto you . thirdly , dead men are sencelesse , like idols that the psalmist speakes of : they have eyes and see not , eares and heare not , mouthes and speake not , feet and walke not , they have sences to discerne , but there is yet an inward eye , they want ; they see no beauty in the wayes of god ; therefore they thinke there is no such matter , because they have eyes & see it not , they have mouthes and tast it not , they relish it not , they smell no sweet savour , from the graces of the saints , when as the graces of the saints have a sweet savour , like an oyntment powred out , cant. . . so for feeling , they feele not , they are not sencible of the judgements or threatnings ; the law nor the gospell move them not , they have hard and insensible harts ; the more insensible they are , it is a signe , they are ever dead : the more sensible we are of the threatnings or promises , the more life is in us . lastly , dead men are speechlesse ; there is no breath in them . out of the abundance of the heart the mouth speaketh . the dry and empty channell drives not the mill , but a full streame sets it on worke . if the heart bee full of life , the tongue is full of good speeches . prov. . the words of the righteous are as fined silver , because there is a treasure within them ; but the words of the wicked are nothing worth , because their hearts are evill . as it is said of evill men , that their tongues are set on fire of hell ; so the tongues of the righteous are set on fire by heaven . esay . . . they speake the language of canaan . in hypocrites there is loquacity as blasing meteors , and in saints there is sometimes an indisposition by reason of some sinnes , which make them like to springs which are dammed up with stones and mudde . yet judge not of them by such fits , but take them as they are in their ordinary course ; the mouth speaketh out of the abundance of the heart . every man is delighted in some genious operations , in things that are sutable to him ; if there be aboundance of life , aboundance of grace within a man , he delights to speake of it : as all men are severally disposed , such are their speeches . now all these are privative signes of death ; i will adde one more that is positive . fiftly , looke what life a man lives , he drawes to him the things that nourish it , and expelleth that which hinders it . if a man bee alive to sinne , he drawes that which is sinfull , but holinesse and the meanes of grace , hee expels as contrary to him : what doth satisfy his lusts , that he doth ; he may doe good for a time , but he is quickly sicke of it . but i doe much good , i abstaine from much evill , may some say . to this i answer , that if one member lives , it is a signe that the whole body lives ; so if one mortall sinne live in you , it is a signe you are dead . truth of grace cannot stand with one mortall sinne unrepented , unsubdued : one disease kils a man as well as an hundred ; so one living lust kils you : doth any lust live and reigne in them , it kils them . but what is it to live and to reigne ? i answer , when a man ceaseth to maintaine warre with his lust , and resists it not ; when a man layes downe the weapons , when he seeth his lust is naturall to him , and therefore yeelds unto it , then sinne reignes in him . there is no man that lives the life of grace , but hee hath this property , that hee strives against all sinne to the utmost , not in shew , but in sincerity ; he strives against the occasions of sinne though they foyle him ; hee still maintaines warre against them , and so they live , and reigne not in him . if every man out of christ be in an estate of death , let us not deferre repentance , but doe it whilst wee may . repentance makes a dead man to be a living man : what is it that makes you deferre repentance ? yee thinke yee can change your courses , & sorrow when you list , therefore ye deferre it . if men be dead , and repentance puts as it were a new soule into thē , makes them to passe from death to life , then is it not so easy a thing . suppose yee had ezekiahs warning , is it in your power to make your selves live ? no , it is beyond your power ; god onely can doe it . every man lyes before god , as that clod of earth , out of which adam was made . god must breathe life into him , else hee continues dead . god doth not breathe life into all , he quickens whom he will. it is your wisedome therefore to waite on him in his ordinances : if you have good motions begun in you , presse them forwards , they are ofsprings of life . thinke seriously , am i dead , or alive ? if dead , why then say , it s not in my power to quicken me , its onely in god to doe it , and he doth this , but in few , those whom he quickneth are but as grapes after the vintage , or as the olives after the beating ; how then shall i bee in the number ? give your selves no rest ; know that it is god that breatheth , and then depend on him . make that use of the doctrine of election , with care and more solicitude to looke to your selves . phil. . god workes both the will and the deed of his good pleasure , worke out therefore your salvation with feare and trembling . if repentance be a passage from death to life , if it bee such a change , then labour for to get it . the spirit doth not alwayes strive with men ; yee are not alwayes the same , yee will sticke in the sand , grow worse and worse , if yee grow not better and better . no more power have you to change your selves , than the blackamore hath to change his skinne , or the leopard his spots ; the time will come , when you shall say as spira did : o how doe i desire faith , would god i had but one drop of it ; and for ought we know he had it not . thirdly , learne hence to judge of naturall men ; for all the excellency they have , yet they are but dead men ; if a man be dead , we doe not regard his beauty , all excellencies in naturall men , are but dead . it is a hinderance in the wayes of god , to over-valew outward excellencies , and to despise others that want these trappings : let us say for all these excellencies , yet he is but a dead man , we knowe none after the flesh any more , . cor. . . againe for your delight in them , know that this death doth differ from naturall death ; for these dead men are active , & ready to corrupt others , they have an influence , that doth dead those , who are conversant with them , sinne communicates as well as grace . nothing so great a quench-cole , as the company of bad men : there is an operative vertue in them to quench mens zeale , as the dropping of water will quench the fire , though they cannot wholly extinguish it being once kindled . fourthly , if all out of christ are dead , learne to judge of the ordinances of god , and the meanes of salvation , let us not undervalue nor overvalue them ; the ordinances cannot bring life , not the word , nor sacraments ; if yee are sicke and send for the minister , hee cannot quicken you ; the ordinance is but a creature , and cannot give life . if we speake to the eare , and christ speake not to the heart , it is nothing : let your eyes bee fixed on christ , beseech him to put life into you , pray to god for a blessing : the ordinances are but dead trunkes , as pens without inke , conduit pipes without water . learne then that god doth convay life by the ordinances , that they themselves cannot give life , therefore doe not overvalew them . yet know withall , that god doth worke but by his ordinances ; the spirit breathes not in taverns nor playhouses , but in the church assemblies . act. . whiles peter was preaching to cornelius , and his family , the spirit fell upon them : so the spirit fell on others by laying the apostles hands on them , the ordinances are the vehiculum of the spirit ; give what is just to them , and no more ; give them neither too little nor too much . neglect not the sacrament , ye know not what yee doe when yee neglect it ; yee thinke that yee eate and drinke your owne damnation , if yee receive it unreverently ; absence from it is a sinne as well as the remisse and negligent receiving of it . sickenesse and death yee feare , why then doe you neglect the sacrament , why doe you receive it unworthily ? whence are those epidemicall diseases amongst us ? the cause of them is from hence , that yee neglect the sacrament , that yee receive it unworthily . . cor. . . for this cause many are weake and sicke among you , and many sleepe : consider the danger of neglecting the sacrament , he that came not to the passeover , must be cut off from the children of israel ; the same equity remaines still in the sacrament ; the cause of that was , because he was to come up with the rest , to remember the death of the first borne of egypt , and the redemption from their bondage , hee being passed over thereby : it is now the same sinne to neglect the sacrament , the equity still remaines . are yee to strong in faith as yee need it not ? to bee absent from the word , yee thinke it a sinne : so is it to bee absent from the sacrament ; nothing can excuse you . if a master bid his servant doe a thing , and he goes and is drunken , so that he cannot doe it , will it excuse him ? if you have made your selves unfit to receive the sacrament by committing any grosse sinnes ; the unfitnesse will not excuse you . if a man hath occasion to ride a journey , if he misse one day , he will take the next : so ye if yee misse the sacrament once , be sure to take it the next time : it is * devided here , that so if yee misse once , yee may receive it the next time ; take heed therefore how yee neglect it . the end of the sacrament is to worship god , to set forth christs death , it is the cheifest part of gods worship ; therefore give it the cheifest respect . now from hence see the necessity of this life of grace : how can yee come to the sacrament , if yee are dead men ? labour therefore for this life of grace . and thus much for the first poynt , that all men out of christ are in a state of death . we come now to the second , and that is this , that all in christ , are in a state of life . our scope is , to shew you what you are out of christ , and what benefits yee receive by being in christ ; we cannot goe throughout all particulars , but wee will take the greatest , life and death ; the one the greatest good , the other the greatest evill . all in christ are living men ; this is the great benefit , because death is the greatest evill : therefore by the rule of contraries , life must be the greatest good . farther , men prize nothing so much as life ; this experience sheweth , and sathan himselfe could tell , that skinne for skinne , and all that a man hath , he will give for his life , iob. . beyond experience , god himselfe threatens death to adam , as the greatest evill ; the day that thou eatest of it , thou shalt dye the death , gen. . now all that live this life are living men , and have all things pertaining to life , . pet. . . they have all that pertaines to life and godlinesse , that is , all things necessary for the nourishment and cherishing of them , life were else unhappy ; take beasts and plants , they having all belonging to their life , are happy , and they are said to live : take any naturall life , when as a man hath food , and rayment , and recreation , hee is said to live . a man lives when he hath life , and all that appertaines unto it . i will divide this doctrine into two parts , and i will shew you two things . first , that there is such a life as this . secondly , what this life is . first , that there is such a life , as this ; it is needfull to shew you , that there is such a life , because it is a hidden life . god hides these spirituall things , as he hid christ under a carpenters sonne : so he hides the glorious mysteries of the sacrament , under the base elements of bread and wine ; he hides the wisedome of god , under the foolishnesse of preaching , he hides those whom the world is not worthy of , under sheepes skinnes , and goates skinnes , heb. . col. . . our lives are hid with christ in god. but from whom is this hidden ? i answer , that it is hidden from naturall men as colours from a blind man ; they are there , and he sees them not . but with what is this hidden ? i answer , that it is hidden : first , with this naturall life , wee see it not because wee have this life ; it is hid , as the sap in the roote , or water in the spring . secondly , it is hidden with a base outside , . cor. . the saints are as poore , as despised , as having nothing ; christ had a base outside ( there was no forme or beauty in him that wee should desire him : ) and so have the saints being conformable to him ; they are like other men for their outsides . thirdly , it is hidden with mis-reports ; thus christ himselfe was hidden ; he was counted a wine-bibber , a friend of publicans and sinners ; one casting out divels by belzebub : and therefore hee became a stumbling blocke unto many . the saints are likewise misrepresented , they are evill spoken of , they are presented to mens understanding otherwise than they are . there are a generation of men , that pervert the strait waies of god , act. . . that is , they make them seeme crooked : though they are straight , notwithstanding , they pervert them , as a crooked , as a false glasse , doth pervert a face that is beautifull , representing it in another shape ; or as a sticke that is halfe in the water , and halfe out , seemes to be crooked , yet it is straight in it selfe . but in what is it hidden ? i answer , that it is hidden in christ , as in the fountaine , as in the heart and soule , as in the subject wherein it dwels . men what ever they professe , beleeve not this , because it is a hidden life ; what course then shall wee take to make you beleeve it ? the scriptures you will not deny , yet you will bee as hard to beleeve them , as you will be to beleeve there is such a life ; we will therefore say something , without the scriptures , to perswade you that there is such a life as this . first , there is a life of the soule that it lives ; as the angels they move , act , and understand ; though they eate not ; there is therefore a life , besides this common life . secondly , consider the matter of the soule , then yee shall see , that the soule lives such a life , as angels doe ; the soules of good men , leade such a life as good angels doe ; the soules of bad men , such a life as bad angels . the life of beasts depends on the compacture , and temperature of the substance , as the harmony doth upon the true extent of every string . with the soule of man it is otherwise ; the soule lives first , and then causeth the body to live ; it is otherwise in beasts , their soules and bodies live together . besides it is certaine , that the soule shall live , when as the body is laid aside ; then it lives another life from the body : therefore it lives another life in the body . the higher faculties of the soule , the vnderstanding and will , are not placed and seated in the body , as other faculties are : the visive faculty must have an eye to see , the hearing faculty must have an eare to heare , and so the rest of the faculties must have their organs ; but the vnderstanding hath no such organ , it onely useth those things that are presented to it by the phansy . our sight , feeling , and hearing , perish , when their organs perish ; but the superior faculties of the soule , weare not away , but the elder the body is , the younger they are . the soule lives now in the object , now in the subject : it lives in the things it is occupied about ; as the angels are said to be , where they worke , because they have no bodies as we have , to make them be locally there : so the soule it also lives , where it is occupied ; as if it be occupied about heavenly things , then wee are said , to have our conversation in heaven . take the understanding and faculties of reason , they sway not men , but the ideaes , truthes and opinions that dwell in this understanding , sway men : there are three lives in man , there is the life of plants , of beasts or sence , and the life of reason ; i may adde a fourth , and that is this spirituall life , which is an higher life of the soule ; where there is an evill life , there is death , but where there is a good life , there is this spirituall life : see it in the effects , for these are but speculations . first , ye see by experience , that there is a generation of men , that live not a common life , delight not in vaine pleasures , sports and honors , ( there is no life without some delights : ) their delights and life is not in outward things abroad ; they have a retired and inward life at home . secondly , there are no acts , but for some end , there are men who make not themselves their end ; if they did , they might then take other courses , going with the streame . if then they make not themselves their end , then they make god their end , they live not to themselves , but to the lord , . thessalo . . . thirdly , they care not what they lose to get advantage to god ; they are content to be despised , contemned to suffer torments , imprisonments and death ; they are content to doe that which is the ruine of their lives , which they would not doe , had they not a more speciall life within them . cor. . . wee which live are alwayes given up to death for iesus sake , that the life also of iesus , might bee made manifest in our mortall flesh : that is , for this cause god suffered his children , to be in danger , that men might know , that they live an other life , and have other comforts : this appeares by their readinesse to be exposed to death ; all which shewes , that there are some that leade an other life . but it will be objected , that the superstitious , and those of another religion , will suffer death as well as the saints : and morrall philosophers are retired as well as the saints : and those who have but common graces , live this life as well as the saints : therefore these experiences prove not the poynt sufficiently . i answer , that it is true , that superstition doth worke much like religion , morrall vertue doth many things , like true holinesse ; and common grace , doth much like true grace ; yet it is no good argument to say , that because a dreaming man dreames that hee sees , therefore a living man that doth see , doth but as he . a picture is like a living man , yet it followes not that a living man is dead , because the picture is dead ; it is no argument to say , that because morrall vertue , doth many things like true holinesse , therefore true holinesse doth them not : they may bee like in many things , yet not in all things ; the cause of all deceit is , because we cannot discerne of things alike , therefore i will shew you how these differ . first , superstition makes men suffer much , as well as true religion , yet they doe it out of a false opinion , the other from faith : the one doe it being helped by the holy ghost , the other have a supernaturall helpe from sathan that extendeth nature beyond his speare ; the one doth it from grace , the other from delusion : the outward acts are alike , but the inward principles differ . secondly , morrall vertue and christian holinesse differ in working , the last is done of a suddaine . a man is made a living man suddainely ; though there are some previous dispositions , yet the soule is suddenly infused ; after this manner the saints passe from death to life . others have their actions by frequent acts and education , they are moulded to it by little and little . thirdly , in morrall men the change is never generall , there is no new birth in them ; but in the saints , all things are new . fourthly , morallity doth never change nature , but grace doth : the most wilde man in a countrey , the unlikeliest man of all others , religion makes him a lambe of a lyon , though it were unprobable . fiftly , what did morrall men ? they went by divers wayes , to the same center ; themselves were their end ; epicures thought one way the best , the stoicks another ; but the saints seeke a happinesse , in denying themselves , which helpes to perfect them . lastly , common and true grace , have many things alike , yet they differ in this ; true grace doth things as a man doth naturall living actions ; as a man eates and drinkes with willingnesse and propensnesse , connaturally , and readily ; so doth not the other . those who have onely common grace , doe all from respects and by-ends , their holinesse is but by flashes and fits , it continues not ; they are like violent motions , quicke in the beginning , and slower in the end ; the higher they goe the weaker they are ; but the motions and actions of the godly , are as a stone falling downwards , which moves faster , and faster , till it falles to the center , where it would bee . now we have done all this , there is not yet sufficient said , to make it sufficiently appeare , that there is such a life of grace ; these and an hundred other arguments and reasons , will not make naturall men beleeve , that many men live other lives than they . but when they see the life of holinesse blase in their eyes , they say it is but guilded over , it is but hypocrisy . these reasons may prepare and confirme , but they cannot perswade ; we must therefore beleeve that there is such a life . iohn . christ treats of this , that there is such a life ; he tels nicodemus , that he must live it , and be borne againe ; he wonders at it , how it can be ; christ therefore concludes in the . verse : if i have told you earthly things and yee beleeve not , how shall yee beleeve if i tell you of heavenly things ? that is , it must bee beleeved , that there is such a life : sense beleeves it not , yet it is easier to beleeve it , because it is wrought on earth ; other things are harder than this to beleeve , because they are wrought in heaven ; though this be wrought on earth , yet it is hard to beleeve , and must bee beleeved . and thus much for the first part of the doctrine ; that there is such a life . for the second , what this life is ; yee may know one contrary by another ; wee have shewed already what death , that is contrary to it , is , by which yee may partly perceive , what this life is ; yet we will give you some other signes how to know it . this life is a reall life , as reall as the other ; though this life doth not consist in eating and drinking , as the other doth ; it is a life of faith , it is not seene , yet it is as reall as the common life , as it appeares by comparing it with the cōmon life . first , in this common life of nature there must be temper of body , disposition of instruments : so in this life of grace , there is a frame of heart , and a composition of soule , on which it doth depend ; there are humors and ingredients of this life , and they are the things yee know : there is a reality in this life as well as in the naturall life . secondly , as the naturall life hath a temper of body , hath divers mixtures , so it abhorrs things that are hurtfull to it , and desires things that cherish it : so in this life of grace , there is an appetite ; those that live , they are carried to the things that helpe them , they doe hunger after the word , and that that builds them up ; they abhorre sinne and lust that would destroy them . thirdly , as in the naturall life , so in this , there is a taste , and palate , that helps this appetite . rom. . . bee yee changed by the renewing of your minde , that yee may prove what is that good , and perfect , and acceptable will of god ; that is , that yee may be able to discerne of it , as the touchstone discernes of gold , or the taste and palate of meates . fourthly , as in the other life there is hunger and thirst , so is there in this ; men are sensible of paines , and refreshings , they are sensible of sinne , judgement and threatnings , which others are not , being hard and dead . fiftly , as the other life is fed with food , so is this : the food which a man eates is not presently turned into flesh and bloud that nourisheth ; but there is a nutritive faculty , that nourisheth and turnes all wee eate into nourishment : so the saints , they turne all the passages of gods providence into nourishment ; they assimulate , and turne all things to a good use , there is a living and vitall faculty , in them that sets them forwards . ephe . . they being knit to christ , according to the effectuall power , working in every part increase , and edifye themselves in love . lastly , as this common life hath beside other things that maintaine it , some other indowments to helpe it out , as company , recreation , riches , and the like : so hath this spirituall life , it hath riches , and friends , it hath its heritage , company , habitation , ( god is our habitation from everlasting ) with the same reality , though not with the same visibility , and so exposed to sence as the other . the cause of this life is the holy ghost who is to the soule , as the soule is to the body ; he is the cause of it : the end of all of it , is the lord ; all is done to god ; no other life is so , this life is of god , through god , and for god : when you finde such a reality in your actions tending to god , when he is your ayme , then yee live this life . if this bee the condition of all that are in christ , to live and be quickned , see what is expected from you to whom this talent is cōmitted , every excellency is a talent , it must not lye dead , but be improved for our masters use : the sinne is great if yee doe it not : the neglect being of a greater thing , the sinne is greater . god sets a proportionable account on his benefits , and expects a severe account from us , if wee use them not . be exhorted then to live this life : some live much in a short time ; some never live this life ; one man may live more in one day , than another man in a hundred : for to live is nothing , but to be stirring and doing . tim. . . those who live in pleasures are dead whilst they live ; so he that is occupied about riches or honors , is dead : all that time that men are occupied about riches , and their estates , about credit , honors , and the like , making them their end ; that is , a time of death : yee have lived no longer than yee have acted duties of new obedience . if you sommon up your lives according to this computation , to how short a reckoning will they come ? a wise man speakes more in a few words , than a foole doth in a multitude : one peece of gold hath more worth than a hundred peeces of brasse ; as we say of an empty oration , that there is a flood of words , but a drop of water ; so if you consider your lives , and see how long yee have lived in death bungling out the time , you will see that yee have lived but little in a long time , therefore now bee doing something ; redeeme the time ; be busy in doing or receiving good , be still devising to doe something for god , and to put it in execution : spend your fat and sweetnesse for god and man ; weare out , not rust out ; flame out , not smother out ; burne out , be not blowne out . so did christ , so did moses , so did paul , making the gospel to abound from ierusalem to illyricum : so did david , the text saith , that he served his time ; he did not idle it out , that is , hee lived not as his owne master , but he did doe it all to god , as to a master : all the worthyes of the church have lived thus : and not onely they , but poore christians they are still doing , they serve god and men , they are usefull , these are the men that live . those who spend their time in sports , in gaming , in businesse , in serving wealth and honour , those who spend their time in morrall discourses , in histories , in hearing and telling of newes , as the athenians did : these are dead they doe not live : as we say of trees , that if they bring not forth fruit , they are dead ; whatever men doe if they bring not forth fruite they are dead , if they glorifie not god , they are dead . see what a price is in your hands , see what yee have done , and mend whiles yee may ; bestow not your price amisse . there are many talents , yet none like this of life : take therefore the exhortation , gal. . while yee have time doe good : life is but an acting , yee then live when yee are doing good : see how many men fall from the tree of life , as leaves in autumne ; the candle of the life is quickly blowne out : have therefore a better life in store , bee not alwayes beginning , alwaies building , never inhabiting , alwayes beginning , never finishing ; stultitia semper incipit vivere : folly alwayes beginns to live , men are alwayes beginning , and never goe on . pet. . . thinke it sufficient that you have walked formerly , as yee have done ; the time which remaines , let us reckon it precious , and bestow it to better purpose . if every one in christ , be in an happy estate of life ; then let men from hence know their state and condition , often reflect on their priviledges , behaving themselves as men prising them , bestowing their time as well as may be ; let as few riuulets runne out of this streame as you can . wee pray , that we may doe gods will on earth , as perfect as the angels doe it in heaven ; we should therefore practise this as we pray for : their life is without interruption , they are in communion with god ; let us then b● doing , having our thoughts above , let us still be doing , let not cares and businesse call us off ; but let us comfort our selves in god , acting that which is for his glory : prize this life , esteeme it much , know what yee have by christ , and consider the excellency of this life . that yee may know the excellency of this life , consider it comparatively with this other life , that we live : it hath three properties wherein it differs from , and excells this common life which we all live . first , it is an eternall life , ioh . your fathers did eate manna and dyed , but he that eateth of this bread , shall dye no more , but he shall live for ever : that is , this is the advantage that yee have , by the life that i shall give you : those that did eate manna , the food of angels , died , and iohn . those that drinke of this water shall thirst againe ; that is , those that live another life than this , shall dye and thirst ; but those that live this life , never dye . to live this life is when the soule lives in the object ; there is a living in the subject , yet this spirituall life is when the soule lives in the object , when as it is set on god. take men that live other lives , yee shall see that their lives are short ; a man living in honour , that being the thing he minds and intends , it is in potestate honorantis , there is no constancy in it , it is brickle . if a man lives in wealth , sets his mind on it : why riches take their wings and fly away , pro. . and then their life is ended . so if a man lives in pleasures and musicke , they passe away , and then he is dead ; those who live in these things suffer many sicknesses and many deaths , as his heart is more intent upon them . but may we may not minde them ? yes , as if we minded them not , as a man may heare a tale , and have his minde elsewhere , or as a man that baits at an inne , his mind is somewhere else ; if yee minde them , yee dye in them ; hee that minds the best things , there is no change in them . god is alwayes the same ; so his favour and love is constant ; see therefore that yee prize them . as a long time that is infinitely long , exceeds one that is a span long in quantity , so doth this life exceed the naturall life , in perpetuity , and excelles all other lives in excellencie . secondly , this life is a life indeed ; as that that feeds it is meate indeed ; the other is not so : see all the comforts of this life , they are not so indeed ; take wealth , pleasures , honours and the like ; wealth is but a false treasure : luk. . . it is called the unrighteous mammon , the false treasure : ( falsus hector non est hector : ) in comparison of the true treasure it is nothing . therefore salomon , pro. . . speaking of riches saith ; wilt thou set thine eyes upon that which is not ? these riches are nothing : so for honours , all praise among men is nothing , it is but vaine glory , and vaine because it is empty and hath nothing in it : so the pleasures of this life are but sad pleasures , the heart is sad at the bottome : the comforts of this life , and onely these are comforts indeed : the actions of this life , are actions indeed . in eating and drinking there is sweetnesse , but when we feed on the promises by faith , then we tast sweetnesse indeed in them . one that is weary , being refreshed with sleepe finds sweetnesse and ease ; but it is another refreshing , that these finde who have bin weary and heavy laden with sinne , and are now refreshed , this brings comfort to the soule . so to thinke of houses , wife , children , and lands ; to consider all the actions that wee have done under the sunne , and all that we have passed thorow , is pleasant : but to thinke of the priviledges wee have in christ , that we are heires of heaven , sonnes of god , this is comfort indeed : especially to thinke of the good workes wee have done ; what good prayers wee have made , what good duties wee have performed , these are actions indeed , and bring comfort indeed . all the actions of this life are actions indeed , this life is a life indeed ; in death you shall finde it so , that christs body and blood are meate and drinke indeed ; that remission of sinnes , peace of conscience , are comforts indeed , peace indeed ; they are such though now yee thinke not so ; yee shall then know , that this life is a life indeed . thirdly , this life of grace is a prevailing life , swallowing up the other , cor. . . the apostle desired death : not to be uncloathed , but to be cloathed upon , that mortality might be swallowed up of life ; that is , desiring death , i doe not desire to be deprived of the comforts of this life ; then i were unwise : i would not put off my cloathes , but to be cloathed with a better suite ; i desire a life to swallow up this life ; not as a gulfe swallowes that which is cast into it , or as fire swallowes up the wood , by consuming it , but a life that swallowes it up , as perfection swallowes up imperfection , as the perfecting of a picture swallowes up the rude draught , as perfect skill swallowes up bungling , or as a manhood swallowes up childhood , not extinguishing it , but drowning it that it is not seene . the life of grace being perfect , swallowes up imperfection ; he that lives this life of grace , hath the imperfections of this life swallowed up : for example ; before wee live this life , wee magnifie riches honours , and gugaes ; but the life of grace comming , wee have other kinds of comforts then : as a man that is to bee made a prince , contemnes the things hee before admired . the weakenesses we are subject to , are swallowed up in this life : all sicknesse and trouble are swallowed up in this : so are weaknesses , and imperfections . this should teach us to set a high prize upon this life of grace ; that wee dye no more if wee live it ; that it is a life indeed , that it swallowes up this other life , compare it with other lives , it farre excels them . secondly , this life of grace must needs bee more excellent than the common life , because it makes a man a better man , much better than he was , this puts man into a better condition : elevates him , puts him into a condition equall to the angels , and beyond in some respects . that yee may understand this , yee must know that every thing is made better , by mingling it with things that are better then it selfe , as silver mixed with gold , water with wine , are made better : there are two things required to make a thing better . first , that that thing with which it is mixed , be of a better nature than the thing it selfe . secondly , that there be a good union . nothing puts so high a degree of excellency into us as this , that wee are united unto god ; this unity to god is the cheefest good . secondly , this union betwixt god and us is a perfect union . there are many unions ; as first there is a relative union , such as is betweene man & wife . secondly there are artificiall & naturall unions , as when two peeces of bords are put together , so that one touch the other : so when graine , and graine of another sort are mixed together ; there is a nearer union than this , when as water and water are mixed together : nearer than this , is the union that is betweene the soule and the body . such a union as this , is there betweene us and christ : we are in him , as the branches in the vine , wee are knit to him , this puts us into an higher degree of excellencie : silver mixed with gold is better ; yet if we could take the spirits out of gold , & make silver take the nature and quality of it ; it would be much better . wee put on the spirit and quality of christ , when as wee live this life . lusts which are most contrary to this life , puts us below men , makes us worse than beasts ; this life puts us beyond men , and makes us equall with angels . all men desire some excellency which is done by adding something to them ; some desire wealth , some learning , some honour . consider then if yee live this life yee goe beyond all others : nothing beyond gods image ; nothing better to be united to than god : let this set the life of grace at a high rate in your affections ; men do it not , & therefore they despise religion in its selfe , & in those in whom it appeares . thirdly , yee have this advantage in this life of grace , it addes liberty to you , it makes you to doe those things that otherwise yee could not doe : it makes yee to pray , to repent , to beleeve , and to doe those things without which there is no salvation : looke on christ , there are but few that can doe this : there are few that can delight in god , relish the word in its purity , take pleasure in the company of the saints : comfort themselves in the lord their god ; this life gives liberty , which is an addition of some perfection : it makes us to do things , that we could not doe before , and to doe them in another manner . a man having gotten an art , hath liberty to doe those things which before he could not : as one that hath gotten the art of logicke or geometry can doe that which before he could not doe : as one in health hath liberty to doe that which he could not doe being sicke : water being hot , hath liberty to heate , which it could not before : there is no liberty to doe holy actions , but this liberty of the life of grace : the spirit of life addes liberty to doe the actions of life . cor. . . where the spirit of god is , there is liberty , to doe things which before we could not doe ; as one having an art can doe things that he could not doe before : this , though you prise it not , while your mountaine is strong , yet the time will come when yee will need liberty to pray , repent , and trust in god ; and then yee will finde the pretiousnesse of it : this then sets a price upon this life of grace , and should make you to desire it . thirdly , if it be a happy condition , and that bee the priviledge of those who are in christ , that there is such a life for them ; let this teach men to seeke it , to live this life of grace , to get it if they have it not : to confirme it if they have it ; to abstaine from lust , the sicknesse of the soule , and the meanes to quench this life : take heed of estranging your selves from god , who is the principle of this life : take heed of dejections of mind , the cloudings that damp this life . this life is to be active , to act much in the wayes of god ; when a man is cheerefull and vigorous hee lives a life of nature ; so in this life of grace , he that hath a quicke and nimble sence , and is forward and busy in good workes , lives most ; hath most life : he that rejoyceth most in god , hath most comforts , hath most life ; take heed of the contraries . idlenesse , sencelesnesse , and barrennesse are contrary to life , take heed of them : take heed of sadnesse that rusts the wheeles of the soule , whereas joy doth oyle them . doe all to further this life : avoyd all that hinders it . labour now to be translated from death to life : that which hinders us , is , that we thinke we are in a state of life , when we are not . now yee may know whether yee are alive or no , by seeing whether yee are dead or no : but because yee may be certaine whether yee are alive or not ; i will give you some positive signes of life to know it . first , yee are translated from death to life , yee are living men if ye love the brethren , ioh. . . if a man be a living man , he lives in another element then he did before ; every living man converseth with those of the same kind , as every creature doth ; sheepe with sheepe , lyons with lyons , doves with doves ; so living men will converse with living men . not loving the brethren , wee are in a state of death : every creature must have an element to live in ; a new life must have a new element : evill men out of their companies , are as fish out of the water : every life hath a tast & appetite , a new life hath a new tast and judgement , pro. . . an unjust man is an abomination . to the just : & he that is upright in the way , is an abomination to the wicked : that is , one hates the things that the other loves : he that is alive , the things which before he loved , he now hates : he abhors the things , that evill men delight in . that which is a dogs meate , is a sheepes poyson , as the proverb it : so that which wicked men delight in , is as odious as poyson to the just . to judge this life by ; see what your company and delights are , nothing can bee lesse dissembled than company . in his company man doth speake out of the abundance of the heart , he then bewrayes himselfe what he is : there is no dead man , nor living man but hee is inward with the like : no signe so much poynted at in the scripture , as this , yee are translated from death to life , if yee love the brethren , ioh. . . and ioh. . . by this shall all men know that yee are my disciples , if yee love one another : this rule will not deceive you . secondly , yee may know whether yee live this life , if yee contend for it : that life which a man lives , for it he will contend ; he will let any thing goe rather than it . if yee live this life of grace , yee will maintaine it : and yee can doe no otherwise . iohn . . hee that is borne of god cannot sinne : to be borne of god , is to leade a new life ; he that lives a new life , admits not the things which tend to the destruction of it : compare this with the . pet. . . abstaine from fleshly lusts , which fight against the soule : hee that is borne of god sinnes not ; that is , hee yeelds not to sinne with his good will , but struggles against it ; as one in health strives against sickenesse ; resistes the disease , and maintaines a warre against it . but yet the best are foyled . t is true , yet they strive , they never yeeld ; they maintaine a warre : and this they doe not onely by discourse , but there is a naturall instinct that puts them forwards : they may be cast backe , yet they returne againe : they may have a sicknesse , that takes away sence ▪ they may swound and be astonished for a time , yet after they contend for life : every evill man contends for his life : he leads his life in some lust , from which if he be drawne hee returnes againe : as a thing that is lifted from the earth , will fall downe to it againe : hee reckons the wayes of god hard , and opposite to him : the wisedome of the spirit is enmity to the flesh : neyther can it be subject to the law of god , rom. . it cannot but resists it . every creature labours to maintaine its being : so evill men continuing in sinne , strive naturally against all that would bring them out of this life of sinne : so the saints they live a life of grace , and labour to maintaine it . iohn . . christ asking his disciples whether they also would goe away ? peter made this answer , lord whither shall we goe , thou hast the words of eternall life ; that is , whiles we conceive thee to be the principle and fountaine of this life , wee cannot depart from thee . the saints wil let go friends and life , and all for this life . count therefore of others and judge of your selves , by contesting for this life : strive to maintaine it , let all goe rather than it . thirdly , yee may know whether yee have this life in you or not , by the fruits of it , as the tree is knowne by its fruites . if the word turne the stocke into its owne nature , ye know it by the fruites . gal. . . if yee live in the spirit yee will also walke in the spirit ; that is , if yee professe your selves holy men , shew it by walking in the spirit : holy men will bee doing that which is good . this is the surest triall , our workes will not deceive us : other things which consist in imagination may . ioh. . . in this the children of god are manifest and the children of the divill : who doth not righteousnesse is not of god , he that is of god doth not unrighteousnesse . consider then what your walke and your actions are , and by them yee shall know this life . but how shall wee know whether we walke in the spirit or no ? i answer first , that there are many by-walkes , and if yee walke but in one of them , yee walke in the flesh , and not in the spirit . iam. . . if any man seeme to be religious , and bridleth not his tongue , but deceiveth his owne heart , this mans religion is vaine : that is , hee that makes this sinne his trade , and walkes ordinarily in it , his religion is vaine . secondly , yee may know it by the guides yee follow . evill men they follow three guides . ephe. . . they follow first the world , secondly , the divill , thirdly , the flesh . holy men have three contrary guides , first , the renewed part within ; secondly , the holy ghost ; thirdly , the course of the saints . go yee the broad way ? oportet sanctos vadere per diverticula , the saints doe not so : follow yee the streame ? fulfill yee the will of the flesh , or of the spirit , what are your actions ? ephe. . . i charge you that you hence forth walke not as the gentiles do in the vanity of their minds : that is , holy men may have vanity in their minds , yet they walke not in it as others doe : evill men may have holy thoughts ; yet they walke in the vanity of their minds ; and albeit that evill men walke not in all the wayes of sin , yet they are dead : there is but one way to hit the marke , but there are a thousand by-wayes : a holy man may stumble in the wayes of god , and have some foyles , but he leads not his life in sinne , he strives against it : hee that leades his life in any knowne sinne , not resisting it , and will doe it , and not crosse himselfe in it , is dead ; his religion is vaine . but what actions are there , that holy men doe , but that wicked men and others doe them ? i answer , that there is no good actions wee doe but they may bee dead workes : as men may pray , keepe the sabbaths , and yet they may bee but dead workes : they may doe them for a shew , yet they are dead . a shaddow hath all the liniaments of a body , yet it wants life ; so the workes of hypocrites , they want life , consider therefore , whether your workes are living workes ; you may know it by these three signes . first , if they proceed from the fountaine of life , they are not dead workes : compare gal. . . in christ neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love , with gal. . . in christ iesus neither circumcision availes any thing , neither uncircumcision , but a new creature : all not proceeding from a new heart , and from faith which worketh by love , is nothing : this is the roote of all , when all our actions come from faith , which workes by love : else , though they are never so pretious , they are but dead works . it is no matter whether yee pray or not , whether yee recive the sacrament , keepe the sabbaths or not , they helpe not a jot unlesse they come from the principle of life , a new creature . secondly , consider the manner of their working : they will bee done with quicknesse and vivacity : men do them as living actions , with all propensnesse and readinesse ; with much connaturalnesse , with much fervency and zeale ; when they are done in a perfunctory manner , they are dead workes . thirdly , yee may know them by their end ; looke yee to christ ? doe yee all in sincerity to him or no , or to your selves ? if yee doe , then they are gracious workes , and proceed from grace ; they are living actions , and not dead : they issue from a right principle ayming at god , and not at your selves . hosea . . . israel is an empty vine , he bringeth forth fruite to himselfe . if you bring forth ●ruits to your selves and not to god , yee are but empty vines , god accepts you not . fourthly , this life is discovered by your behaviour to the meanes of life , when they are brought unto you : when there is no sound or no voyce , there is no distinction twixt a deafe , and a hearing man : so where there is no light , there is no difference twixt a seeing man , & a blind : but the light differs them . so when as the light of the gospel shines , then men are tryed : in times of ignorance , god regards not men so much , but now in time of the gospel , see if it be powerfull , and whether you set your selves about holy duties . matth. . . now is the axe laid to the roote of the tree : that is , since iohns comming there is a distinguishment twixt living and dead trees : a tree is not discovered to bee dead , till it wither ; no man will cut downe a tree in winter , because he knowes not then whether it be dead or no ; the spring distinguisheth the dead and living trees , in the winter they are all alike . the spring is the powerfull preaching of the word ; if men spring not then , if they come not in , they are dead . those whose education hath beene good ; those who live under a powerfull ministry , now is the axe laid to the roote of the tree with them ; it is a signe they are dead , if they profit not by it . fiftly , yee may know whether yee have this life by the food it is fed with ; severall lives are fed with severall foode . now the food of this new life of grace is double , first , the word , secondly , good workes . first , the word , pet. . . as new borne babes , desire the sincere milke of the word that yee may grow thereby , if so bee that you have tasted that the lord is gracious : that is , if yee are alive as you professe your selves to bee , you shall know it by your behaviour to that which doth nourish your life . first yee will long after the word , as the child doth after the teate . if the child be hungry , neyther apples , nor rattles , nor any thing else can quiet him but the teate : so nothing can quiet these but the word . others may have excuses ; they will have none ; eyther they will live where the word is , or they will bring it home to them ; they will bring themselves to it , or it to them . secondly , they desire the sincere milke of the word ; many things may be mingled with the word , that doe please the wit , yet those who live the life of grace , desire the sincere word , the pure word , without any mixture . thirdly , they desire it , that they may grow thereby : many desire it to know it onely : if ye desire it as new borne babes , it will make you better & better ; many heare , but as men having an atrophy in their bodies , they grow not , no fruite comes thereby . fourthly , they taste a sweetnesse in the word above others : the second ground received the word with joy ; and herod heard iohn baptist with gladnesse ; but where there is true grace , they goe farther : they delight in the word , it is sweeter to them than the hony : few can say so in good earnest , that the pure word is sweeter to them than hony or the hony combe . iob hee esteemed the word more than his appointed food , iob. . . the second food of this life is good workes . ioh. . . . . is the place out of which i collect this , where christ being asked of his disciples to eate : said that hee had other meate that they knew not of ; then said they , hath any man brought him ought to eate ? hee saith unto them , my meate is to doe the will of him that sent me , and to finish his worke . doe you good workes with such a desire as men eate and drinke ? doe you hunger and thirst after them , desiring for to doe them ? then yee are alive . hypocrites may doe much , but it is not their meate and drinke to doe it ; examine therefore your selves by these signes , whether you are alive or dead . this is the preaching of the law , to shew you the narrow differences of life and death . the first step to life is to know , that yee are in a state of death : the law must goe before the gospel , iohn baptest before christ : yee must bee brought to their case in the act. . who were pricked at the hearts , yee must bee brought unto the case of the iaylor , and of paul : to the case of the prodigall , that you may know your estate : then yee come home . our end is to preach life and comfort to you , not damnation . rom. . . all scripture is written for our comfort : now there are many things in the scripture that tend to discomfort and terrors , yet their end is comfort : as physicke is sharpe for the time , yet the end is health . wee desire not to exclude any , but to bring you in whilst you have time : the market is then hard to make , when yee lye on your death beds , labour to know it in time : your death is a time of spending not of getting ; it was too late for the foolish virgins to buy oyle , when they were to attend the bride-groome . we desire not to affright you with false feares , but to admonish you , that you be not deceived . i finde this sentence , be not deceived , prefixed before many places of scripture , where gods judgement are denounced , as cor. . . be not deceived , neither fornicators , idolaters , adulterers , &c. shall inherit the kingdome of god ; and eph. . . be not deceived with vaine words , for because of these things commeth the wrath of god upon the children of disobedience ; to shew , that men are apt to deceive themselves , in such cases as these , thinking themselves to bee in better estate then they are . consider your sinnes and apply them . consider your particular sinnes , actio est singularium . consider your particular sinnes , your particular actions , these will worke upon you . this course peter tooke with the iewes , act. . yee have crucified the lord of life ; so christ told paul , that he was a persecutor , act. . so iohn . he told the woman of samaria her particular sinnes : he that shee now lived with , was not her husband ; so god told adam , thou hast eaten of the forbidden fruit , gen. . if yee have committed any grosse sinnes , as drunkennesse , covetousnesse pride , ambition , and the like , consider them . consider your other sinnes , minoris infamiae , not minoris culpae ; as neglecting of holy duties , mispending the time , gaming , overly performing of holy duties , unprofitable hearing , keeping of bad company , profaning of the sabbath , and the like . consider then the terrors of god and hell , know with what a god you have to deale , and what a burthen sin is , if god charge those on the consciences yee cannot beare them . i desire not by this to burthen you , but to unburthen you of your corruptions . now seeing this life is so excellent , i will adde certaine motives to make you to desire it . first , it is a happy life ; and it must needs be so , because it is the life of god and angels : it is that life which wee shall live hereafter ; yee may live this naturall life , and want happinesse . this life of grace and the life of glory differ onely in degrees , they differ not in kind ; the competent judges of this are the saints , who have tryed both . heb. . . . if they had beene mindfull of that countrey from which they came , they had liberty to have returned , but now they desire a better countrey , that is , an heavenly . in a heard of swine , if some stray away from the rest , and returne not againe , it is a signe they have found a better pasture : so when men leave their companions , and returne no more , it is a signe , they have found some better things . conceive not then of this life as many doe ; to be onely a privation , or a melancholy thing , nothing but a meere mortification ; this is a life , it hath its comforts , eating , recreations , and delights ; yee loose not your pleasures if yee live it , but change them for advantage : hee that leads this life , dies as the corne doth ; from a seede it growes up into many stalkes , hee gaines by this bargaine . christ doth make an hard bargaine with none , hee that deales with him , gaines a hundred fold . if yee part with wealth , yee have spirituall treasures for it : if you part with your pleasures , yee have joy in the holy ghost : have yee crosses , yee are sanctified in that which is better ; loose yee this life , yee have eternall life . secondly , this life of grace hath that which every man seekes , it hath much pleasure . prov. . . all her wayes are wayes of pleasure ▪ those that walke in the waies of god are full of pleasure ; this life brings a double pleasure , first , the reward of it , second , the comfort in performing the actions of it . every good worke as the hebrew proverbe is , hath meate in its mouth ; the living of this life , hath a reward sufficient in its selfe , as appeares by this . all pleasures follow some actions , and therefore men desire life , because it is a continuance of action : so men delight in new things because as long as they are new , the intention remaines . the actions of this life are full of change ; those actions that are perfect , there is pleasure following them , as beauty followes a good constitution , or as flame the fire . the actions of this life are perfect actions , the perfectest actions have the most perfect delight : the actions of this life are most perfect actions , therefore they have most perfect delight , because they are the actions of the best facultie , about the best object . all actions have the denomination of their perfection from their objects : these are actions of the soule , they are occupied about god , therefore they are the best and highest actions . he that lives about the best object , greatest content doth follow : he that lives this life , lives about the best object ; therefore all the waies of it , are waies of pleasure . there is more comfort and more assiduity of consolation in this life , then in any other life . in other lives , every one according to his humour hath his delights , but yet they are not permanent , because hee delighteth in transitory things ; but hee that lives the life of grace , delights in things that are truly delightfull at all times : other delights are but delights at some times , in some places , they are not alwaies so : but hee that lives the life of grace , pitcheth on those that are alwayes so . prov. . . a good conscience is a continuall feast . other comforts may faile ; a man may fall into affliction ; riches and pleasures may be taken away , then the dayes are evill ; but a good conscience is a continuall feast , that is , be his case what it will , his comfort is never interrupted . all other comforts are about sence , or things of this life , which are subject to alteration ; but this life and the comforts of it , admit no change . a man being sicke , he cannot do actions of health , they are restrained : so one in prison is not at liberty to doe what he would ; but the actions of this life are assiduous , they cannot be interrupted : yee may pray continually , rejoyce evermore , yee may alwayes have communion with god. thirdly , this life is a life that is least indigent of all others : it needeth least . take a man that leades any other life , hee needs many things luk , . . . this is shadowed in that of martha , and mary : martha busies herselfe about many things , she wanted many ; but mary had one thing that was profitable for all things , removes all evils , brings all happinesse , and that is godlinesse which is profitable for all things , tim. . . fourthly , the comforts of this life are pure comforts , psal. . . i walke purely with those that walke purely . this is not onely to be understood of the consolations of grace , but also of common blessings , being the fruits of this life : there is no sorrow with them , there is a pure comfort without any mixture of sorrow . god giving these blessings in mercy , they are free from mixture of discomfort ; but being not the fruits of this life of grace , being reached by sinne and sinfull meanes , or god giving them in his providence , not in his mercy , there is sorrow in them : yee may have riches , honours , friends , and all outward things , and yet they are not pure blessings , because gods blessings is not mingled with them . lastly , it is a life most capacious of comforts : yee may give all the faculties of the soule comfort . every creature according as his life is , feeles more or lesse comfort . plants as they feele no hurt , so they feele no sweetnesse : beasts that have a sensible soule , feele more evill and good : a man that lives a naturall life , not knowing the life of grace , is sensible of more good and evill , than sensible beasts ; hee apprehends heaven and hell : but a man that lives the life of grace , is more capacious of comfort : here you may suffer your faculties to runne out to the utmost . if yee desire wealth or pleasures , your affections must not runne out , yee must hold them in ; else they drawne you into perdition , & pierce you thorow with many sorrowes . if yee affect heavenly treasures , if yee affect praise with god , yee may be as covetous of them as you will. thirdly , let this move you to seeke this life of grace , because it is the most excellent thing of all others . all other things are subordinate to it ; the utmost end is still most excellent : the end of warre is for peace , therefore peace is better than it ; yee plow for harvest , therefore harvest is best : the end of all actions is for this life of grace . why labour yee for foode , but to maintaine life ? why live ye but to serve your soules ? prudence is a steward to this holy life : as the steward provides for the family , that the master bee not troubled with those meaner things ; so prudence is a steward , that the soule may be occupied about things that are agreeable to it ; that it may have its conversation in heaven , and with god. pervert this order , it destroyes the creature . beasts living the life of sence , it doth perfect them , for that is their utmost end : man having reason , living as a beast , destroyes himselfe , because that is not his end ; hee that perfects himselfe as a beast , destroyes himselfe as a man : perfectio mentis est perfectio hōinis . let this stirre us up , to live this life : it is the utmost end of all . to be lawyers , physitions , and other callings , helpe us in the living of this life , yet they are subordinate to it : drowne not your selves in subordinate things ; if yee doe it , it is your destruction : therefore pitch on the principall . fourthly , that which is best in the end , ( i take end now in an other sence ) is to be chosen above all things else : that is well which ends well . in this life of grace , yee have this advantage which yee have no where else . eccles. . . the heart of the wise is in the house of mourning , that is , this life disposeth us to thinke of death the end of all , which to doe is wisedome . deut. . . o that they were wise , then would they consider their latter end . in other things the beginning is good , the end is bitter ; but the actions of the life of grace are sweet , yee fare the better for them , the very remembrance of them is sweet , and the reward of them comes not long after : all other things are called perishing meates , iohn . . there is a parable in it : that is , they are as perishing meats , that are sweet in the palate , yet they passe away ; but this indures unto eternall life , it continues . the worst thing in this life yee never repent of : as it is said of sorrow for sinnes ; that it is sorrow never to be repented of : but the best things that yee doe in the other life , yee repent of . all other things that yee doe they may bee sweet for the present ; yet as it is said of drunkennesse , prov. . . so may it bee said of them , that they bite like a serpent , and sting like an adder , though they seeme sweet . the strange woman is sweet : yet prov. . . her end is bitter as wormewood , sharpe as a two-edged sword ; goods evill gotten are sweet for the present , yet their mouthes shall be filled with gravell , that got them . but on the other side , the end of all the actions of this life is good : as it is said of iob , that his latter end was more than his beginning , iob . . psal. . . marke the perfect man and behold the upright , for the end of that man is peace . if a man being to dye , and having ended his daies , should put all his honours , wealth , and pleasures into one ballance , and all his good workes , all his faithfull prayers , all the actions of the life of grace into another , he would find them to be best . the bad man doth as the silkeworme doth , winding up himselfe into his ill workes , he perisheth ; the other winding up himselfe in his gracious actions , enters into salvation . fiftly , choose this life before all others , because god is pleased with it , it being like himselfe ; as the creature is pleased with that which is like it . god is a spirit , and will bee worshipped in spirit and truth ; hee is a living god , and doth delight in a living man : wee our selves delight not in dead men , no more doth god : therefore rom. . . we are exhorted to give up our soules and bodies a living sacrifice to god. god regards not dead bodies ; bee yee living sacrifices , which is the act of your will , acting the duties of this life . this is called walking with god ; which is to bee in his presence , to goe his way , and to maintaine communion with him : this is when as men doe , audire et reddere voces : when there is naturall delight : when as they are in presence one with another ; and therefore walking with god , and pleasing of god , are used promiscuously for one and the same thing : for , heb. . . it is said of enoch , that he walked with god , and gen. . . it is said , that he pleased god. but you will say , what benefit is this ? i answer , that it is great . god disposeth of all things in the world ; is it not wisedome then to have him your friend ? gen. . . iacob being to take his journey , isaack said unto him , god all-sufficient be with thee . god is all-sufficient ; if yee have him , yee have all : in the creature there is no such thing , there is nothing but vanity in them , they are but as candles , as starres to the sunne . god is all-sufficient : all the happinesse of the creature , makes not men happy : all men seeke happinesse , yet they never finde it , without having god : all happinesse is in gods favour ; in outward happinesse you must have other compounded things : christ rebuked thē that counted her happy in the creatures , saying ; blessed is the wombe that bare thee , and the paps that gave thee sucke ; no saith christ , these will not make a man happy ; but blessed are they which heare the word of god , and keepe it ; having god yee have all things , god disposeth all things , and giveth the comfortable fruition of them . yee may have all outward things and yet want comfort , gods curse makes all miserable , though yee have all that the creature affords ; therefore give your selves no rest , till yee have got this life , without which he delights not in you . adam losing gods image was not happy , because god was gone from him ; yet hee had all the creatures which he had before . this life of grace brings us to that state , that adam was in at first ; this restors us to it ; seeke not then your happinesse where it is not to be found . we all doe as the prodigall did , we get our portion into our owne hands , and goe from our fathers house , and seeke for our happinesse elsewhere ; but yee shall find at last , that all else is but huskes : thus the saints have found it . this life of grace gives rest to the soule , all else in the creature is but vanity and vexation of spirit . vanity is nothing else , but an insufficiency in the creature to give that content that wee looked for in it : as when we looke for water in an empty well , seeke for that in the creature that is not in it ; wee see its vanity in the absence of the good wee looked for , and presence of the evill we looked not for . in god yee finde rest and tranquility , such a tranquility as in the sea , when it is without waves ; as is in the upper region of the ayre , where no tempests are . looke on the lives of men , who are taken up with trifles when they are young , when they come to a riper age , greater things move them , when men are wiser , they feele the apprehension of higher things ; when yee lift up your selves and keepe them on the wing , yee are freed from troubles and cares . paul had a greater measure of this life than other men , his epistles doe transcribere animam , transcribe as it were his soule , declare it , hee was full of constancy and comfort : the more constantly wee live this life , the greater gainers wee are . lastly , till yee live this life , yee have no assurance that yee are in the number of the elect . repentance puts a new life into men ; till yee finde this in you , yee know not whether god is yours , and yee know not whether god will worke it in you ; this should make us tremble and feare , and never to leave till wee had it . this life is a fruite of election ; we know not whether wee are in iacobs or esau his case , till we know we have it : make haste therefore to get it . it lies not in your power ; the spirit breatheth when and where it listeth ; you may feare that god will not give it you , if you spend your life in vanity . take one that neglects you all the time that hee is able to doe you service ; if hee seekes unto you in his extremity for his owne ends , what answer doe you give him , but this : seeing he hath neglected you when he was able to doe you service , you may justly refuse him now , he is able to doe you none ? so if yee neglect god whilst yee are able for to serve him , and seeke to him in your extremity , take heed that yee receive not that answer from him , as the israelites did in their extremity , goe to your idols , and let them helpe you : nay , he forbids ieremiah to pray for them . consider this , and make haste to live this life of grace ; yee cannot get it of your selves , god must put it into you . now if these motives move you to seeke this life , and after examination of your selves , yee find it not to be in you , then use these meanes to get it . the first meanes to get and maintaine this life , which is all one , ( for that which begets it doth likewise nourish it ) is knowledge : abound in knowledge , get much light ; this life consists in light , when a man judgeth aright . the understanding enlightened is the primū vivens , the first living part : and therefore yee shall finde , that life and light are put one for the other , ephese . . . stand up from the dead , and christ shall give you light : and ioh. . . christ was that light , and that light was the life of men , this life stands in inlightning the mind : adde to this light , yee adde to life . the reason why men are dead , is , because there is a darknesse in their soules , they see not the wayes of god : therefore they act not , they step not forwards , because they are in the darke : all shining is from light , as yee increase light , so ye increase life . ephe. . . it is said of the gentiles , that they were strangers from the life of god , through the ignorance that is in them . the knowlege of god , brings men nearer to the life of god. ephe. . . holinesse is said to proceede from truth , the words are ; put on the new man , which after god is created in righteousnesse and holinesse , which proceeds from truth . but you will object , that there are many who abound in knowledge , who have l●fe little enough : that ignorant men live this life most : that none live it lesse , than those that know most . to this i answer , that there is a double knowledge : first , there is a meere inlightening and informing knowledge : secondly , there is an operative knowledge : yee may have enough of the first , and be never the neere : but it is the lest that helpes and gets this life : and this knowledge is the gift of the sanctifying spirit , this is the operation of god : wee doe but informe and teach men , we cannot make them doe any thing : wee cannot make them practise . gods teaching makes this knowledge operative ; perswades every way , works every way . secondly , there is a knowledge in the habit , and a knowledge in the act , which produceth actions : these are set downe obscurely . in the pet. . . ▪ the apostle there saith , that hee would not bee negligent to put them alwaies in remembrance of those things , though they knew them , and were established in the present truth : yea i thinke it meete as long as i am in this tabernacle , to stirre you up by putting you in remembrance : peter did not write unto them that they might know those things habitually ; for so they knew them before ; but that they might know them actively , and might presently act them : for that end he wrote . the first knowledge is as sparkes raked up in ashes , the other as sparkes blowne up : the first is as the sap in the roote ; the later like the sap that fills the branches with leaves and fruit : the first is a generall knowledge gotten by contemplation ; the last is a practicall and active knowledge , a knowledge to practise . the scripture exhorts to do things y t intend this knowledge . deut. . . & deu. the israelites were exhorted to heare and know the statutes of the lord , that they might doe them ; to speake of gods word and workes , which actes their knowledge , puts them in remembrance of gods mercies , and stirres up their minds . iosh. . . he is commanded to reade the law , and meditate in it day and night ; not to know it , for at that time , there was little written ; but hee was to reade it , that hee might doe it . but if wee doe this so much , it will hinder and interrupt our businesses , so that we shall faile of our enterprises . to this i answer ; that this will not hinder them , but they shall bee done the better , as oyling of the wheeles makes them goe the better . psal. . . hee is said to bee blessed , that doth meditate in the law of god day and night : your knowledge being brought to action helpes you much ; often hearing of the word , which puts you in remembrance , addes to your life , though it hinders you in other things . those who have not the word to heare , live not under preaching ministers , who will not be at the cost to get them , or live where they are not , are much to blame , and live not this life . simon magus sinned , in thinking that the holy ghost might be bought with mony ; doe not they also sinne , who doe lesse than hee ? that will not give mony for to have the gospel brought unto them . there is the like fault , when as men may have the word , and come not to it . if they come to it , though it addeth not to their knowledge , yet it helpeth their acting and life . those who neglect the constant reading of the word , who are not constant in private prayer , those who neglect the speaking and talking of good things , they neglect this life . that arabian proverbe , shut up the five windowes , that the house may be full of light ; will be of good use here : that is , the five senses being shut up , the fuller of light shall wee bee : the not stopping up of them , makes men ignorant , cares and businesses possessing mens minds , there is no roome left for better things . let your minds be still plodding on that which may further you in grace and truth . it is ignorance that makes men , strangers from the life of god , ephe. . . and this is not an ignorance that proceedeth from want of knowledge , but from the badnesse of your hearts ; hard hearts makes men ignorant : why doe men heare and yet are ignorant , but because their hearts are hardned ? they regard not the word , and so they grow not in knowledge . the second meanes to get this life is to bee much in doing : be much in doing , in acting the duties of new obedience ; the more yee are occupied the more yee live : else deadnesse doth possesse you : be still praying and meditating , those revive you : those are the coales that keepe the heart warme ; this life like water is apt to grow cold . but i must be full of life ere i can doe actions . i answer that one begets the other : action begets life , and life begets action ; as health produceth exercise , and exercise procureth health . but i am indisposed and unfit for such actions . i answer , that if yee are indisposed , the more need you had to be doing , else you are more unexcusable ; the way to get heate is to bee acting : as motion doth bring life to a benummed member , so doth it to the soule : be awaked , be stirring , this will revive you againe , christians hearts are awaked when as they themselves sleepe ; if they stirre them up , there will be more life in them , rom. . . they beginning to languish , their medicine is to rise up and be doing . gal. . . walke in the spirit ; those who have the spirit stand not still , as one that cannot stirre : this acting helpes the spirit ; first by inlarging and intending life . secondly , by preventing that which increaseth death : the more wee walke in the wayes of life , the more we prevent the way that leades to the chambers of death : be doing , if not one thing yet another . in the steppings out of your callings , be doing , reading and praying ; conferring and talking of good things . the neglect of this is the cause why there are so many dwarfes in grace . men content themselves with morning and evening duties , and it is well if they doe them ; but doe you the actions of life more constantly and abundantly . it is the corruption of our nature that wee are not doing : life is maintained by the actions of life ; habits are maintained by actions that are sutable to them ; we live in the commandements by well doing , as the creature doth by food : good actions maintaine life , it receives strength from well-doing : set your selves to pray , doe holy duties , still pray , doe more and more ; the more yee doe , the more life increaseth . the third meanes to get this life is to get faith . faith helpes this life ; it is a life of faith , and it makes us to live this life by three wayes , first , it gives a reality to the priviledges of life : makes you see they are so indeed : therefore yee act , yee beleeve that god is such a god , that yee have such priviledges , that yee are heires of all things . if yee thinke that god is such a one as he is , in wisedome , power , and mercy , yee intend them and live the life of grace : if yee doubt and question with atheists , if these bee dreames , then yee intend them not . he that beleeves saith , let me have god sure : the other saith , let me have that i touch and feele ; but the imaginary things resting in faith and hope i care not for : the more yee beleeve these things , the more yee are occupied about them . secondly , faith drawes you on to action : this life is the acting of the duties of new obedience . faith and a perswasion further other things : as if one be perswaded that such a thing will hurt him , it produceth an action of the will , abstinence : if a man bee perswaded that he shall dye without the physition , hee sends for him . so in all other actions , perswasion is that which sets a man on worke . so in spirituall actions , if we are perswaded that such a sinne committed will not make our bodies sicke but our soules , wee will not doe it ; if wee are perswaded our soules shall fare the better if we doe such a thing , this makes us to doe it : being perswaded we shall have a recompence of reward , it produceth action , and the more action the more life . thirdly , faith doth it by fitting us for christ , from whom our life comes : ioh. . . he that hath the sonne hath life . first , the sonne of god infuseth life into him to whom hee is conjoyned ; the conjunction betwixt christ and us is but relative : and betweene the king and the subject ; when the subjects resolve to take such an one for their king , they are conjoyned to him ; so when a woman resolves to take such a man for her husband , shee is conjoyned to him . the action of taking christ , is to take him as a lord , to serve him , as a saviour , to have all comfort by him : hee that hath the son in the relative union , shall have him in the reall union : the sonne will quicken you , as the soule doth the body . a chrian hath the life of the sonne of god. gal. . . i live , yet not i , but christ lives in me : all that i doe , christ doth it in me : all that the body doth , the soule doth it : the body lives not , but the soule lives in it . after that manner christ lives in us : not a good thought or affection , not any resolution or motion of the soule , but comes for christ : being united to christ by faith he lives in us . ioh. . . he that eates my flesh , and drinkes my blood shall live . as flesh gives life to the body , so the sonne gives it to the soule : to eate the flesh of christ , is to prize him , to desire and long after him , which is after the spirit of bondage , to eate him , is to take him , to come to him , to have him your god : in these stands the eating of christ. first , in prising of him exceedingly ; to part with any thing for him ; to take his crosse with all losses . secondly , to eate him is to beleve him , to be yours and you his : this eating and drinking of the body and blood of christ , expresseth our relative union with him , and then followes our reall union : the spirit immediately gives this : he that doth the first , shall have the second . but how shall we doe to beleeve this ? i answer , yee see the old adam communicated corruption to all his posterity , because they were borne of him ; so these who are borne of the new adam , that is , these who take him and beleeve in him , have grace communicated to them by him : this new birth makes you as capable of christ , as the other doth of the first adam : why then shall not the second adam communicate grace as well as the other doth corruption ? the philosophers were all deceived in this poynt , from whence corruption should come , but wee know that it came from adam ; and so doth grace come from christ. to get this life , let us seeke it in him , let us beleeve more , let us be humbled more , repent more , and take christ more : take him on any condition , prize him , set him at the highest rate , hold him fast . as in the actions of mariage , those who are to marry will not part upon any condition ; they take one another for richer , for poorer , for better for worse : after this manner must wee take christ , the more yee take christ thus , the more yee have the sonne , and so yee live more the life of grace . all grant that this life comes by the spirit ; and there is no way to get the spirit but by the sonne . yee must first eate ere yee can be nourished ; yee must fixe your eyes on his passion , as the wife doth fixe her eyes on her husband : yee must seeke this life from the spirit ultimately , but yee must first have the sonne , and then yee have life : he must have the sonne that will have this life ; hee must be ingraffed into christ as the branches are into the roote : get christ , and then this life shall abound in you . the fourth meanes to get and increase this life , is communion of saints . the mouth of the righteous is a well spring of life , prov. . . they put life into those that have it not , and increase it in those in whom it is , ephe. . . their speeches minister grace to the hearers ; they edifie them : hearing of the word of life , and talking of the fountaine of life , puts life into men . the health of the body doth not communicate it selfe to others ; it is otherwise in the life of the soule ; the life of it makes others to live more : as iron sharpens iron , so one holy man doth another . see it by the contrary . in evill men who are dead there is an aptnesse to dead others , their words are as continuall droppings to put out this life ; their tongues are set on fire of hell , iame. . . the tongue of good men is a cole fetched from the altar , they have fire within thē . when two lie together they keepe one another warme ; there is action and redaction ; this is powerfull meanes to get and increase this life . the tongue of the righteous if full of life , it is powerfull to make men live . gal. . . paul speaking to peter , saith , why compellest thou the gentiles to live after the manner of the iewes ? he used not outward compulsion , his example and life was a compulsion . the company which wee keepe , compell us to doe as they doe : evill company they are the divels snares , they doe as brambles keepe us in , and fetter us : the sutablenesse of evill companions drawes out our secret corruption : he that resolves to live this life , must resolve to withdraw himselfe from evill company , who are a strong temptation unto evill . there is a difference betweene leading our selves into temptation , and being led into it : when you leade your selves into temptation , ( as you do when as you rush into evill company ) you are out of the pale of gods protection : if yee touch pitch yee cannot but bee defiled with it , wherefore make your company good : this is an effectuall and powerfull meanes to beget this life in you , saul being among the prophets , changeth his spirit , and became a prophet : one that goeth fast , makes those that goe with him to mend their pace . act. . . . it is said of barnabas , being a good man and full of the holy ghost , and of faith , that hee added much people unto the lord. which manner of speaking shewes that the speeches of those who are full of faith , helpe to breed faith : that if men be full of the spirit , they quicken the spirit . evill company deads men : they are the trunkes through which the divell speakes : and this deading is done in an insensible manner , and then most of all where it is least perceived . evill company poysons men ; a man turning his opinion which company can doe , is most of all poysoned , when as hee thinks that he hath least hurt . the last meanes to get and increase this life , is that which is mentioned in the text ; and that is , the hearing of the voyce of the sonne of god : this will beget and increase this life : that is , if when wee speake to your eares , he speake to your hearts , then yee live . yee have two teachers , the one is he that speakes to you , the other is christ. heb. . . they shall no more teach one another , for they shall all be taught of god. there are two sheapheards , the one is hee that feeds you , the other is the great sheapheard of the sheepe : there are two great voyces , the one speaking outwardly to the eare , the other when as christ speakes effectually to the heart . when christ speakes inwardly to the heart , then men live and not before . this is such a speech as christ spake to lazarus , lazarus come forth , and he came : his speaking puts life into us . now what is this inward speaking of life to the heart ? it is nothing else but to perswade fully , and every way to convince us , that it is best to take christ , to set to an holy course , to leade a new life . there is a speaking that comes neare this life , and is not it : that is , when as men heare and understand the way , and apprehend the things of god , but practise them not . here is a proximity to this life , yet it is not this life . let a man come so neare as that he thinkes he acts it , yet he is dead if he act it not : when he acts it , then he is made a living man ; and then hee thinkes and beleeves , that the wayes of sinne are evill , and that they are evill to him . when god doth convince us that such a thing is evill , and that it is evill to us , then wee live and not before . a man having a businesse to doe , if all bee done but one thing , this one thing crosseth all the rest ; but that being done our businesse is brought to passe : so in this life , a man having many offers of grace which doe not fully perswade him , this is not enough , if gods helpe bee absent : but when once hee speakes , he doth fully convince and perswade us , and makes us to continew . as sathan hahaving leave , never gives over vexing man ; so the spirit keepes us in good things ; where there is this life , there the spirit dwels . but after what manner is this effectuall perswasion done ? i answer , when as god gives an eare , and speakes a voyce for it to heare : he that hath an eare to heare saith christ , let him heare . wee then heare , when as there is a disposition wrought within us : when as we preach , there are many that have hard hearts and nothing for to soften them ; therefore the words falls from them as raine from a stone : but if there be a man that god will chuse , he fits his heart , and so hee is perswaded . this is called the opening of the understanding , luke . . . hee opened their understanding , that they might understand the scriptures : when wee speake to men , we sow as it were upon fallow ground which will beare no corne unlesse god plow it . those that saw the miracles of the loaves , esteemed them not , because their hearts were hardned . ephe. . . they are alienated from the life of god , thorow the ignorance that is in them , because of the blindnesse of their hearts , that is , they are not sensible of sinne , and death , the word or the threatnings : when god takes away this hardnesse they are fit to harken ; then comes light the beginning of life , which is the informing of the understanding , to judge righteous judgement . those who have the life of christ , if hee speakes , it quickens them . it is the inward voyce that quickens : seeke therefore to god earnestly , that christ would speake to your hearts : yee heare and are not quickned , because he speakes not . and thus much for this second point : that all in christ are in a state of life . we come now to the third point , that may bee noted out of these words , and it is this . that the voyce of the sonne of god , is the onely meanes to translate men from death to life . men before are dead ; christ by his voyce makes them living men . this voyce is the onely meanes , there is no voyce but this that is able for to do it : that 's the scope of this text. this proposition may bee resolved into two parts . first , nothing else is able . secondly , this is able for to doe it . as it is said of faith , that it justifies , and nothing else but it can justify : so may it be said of this voyce , that nothing else can translate men from death to life , and this can doe it . to translate from death to life is nothing else but effectually to perswade and change the heart : now nothing else can thus perswade and alter the heart , but this voyce of the sonne of god. god himselfe frames the heart ; it is as a curious framed locke ; none can picke it , but hee that knowes the turning of it . god onely fits the perswasions and turnings : mens perswasions are as one that will unlocke a locke with a wrong key . god onely can perswade iapheth to dwell in the tents of shem , i cannot doe it . esay . . i create the fruite of the lippes ; that is , i make them to bring comfort . i create the fruite of the lippes for peace by my power . that this is so you may see by divers reasons . first , that it is so , see it by this ; we speaking to y e quickest , often times they beleeve not , but the others do : the same sometimes beleeve , sometimes not . if man were the sole cause , the word would have the same effect at all times . secondly , this is life , and god onely gives life : it is as the breathing of life into a clod of earth . it requires an almighty power to worke this in those that beleeve , eph. . . . the same power that raised up christ from the dead , raysed us up : it is an almighty action to give this life . thirdly , if it were not proper to christ and his voyce to translate men from death to life , hee should lose his chiefest soveraignty : hee quickens whom hee will : he hath compassion on whom hee will have compassion ▪ if men could translate men from death to life , then it would not be proper to god to doe it . lastly , as nothing else can doe it , so the voyce of the sonne of god is able for to doe it . at the first creation all was made by the voyce of god ; hee saith , let there be light , and there was light : let him say to any man follow mee , and he doth it . matth. . . hee saith to the publican sitting at the receipt of custome , follow me ; and hee left all , and rose up and followed him . christ speaking to his eare and heart , made him to follow him ; his speech was like the speech of elias to elisha , hee followed him and could not chuse but doe it : christ speaking wee cannot but follow him . but what is this voyce of the sonne of god that translateth men from death to life ? i answer , it is nothing else but an inward worke of the spirit , by which hee perswades men effectually to turne from darknesse to light , and from the power of sathan to god. it must be understood of the effectuall working of the spirit , because who ever doth heare it lives : this voyce reneweth and changeth men , translating them from death to life . now this effectuall speaking consists in two things . first , in propounding the object , the truth to the heart . secondly , in the perswasion of the truth . first , the gospel must be laid open to the heart , all things necessary to salvation must be manifested to it ▪ then there must be light in the heart to apprehend these reasons which are propounded . the scripture propounds things by authority : then the holy ghost doth kindle light , to apprehend them which another doth not . marke how moyses beginning his booke saith , that in the beginning it was thus , and thus god did ; he doth not perswade them by arguments to beleeve it : so iohn begins his gospel without perswasions , in the beginning was the word , &c. so the apostles commission was , goe and preach that christ is come ; he that beleeved shall be saved , he that beleeves not , shall be damned : the word of it selfe is sufficient authority : when the gospel it selfe is thus propounded , then the holy ghost kindles light . and therefore this life begins when as the gospel is propounded , and light kindled ; then this life is wrought . now there are three degrees of working this light by the spirit . first , there is a stirring up of men , to attend to the voyce of christ : many there are that heare , yet attend not . act. . . the holy ghost opened the heart of lydia , to attend unto pauls preaching . we sow on fallow ground till the spirit opens the heart to attend to the things that are spoken . the second worke of the spirit is to convince and perswade effectually and fully . ioh. . . the spirit shall convince the world of sinne : that it , it shall convince and perswade thorowly : none can doe this but the spirit . it doth also farther perswade men , that it is good for them to bee convinced , and this is when the knowledge is full ; when as all the corners of the heart are answered , and the minde resolves to practice : hypocrites and civill men are perswaded , yet not fully ; therefore they never practise ; if that one objection of the heart bee unanswered , yee never came to practise . the last worke of the spirit is to keepe this voyce on the heart , that it vanish not . iames . . the ingrafted word is that which is made able to save our soules , and none else . men may attend for a flash , but the spirit must ingraft the word into the heart ; which as a sprig ingrafted , growes bigger and bigger , and hath fruit from the sap : other men having truthes not fastned on them , they grow weaker and weaker . to understand fully what this voyce of the sonne of god is ; yee must know that there is a double voyce . first , an outward voyce of the word which all heare . secondly , an inward voyce of the spirit . this i collect out of esay . . goe to that people and tell them , heare yee indeed but not understand ; see yee indeed , but not perceive , that is , they shall have an outward hearing , an outward knowledge , but not an inward . there is a common knowledge which all these have , who live in the church : and there is a knowledge that is onely proper to the saints which saves them . the differences twixt these two knowledges ; that of hypocrites , of them in sixth of the hebrewes ; twixt common knowledge , and effectuall knowledge that is wrought in the hearts of the elect , are these . first , common knowledge is confused and generall ; this is distinct , inward and particular : that is , the voyce of the sonne of god , speaking in the ministry to all , may breed a knowledge of truths in men ; yet they apply them not to their hearts , and the turnings of them , heb. . . the word is sharper than a two edged sword , discerning the thoughts and intentions of the heart , piercing even to the deviding asunder the soule and spirit , and of joynts and marrow : that is , that word of god that is lively indeed ; that voyce of god that is effectuall to salvation , it is sharpe , it strikes not in generall , but enters the inward parts . a staffe cannot enter the flesh , it may bruise it ; but the voyce of christ enters like a two edged sword , discerneth twixt morrall vertues , and supernaturall things wrought by the spirit ; it distinguisheth exactly twixt the rectitude and obliquity of mens hearts : this is proper onely to the saving knowledge of the word . as nothing is hid from god , but it is naked to his sight ; so it is to his word : see if the word be distinct to you , else you know nothing . a man never knowes any thing , till he knowes the elements , parts and grounds of it : the voyce of the sonne of god onely makes you know things thus particularly . so in other things yee know not till you know particulars . aristotle saith , a man is not a physition , that knowes things in generall , in the grosse , but hee that knowes them in particular . this is not to be a physition , to know that such dry meates are good for a moyst stomacke , unlesse he also know dry meates and the symptomes of a moyst stomacke : so it is in the knowledge of the word . to know what regeneration is , is not enough , except yee know the parts , the kinds and signes of it . to know that none are translated from death to life , that love not the brethren , is not enough , except yee know the brethren and love them . to know , that hee that is in christ hath crucified the flesh , with the affections and lusts of it , is nothing , except yee know that yee your selves have crucified it . this particular knowledge is it that makes manifest to a man the secrets of his owne heart , cor. . . that is , the voyce of the sonne of god , discerneth the secrets of the heart , to know things particularly that are in it . the sheepe distinguish the voyce of the sheapheard , from the voyce of a stranger : when men come to heare , they heare the voyce and distinguish not the sound , because they want this particular knowledge . secondly , this hearing of the voyce of the sonne of god workes a quicke sence , in the hearts of those that heare it , that the outward voyce doth not : and this followes the former . let knowledge be particular , it workes quicke sence . heb. . . it is called lively in operation : now life consists in quicknesse , and motion ; the voyce of christ speaking effectually breeds quicknesse . sola individua agunt et sentiunt , a knife in generall cuts nothing , the particular knife cuts . to know in generall you are sinners , have corrupt natures , offend in many things , workes nothing ; it is the reflection on the particular lives that workes , this makes men tremble . act. . peter having told the iewes that they had crucified christ , that pricked them at the heart . as of sinnes ▪ so is it of comforts , particular comforts worke . if one can say , i am thus and thus , then comfort followes : so particular threatnings make men sensible . when god said to adam , hast thou not eaten of the tree whereof i said thou shouldest not eate ? this made him feare . the word doth breed a quicke sence : they who have not this true voyce sounding to them , esay . . in hearing they doe not heare , and seeing they doe not see ; their hearts are fat , their eares heavy , and their eyes shut . rom. . . god hath given them the spirit of slumber ; that is , when as men heare this voyce in a common manner , they are as a man in a slumber : it stirres them not : their hearts are fat ; that is , they are sencelesse : for fat is without sence . the property of them that heare in an ineffectuall manner is this ; they have a spirit of slumber , they are as one hearing a tale , when as his mind is other where . if the things propounded were naturall , they would heare them well enough ; but they are spirituall , therefore they are dull of hearing them . thirdly , which followeth the second , those that heare the voyce of the sonne of god , have experimentall knowledge , the other is but speculative . . cor. . . . wee preach wisedome to those that are perfect : such wisedome , as eye hath not seene , eare hath not heard , neither hath it entred into the heart of man ; but god reveileth it to us by his spirit : that is , the cheefest in knowledge , have not seene with their eyes , or heard with their eares ; but those that heare the voyce of the sonne of god , have an experimental knowledge which others have not . this experimentall & saving knowledge hath triall ioh. . . i write unto you fathers , because you have knowne him that was from the beginning : expound this with the . of ezekiell , . when this commeth to passe , then shall yee know that a prophet hath beene amongst you : that is , when i shall doe this , they shall know experimentally that there was a prophet amongst them . ioh. . . wee know that we are of god ; that is , wee know it experimentally ; they can say of this , as it is said in the of ioh. . . that which we have heard , that which we have seene with our eyes , that which wee have looked upon , and our hands have handled of the words of life , declare we unto you . david takes it as peculiar to himselfe , psal. . . they that know thy name will trust in thee , for thou lord hast not forsaken them that seeke thee : that is , they that experimentally know thee will trust in thee , for thou never faylest them that trust thee : they know it by experience . pet. . . desire the sincere milke of the word that you may grow thereby , if yee have tasted that the lord is gracious . we find in the saints a longing after god ; they desire him , which others doe not : thus did david : moreover they have assurance of salvation , which others have not ; and this assurance comes from hence : optima demonstratio est a sensibus ; the best demonstration is from sence ; as he that feeles the fire hot knowes it best ; tasting breeds longing ; assurance from experience breeds certainty . fourthly , effectuall knowledge that is bred by the voyce of the sonne of god , makes men approve and justifie the wayes of god , makes them to relish them : this followes the other ; when men have tryed them they approve them , ioh. . . the spirit quickens , the word profiteth nothing ; the words then that i speake , they are spirit and life . christ having spoken , that his body was meate indeed ; many were offended at it : then hee said , the spirit doth quicken , that is , yee accept not my words , because yee have not the spirit , yee have but flesh , that is a common knowledge ; my words are spirituall , and you are carnall , therefore they doe not relish you . these words are otherwise interpreted by some : that is , these materials profit nothing without the spirit ; but the other is undoubtedly the meaning , for so it is through the scripture : the spirit profits , that is , saving knowledge wrought by the spirit : men not having it , doe not approve it . it cannot be otherwise ; where the voyce of christ doth sound effectually , there they justifie this : wisedome is justified of her children , luk. . . rom. . . how beautifull are the feete of them that preach the gospel of peace ? that is , they see such beauty in the wayes of god , that they are beautifull to them , they are vile to others . the scripture often toucheth this , that when as there is but a common knowledge , men relish not the word , rom. . they tast not the word : the spirituall part of the word crossing them , is bitter to them . cor. . . the word is compared to a sweet savour ; to many it is not so , to some it is the savour of death to death : it is a savour diffused through the house , they abhorre it , and being guilty of death it leades them to death : in others it is the savour of life ; that is , they smell a sweetnesse in it , it brings them to life , to heaven ; the word being powerfully taught , there comes a savour : some smell sweetnesse in it , others otherwise . luk. . . when christ shall come , the hearts of many shall be opened , to approve or disapprove him : therefore he is the fall and rising of many : so when he came , some said he was a good man , others that he was a divell : some said that the apostles were good , some that they were bad : see how yee approve the word in its selfe , and as it is expressed in mens lives . fiftly , if it bee a right knowledge , it breeds holy affections ; the other doth not : this followes the other . if men justifie the word , then they affect it . it s a generall rule , that all full perswasions draw on affections : let it bee but a perswasion in habit , it stirres as the habit is . thes. . . my word was to you not in word but in power , because it did worke in you joy in the holy ghost . ier. . . comparing the word of true and false prophets together ; my word is as fire , saith god , and as the hammer that breaketh the stone : it is the powerfull word of it stirres your affections . luke the last , christ speaking to the disciples that went with him to emmaus , their hearts burned within them : they were full of holy affections . consider if yee have those holy affections . holy affections in the scripture are ascribed to this knowledge : every where , where men heare , they know aright , psal. . . blessed is the man that feareth the lord , that delighteth greatly in his commandements , psal. . . blessed are they that delight in the law of the lord : see whether there be holy affections in you : felix did tremble at the word ; so the second ground received the word with joy , but not with holy joy . but how shall we distinguish them ? i answer , that if your joy bee holy joy , afflictions will not put it out : if your joy bee carnall joy , persecution puts it out : but joy in the holy ghost is not put out by the contrary . sixtly , that knowledge which is lively brings forth action ; it is powerfull in mens actions , it is active and mighty in operation . heb. . it workes in mens hearts and lives mightily , to overcome all contraries , esa. . . make the heart of this people fat , make their eares heavy , and shut their eyes , least they see with their eyes , and heare with their eares , and understand with their hearts , and convert , and bee healed ; that is , let them have such a common knowledge as civill men and hypocrites have , and no more ; least seeing aright , they understand with their hearts and be converted , and they bee healed . seeing with their eyes , is meant seeing with this knowledge , which if they see with , their hearts will bee wrought on : their hearts being wrought on , they are converted , then they are healed . this followes on the other . let the affections be stirred , they are the immediate principles of action ; what one aff●cts hee doth ; these are tyed all on one string : flashy affections , flashy actions . ioh. . . they shall all bee taught of god , ; every man therefore that hath heard and learned of the father , commeth to mee : that is , every one that heareth this true voyce of the sonne of god , comes to mee , that is , they breed actions whereby they come to me . see if your knowledge bee operative . iam. . . distinguishing of hearers , he saith , be not hearers but doers ; if yee finde not this change , christ hath not spoken to you . but in the saints are many defects in their actions , ergo actions follow not hearing and knowledge . to this i answer , that as their actions are weake and faint , so their knowledge is weake heb. . . they often forget and must bee put in mind . pet. . they must be stirred up by putting them in remembrance of those things which they have forgotten . secondly , this faile is from some doubt within , from some shaking : when as you see a defect in actions , or affections , it is because you want this convincing knowledge . the way to stirre up affection and action , is the word , which increaseth this operative knowledge . if it be so , that the voyce of the sonne of god is the onely meanes to translate men from death to life , let us examine our selves , whether wee have heard the voyce of the sonne of god , or no ? if we have not , then let us know our cases , and be humbled : they that have not heard it are dead . consider it is your distinct knowledge , not a knowledge in grosse or generall , that inlivens you . know ye the passages and working of regeneration and repentance ? find yee the word as fire , and as a hammer ? the word is in its nature , and will be found so of them that receive it aright . have yee an experimentall knowledge ? approve yee gods image , his waies in the word , or in the lives of the saints ? doe yee justifie wisedome ? are your hearts opened at the hearing of the word ? doe yee like it ? at christs comming many hearts were opened , because then his word came , and it opened many mens hearts , shewed them what they were . how doe yee affect the word , and image of god in the lives of the saints ? how doe yee finde holy affections in them ? blessednesse goeth alwayes with them . affections are alwayes a signe of this , have yee received the word with them ? have yee sorrowed for your sinnes ? doe you delight in god ? this will beget holy affections which will last ; afflictions put them not out , holy joy is not damped with afflictions , carnall joy is . what are your lives and actions ? if yee seeing others holy , ye cannot doe as they doe , this voyce hath not spoken to you . all that heare christs voyce will come and be doing . iam. . , if doing , be joyned with hearing , if yee are doers as well as hearers , this voyce hath spoken to you ; if your practise bee not joyned , yee are deceived . if yee finde upon examination that yee have not done it : remember that christs sheepe heare his voyce ; yee may therefore feare yee be lost sheepe if yee heare it not . hee that hath an eare heares the gospel ; if it be hidden , it is hidden to those that perish : where men live in ignorance and heare not , god regards not it so much : that 's not the time of triall : have ye the word as wheate with chaffe , it trieth not ; but the word comming with authority , and not as the scribes ; when christs voyce sounds in the word , see how yee are affected : if yee heare not ye are dead . cant. . christs comming is compared to a spring time , wherein the flowers appeare on the earth , and the birds begin to sing , and the trees put out their greene fruite : that is , when christ makes himselfe knowne , it is spring time : doe you spring when the word comes , when the messages of salvation are made knowne unto you ? if not , yee are dead . our end in speaking this is not to trouble you , but to bring you to salvation . i will therefore shew you what keepes men off from hearing christs voyce , that knowing the impediments yee may remove them . the impediments are seven . the first , is selfe-wisedome ; this is a great impediment from hearing the voyce of the sonne of god : selfe-conceitednesse hinders men much , because it breeds a despising of the wayes of god. cor. . . the naturall man receiveth not the things of the spirit of god , for they are foolishnesse with him : therefore cor. . . if any man seeme to be wise in the world , let him become a foole that he may be wise : that is , let him lay aside that wisedome which begetteth pride in our hearts . michals disposition is in every one of us more or lesse , shee despised david : so men chalke out a way to themselves , in which they will goe , they will seeke their owne wayes , and will not be subiect to the law of god. rom. . . the carnall mind is enmity with god , for it is not subject to the law of god , neyther indeed can it be . cor. . . speaking of imaginations , saith , that men with them build up themselves against god , and will not alter their courses . the greatest opposition is in mens minds : take a man that hath a true opinion , it is easy to remove his lusts , but false iudgements are as bulwarkes against gods wisedome . men will doe thus and thus because they thinke their state is good . the scribes and pharisees came not to christ , luk. . . but publicans and sinners came : so it is with men now , doe wee lay open their sinnes unto them , yet they will not be perswaded : men will bee righteous of themselves , and will not bee perswaded that christ must bee made unto them righteousnesse , and redemption , and wisedome . this opinion of our selves is a great impediment , this contemnes the way of god , and fashions out our owne wayes ; this contenting of our selves with our present estate makes men erre : therefore psal. . . cursed are the proud that are alwayes erring from thy law : sel●e conceite makes men erre , the second impediment is custome : men have beene used to such wayes , and will not alter them . ioh . . the woman of samaria was much held off with this argument . christ comming to teach her the doctrine of salvation ; art thou greater , said shee , than our father iacob that gave us this well ? this opinion that our fathers have gone this way , and it is transmitted to us , hinders men much ; men cannot indure newnesse . lot is taxed for this by the sodomites , gen. . . this fellow came in to sojorne here , and will he now be a iudge ? so act. . paul preaching at athens , the athenians asked , what new doctrine is this that thou preachest ? men being accustomed to a way , it winns their opinion ; men having once judged , are loth to iudge againe : custome winns their affection . change is troublesome : men having gone long in a course they will still plod on in the same tract . custome of our fathers , or country or place where wee are , our owne custome makes us loath to forsake it . thirdly , similitude is a great hinderance . exod. . . pharaohs heart was hardned because the magicians did the same miracles , that moyses and aaron did ; so similitude hinders men from imbracing the wayes of christ , and god. men seeing papists austerity like our mortification , their sufferings like true martyrdome , they are perswaded of their wayes , as we are of ours : so for civility , when as men see it so like religion , as a sparke is like the fire , they imbrace it : all deceit is from similitude , false wares having the same dye that true hath , deceive the buiers : so falling starres are like other starres . when wee see some men that professe religion to be false hearted , we thinke all are so : wherefore phil. . . the apostles prayes , that they might abound in all knowledge and judgement to discerne of things that differ : this proximity makes us deceived . fourthly , false experiments hinder us much ; some experiments of the workes of god , that should draw us nearer to him , if wee make false use of them , make us farther from him ; as if god afflict and restore againe , or keepe us from affliction , our hearts are hardened . exod. . . when as the froggs were removed , pharoah his heart was hardned : rest made him harden his heart : so many times it makes men slight the word , and afflictions which god layes on them . we may see this in souldiers and mariners ; none more ready to contemne dangers than they , because they have often escaped ; they delude the workes of god that should draw them to salvation . rootes will make the weeds grow againe , not being taken heed of : the long suffering of god should draw us to repentance , but it doth not so : pet. . . in the last time shall come mockers , walking after their owne lusts , and saying , where is the promise of his comming ? for all things continue as they were from the beginning of the creation ; that is , men shall feele nothing , apprehend nothing ; judgements being beleeved they second the word , being eluded , they hinder us and it . the fift impediment is ignorance ; men know not the wayes of god , therefore they doe not imbrace them . ioh. . . if thou hadst knowne the gift of god , and who it is that speaketh to thee , thou wouldest have asked of him . there is enough in religion to make men love it , if they knew it : there is vertue in it , there is beauty and profit in it . esa. . there is a peace in it ; all the wayes of it are wayes of pleasantnesse : there is honour in it ; old age is honourable with righteousnesse . but mens hearts are full of darkenesse ; they see not , neyther doe they understand it . pet. . . they speake evill of the things they know not ; it s true they know the things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they know them not experimentally and really , and that deceives them , cor. . . if any man thinke hee knoweth any thing , he knoweth nothing yet as he ought to know . one may know all things , and yet know nothing , as he should : ignorance deceives many , it makes them to measure religion by a false rule , and common opinion . acts . . it is called heresy ; when yee iudge of it by externall shewes , all basenesse is outwardly in religion , it is like a costly thing covered with straw : christ was hid under a carpenters sonne ; preaching under the name of foolishnesse : so our ignorance in attributing things to false causes keepes us off . if the gospel be hid , it is hidden to those that perish ; there is a double ignorance ; privative , and positive ; that is it , by which the god of this world blinds men , breeding a false perswasion of good , and a good perswasion of evill . the sixt impediment is in-consideration : men doe not consider the things they might know : if men would deduce one thing from another , and doe that they know , they might be brought to god. deut. . . . yee have seene , saith moyses , all that the lord did before your eyes , in the land of egypt , upon pharoah and his servants ; yee have seene those great signes and miracles which he did , yet the lord hath not given you an heart to perceive , and eyes to see , and eares to heare untill this day : that is , yee have not profited because yee have not considered . we thinke if that we had lived then , wee had beleeved , yet we see how few of them did beleeve : we beleeve the scriptures , yet what inconsequency is there in mens lives , because wee doe not consider things . consideration helpes to perfect mens actions ; it is a circular line ; one part helpes the other . if we looke backe and examine our actions , it helpes ; want of it hinders . what is repentance , but consideration ? ier. . . no man repented him of his wickednesse , saying , what have i done ? want of this keepes men from salvation . chron. . . if they bethinke themselves in the land whither they are carried away , and turne and pray unto me , in their captivity , saying , we have sinned , we have done amisse , and dealt wickedly ; then i will heare . so ier. . . god harkned whether any would say , what have i done ? men goe on and consider not . hosea . . whoredome , and new wine , steale away their hearts ; that is , it makes them not to consider . mark. . . they considered not the loaves , therefore their hearts were hardned : they were fearefull in the ship , because they considered not the miracle of the loaves . the seventh impediment , is a certaine stifnesse and obfirmation of minde , whereby a man is setled to continue in such a course that is pleasant to him , and all that crosse him in it are enemies to him . rom. . the flesh is not subject to the spirit , it crosseth it : one reckons not a man his enemy unlesse hee crosse him . it must be so ; every creature as long as it hath a being , opposeth that which is contrary to it : so every man that delights himselfe in such or such a lust , will not be circumcised , cleansed and washed from it , he will not have christ reigne over him ; he will have his elbow roome . those men that are not translated from death to life , they count the wayes of god eyther vanity or folly , and will not submit unto them , nor yet heare christ voyce . now the meanes , the helpes , and wayes to breake through these impediments , and to receive the word with profit , are these . first , to heare profitably , that the voyce of the sonne of god be not a common voyce , but peculiar , take that rule which is set downe , luk. . . take heed how you heare . christ gave that admonition to his hearers , and i give it to you : looke to your selves , take heed how yee come to heare the word ; doe it diligently : the reason of this is added in the same verse : for unto him that hath shall be given , & from him that hath not , shall be taken away even that which he seemed to have : that is , if yee heare and get a little knowledge , yee shall have more : he that yeeldeth some fruits , shall bring forth more : hee that doth some things , shall doe more , god will blesse you . but from him that hath not , shall bee taken even that which he seemed to have : that is , your hearts shall be hardned , and that common knowledge which you have shall be taken away . ioh. . . every branch that beareth not fruite god cuts downe . god lookes into a congregation to see who doth make conscience of hearing ; those that doe , he purgeth ; but those that profit not , he curseth : he takes not away their lives , but their graces , makes them wither in the inward man , and so he comes to death . luk. . he that had ten talents , he that had most , had more given him : to practise a little is the way to get more . the talent is taken from him , who did not use it , and given to him , that had most talents . there are two rewards for him that useth the talent well . first , hee shall have more . secondly , he shall be ruler over ten cities ; he shall have comfort here , and hereafter : he shall have more comfort and grace . see how he dealt with nathaniel , iohn . . because he confessed christ to be the sonne of god , and beleeved because christ saw him under the fig-tree , which was but a small thing ; christ tels him that he shall see greater things than these . ioh. . . if any man will doe his will , he shall know of the doctrine whether it be of god : that is , if yee practise according to your knowledge , you shall know more , it shall be confirmed to you . let men know and not practice , then rom. . . . because when they knew god , they glorifie him not as god , neyther are thankfull , therefore god gives them up to uncleannesse , thorow the lusts of their owne hearts , to dishonour their owne bodies betweene themselves , and to worship idols ; as he dealt with the gentiles . so in the thessa. . . because they received not the love of the truth ; because they heard much , and did not imbrace it , god gave them up to strong delusions to beleeve lyes . see it by experience : when as men play with their knowledge , god gives them up to heresies . the spirit of god will not strive long with them . god hath commanded us , not to cast pearles before swine ; and will hee himselfe doe it ? consider what yee doe in every doctrine of salvation , that is preached to you ; yee eyther relish it , or not ; yee obey it , or disobey it ; yee taste it , or disrelish it : if yee taste it not , it is a savour of death unto death ; that is , it brings death and leads to hell : if yee savour it aright , it brings to heaven . there is no true doctrine , but the not obeying of it bringeth something to your damnation . when the savour of christs knowledge is made manifest , nor receiving it , yee reject it , and it brings a curse . heb. . . . the earth which drinketh in the raine which commeth oft upon it , and brings forth hearbes meete for him by whom it is dressed , receiveth a blesssing of god ; but that which bringeth forth thornes and briers is rejected , and is nigh unto cursing , whose end is to be burned : that is , the word is as raine , it makes hearbs and weeds to grow : if hearbs grow , god doth prosper it more : if it fals upon rockes it withers more and more ; god doth curse it . it is not in the knowledge of divinity as in other sciences : in them yee may neglect a yeare or two , and get it againe ; but it is not so in this ; yee will not be able to returne againe , yee are neare a curse , yee cannot redeeme it . see what followes in the neglecting of the word , in the chron. . . . god sent his messengers rising up early , &c. because he had compassion on his people , and on his dwelling place . but they mocked the messengers of god , and despised his word , and misused his prophets , untill the wrath of the lord rose up against his people , till there was no remedy . grace may stand with infirmities before they are revealed , but being reveiled the light discerneth them . if men refuse , god indures it not . act. . . the times of that ignorance god regarded not , but now take heed , the gospel being reveiled ; god will beare no longer . before iohn baptist came , the axe was not laid to the roote of the tree ; but as soone as he came , it was ; because then the gospel was made knowne ; he revealed the truth . when the truth is once revealed , if men doe not then receive it , god indures it not . heb. . . to day if yee will heare my voyce , harden not your hearts . god will not stay longer than this day . there is a day , ( when it is we cannot prescribe ) after which god will not offer grace : but commonly we see that men being of the age of discretion , & having the way shewed , if they neglect it then , they cōmonly perish . god hath a secret time , the iewes had their day ; but because they accounted themselves unworthy of everlasting life , paul did turne from them to the gentiles , act. . . saul had his day , hee had common gifts and profited not , therefore god forsooke him . so israel had their day , but when they neglected it , god bids ieremiah not to pray for them . consider what you have heard of the sacrament , that yee may not absent your selves from it , in the places wherein you are , without weighty affaires , which will excuse you before god : so for the sabbath ; you know it should bee kept ; because it is holy ; and if it be holy i would aske you this question ; whether it bee holy in whole , or in part ? if all of it be holy , it is not arbitrary , it must be sequestred from common uses . the vessels of the sanctuary are said to be holy , because they were not used but about holy things : so the temple is holy , because it is a place set apart for gods service : so time is holy , when it is bestowed on holy things , holy thoughts , holy duties ; consider that it is holy , and that every part thereof is holy ; and then deny if you can , that it is not to be sanctified . some men spend their time in idlenesse and gaming ; most in drunkennesse and disorder , and not as they should . yee have heard of mortification ; yee have heard the doctrine of changing from death to life ; apply them , and take heed how you heare ; yee that heard it negligently shall grow worse and worse . the second meanes to heare profitably , is that which is set downe in the thess. . . that is , to receive the word , not as the word of man ; but as the word of god. this makes the word of christ effectuall , to heare it as the word of god : that is , consider whose word it is . consider the ground of it , that it proceeds from god who is present , god is there and we speake in his stead : god spake to the israelits in mount sinay , and would have continued for any thing we know , yet the people desired that moyses should speake unto them . wee beseech you in the stead of christ , to be reconciled unto god. this is of much moment , to heare it as gods word : morrall truths may build you up in morrall vertues , and may be profitable to that purpose ; but they will not breed spirituall life ; that the word onely doth , being received as the word of god. iohn . . when as christ demanded of the twelve , whether they also would goe away ? peter made this answer ; lord , whither shall we goe ? thou hast the words of eternall life . a man is not a living man , but by conjunction betwixt god and the soule : god is to the soule , as the soule is to the body , he puts life into it , and is conjoyned to it by his word when it is thus received . the word comming as from god , wee doe that which is commanded us , because god will have us doe it : and then wee doe it simply and sincerely , so that god accepts it ; wee receive it as the word of god , it breeds life within us : when we receive it with faith , with full assurance , then it comes from god , then it comes in power and in the holy ghost , and makes us become followers of christ , thess. . . when we receive the word of god , it workes effectually in us . thess. . . when we receive it as from god with full assurance , it begetteth life in us . to live is to have sence and motion , to be acting : the receiving of the word with full assurance , makes us active ; the beleeving of it sets men on worke chron. . . . . when as amasiah beleeved that god would not be with him unlesse hee sent away the israelites , then he sent them away and not before . caleb and iosuah did beleeve , therefore they followed god constantly . abraham offered up his sonne isaack , because he beleeved god , that he could give him another sonne , or raise him out of ashes againe . let a man be perswaded that such a thing will hurt him , or that such a thing will doe him good , he doth the one and leaves the other . receive therefore the word with full assurance , consider what is delivered , if it be the word or no ; consider that it which yee heare , is eyther the word or not the word , it belongs to me or not . men take things overly , and are not rooted and grounded in faith , and that makes them heare unprofitably . see then if your particular actions agree with the word , so yee shall be rooted in faith ; this makes the word a word of life . the third rule and meanes to heare with profit , is that which is set downe of the fourth ground , in the parable of the seed in the eight of luke , the . verse , that is , to receive the word with honest and good hearts ; having heard the word to keepe it , and to bring forth fruite with patience . heare the word with honest hearts ; this is done when as a man is resolved to practise whatsoever god will reveale ; when he hath no reservations or exceptions to himselfe ; when hee is resolved to practise what he heares with an humble heart : being humbled wee will doe this , and not before . the fourth ground was humbled ; men will not heare this because they are proud : now pride is an evill disposition in the creature , whereby it exalts its selfe above its measure : there is this fault in men , they will picke and chuse in the wayes of god. the last ground will onely part with all for christ. act. . when as paul was humbled , hee then cried out , lord what wilt thou have me to doe ? i will doe or suffer any thing for thee , and he was as good as his word . so act. . . the iewes being humbled cried out , men and brethren what shall wee doe ? wee will doe any thing to bee saved . so act. . . the jaylor being humbled , demanded of paul what he should doe to be saved ; when as a man is thus disposed , god will teach him , psal. . god teacheth the humble his wayes : man himselfe will doe so ; if he see one willing to learne , he will teach him : the secrets of the lord are revealed to those that feare fear● him ; to those that stand in awe of him , and dare doe nothing against him : hee reveales his peculiar truths in a peculiar manner to men , those things that are effectuall to their salvation : bring therefore humble hearts , ready to obey . but you will say ; we doe obey and practise what we doe heare . i answer , that yee may be deceived as they in the fift of deut. they said they would obey , but god saw that there was another heart in them than what they said : therefore god said ; o that there were such an heart in them , that they would feare me , and keepe my commandements alwayes , that it might goe well with them and their children for ever . so iohanan and the other captaines , ier. . . desires ieremia , to goe to god , to know his will , and they would doe whatsoever he should say , whether it were good or evill . but ieremiah tels them that they did but dissemble in their hearts ; he knew they would not do it . looke to this in the acts and the effects : what have you done when the word crosseth you in your aymes , estates , names , friends ? if you have disobeyed it , then eze. . . the word is made a stumbling blocke , and your iniquities before your face , and the lord will answer you according to the multitude of your idols . god will answer such men according to their comming , as they come with false hearts , they shall be dealt withall accordingly . come then with hearts resolved to practise whatsoever is spoken , and desire god to make it effectuall to savation . the fourth meanes to heare the word , and the voyce of christ profitably , is to lay up what you heare : let it abide with you and continew with you . this rule is prescribed by christ himselfe . ioh. . . if yee abide in me , and my words abide in you , yee shall aske what yee will , and it shall be done unto you : when yee attend to the word , if yee are affected with it but for the time , it is nothing ; except it continue with you it will not profit you ; you must doe as mary did ; shee layed up all the sayings that shee heard of christ , and pondered them in her heart , luke . . the disciples often questioned of christ , which proves , that they pondered his words in their hearts : so the nobles of berea , they searched the scripture : so iacob he noted the saying of ioseph and laid it up : yee doe not heare thus if you doe but lend your eares for the time , if yee worke it not upon your affections , yee profit not . the reason why there is so much preaching , and so little profit , is for want of this . there are two kinds of ill hearers : the first are such as heare as swine , and trample all they heare under feete ; the second , such as heare as dogs , snarling at the doctrine : if yee offend in eyther of these , yee heare amisse . of all the foure grounds that was worst which received not the word . when men heare the word there is more than a naturall forgetfulnesse in them , the divell helpes it . iam. . . . he that heares the word , and recals it not , or practiseth it not , is like one that beholdeth his face in a glasse , for hee beholdeth himselfe and goeth away , and straight way forgetteth what manner of man he was : yee must recall it before yee can practise it , else yee will be like to those that behold their face in a glasse , and wipe not away their spots . be not therefore forgetfull hearers : and for this , first recall and repeate what yee have heard when yee are gone : secondly , practise it afterwards ; there is a blessing promised to mindfull hearers , there is a curse denounced against those that are forgetfull . ioh. . . if yee know these things , happy are yee if you doe them : but there is a curse for you if you doe not profit ; god will make you to heare and will not give you his spirit . regard to prize the word if yee will not be forgetfull . rom. . . those that did not like to reteine god in their knowledge , those that did heare the word and not regard it , god gave them up to a reprobate sence , to an injudiciousnesse , to doe those things that were not convenient , not being able to profit by it . the ancient fathers much professed the repetition of sermons , and one of them used this similitude : a man that comes into a pleasant garden , he will not content himselfe with the present sent onely , but he will carry some of the flowers home with him ; so in a cold day , a man will not be content to heate himselfe at another mans fire , but he will carry some fire home with him to keepe him hot at home . so doe yee when yee come to heare the word ; carry home some flowers of it with you , carry some fire home with you , to heate and warme your hearts . god regards not flashes and moods , and such negligence in performing of holy duties as will not warme their hearts . men are like a sive in the water : it is full whiles it is in the water , but being taken out of it , it hath nothing ; it is not the hearing of the word of god , or the doing of it negligently that will profit , if yee heare it onely pro forma , and negligently : it doth then no good , but it brings gods curse upon you . gods curse is on many , they grow not in knowledge or grace for want of diligence ; wherefore in the pet. . . the apostle bids us beware least being led away with the error of the wicked , we fall from our owne stedfastnesse : to prevent this , grow in grace , and for this purpose grow in knowledge , for then yee grow in grace . the fift meanes to heare profitably , is to prize the word and the voyce of christ speaking to the heart : pray earnestly for it that yee may seeke it earnestly at gods hands , beseech him to speake to your hearts : your hearing is nothing without this : it is the great sheapheard of the flocke that must feede you . it is his spirit that must teach you . therefore when as you come to heare , pray earnestly to god to speake unto you by his spirit . it is the spirit that quickneth , ioh. . . the word is spirituall , and wee are carnall ; therefore wee must pray for the spirit to helpe us for to heare : the spirit is not bestowed without prayer . actes . . . god promised to give his spirit to his apostles , yet they continued long in prayers ere he gave it them . luk. . . god gives not his spirit but to such as aske it , to such as continue praying , asking and knocking . david prayes to god , to open his eyes that he might see the wonders of his law : men may heare the word , yet god opens not their eyes without seeking to him . god speakes unto you by his ministers . paul and apollos are yours ; wee are the ministers of god for your sakes ▪ for your service : if god open the dore of utterance , it is not for our sakes but yours , that you might seeke the w●ord at our mouthes and beleeve . acts . . a 〈◊〉 company of iewes and gentiles beleeved by h●●●ing the word preached , and receiving of it . the world receives not the spirit , because they seeke it not , iohn . . we in preaching , can doe nothing ; it is the spirit that must doe it . cor. . . wee can shew you the image of god , but it is nothing to you if yee be not transformed into the same image from glory to glory : and it is the spirit that must thus transforme you . conclude therefore with god in prayer , let not him deny you ; one word from him is more then a thousand from us . god fastning his word upon your hearts it changeth you ; without him we preach in vayne . the sixt meanes to heare profitably , is to come with vacuity of minde , free from all things that hinder ; else we sow but amongst thornes , ier. . . we speak to men prepossessed : the seed fals on fallow ground ; we speake to men , whose hearts are full of lust , they have a noyse of businesse within them ; and so they heare us not , because their hearts are fore possessed . the arrowes head being in the wound , it is in vaine to lay plaisters upon it : therefore iam. . . when as wee came to heare the word , we are commanded , to lay aside all superfluity of naughtinesse , and to receive with meeknesse , the ingrafted word which is able to save our soules . doe in hearing the word as men doe in grafting ; cut off all superfluous branches ; come with empty minds ; attend to the matters of grace . men who have full stomacks god feeds not ; he feeds the hungry , others are sent empty away , they are alwayes hearing but never profiting . i should speake now to ministers and people : to ministers , that they speake in the voyce of christ , that , they speake as he did ; not in wisedome of words , but in the evidence of the spirit ; to the people ; that they must heare them by whom christ speakes : those who have livings to bestow , ought to bestow them on such as speake the words of christ ; they that want his voyce ought to procure such . now if ye will not be at cost for a good minister , it is a signe you lo●e your profit above christ. those that dwell where christs voyce is not , let them remove for they sit in darkenesse and in the shaddow of death , esay . . if your dwelling be pleasant , if you have bitter waters or no waters at all , you will remove : have not your dwellings then where the water of life is not . if the voyce of christ be the onely meanes to beget life , let men come to it . it is a great fault , men come not to this voyce : hee tha● came not to the sacrament , must be cut off : what shall be done to him that comes not to the word ? want of the word preached is a great misery ; therefore david complaineth much of his case , when he was not able to come to the word . o that i am constrained to dwel in mesech , and to have my habitation amongst the tents of keder . the daily sacrifice being taken away , it was the greatest desolation that could be ; and can men live there with comfort where the word is wanting ? is it a duty to come to heare the word , or it is arbitrary , to come or not to come ? if it be arbitrary , then yee performe but a will-worship , when yee heare it ; if a duty , then yee must heare it constantly , and enquire where it is to be had . but you have excuses . to this i answer , see how yee can excuse your selves to god : how angry was christ with those that came not to the marriage ? that is principally meant of comming to heare the gospell . it is a despysing of god and his ordinances not to come ; it is a contempt which brings sorth a curse , which brings a judgement that is like the sinne . those that despise you , despise me , saith christ ; the word is the power of god to salvation : there is no salvation without faith , and there is no faith but by hearing . faith comes by hearing : he that heares not you , heares not me , saith christ. therefore if you heare not this voyce of the sonne of god , take heed lest he heare not you at last . finis . notes, typically marginal, from the original text notes for div a -e doct. . ob. answ. the kinds of spirituall death . the symptomes of true death . ob. answ. ob. answ. the degrees of spirituall death . object . answ. . answ. . ob. ans. ob. ans. ob. answ. ob. ans. ob. an. ob. answ. vse . quest. answ. the characters of those that are spiritually dead . quest. ans. the markes and signes of those who are spiritually dead . object . answ. objest . answ. object . ans. vse . vse . vse . * the sacrament is administred twice every terme , and sometimes thrice . doct. . quest. ans. quest. answ. esay . quest. answ. object . ans. vse . vse . quest. answer . vse . signes of spirituall life . object . answ. object . answ. object . answ. object . answ. luke . . to . iohn . . . the meanes to get this spirituall life . object . answ. object . answ. object . answ. object . . answ. object . cor. , . to . ioh. . . . iohn . , , , . sam. . , , . heb. . . ioh . . . quest. answ. matth. . . doct. . gen. . . reasons of the point . ioh. . . rom. . . gen. . . king. : . . quest. ans. gen. . . ioh. . . mark. . . . gen. . . ioh. . ● gen. . object . answ. object . answ. vse . iohn . . . cor. . . . act. . . the means how to heare profitablie . object . answ. ob. a●s . the doctrine of the saints infirmities delivered in severall sermons by john preston doctor in divinity, mr. of emanuel-colledge in cambridge. and late preacher of lincolnes inne. preston, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the doctrine of the saints infirmities delivered in severall sermons by john preston doctor in divinity, mr. of emanuel-colledge in cambridge. and late preacher of lincolnes inne. preston, john, - . goodwin, thomas, - . ball, thomas, or - . marshall, william, fl. - , engraver. [ ], p. printed by nich. and iohn okes for hen. taunton, and are to be sold at his shop in st. dunstans church-yard in fleet-street, london : . editors' dedication signed: tho. goodwin tho. ball. with an additional title page, engraved, signed: will: marshall· sculpsit. . running title reads: the saints infirmities. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -- th century. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion the doctrine of the saints infirmities . deliverd in sundry sermons . by iohn preston , d r. in d : m r. of emmanuel colledge , in cambridge . and late preacher of lincolnes inn. london . printed for henry taunton , and are to be sold , at his shop in s t. dunstons , church-yard , fleet street . the doctrine of the saints infirmities . delivered in severall sermons by john preston doctor in divinity , mr. of emanuel-colledge in cambridge . and late preacher of lincolnes inne . london , printed by nich. and iohn okes for hen. taunton , and are to be sold at his shop in st. dunstans church-yard in fleet-street . to the learned and religious gentleman henry laurence esquire . worthy sir , although your own native worth might justly draw from us a greater testimony of observance , then the putting of this little treatise into your hand ; yet have wee been rather hereunto induced , by the consideration of such adornments of wisdome , learning , & piety in you , as had expres relation to the author , and may to be the fruit & issues of his labours in your younger years . it is true indeed that the goodnes of the soile ads much unto the greatnesse of the crop ; but it is as true , that the industry and wisedome of the husbandman ads also much unto the goodnesse of the soile ; yet neither of these without a gracious influence from heaven bring forth a harvest . it hath pleased god , there should be extant divers monuments wherby the authors eminent abilities doe yet survive in the hearts and eesteeme of men : yet none expresse him more unto the life , then the piety & ver tue of those that grew up under him , he lives if they stand fast in the lord. among whom as you had a greater intimacy , of all the nearest , not of a pupill but of a bosom-friend , & continuall companion ; and therein a longer time : so have you answered it , as then in love and respect to him , so since in a proportionable & happy improvement of what you did receive . and therfore as we conceived , it would bee a derogation injurious to your candid and ingenious disposition , to thinke you unwilling to bee put in minde of him , by whose religious care you were so often put in minde of god , & of your selfe : so also an unworthy and un gratefull direspect , to have omitted inscription of your name ; especially by us , who long have beene and are your loving and obliged friends . tho. goodwin tho. ball. sermons by john preston d r. of d. . chron. . , , . for a multitude of the people even many of ephraim , and manasseh , issachar , and zebulon , had not cleansed themselves ; yet did they eate the passeover otherwise then it was written , but hezekiah prayed for the saying , the good lord pardon every one . . that prepareth his heart to seeke god : the lord god of his fathers , though he be not cleansed according to the purification of the sanctuary . . and the lord hearkned to hezekiah , and healed the people . upon the occasion of these words was the illegality of some resorters to the passeover at this time , for this solemne duty having beene long neglected , by occasion of the negligence of former governors : ezekiah sends his messengers not onely into iuda , but also into israel , to assemble them , if it were possible , unto this great solemnity , which was effected with various successe , for in some places they were entertain'd with scoffs ; in others , with great readinesse , to submit themselues unto this sacred ordinance ; but the warning being short , and journey long , there were many wanted legal cleansing ; hezekiah seeing the promptnesse of the people , and that in the substance of the duty they had not fayled , puts up this prayer to almighty god , in their behalfe . in which prayer we have these three things to be considered , and understood . the substance of it , which was that god would pardon or be mercifull . the persons for whom he made it , and they are described two waies . from the preparation of their soules and inward man , they prepared their whole hearts . from the imperfections of their outward and legall preparations , they were not cleansed according to the purification of the sanctuary . the successe and issue that it had , which was the healing of the people , that is , god blessed that ordinance of his for the removall of that outward guilt , contracted by those ceremoniall neglects , or otherwise , and for the strengthning of their soules in grace and holinesse , and for the curing of their outward estate , which lay open at this time to many pressures and calamities on every side . the points of doctrine might be many that would hence arise , but we doe purpose onely to handle two . that in all the parts of publicke worship and performances , the lord especially requires , and expects , the heart bee right ; he would have nothing wanting , but of all the rest hee would not have the heart imperfect , or defective , the good lord , ( saies this good king ) be mercifull to every one that prepareth his whole heart , to seeke the lord god of his fathers , though he be not clensed , that is , though he bee in other things imperfect & defective , so solomon , this good kings predecessor , pro. . . keepe thy heart with all diligence , thy foot is not to be neglected , eccle. . . but to be kept , but not with so much care and circumspection as the heart , that part must not be wanting what-ever other parts were , and therefore if any were in this defective hezechiah praies not for them . because the heart is that which god himselfe doth most delight in , no duty can be well performed where god himselfe doth not vouchsafe his his presence , & assistance . heb. . . by him therefore let us offer the sacrifice of praise to god continually , that is , by his assistance and gracious presence , but where there is not a heart to receive and entertaine god in , he never will , nor doth afford his presence . esay . . , . heaven is my throne and the earth my foot stoole , &c. but to this man will i looke , even to him that is poore , and of a contrite heart , according to that of the psal. . . the sacrifices of god are a broken spirit : a broken and contrite heart , &c. though to the eye of men it may seeme a despicable and meane abode , for such a glorious and excelling majesty , yet sure it is not so by him accounted , when a great man is to be received into our houses , we are carefull that there be no breaches in them , but when the great and glorious god , is to be received into our hearts , he will not stumble at the wounds and breaches . the heart is that onely part , whereby god estimates , and makes a judgement of the whole , hee takes measure of a man by his heart , if that bee sound and upright , he never cuririously examines other parts ; wee commonly are taken with the face and countenance , because wee are not able to looke deeper ; but god regards not that , as being able to descend into the secret closet of the heart , . sam. . . : and hee looked on eliab , and said , surely the lords anointed is before him : but the lord said unto samuel , looke not on his countenance , nor on the height of his stature , because i have refused him ; for the lord seeth not as man seeth ; for man looketh on the outward appearance ; but the lord seeth the heart : and accordingly yee have the doome of almost all the kings of iudah , according to the goodnesse or badnesse of their hearts : . chron. . . hee did that which was right in the sight of god , but not with a perfect heart : and the like is also testified of many other of them . . the heart is the hardest peice to manage and manure ; and therefore he that keepes that well in tune , is not likely to bee wanting in the other : if in a violl , i finde the treble string in tune ; i make no question of the base that goes not out so easily : symon magus had composed the other parts , acts . . he did believe and was baptized : but this string was out of tune , the apostle findes this jarring , ver . . thou hast neither part nor lot in this businesse , for thy heart is not right in the sight of god ; in his owne sight no question but hee thought it so , but it was not so in gods sight : and indeede , the heart is so deceitfull , that it will deceive the very owner and possessor of it : like to your juglers , that will doe a thing before your face , and yet you shall not see him do it , . king. why weepeth my lord ? ( saith hazael ) why ( saies the prophet ) for the great evill , that i know thou wilt doe unto the children of israel ; their strong holds thou wilt set on fire , &c. and hazael said , is thy servant a dogge , that hee should doe this great thing : there were characters of of cruelty ingraven on his heart , which himselfe had never read , nor beene acquainted yet withall , who knoweth ( saith the apostle ) . cor. . . the things of a man , but the spirit of man that is within him : one would think a man should read his owne hand , yet some do write so bad , that they cannot reade it when they have done and so did hazael , he had hatcht such cursed thoughts within him , that he could not see unto the utmost terminus and end of them ; if a man hath a spot upon his face , hee is warned of it by every body else , because it s knowne hee cannot see it , but he may have a thousand spots upon his heart , and neither he , nor no man in the world beside be able to discover it : he therefore , that hath wel prepared this part , will hardly bee defective in the rest . . the heart is the spring and first wheele of all that curious clocke-worke of the soule ; so that if that be but ordered and kept aright , it will direct and order all the rest , and this is the reason that the holy ghost is pleased for to give , prov. . . out of it are the issues of life : if a man had a wel or fountaine in his garden , out of which came all the liquors that he used , he had neede be very diligent to keepe that cleane ; if that were poisoned , it would be hard for himselfe long to escape , . now the heart is such a fountaine , rom. . . with the heart man believeth to righteousnes , and from within , even out of the heart proceed evil thoughts , &c. mar. . . the gentiles were accounted common & prophane before christs time , but after their hearts were purified , even peter himselfe , the apostle of the circumcision , durst venture on them , act. . . for god put no difference betweene them & the iewes , after that by faith he had purified their hearts : give me never so bad a man , make but his heart right , and i dare venture to close with him , if ye take out the serpents sting , hee may bee played with , or otherwise imploied , without either danger , or other inconvenience . let us everyone be hence encouraged to examine well , and looke unto our hearts ; for if they be any way difordered and out of tune , our actions and performances will not be relished : remember what the apostle saith heb. . . take heede brethren lest there be in any of you an evil heart of unbeliefe , to depart from the living god ; an unbeleeving and evill heart will evermore bee drawing backe from god , will not come at him by its good will , mat. . , . they honour mee with their lips , but their hearts are remooved far from me : and what then became of all their worship ? why surely it came to nothing , in vaine they worship mee : a hartlesse worship is a worship that god regards not ; but if the heart bee framed and prepared as it should be , god lookes not at the many imperfections that may bee found in circumstantiall matters . but it will be heere demanded , how one may know when his heart is truely qualified and fitted for a duty ? when he is perswaded of a speciall , and peculiar eye of god upon him in the duty , that god in a speciall manner doth behold him , and observe him how hee doth it ; he must beleive that god is at his elbow , heb. . . he that commeth to god , must beleive that god is ; that is , must have his heart delivered from that blindnes , wherein by nature al mens hearts remaine . what was the reason that the gentiles , even in their solemne worship of their gods , were so abhominable oftentimes , because their hearts were darke and blinde in spirituall and celestiall matters , rom. . . . . their foolish hearts were darkned , and then they changed the truth of god into a lye , and worshipped the creature in stead of the cretor , &c. but when the heart is seriously convinced that god is present , records and registers all our deportments whatsoever : it makes us circumspect and carefull , even those that are otherwise regardlesse of their duties ; yet when their masters eie is on them , will consider what they doe : and therefore the apostle requires of christian servants more , ephes. . . because the heathen would doe thus much , the very asse , when shee saw the angel in the passage behaves her selfe accordingly , numb . . : if a man would therefore know , whether his heart be fitted and prepared for any duty , let him seriously examine , whether hee is thus perswaded of the speciall eye of god upon him in it . . the heart is then prepared for a duty and service unto god , when it is sequestred , and taken off from other things : when the drosse and staine of natural selfe-love , and earthly mindednesse is gotten out : as we see , men bring not filthy vessels , unwashed , and uncleansed to their masters table . yee may see , perhaps , an impure and filthy vessell in the kitchin , but upon the table it is not tollerable : these men that came unto the passeover , although not washed according to the purification of the sanctuary ; yet were , no question , purged inwardly : they had , no doubt , a substantiall , though not a ceremoniall cleansing , according to that of the apostle , tim. . . if a man doe therefore purge himselfe from these , he shall be a vessell unto honour , sanctified , and meete for the masters use , and prepared unto every good worke . there 's none of us would have our meate come up upon a dirty dish , and much lesse god. when david asked for some holy shew-bread from the priests , he tels him withall , that the vessels of the young men , that were to carry it , were holy sam. . . so must our hearts be , when we adventure to draw neere to god : and though we cannot here attaine a perfect purity , but that corruption will still be mingled with our best performances , yet that must be removed , and laid aside , that kept us back from turning to the lord : the rubbish of necessity must be removed , that stops the building from going on , pet. . , . seeing yee have purified your soules to the obedience of the truth , unto unfeigned love of the brethren , &c. being borne againe , &c. that is , seeing that original impurity , that blocked up the soule from turning unto god , is done away , the heapes of muck and rubbish , that stood where now the building is erected ; for that 's done alwayes at the first conversion of the soule to god , and never fully doth returne . . when it is softned , and fitted to receave impressions : when the centurion by much dejection and prostration of his soule to god in secret , had his heart so mollified , that any thing would make a charracter or print : hee tels peter , he was ready to heare whatsoever god should be pleased for to speake , act. . it 's not enough that the mettall be refined , and purged from the drosse , that before did cleave unto it : unlesse it likewise be so softned , as that it will accommodate it selfe unto the mold , or stampe it shall be cast into : and therefore it 's powred into that while it is soft and liquid . so the apostle rom. . . argues they now were truely freed from the dominion and power of their former unregenerate estate , because their hearts did yeeld unto the stampe that was imprinted on them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as the mettall then is judged to bee sufficiently continued in the furnace , when it willingly receives the forme and figure of that which it is cast and poured into . thus paul was melted by that sunne of righteousnesse , that shone into his soule when hee was going upon other errands , acts. . . and he trembling and astonish'd , saying , lord , what wilt thou have mee for to doe ? as if hee should have said , this fire of thy love hath now so thawed and melted my obdurate , and kicking soule , that it is prepared for any mould , to receive what print soever thou shalt bee pleased for to stamp upon it : put mee into whatsoever shape thou wilt , i am now ready for any mold ; to be a preacher that have been a persecutor ; to suffer my selfe , that have beene the cause of so much suffering to others formerly , and therefore no marvaile , if the lord professeth he would looke to such alone , isaiah . . because onely such are fitted to bee wrought upon ; whereas , unbroken and unmollified spirits submit to nothing , but the word is as water spilt upon the rocke , that makes no manner of impression . the heart is then prepared for a duty , when it makes the duty but a bridge to lead him unto god , when it rests not in the deed , but passeth by it , and through it to god : yee have many very frequent in the outward acts of duty , will heare , and pray , and fast , and preach perhaps ; yet raise their soules no higher then the outward act alone . hos. . . and they have not cryed unto mee with their hearts , when they howled upon their beds : therefore not with their hearts , because not unto me , or at least , with hearts well qualified , and fitted for that holy duty : there were some ( it may bee ) among these people that came unto the passeover to please the king , because the king was pleased for to have it so , and so they should , but if they rested there , and went no further , their service would no be accepted , neither were they included in hezekiahs prayer , for hee onely prayes for them that sought the lord god of their fathers ; not that sought the face of the ruler , or the favour of this godly king , or any other bie and carnall end . so esa. . . seeke the lord while he may be found . the duty is ordained to draw and to allure the soule to god , no more but an opportunity that god and men may trade and have commerce with one another : as solomon did therefore build the glorious temple to the lord , that he might dwell with men . . chron. . . but now if any rested in that temple , and went no higher , he had no interest in any promise that was made unto it , for the condition of the promise was that they should seeke his face . ver . . if my people which are called by my name , shall humble them selves and pray , and seeke my face , and turne from their wicked way : then will i heare from heaven , & wil forgive their sin , and wil heale their land , if they shall humble themselves , and pray , and seeke my face ; but if they prayed never so much , and in their praiers had onely respect and aime unto themselves , hee would not heare them , it is a strange expression , of the prophet , amos . . . have yee offered unto me sacrifice , and offerings in the wildernesse , by the space of forty yeares o ye house of israel . why , what did they with the tabernacle , and all their furniture ? but accomodate their publicke service in the wildernesse ; no saies god , yee did it to your selves ; your ends and aimes were carnall , sensuall and earthly in it , and you had no profit by it , as neither have many now a daies ; for want of disposing and preparing of their hearts for god aright . and so wee have done with the first poynt observed from the text. wee are now to come unto the latter part , and reason of this holy mans request , which was there not being cleansed according to the purification of the sanctuary , which was a legal barre & lett to stop them from the passeover , how upright and sincere soever they were : wherefore he labours by earnest prayer to remoove this barre & great impediment , and the lord expresseth here his willingnesse to be intreated , for the lord heard his prayer , and healed the people , whence this will follow . where there is uprightnes and sincerity of heart : infirmities do not exclude from mercy , this is apparant in the text , for hee prayes for mercy and hath it granted , although they were not qualified as god required , and may bee further proved . from the wisedome of god , who knowes what we can doe , and will expect no more , as a wise parent will not looke for so much from a weake childe , as from a strong , nor from a sicke servant , as from a healthfull ; it is his wisedome to consider what we are , and accordingly to deale with us ; and therefore we may bee sure that he wil not cast us off for our infirmities , but as a father beares with his sonne that feares him , though hee spyes many faults in him : like as a father pittieth his children , so the lord pittieth them that feare him . for hee knoweth our frame , heremembreth that wee are but dust . psal. . . . so the lord hath compassion on them that feare him : why ? because he knowes whereof we are made , he remembreth that we are but dust : so wee see that when the israelites had so provoked god , that he could scarce hold his hands off them ; yet he staied his hand , even then when he was ready to strike . and many times saith the text psal. . . . but he being ful of compassion , forgave their iniquities , and destroyed them not : yea , many a time turned he his anger away , and did not stirre up his wrath ; for he remembred that they were but flesh , and that they were even a wind that passeth away , and commeth not againe . he called backe his anger , because he remembred they were but flesh . and herein god shewes his wisedome , and wee ours : a wise man lookes for no more of his servant then he is able to doe : but on the contrary , a foolish man expects asmuch from a weaker , as from a stronger , and fals presently upon him if hee does not as much : so wee our selves shew our wisedome in other things ; as for example . if there were a little gold , and much drosse mingled together ; a wise man will not for the drosse sake cast away the gold , but purifie and trye it : so if we have corne , although there be some cockle in it , yet a wise husband-man will not reject it , but winnough it , and purge it . so god being a wise god , doth not cast us off presently for our infirmities , if there be any truth and sincerity in us : and as god is wise , so compassionate , and beares with our infirmities . the taske-masters wanted compassion , and therefore expected more from the israelites , then they were able to do : so whilst we were under the law , there was a burthen laid upon us , which neither wee nor our our fathers could beare ; but now if wee bee once undergrace , the lord doth not lay such loads upon us : but if there bee truth in the heart , he accepts of our endeavours , although accompanied with many weaknesses . a second reason is taken from the covenant , for so long as a man is in the covenant , his infirmities cannot cut him off from gods mercy . now it is certaine , wee may have many infirmities , and the covenant remaine unbroken : for every sin doth not breake the covenant , but those that untye the marriage knot : as in marriage every offence doth not disanull the marriage ; but onely the breach of the marriage vow : to wit , adultery : so onely heere those sinnes that breake the covenant , which untie the marriage knot , ( as it were ) and that is ; first when wee take any new master , and this wee doe when wee let any sinne reigne in our hearts , if we set up any sinne , that commands and rules us ; then the covenant is broken , for thou hast chosen a new master . secondly , if we take another husband , and this we doe , when we make a league with sinne , if wee be in league with any thing in the world , that doth draw our hearts from god , we breake our covenant in choosing another husband . but other failings doe not breake the covenant , and whiles it remaines in force , wee have interest in gods mercies , for hee cannot forget his covenant , which if hee should , yet christ is the mediator , and would put him in minde of it . a third reason is drawne from the common condition of all the saints : take all the saints that ever lived , and every one of them have had infirmities : now if god should be too extreame , to marke our iniquities , ( psal. . . . ) who should stand : if god should cast off all that have infirmities , then none should be saved , and then wherfore hath christ dyed ? but saith the psalmist ; mercy is with thee , therefore thou art to be feared : that is , if god were so severe a master , that he would endure no failing , then he should have no servants : but it is his mercy , that makes him to be feared . and thus we see , that infirmities doe not cut us off from gods mercy , if wee be sound at the heart ; but withall we must remember these two cautions . first , though infirmities do not utterly exclude us from the mercies of god ; yet they may bring upon us many and sore afflictions ; and hinder us of many blessings , & here we must remēber these distinctiōs . first , there is a voluntary infirmity , which proceeds from our owne wils ; & by how much the more , will is in an infirmity , by so much the more god is provoked to anger , and to punish and afflict us . but there is another infirmity which ariseth from some impediment which a man would faine remove , but he cannot . as for example : a man would faine remember all hee heareth , but he cannot , because his memory is fraile , and he cannot help it , he would convert many to god , but he cannot , because he hath weak parts . he would faine have such a lust removed , but god doth not please to set his spirit at liberty , though he do his uttermost endeavour , for that must still be remembred , for if a man saies hee would pray fervently morning & evening , & yet sits still , & doth not set upon the duty and strive to do it ; this is the act of the sluggard : so also in other things . secondly , there is an infirmity that ariseth from want of groweth , for there are some babes in christ , some buds that are but tender , even as a tree hath some buds , and sprouts as well as branches : and these sucke sappe from the as well as the branches : now , god beares much with those that are such , and will not presently punish them for their failings , hee will not in this case quench the smoaking flaxe ; nor breake the bruised reede : hee will not put new wine into old vessels ; hee knowes there is much of the old man still in them , and therfore wil not enjoyne them to such great duties as they are not able to performe ; hee will not put too much on them at the first : hee mands us not to reject or despise those that are weake , rom. . . let us not therefore judge one another any more , but judge this rather , that no man put a stumbling-blocke , or an occasion to fall in his brothers way . and sure then , himselfe will practice that rule that he prescribes to us . but now there are other infirmities that arise from sicknesse , in those that have beene strong . and through some distempers , are become sicke , and are fallen from their first love , as in the of the rev. . , . neverthelesse i have somewhat against thee , because thou hast left thy first love : remember therefore from whence thou art fallen , and repent , and doe thy first workes , or else i will come unto thee quickly , and will remoove thy candlestick out of his place , except thou repent ; or that arise from some desertion themselves being then causes of it , by reason of presumption ; as in peter and hezekiah : now in this case , god doth not beare with a man , butwil come against him quickly , and will not stay long , unlesse they repent , & do their first works we must remember , that to some god hath appointed a lesser stature in grace , & to others greater . there are christians of all sizes , as it were . now those that are of the least size , they are the weakest , and these are generally weake , that is , they ate weake in their understandings , weake in affections , weake in all ; & with these god beares much : as wee may see in the church of thyatira , rev. . , . but unto you i say , & unto the rest of thyatira , as many as have not this doctrine , & which have not knowne the dephs of sathan , as they speake : i will put upon you none other burthen ; but that which you have already , hold fast til i come . there were some that were expert , and others that were weaker : now for those saith god , that have not this learning , neither have knowne the deepnesse of satan , i doe not require so much of you , but onely , that you hold fast that which yee have . fourthly ; but now there is another infirmity , which doth not runne in generall over the whole man , but is some particular infirmity , which is in a man that is strong , and hath attained a greater measure of grace : as a body may be strong , and have some particular weaknesse , and a wall may be strong , yet have some weake parts : so a christian may have strong lusts : some particular infirmities ; as indulgencies to his children , or pride , or any other ; so then this rule is true ; that strong infirmities bring strong afflictions : as wee see it did in elie , for his indulgency , and so in david , he had strong , and long afflictions , for his strong lusts . fifthly , we are to remember , that there is an infirmity in a man that hee is sensible of , and strives against it with all his might , and yet cannot get victory over it : god may suffer a man to labour and tugge and yet profit nothing by his paines , but gives him grace which is sufficient for him ; hee gives his pardoning grace , though not his prevailing grace , cor. . . in this case god will beare much , though he cannot get the victory , yet he may get pardon . sixthly , but there is another infirmity , that befals us in peace and prosperity ; that wee are not sensible of , but are as it were in a sleepe and forget our selves , and so let some infirmity steale uppon us ; and in this case , though it will not quite cut us off from gods mercy , yet it will bring some great affliction upon us , whereby god doth waken us , and bring us unto our selves againe : so he dealt with hezekiah , no sooner was he settled in peace and prosperity , but presently he forgets himselfe , suffers pride to steal in upon him , for which we know how the lord awaked him , so david psal. . when he was in prosperity thought he should never be moved ; but then god hides his face , and makes him looke about him , therefore wee must remember this caution : that though infirmities doe not cut us off from gods mercies , yet if voluntary infirmities in w ch our will hath a hand , if such as are not from weaknesse , and want of growth , but from sicknesse , if they be some particular weaknes in a strong christian , if they steale upon us by our owne sloath , and we are not aware , nor sensible of them , then they will bring upon us some great crosse and affliction , and hinder us of some great blessings . the second caution is , that yee take heede , that yee doe not mistake those infirmities that proceede from the regenerate part , for those sinnes that proceed from the ungenerate : for these latter are rebellions , not infirmities , they are wickednesses , not weaknesses , and therefore , we must beware , that we do not mistake the one for the other . to this purpose , it will bee needfull to know what an infirmity is , and this we may doe by the contrary , if wee consider what strength is . now for this wee must know , that there is a twofold strength . first , a naturall strength . secondly , a supernaturall . first , a naturall strength is that , by which we performe the worke of nature ; this in it selfe , is neither pleasing nor displeasing to god ; but as a cypher , when it stands by it selfe is nothing , but a figure being set before it , it encreaseth the summe : so this naturall strength neither pleaseth god nor displeaseth , but as it is in a regenerate man , or unregenerate man , so it helps , or hurts . secondly , there is a supernaturall strength , by which wee are enabled to doe more than nature could helpe us to , and this is either for evill , or good things . first , there is a supernaturall strength that tends to evill , when as to the naturall , sathan addes a supernaturall , to enable men to evill : such a strength have they who dyed for turcisme , and the like ; who kill kings , &c. see how the apostle sets out this , thes. . , . such a strength have they that write & dispute against the truth , they have the strength of mad men , which we say , are three men strong : so likewise there is a super-naturall weaknes , when to naturall imbecillity there is a superadded weaknesse , in the of luke . , there we see that the first groūd forgat the word : why ? through weaknesse only ? no ; but satan he helps on : he comes , & takes away the word , &c. and so we read of a more than naturall unaptnesse to receive the gospell , . cor. . . . the divel he puts to his hand , he blinds their eyes , that the light of the gospell should not shine to them : he helps forward the naturall weakenesse . secondly , there is a supernaturall strength to doe good , as christ bad his disciples to stay at jerusalem , till they were endued with strength from above , luke . . . because they were to enter upon a great worke , above naturall strength : to wit , to preach the gospel ; therefore they had neede have strength above nature , because they were to preach the gospell . this supernaturall strength wee may know by this ; it will enable us to doe more then nature can , it over-flies the reach of nature , or mortality our common grace : nature can doe as much as lyes in her power , or as is her worke : but there are some things which nature , though never so well refined , can never reach unto . as iron can doe as much as is in iron , if it bee made bright and fit for those severall uses it serves unto ; but if you would have this iron to turne to the north it cannot doe it , till it bee touched with the load-stone , and hath a higher quality added to it . so take the purest water , and it can doe what is in the power of water ; it can moisten , coole , descend , or the like : but if you would have water to heate , to ascend , it must be by a supernaturall power , and by a superadded vertue . and so take nature , and let it be refined , with more vertues , and common graces , and it can doe as much as is in nature . but if you would have it love god , or some such higher worke , it cannot doe it ; the water riseth no higher than the spring from whence it came : so naturall men can ascend no higher then nature , and therefore for workes of a higher reach , there must be strength from above to performe them . but what are those things which nature cannot superficially enable a man to doe ? take the best of the heathen , or the best naturall man , and meere nature cannot enable him to do these things following . first , it cannot bring him to this , to preferre god before himselfe upon this perswasion , that his wel-being doth depend more on god , than on himselfe . secondly , it cannot enable a man to see sinne , as the greatest evill in the world , and so to hate it ; and to looke upon christ as the greatest good in the world , and so to embrace him . thirdly , nature cannot make a mā resolute , not to part with christ upon any tearmes , but willing rather to beare the greatest persecutions on the one side , and to refuse the greatest offers on the other side , then to part with his christ. fourthly , nature cannot make a man to love god , for this is a distinguishing property of a godly man , and so are all the other affections ; now a naturall man cannot hate sinne , cannot grieve for wickednes , as abhomination to god : take this for a rule , that howsoever naturall men may know much , and doe much , yet they have no spirituall affection ; they have no spirituall love , hatred , griefe , or joy . a fifth thing which nature cannot do , and which this supernaturall strength doth , is this , it overcomes and subdues the lustings of our owne spirits , and that , not by restraint ; but putting in it a contrary lusting ; the spirit lusts against the flesh ; this supernaturall strength of the spirit , it hemmes us about , it comprehends and keepes us : acts . . behold , i goe bound in the spirit ( saith st. paul ) to ierusalem : when a man 's owne spirit would fall loose , this supernaturall strength staies and strengthens it ; when god leaves any of the saints to nakednesse & emptinesse of his owne spirit , hee becomes as another man , as it was said of sampson , they become weake as water , as we see in elias , david , and peter . but when this supernaturall strength is within us , it sits at the sterne , and guids us , and carries us through all . now then if thou findest that thou hast any strength in thee more than natural , though it be but a little , all thy infirmities shall not exclude thee from the mercies of god in christ. is it so ? be not then discouraged for any thy infirmities , but come boldly to the throne of grace : it is a great fault in christians , if because of such , or such an infirmity they be kept from the thron of grace , or weaken their assurance . it was the commendation of iob , who ( notwithstanding all his infirmities ) would not let go his righteousnes looke upon asa , his infirmities were many , as to imprisone the prophet : to trust to the phisitian , more then god , &c. yet because there was an uprightnesse of heart , see what testimony the lord gives of him in the . chron. . . the like in iehoshaphat . so david had many foule infirmities , yet because sound at the heart , god calls him a man after his owne heart . so saraah notwithstanding her infirmities , is commended as a paterne to wives . . pet. . . rahab , her infirmities are pased over , and she commended for her faith and good workes : iames . heb. . and therefore ( notwithstanding our infirmities ) let us trust perfectly in the grace of jesus christ , and if wee see they doe abound , let us lay the more on christ , as needing his helpe the more . the second use , is , from the first caution : seeing infirmities , though they doe not cut us off from gods mercy , yet they may bring upon us many troubles ; therefore let us take heed of them ; it is not a smal matter to be subject to infirmities : so it was but an infirmity in rebeckah & iakob to compasse the blessing by indirect meanes . but consider what it cost him , a great deale of griefe and paine : and see how deare davids infirmities did cost him : so moses , when he distrusted god , god would not suffer him to goe into the land of canaan ; these were all great afflictions , which their infirmities brought upō them , though they did not cast them out of gods favour , therefore if wee would avoyde such troubles , let us beware of living under infirmities . the third use , is from the second caut on , that we do not mistake rebelliō & wickednes for infirmities and weaknes . now seeing we may easily bee deceived , let us try & examine our selves narrowly ; for it is the use of men to shroud themselves under infirmities , they say , their meaning is good , &c. but it s their infirmity . and on the other side many are upright in heart , & because they have infirmities , they think they have no grace , & therfore we had need to judge both with righteousjudgement . now to helpe you in your tryal , consider , first what an infirmity is : secondly the signes of it . first , an infirmity is such a weaknesse , as when the heart is upright , yet by reason of some impediment it cannot doe that good it would : and doth the evill it wouldnot . so that there must , be first uprightnesse of heart , else it is not an infirmity , but iniquity , the heart must be perfect with god in all things , there must be a purpose to please god in all . secondly the reason , that it cannot doe so , is from some impedimēt that hinders : and this ariseth from the rebellion of his flesh , which leads him captive , makes him omit the good that he would doe , & doe the evill he would not . but now secondly to come to the notes and characters : for a carnall man and a godly man , both bee guilty of one and the same infirmities , as to have their hearts wandring in prayer , in reading , and to idlenesse in their calling , &c. yet these may be wickednesse in the one , but weaknes in the other , and therfore to know this , consider these signes . first , if it be an infirmity , it continues not , but assaults thee by fits , and starts , and so away ; and afterwards thou wilt returne to thy former course : as a stone that is throwne up , it flyes as long as the force of the hand that threw it remaines ; but after it takes its owne course againe : but if it continue upon thee , it is signe that it is naturall to thee : as a stone , it rests on the earth , because it is the naturall place of it : my meaning is not , but that an infirmity may assault a man all his life , for so some may , as we shall shew afterwards ; but i say , it comes by fits , and so is gone . this we see in david , in peter , and the rest of the saints , that their infirmities continued not so , but that afterwards they returned to their course againe . secondly when a man amends not upon admonition , it is a signe it is not an infirmity , if a man intends to goe to such a place , and one should meete him , and tell him , this is not the way , and direct him into the right way , he would thanke him , and returne into the right way , because that is the way hee intended to goe . so if your faces be set towards ieru salem , and one should tell you , here you went out of the way , he would bee glad of it , and returne . so it was with david , when hee would have slaine nabal in a passion , & abigal met him , and stayed him : oh how thankfull he was to god , and her ! it was a signe it was but an infirmity : and so in the case of vriah , when nathan told him , hee was in the wrong : prov. . . he that reproveth the wise and obedient , it is as a golden eare ring , or as an ornament of gold , saith salomon , that is , hee whose heart is upright , whose intent is to grow rich in grace , hee accounts of those that reprove him , as of goldē ornaments : but if a man after admonitiō & reproofe will take his owne course , it is a signe of his wickednesse , and not infirmity . againe thirdly , a sinne of infirmity is alwayes with griefe and sorrow of heart for that weakenesse : now what is griefe , but the endeavour and strife of the will , when a man cannot attaine to that he would , or would shun something he cannot avoyd , then hee is grieved and pained : as it is in the body ; all the griefe there , is , when a part or member cannot performe its office or function there : so in the soule when it would faine doe such a thing , when the desire of the minde is set on such , or such an object , and it cannot attaine it ; then followes griefe : so here , when the heart is drawne up to please god in all things , and something comes in the way that it cannot , & therefore it is grieved , and therefore in the . cor. . . the apostle makes this sorrow , a ground of their uprightnesse , & it is certaine , where this griefe is not mingled , it is no infirmity . every sinne of infirmity , produceth a hearty complaint , and an earnest desire , and a serious endeavour to have it cured , for every infirmity in a body , that is quickned , that hath some life in it , and so is sensible of it . as in a disease , that a man is sensible of , he tels his friends , or any other , that hee is in company with , of it , to see if they can helpe him , if they cannot he complaines to the physitian , and goes to him to have it cured : so in an infirmity or sicknesse of the soul ; an upright heart , complains to his christian friends , i have such an infirmity , what shall i doe to cure it ? if they cannot help him , he runnes to him that hath the balme of gilead , to iesus christ to have it cured , the . cor. . . . this was so in st. paul , he praied three times that it might be removed , he doth not onely complaine as in the th of the rom. . and desire that it may be healed , as in the forenamed place , where he praies against it , but to this he addes , a serious endeavour , . cor. . . he beats downe his body , &c. that is , he used all good meanes for the overcomming of this infirmity : and where this complaint , desire , and endeavour is wanting , it is a signe it is not a mans infirmity , but iniquity . fiftly , if thy sinne be a sin of infirmity , thou shalt finde in thy selfe a continuall reluctancy , and strife against it : for as there is in thee a body of sinne ; so also a body of grace , which being contrary to the other , will not suffer thee to be at quiet , the spirit will be against the flesh , as well as the flesh against the spirit : and as the flesh will not suffer thee to doe a good duty without resisting , and interrupting thee ; so neither will the spirit suffer thee to sinne without striving against , and opposing it . but if thou canst sitt downe , and let it rest without striving against it , it is no infirmity , but rebel lion , therfore try thy selfe by these signes . but others besides true christians are able to doe this ; for take an unregenerate man , and he wil make the same plea for himselfe , that it is but his infirmity : indeed hee is overtaken sometimes , but it continues not ; and when hee is admonished or reprooved , hee findes his heart yeel to it , and he grieves , and is sorry for it , hee complaines of it , and seekes to helpe it , and strives against it , and therfore these are not sure signes to distinguish him from another . i answer , that there is something in an unregenerate man which is much like , and comes very neare to that in the regenerate man , he may doe much by that light he hath , but yet there is a broad difference betweene them : for the regenerate man hath another object about which he is conversant , he hath a new light put into his heart , he is renued in the spirit of his mind , and he hath the law written in his heart , . cor. . . heb. . . that is , all the spirituall duties that are written in the law : and hee hath something in his heart that answers to what is in the law , as tally answers to tally ; or as that fashion in the lead , to that in the mold ; or as in a seale character answers to cha racter , impression to impression , so that which is in the seale , the same is in the waxe : so whatsoever is in the law of righteousness , if you could see that which is written in the heart by iesus christ , you should see character for character , print for print ; and so , that if there were not a written law , hee would be a law unto himselfe to obey god , performe duties according to the law written in his heart : now when it stands thus with a man , and something , some impediment comes in the way , that he cannot serve god as he would , the law of his members rebelling against the law of his minde , then this troubles and grieves him , this hee complaines of , and strives against , and labours to have it mended . but now a naturall man , hath not the law thus written in his heart , he hath all things revealed to him within his sphaere , to wit of nature , he ascends no higher : and although he hath good purposes and meanings , and grieves and complaines , yet all this is for sinnes committed against common light , against naturall conscience , against the secōd table . now this is in a lower sphaere , they are sorry , but not godly sorrowful , they cannot grieve for omission of spirituall duties , required in the first table , and so wee see they are not pitcht on the same objects which makes a greater difference . now for the further and fuller clearing of this point , we will answere some questions or cases . first , suppose i have striven long against such a lust , and done what i can , and yet cannot prevaile against it , shall i say that this is an infirmity ? to this i answer , first , that we may be , and are often deceived in this , when we have striven long against it ( yet wee grow worse ) and that the infirmity gets ground of us ; for an infirmity may appeare to get strength , when as it looseth it . as when we cleanse a pond , it appeares more muddie then it was before , though in trueth it loseth mud more and more . every contrary , the more it is resisted , the more it appears ; as fire the more cold is about it , the hotter it is : so an infirmity , the more it is resisted with the contrary grace , the more it appears to prevaile , though in trueth it loseth ground and strength . and therefore secondly i give this rule , that though you have striven , yet you must not leave off , but continue your striving still , and yet be content with gods hand in suffering such an infirmity in you : for there is a double contentment ; first , that which is opposed to murmuring against gods hand , and impatiency , and so we must be content to suffer an infirmity on us : we must not repine at gods proceedings . secondly , such a contentment , as is opposed to striving against the infirmity , and so we must not be content to suffer it on us , but must strive constantly against it : as in a naturall disease wee are to labour to have it cured : but if god will have it lie upon us , we must be content : so here wee should continually strive against our infirmities ; but if god see good to let it rest upon us , wee must be content with his hand : for god doth it that wee might have something to humble us , and humility is the nurse of grace , without which all grace would wither and decay . and againe , the power of god rests and dwells in an upright heart , and that must have an empty place ; and humility makes roome for this , when the power of god dwels in us , when it beginnes to settle in a mans heart : if he now begin to grow up in conceit of himselfe , this expells the power of god , and crouds it out : and therefore god would have something to be in us , to keepe us in an humble condition . it is with us as with paul , when hee looked on his infirmity ; at the first he was impatient , would have no deniall at gods hand , but have it removed ; hee prayed thrice , that is , often , to this purpose . but when he saw it was a medicine , which he thought a poyson , that it served to humble him , & by that meanes the power of god dwelt in him , then he was content , and so should we . againe thirdly , i answere , suppose you doe not get victorie over your infirmity , and you be no better then you were before , nay lose ground of it , yet strive still , for this strife makes you hold head against it , which otherwise you would not do : for if when you strive , you doe but keepe your ground , or lose somewhat , then what would become of you , if you did not strive at all , should you not goe quite downe the streame , and lose all ? yes certainely . as a man that rowes against the streame , so long as he rowes , he doe some good , loseth some ground , and getteth some ; but if he leaves rowing , he goes quite downe the streame . and as a man may keepe the field against his enemie , though he doe not conquer him , yea though he loseth ground ; yet it is one thing to keepe the field , and another thing to bee beaten out , and overcome ; now this continuall striving , makes a man to keepe the field , against his infirmity , and not to be overcome , and therefore its worth the while to continue striving . lastly , i say , that though a man is sure of victory , and that his cause is never so good , and that he goes on a good ground , yet god may in his wisedome so dispose of the matter , that hee may lose the victorie for a time , as wee see the israelites , in a good cause were foiled twice by the beniamites ; and so the disciples of christ that were sent on his businesse to fish , they fished all night in vaine . and so moses though he went on gods errand , yet he prevailed not a good while , but the people were oppressed more than before , exod. . and so paul though he was called to goe to macedonia , yet see in the storie what a many letts he had , yet afterwards he planted a church there ; so when wee strive against any sinnefull lust , our cause is good , and wee have a certaine promise , that wee shall overcome , even as certaine a promise as iosuah had , that he should drive out the canaanites , and overcome them , when the lord encouraged him , saying , i will not faile thee nor forsake thee . so sure a promise have wee , in the . luke . wee shall be delivered from all our enemies , that so wee might serve god in holines : & therfore be not discouraged , though thy infirmitie hang long upon thee , but strive against it , and in the end thou shalt get the victory . a second question is , whether an infirmitie may hang on a man all his life , or no ; for some men may say , i have had a sinne which haunted mee all my life hitherto , and may doe till my dying day for ought as i doe know , and shall i then say this is an infirmity ? in this case wee must distinguish of infirmities , for infirmities are either occasionall , which are occasioned by some other accident , or habituall , w ch stay longer by a man , and these are either naturall to us , and so proceed either from our parents , and so are hereditarie to us , even as some diseases are ; and so wee are subject to the very same infirmities , that our parents are : else they are such , as arise from the temper of our owne bodies . such as proceed from our naturall complexion , or else such as proceed from custome , which is another nature , now i say that occasionall infirmities such as arise from without , as such as come from sathan , these continue but for a fit , and doe not last all a mans life , god doth usually set sathan a limited time , hee may give him liberty to tempt a man , but hee sets him his bounds , thus long he must doe it , and no longer , usually i say god doth thus ; for he may suffer him to doe it longer , but seldome all a mans life . but now for our naturall hereditarie infirmities these may and doe oftentimes continue for tearme of life : for they have a roote in us . now though you doe loppe off the branches , yet the roote will send forth more againe : i doe not say , that they so prevaile , as that they reigne in a man ; for grace will continually get ground against it : but it may remaine in a man so long as hee lives , and god hath a good end in it ; for he would glorifie his sonne in us , not onely at our first conversion , but all our life after , he would make us depend on christ alwayes , as well for sanctification as for justification : he would make us see what neede wee have of a dayly mediatour , and therefore leaves dayly infirmities in our nature to exercise us with , and to cause us to looke up to christ , as the brazen serpent was lift up amongst the israelites . another case may be this , whether a sin against knowledge , and with deliberation may be said to be a sin of infirmity , or no ? to this i answer , that a sinne committed simply with deliberation , cannot be an infirmity : that is , let a man be ever himselfe , without let or impediment , let him be his owne man , let the eye of his understanding be as when the sunne shines , and dispell the mists , so that it may see all before it , and let his will and affections walke at liberty : and in this case a good man cannot sinne deliberately . see the ground of this , romans the seventh , and the seventeenth vers . if i commit sinne , it is no more i , but sinne that dwelleth in me : that is , when i am my selfe , my owne man , not bound up with any lust , i thus doe not sinne , it is not i : but in this case , which is the usuall and indeed all the case of christians , namely , when any passion orinordinate affection , or strong distemper doth either blind the eye of reason , or tye up his affection , so that hee is not at liberty , then i may commit a sin , having long deliberated on it . there may be such distemper of affection as may continue long , and though it doe not wholly blind reason , yet it blinds most of it . and this was the case of david in numbring the people , he deliberated on it : ioab tells him the truth , and reasoned the case with him , and yet hee did it : and so we know in murdering vriah , it was consulted on , and a deliberate actiō , but there was much passion mingled with it : david was not himselfe , there was some strong affection that did binde and tie up the use of the regenerate part , as in drunkennesse , that excesse bindes up for a time the use of reason , so that hee could not walke in the liberty of his spirit , and therefore it was his infirmity : wee may see that passion overcame david for the time , by his com ming out of these sinnes : for when after hee came to himselfe , and saw the greatnesse of it ; as usually when a sinne is committed , ( and not before ) then we see the grievousnesse of it ; so then david confessed hee had sinned , and done very foolishly . so a christian may fall into a course of worldly mindednesse , or the like , and this lust may hang upon a man , and yet be a sinne of infirmity , ● when a man is himselfe hee sees it , and repents it . secondly , i answer , that in this deliberation , which is mingled with passion , there is a double error ; namely , when a man erres either about the ultimate and last end , or when hee erres onely in the meanes . now a regenerate man hath set up god for his last end , whom he must never forsake , nor part with for all the world , but in some particular thing hee may erre : as when he thinkes he may doe such a thing , and yet keepe his god still , or else hee may get pardon of sinne quickly , or else minceth his sinne with distinctions , &c. and so may commit a sin deliberately : for this is a true rule , that any sin is a sinne of infirmity , so long as we doe not erre about the last end , though in some particular wee are out , concerning the means and way to it . but now an unregenerate man , hee deliberates after this manner ; i would have god for my god ; i would not bee without god in the world , but there is such a pleasure , such a profit , which i must needs have , and rather than hee will lose it , hee will part with god , thus hee makes pleasure his uttermost end . a man loves his life , and loves the use of his members ; as of his hand , his arme , or his legge , &c. but he had rather lose his hand or any of his members , than his life . so a wicked man covers his pleasure more than his life , hee cannot live if he have it not ; and god hee esteemes but as one of his members , which hee would not willingly want : but a christian hath god for his chiefe end , and never sins with deliberation , about this end , he wil not forget god upon any termes , but may erre in the way , thinking hee may fulfill such a lust , and keepe god too . another question is , whether a regenerate man may not fall into some presumptuous sins , and so commit a sinne that is not of infirmity ? for answer to this , wee must know , that a presumptuous sin is of two sorts : first a sinne that is simply presumptuous , when wee know such a thing to be sinfull , and yet presuming on gods mercy , we will doe it ; i say thus a godly man cannot sin presumptuously . but there is a sin that is comparatively presumptuous ; to wit , in comparison of our other sinnes , which wee commit with more reluctancy , with more tendernesse of conscience : but some others we commit more against knowledge , and are more our selves when wee doe them ; these are comparatively presumptuous sins , and a godly man may sometime commit them : as we see it was davids case in the matter of vriah , when hee plotted his death . the end of the first sermon . the second sermon , by john preston dr. of d. math. . . . . . behold my servant whom i have chosen , my beloved in whom my soule is well pleased : i will put my spirit upon him , and hee shall shew judgement to the gentiles . . he shall not strive , nor cry , neither shall any man heare his voice in the streetes . . abruised reede shall he not breake , and smoaking flaxe shall he not quench , till he send forth iudgement unto victory . i have made choice of these words for the affinity they have with that text , whereof we have so lately spoken in this place , that out of this text wee might prosecute the point already entred upon by occasion of the prayer of that good king in the former text : for christ is heere brought in shewing judgment to the gentiles , and doing it in a meeke and tender manner , as ver . . . which manner is heere illustrated by the consideration of the persons , to whom this judgement was declared or shewed , who are here expressed under the similitudes of a bruised reed and smoaking flaxe . a reed the weakest plant , that is , not a strong tree ; yet this a broken one , none of the strongest : so flaxe , that takes the fire a great deale sooner than a reed will , especially if it be dry , and have hung neere the fire , but most of all , if it be already smoaking , the least sparke will doe that , yet christ will not quench that little sparke . then he shews the issue of this teaching , till he bring forth iudgement into victory : that is , untill that little sparke have got the mastery , or that hee may &c. and so it is a reason of his tender dealing ; because otherwise , is roughly dealt withall , it never would prevaile as a little coale , if it bee hard blowne , is soone extinguished , but if nourished , and gently dealt with , increaseth to a mighty flame : so the least grace , though as weake as a bruised crushed reed , or as small as aspark of fire , that onely makes the flaxe to smoake , yet if cherished by christ , it will increase , & come at last to victory ; so that in these verses yee have foure things . first , the office of our saviour iesus christ , which is , to teach men judgement . secondly , the manner how he doth it , namely , with tendernesse and meekenesse . thirdly , the persons , namely , such as are very weake in grace and holinesse . fourthly , the issue , namely , that he will bring forth iudgmēt into victory . for the first and second of these . the office ( i say ) of christ , is to teach men judgement , and this he doth with much tendernesse , compassion , and gentlenes : for the former part , that christs office , is to shew men judgement . first , to teach men the just and righteous waies of god , so the word is taken in the old testament . to enlighten men to judge of the waies of god. there be two ends why christ came ; first , to justify , and secondly , sanctifie us , to give us forgivenesse of sinnes , . act. last , . act. . therefore christ is often compared to a shepherd , in the th of st. iohn , ( and many other places ) that feeds his flocke , and he is also called iobn . . the true light , which lighteneth the world , & every man that cometh into the world ( that is ) if christ had not come into the world , there would not have been one sparke of gods image left in man , neither adam , nor his posterity should have knowne any thing , but a cloud of darkenesse should have seized on mens minds . but now by christs comming every one , even the wicked have this benefit , that they have seen common light : christ lightens every one that commeth into the world , in some sort teacheth them so much as shal make thē inexcusable it is his office to teach men , and he doth it in the next place , with much gentlenes and tendernes : this we will easily grant , if we consider who it is that teacheth , and who we are that are taught , a rude people so hard to conceive , so ready to forget , therefore he had neede have much gētlenes . we say whē one quickly conceives a thing , and then goes to teach it , to another that cannot apprel end it , it will weary him , if hee bee not very meeke . an angry man when he findes any impediment , he flies on the face of it presently , and a proud man , he will not beare so much , nor waite so long . but now christ is meeke , and thinks not much to waite from day to day , to drop in heere a line and there a line , here a little and there a little : he teacheth with much meeknesse ; the reason is in the verse before , christ deales with us according to his nature and disposition . now as it is said before , he shall not strive nor cry ; when the pharisees would have killed him , rather than he would strive with them , he departed , yeelding to them , went his wayes from them . and againe it is said , neither shall his voice be heard in the streets , alluding to an action of his , when he had wrought a great work , he bad them not utter the matter : he came not with pomp , and majesty , as great men , that cannot come into a place , but the towne must ring of them ; hee deterres no man by his greatnes , from comming unto him , but was of an humble and meeke disposition . and according as his nature was , so dealt he with us , teaching us with much tendernesse , and meeknesse : then there is no reason , why wee should bee discouraged for any of our infirmities , for christ will beare with them . if he were not god , and man , that is , if he were not patient in an infinite manner , he could not beare with us : but he is infinitely patient , therefore be not discouraged , in ezekiel . . ver . he compares himselfe to a shepherd , and ( saith he ) i will seeke that which was lost , & bring againe that which was driven away , and will bind up that which was broken , and will strengthen the weak : where we see , there be foure causes of weaknesse . first , men are apt to straggle out of the way through vanity and weaknesse of their owne spirits . now when a man doth so weaken and lose himselfe through his owne folly ; then christ seeks him , and will not suffer him to be utterly lost . david wandred as well as saul , but god sought david againe , and would not lose him : therefore wee see , that david delights to use this metaphor in psal. . . againe a temptation may come on a man which is too strong for him , and drive him out of the way , as sheepe when theeves come , are driven out of the fold , whither else they would not have gone : these christ promiseth to bring back againe : as david recovered the sheepe , out of the paw of the lion and beare , so christ will recover his children that were carried away with such strong temptations . againe , suppose there be some wound made in the soule , by some actuall sinne , if there bee some breach made into the conscience , christ promiseth in the next place to make up this breach , that he will binde up that which was broken : a man may complaine that hee is weake and ready to straggle , as before : therefore christ promiseth to strengthen that which is weake , that is , he wil lead them on to a greater measure of strength dayly , whereby they shall bee able to get victory over such infirmities : isaiah . . hee shall feede his flocke like a shepheard , hee shall gather the lambes with his arme , and shall carry them in his bosome , and shal guide them with young : here wee see , that in the fold of christ there is this difference of sheepe . some are strong that can goe apace , some are weaker , that cannot keepe pace with the other , and they are compared to the ewes with yong , that can goe but a slow pace : some are so weake , that they must be carried , else they cannot goe . now those that are so weake that they cannot comprehend christ , hee is ready to comprehend them : when men are weake , and have not that use of their faith which others have to lay hold on christ ; christ will take hold on them , and carry them in his bosome , and those that are weake and cannot keepe pace with others , hee wil guide them , and drive them on , according to their pace , and hee will drive on the strong according to their strength , and though hee beare with the weake , hee expects more from the strong : see how iacob ordered his flocke in that manner that he would not out-drive them , and shall not god doe so also , who hath taught the husbandman this discretion , isaiah . use it himselfe ? surely he will : in the . of st. iam. ver . . if any man lacke wisedome , let him aske it of god , that giveth to all men liberally , and upbraideth none , and it shall bee given unto him : that is , you shall finde this difference betweene god and man. if one be foolish , and goes to man ; man is ready to despise him , and laugh at him : but if hee aske wisedome at gods hands , he gives it to him liberally , and twits him not with his folly ; upbraides him not with his weaknesse : looke how a tender mother deals with her child , the more its weaknesse is , the more tender she is of it ; so doth christ guide us according to our weaknesse , and tender us the more , because wee are meeke and humble : and therefore wee have no cause to bee discouraged , for that weaknesse which we finde in our selves . wee are indeede exceeding backward to beleeve this , and therefore see what 's added : ezek. . . he saith he will feede them with judgement : that is , with wisdome and discretion : for hee is wise , and knows how to feed thē , according to their weak capacities , and so his wisedome may bee a ground that he will tender us . againe , his power may shew that he will doe this with us , because hee is able to make crooked things streight : if a man meete with a crooked piece of wood , which he would streighten for his use , and cannot ; hee throwes it away , because he cannot make it streight . men if they are to deale with a scholler that is hard to learne , they give him over , because hee is uncapable ; they cannot make him conceive instructions . but christ is able to make crooked wayes streight , to quicken those that are dull , to put new natures into us ; and therefore hee will not deale so harshly with us . againe , if there be any grace in us , it is his owne worke , and therefore it is for his credit to perfect it . thess. . vers . phil. . . hee should not be faithfull else , if he should not doe it ; but he will doe it : as a worke-man loves his owne workes , and will not leave them unperfect , so neither will christ. againe , it is his fathers will , that those who are weake should be cherished , his delight is still in leading them from one degree of strength to another ; for his power is more seene in them and he hath more thankes from them , as he had from mary magdalen . but some will say , oh but my heart is so untoward , that i feare i never shall overcome ? consider well that place the of esay , , vers . thus saith the lord , hee created the heavens , and stretched them out ; he that spread forth the earth , and that which commeth out of it ; hee that giveth breath unto the people upon it , and spirit to them that walke therein : i the lord have called thee , &c. consider who it is that created the heavens , the earth , and the buds thereof ; that giveth breath , &c. is it not god ? now then suppose he findeth nothing in the nature of man , but an emptines of grace and holines , is it not he that made the heavens when there was none before , and then is not he able to create grace in a mans heart ? againe looke on the earth in the winter , it is very hard , a man would think it should never bring forth flowers , yet in the spring it puts forth many kind of fruites & flowers ; so though thy heart bee as hearbs in the winter , yet god is able to make grace sprout forth there , as flowers in the spring ; besides it is he that giveth breath unto the people , that is , if you looke upon all the creatures in the world , yet none was able to put life in them , but god. so though your soules be like unto a clod of earth , he is able to put life into them , the breath of life , as he did at the first , he is able to enlighten and enlarge them further , and therefore be not discouraged for thy weaknesse . is it thus ? that christ teacheth in judgement , and that with much compassion , and rendernesse ? then this should incourage men to come unto christ , to learne of him , to take his yoke on them : this use we finde to be made of this doctrine in the th of s. mat. , , and . verses , come unto me all ye that are weary and heavy laden , and i will ease you : take my yoke on you , and learne of mee , and you shall finde rest to your soules : for my yoke is easie , & my burden is light : that is , let a man look upon christ and his waies , and usually they are discouraged with the strictnesse of religion , they thinke they shall bee too straight laced , and bound with fetters , that are too straight for them . no ( saith christ ) feare not , for i am meeke and lowly , and such shall you find my dealings to be towards you . there be two things in the text to moove us to come in to christ , and to bee subject to his yoke . first , the nature of the thing it selfe , it is an easie yoke : before you come to me , you are like men in prison , but when you come to me i losen you , and set you at liberty : before you were as in darknesse , but when you come to mee i enlighten you : before you were as men in sicknes , but when you come to mee , i strengthen and heale you . a second thing , is from the person you have to deale with , that is , christ : come unto me , for i am exceeding gentle , and meeke , and such shall you finde mee : iohn baptist and moses came roughly ; but christ is come in tendernesse ; if you be subject to infirmities , hee is ready to passe them by ; if you bee overcome with them , hee is ready to recover you : and therefore now come in to christ ; submit your selves to his yoke , to his teaching and discipline , to his rule and government , which is so easie . but if you wil not , he will rule you with a rod of iron , and breake you in peeces like a potters vessell ; if you stand out with him , then none is so rough as he , and therefore observe him . if a king should say at his coronation , he would open all the prison doors : would not offenders take that opportunity ? or if a creditor should say to his debtors , come to me at such a time , and i will forgive you and your debts , and give you in your bonds : would the debtor over-slippe that time ? so let us , when christ offers himselfe to teach us with such tendernesse , goe to him , take that time especially ; considering , that these are such times as are in gods owne power ; those things that are in our owne power , we may doe what we will with , and take our owne time : but these times are not in our hands , but in gods : and therefore take heede of over-slipping that time , when christ carries himselfe as a nurse unto us : there is a time for every purpose , and that lasts but for a season eccles. . , . there is a certaine season which god hath appointed for every purpose , there is a time when the business may be well done , and if that be let slippe , it will not succeede , but he will be snared in an evill time , because hee knoweth not the good time . therefore when it is past , his misery is great . so cheifly there is a time of receiving grace , but this time a man knowes not , yet he is undone if he passe it ; therefore take heed of overslipping any offer of grace : procrastination in all things is dangerous , but here especially . now that which deceives us , is the deferring : but we must not deferre one day , and say , then wee shall doe it another , no , for then we shall let the time be past : as in a chariot , the wheeles runne neere one another , but they never overtake one another . and as in a clocke the minutes are but little distant one from another , yet none of them are together , so the devill by his cunning thinkes to make you doe it now , and by and by , till he have made you passe your houre : therfore take heed of deferring , and come in , whilest christ doth expresse himselfe thus unto you in these tearmes , whiles he deales thus tenderly and gentlie with you . it is a very dangerous thing to lose the opportunity of receiving christ when he offers himselfe , when he deales gently , which wee gather from that place , thus ; if there bee a time for every purpose , then certainely there is a time for the greatest businesse that a man hath to doe on the earth , that is , to come in to christ , and receive him ; and if the miserie of man be great upon him , if hee let slip other seasons , much more if he neglect this ; but now there is a time for every purpose , as these places testifie . and to instance in some few gehezi tooke a gift of naaman , . kings . saith elisha to him , is this a time to take gifts ? there was a time when thou mightest have done it , at another time , of another person thou mightest , but this was not a time : for naaman was a stranger , and did not know the customes , and elisha would give him his health freely , and therefore it was not the time , and therefore we see the misery was great , the leprosie clave to him and his posterity , because he knew not the time ; so saul because hee sacrificed before samuel came , the thing he did was good , but he tooke not the right time , he was too hasty , he knew not his time ; and so his miserie was great upon him ; god tooke the kingdome from him , and gave it to his neighbour , . sam. . . . so iacob when he sought the blessing , he thought he did a good thing , but he did not stay the time , so the misery was great upon him : see what a long peregrination , what a hard service did he undergoe under his uncle laban , and all because he knew not the right time : so the israelites when they sought a king , if they had staied their due time , god would in his due time have revealed unto them , that david should be their king , for he had so appointed it : and therfore because they missed of the time , their misery was great on them , so likewise for other purposes , so for this ; there is a time for a man to come in , and take the offer that christ makes , a time when he is kind and gentle , and ready to receive us ; if wee know not this time , and so overslip it , our miserie will be great upon us . now then it is very requisite to know , and finde out this time , because if wee choose gods time , god will joyne with us in the worke , and so it will bee done with ease , eccles. . . . a time to love , &c. what profit hath he that worketh , in that wherein he laboureth ? i have seene the travell which god hath given to the sonnes of men , to be exercised in it . ( that is ) men take much travell and paines to bring their purposes & ends to passe ; when they doe not take gods time , and what profit have they by it ? now if you will open when christ knocks at the doore , harken to the motions of the spirit , and blow them , and nourish them , and it will bee done with much ease ; but if you misse this time , your misery is great ; you may desire , and crye , and pray , and never the better , eccles. . . for a man also knoweth not his time , as the fish is , that is taken in an evill net , and as the birds that are caught in a snare , so are the sonne of men snared in an evill time , when it falleth suddenly upon them : there is a double time , as wee may gather out of these words ; a good and acceptable time , so called because god is then ready to accept and receive us , if wee come in that time , and if wee doe not make use and embrace that good and acceptable time , then the evill time shall fall upon us , we shall bee caught in an evill net and snare : there may bee a good net come on us , as affliction , sicknesse , and the like may come upon us , so as to doe us good , as we catch at some things to preserve them alive for a better condition then they were in : but now if we over-slippe the good time , then the evill net shall fall upon us , sicknesse , death , and destruction shal come on us suddenly as a snare : that wee may see the ground of this , see what christ saies , luke . . . i thou hadst knowne , even thou , at least in this thy day ; the things which belong to thy peace : but now they are hidden from thine eyes : he speakes it to the iewes , who yet enjoyed the ministry of christ , and hee tels them that the time of their visitation was past . so that a man may have the liberty to liveūder the ministery , long after that god hath rejected him : christ came then and visited the iewes , and al profited nothing ; then they were like the figge-tree that christ cursed after their day was passed : and this day may be long before a mans death , he may live long rejected : and therefore let us take heed we doe not stand out our time . in outward things we are wont to anticipate and prevent time : so iacob got the blessing before the time : and the israelites sought for a king before the time : and so men would be hastily rich ; and so for pleasures , if wee would stay gods time , to take it after labour , we should doe well , but wee prevent our time here ; but in spirituall things wee are too slow , let slip our time , to come after : but this is dangerous ; take heede of it : it 's a good note which the stoiks have ; some things are in our owne power , and in them wee may use our owne liberty , but other things are in the power of others ; and then we must take the opportunity while it 's offred , wee must saile when the winde blowes . now of this latter kinde are spirituall things , and therefore wee must take the time that 's offred : indeede if the time were in our owne power , or if we knew the time , then wee might delay : acts . . it is not for us to know the times which the father hath kept for his owne power , and no man knoweth what shall bee , neither can any tell it him , and therefore take heede of letting slippe the time : sathan deceives us in this , just as the lapwing doth when a manis neere her nest , she flyeth a little before a man , and then lighteth , and flyeth a little further , till it hath led us quite out of the way . so sathan makes us deferre a little longer , and a little longer , till our time bee past ; and therefore deferre now no longer , but come in unto christ whiles hee offers himselfe in a loving and tender manner . and so much for the office of christ , which is to teach , and his manner of teaching , with much meeknesse and gentlenesse . now followes the third thing to be considered , & that is the persons that christ hath to deale with , such as are very meeke ; compared here to a bruised reed , and smoaking flaxe . a reed is of it selfe very weake , and shaken with every wind , and not onely so , but broken with the least force . so a christian may be subject to much unevennesse , and inconstancy in his wayes , shaken with every temptation ; but when this shall be a broken reed , this is a further degree of weaknesse : and so for smoaking flaxe , it must be an exceeding little sparke , which will not cause flaxe to smoake , and yet with such weake ones hath christ to deale : he will not breake the bruised reed , nor quench the smoaking flaxe . now from the persons that christ teacheth , that is , weak ones , observe this point . that there may be exceeding great weaknesse , in true christians ; wee see in the text they are compared to the weakest things , a bruised reed , and smoaking flaxe : the first reason of it is this . because it pleaseth christ in working grace , to doe it by degrees , hee might have perfected the worke of grace altogether as he did in the work of creation in an instant , but he dealeth with us now according to the course of generation , as a plant is first sowne , then riseth by degrees : so we in the beginning of grace are exceeding small , hee heales us as he did the blinde man , not altogether , but by little and by little . first we see more darkly and confusedly , and then more clearely , and he heales our lamenesse , not altogether by setting us on our feet at the first , but he gives us strength by degrees , first , to goe on crouches , as it were , or to creepe or steppe forward , and afterwards to goe more strongly : and hence it is that there are many weak , because grace is but weakly wrought in them . now the reason why christ doth thus lead us on by degrees ; is first to humble us , and to let us see that the worke is not of our selves , it is god that workes in us according to his good pleasure for when wee are brought on by degrees , thus it makes it evident unto us , that we receive strength from another . secondly , hee doth it for his owne glory , that wee might know the righteousnes of christ : in the of deut. . . there is set downe these . ends , why the lord led them through the wildernesse , & not the nearest way . first , gods end in it was to humble them . secondly , to let them know that hee did it for for his owne sake . so he doth here to humble them , and for his own glory , god doth not perfect grace at the first , but by degrees , and likewise that they may know his power , that it is his strength in which they walke , that if a christian should bee left to himselfe , he would quickely finde that it is christs power that hee must walke in , that must goe along with him to guide him , and to deliver him from his enemies . now for the use of this it may serve to comfort weake christians ; what though thou art not at that growth as other christians are ? yet bee of good comfort : a reed hath life in it as well as the strongest oake , what though thou canst not see the flame of an holy conversation , but only the fume ? yet you may know there is fire : men that are in the covenant , are like men that are gonein at a doore , or into a church or the like . some are further in then others , but yet all are in ; so though the weake be not so forward as another , yet hee may bee in , though not so farre in : for a budd drawes sappe from the roote , aswell as the fruite , why so thou must be a budd , and have grace in some measure , though not in so great a measure , yet thou maiest bee a true christian , though a weake christian . but you will say that it is a hard thing to be perswaded , that god will accept of such a weakling as i am . therefore consider the nature of christ , for wee are deceived in that as in other things , in . of the heb. verse . wee see that it behoved christ in all things to be made like unto his brethren , that he might bee a mercifull and faithfull high preist , &c. christ is our high-priest , now there are offices of our high priest : first he was to receive every sacrifice . secondly to offer sacrifice daily . thirdly , to lay the wood together , and preserve the fire . now then it belongs to christ to receive every sinner that comes to him , as it did to aaron to receive the sacrifice ; and if christ should not doe all that belongs to his office , he should be an unfaithful high priest : but he is called a faithful high priest : if then a sinner come to christ , and saith ; lord i know that god is a consuming fire , and i dare not come to him in my selfe , but in the merit of that sacrifice which thou offredst : christ cannot reject him ; but saies hee to him : come unto me , and i will receive you : if they doe but come , hee cannot but receive them , else hee should bee unfaithfull in his office , and in his promise : but he is faithfull in both , and not only so , but he is a mercifull high priest , and so will pitty them that come unto him : and if you have many sins daily renewed , many infirmities and imperfections ; why , it is christs office to renew the sacrifice daily , hee offers up a daily sacrifice for us , even his owne righteousnesse ; and as he doth this for justification , so for sanctification also . when sacrifice was laid on the altar , the priests could not bring fire from heaven to consume it ; but god sent it , and so shewed that it was accepted : wee may lay the wood together , but cannot bring fire from heaven : but christ is a priest of an higher order than was aaron ; hee will kindle this fire of sanctification , and encrease it , and keepe it still burning , it 's his office so to doe ; and therefore doubt not but christ will receive you . oh , but this were some comfort , if i had assurance that i had but one sparke of true grace in me : therefore how shall i know that ? i answere , there bee signes laid downe in the text , whereby a man may come to know this . first , in these words , he will bring forth judgement into victory : that is , the first thing that christ doth , even to set up a right judgement in thee : when the apostle prayes for the philippians , hee prayes , that they may abound in knowledge and judgment . secondly , there is life in a bruised reede , as in the strongest oake . thirdly , there is fire , though never so small , as in the strongest oake . fourthly , there is a combate . fifthly , there is victory . now for the first of these , consider whether christ hath set up his judgement in thee : when the apostle praies that the philippians may abound in knowledge and in all judgement : that is , that they may discerne of things that differ , and hee takes it for granted that it was right , else hee would not pray for the encrease of it . so that when a man can discerne of things that differ , when hee can put a difference betweene the waies of god and sin , between spirituall priviledges , and outward vanities , between trueth and falshood ; then there is a light come into a man , and this makes them pure and blamelesse , fills them with the fruites of righteousnesse : now then if thou hast this in any degree , thou hast the spirit of christ : as it was in christ , esay . . . hee had the spirit of wisedome and understanding , the spirit of might , the spirit of knowledge and of the feare of the lord. so is it in all his members ; they have the same spirit , and doe not judge according to the sight of the eye , or the hearing of the eare , but judge righteously , for there is a two fold judgeing , first , when our eye or eare judge , and wee judge according to that ; when wee send out our spirits and heare what they report , and this is ready to bring in a false report , to say that sinne is sweet and pleasant , and it will represent grace as vile , because it judgeth according to outward appearance , and the outside of christianity is base , in regard of misreports , that are brought up of it ; as the tenne messengers brought an evill report upon the land of canaan , and in regard of the outside of it in those that professe it , who are many times poore & contēptible men , & in regard of the infirmities and failings of the saints ; now if a man judge by the eye , that sees nothing but the outside , he will esteeme of religion as base . but it is otherwise when a man hath the spirit of judgement , he will looke further into things , he pries into the inside , and then he will not judge of the wayes of god , and of sin as the world doth ; but will see a basenesse in sin , and an excellency in religion , because he is enabled to judge aright . for christ , as he makes his princes and priests , so he makes them prophets likewise , to judge and discerne of things aright , and this he doth by opening the eyes , act. , . that is , good things in themselves are very excellent , and desireable , but wee see them not till our eies are opened , there is a vaile drawne over our eies till christ removes it , and opens them . what is that ? why , christ he elevates and raiseth up that light which wee have , unto an higher degree , and that is by putting a new light into their soules iohn . . that is , the true light , which lightneth every one that commeth into the world . before the creation was compleate there was some light ; the first day after the sunne was created , and after the fall he enlightned every one that came into the world : ( that is ) all men have some light or other by jesus christ ; before there was no sparke of light in us , but all that wee have is by christ : that glimmering light which is in naturall men , is but a sparke of the new image , which christ hath put on us : but in this , christ raiseth up the light higher and higher ; and when this new light is put in us , then a mans eyes are said to be opened , when hee can see round about him , and discerne that excellency in grace , and that basenesse in sinne , which were in them before , but they could not see it . as the chariots and horsemen were with gehezi , but his eyes were not opened to see them : and so the well was neere hagar , but shee saw it not till god had opened her eyes , and shewed it unto her . so death and destruction may be very neere an unregenerate man , and he not see it till god opens his eyes : so also a christian may have ground of comfort , and he not know it , till god sheweth it unto him . now where a mans eyes are opened , that hee can see thus round about him , then hath christ set up this judgement in a man. but here now all the businesse will bee to discerne between the common judgement of a man , and this right judgement which christ sets up in him , which difference is seene by these particulars . first , they differ in the authors of them : another mans judgement is borne and bred with him ; but this comes from above from god : it is a new judgement , yea , a renewed judgement ephes. . . be yee renewed in your spirits & minds : when thou hast such a judgement of sin and godlinesse , which thou hadst not before , this is a new judgement . secondly , they differ in regard of the subject : this new light is alwaies in a pure heart ; the other , not : so long as the heart is overwhelmed with lusts , so long the eye of the soule is dimme , as in a mist , that wee cannot see before us ; but christ takes away this mist : titus . , , , . when the grace of god hath appeared , &c. then wee see cleerely : wheras the unregenerate man never judgeth aright of an holy way ; because his heart is full of lusts , which are as mists , that they cannot see . thirdly , they differ in the measure . common light wil perswade you of common truth , or of truths in generall , that such and such things are commendable ; but if you come to a particular action , and practice that , you must do this , and this , here it failes him : but this right judgement helpes a man to doe particular actions ; it inlightens him in every particular , takes away all objections , and guides you in the right way . tim. . consider what i say , and the lord give thee understanding in al things , ( that is ) i have told thee these things in generall , but when you come to particular , the lord must direct you . fourthly , they differ in the growth : this right iudgement growes more and more , it is as the light that shines clearer & clearer , till it be perfect day : esay . . . hee shall bring forth judgement unto trueth : when this iudgement is put into a man , every thing adds somthing to it : a good heart makes use of every thing , but another man that hath but a common sight hee doth not grow , but is apt to be offended , and at length that light that he hath turnes into injudiciousnes of minde , you shall find it decrease more and more , . tim. . . evill men waxe worse and worse , for that light of theirs is but like a flower , which when it is at the best , fades and decayes ; and the reason of it is because god giveth a man leave to use that common wisedome that he hath for a time , but when they doe not improve that knowledge that they have , then god takes it away from them , and turnes it into foolishnesse , as wee may see rom. . . because they changed the trueth of god into a lye , therefore they were given up to vile affections : . cor. , . god will destroy the wisdome of the wise , & bring to nought the understanding of the prudent . fiftly , they differ in the effects w ch they produce , for first this right iudgement brings forth poverty of spirit , when as before a man thought he had some good things in him ; now he sees hee is nothing . saving wisedome makes him see himselfe empty of all that was good , makes him see that before he knew nothing , as he ought to know ; but now common iudgement breeds pride , it puffes a man up , cor. . , . and makes him preferre himselfe before his brethren . secondly , this right judgment , it causeth a man to know every thing , as they ought to know it , when hee knowes a right use of it : as for example , a man that knowes his ground which hee owes , when hee knowes what graine it will best beare , what tillage and manure is best for it , then a man knowes his toole as hee ought , when hee knowes how to use it as hee ought . so a man that knowes sinne as he ought , when he lookes upon it so as to lose it and loath it , then knows he the promises as he ought , when he makes that use of them , as hee should make ; when as other men minde them no more than their old shoos : and then we know forgivenesse of sinnes as wee ought , when we thinke it the most precious thing in the world : and so if wee knew earthly vanities as wee ought , wee would weane our selves from them ; yea , from all world ly things : as the lusts of the flesh , and pleasure , the lust of the eye , and riches , honour , and pride of life , or any other excellency in the world , bee it what it can be , wee will not then endure it . now when a mans eyes are opened , and he is savingly enlightned , and knowes these things as he ought , then hee lookes on carnall pleasures , and sees they will bring bitternes in the end : when he looks upon riches , hee sees that to be true which is said of them : why wilt thou set thy heart upon them , which are as nothing ? hee sees they are uncertain , insufficient , and not able to satisfie his soule : and for the pride of life , or any excellency which before he greatly prized , now he accounts it vile and contemptible , this the spirit of right judgement enables a man to doe . thirdly , the singlenesse of the eye is another effect of this , it teacheth a man to looke on things with a single eye : math. . , . there is mention made of a single eye , and of an evill eye : if a man hath a single eye , hee will not looke on god and on the world , but on god alone , cleave to him , and serve him alone ; the other is called a wicked eye , because there be many lusts on which it looks . but this right judgement makes us looke on god singly , abstracted from all other things . a fourth effect which this right iudgment pronounceth , is , conversion of the whole man unto god : if thine eye be single , thy whole body is full of light , ( that is , ) shall be set straight ; and when this is not done , it hinders our conversion unto god , as we may see in the of math. . wee cannot looke on other things , and turne our eyes upon god at the same time . fiftly , this right iudgement it sets up , and makes a man willing to be guided by the word of god , by the ministers , or any servant of god , a child may leade him , the weakest christian may leade him , if they bring spirituall reason , as naturall men are led by reason , so these by the word of god. sixtly , it makes a man able to practise that hee knowes , whereas another man knowes much , practiseth little , but this iudgemēt brings forth practice , this knowledge will leade us into action , and so much for the first signe , whereby wee may know whether christ hath wrought any sparke of grace in us , namely , if he have set up his iudgement in our hearts . now for the second ; this is such a iudgement as begets life : a reed hath life aswell as an oake now if you would know if this life be right or noe , you shall know it by the heare , there is fire : so if we would know if this bee right , see it by the cōbate ; if you would know if that be right , try it by the victory : well then , now we have to speake of the second signe ; consider though you bee weake , whether you are not as a bruised reed yea or noe , which hath some life , some strength in it . a bruised reed will he not breake , here we will consider things . first that there must be some strength and life in the weakest . secondly , this strength is subiect unto bruisings , a bruised reed , &c. thirdly , that christ wil heale al these bruises , he will not breake the bruised reed , but will bring forth iudgement into victory . for the first of these , there must be a reed w ch hath some life in it : now life is such a faculty wherby creatures move themselves in their owne places , so say philosophers : other things that have not life , may move themselves when they are out of their owne places : as a stone when it is out of its owne place , moves downwards , and fire here below , being out of its place moves upwards ; but nothing can move it selfe in its place , but that which hath life in it ; to apply this to our purpose , whosoever moves himselfe in the wayes of god , hath life in him ; there bee many things may move us towards god , as good education , a powerfull ministry , good company , and the like , as ioash and amaziah , were good while their good friends lived , but all this doth not argue life in us , because they are but extrinsecall causes , as a hand may make a stone move upwards , the stone hath not life therefore ; but when a man is so farre inlightned , so fashioned and formed by iesus christ , that hee judgeth aright of the waies of god , and being thus formed , he moves himselfe to doe good , then he is said to be alive , when christ shall set up iudgement in the heart of man , to see the evil of the waies of sinne , and the good that is in the waies of god , even then , hee moves towards those wayes naturally & willingly , such a one hath life in him : let some consider this , that live in the church , under good tutors , or masters , or parents , that are carried on in a crowde of good company , they may do much , and yet have no life , because it may proceede from an outward cause ; not froman inward perswasion of the heart , of the goodnesse of the waies wherein they walke . there is a two-fold perswasion : one is , that the wayes of god are good ; a bare perswasion onely , and yet this stirres not men up to walke in these wayes ; but it lyes dead in the heart . but there is another perswasion which is ingrafted in the heart , that moves a man to new obedience : iames . . so wee shall finde there a double expression of light : one , which barely shewes men all evill and good : but there is another light ; with life , iohn . . he that followeth me , shal have the light of life : it is an hebraisme , hee shall have the light of life that is , the lively light : ephes. . . awake from the dead , and christ shall give thee light . the first difference betweene them , is , the one reveales the wayes of god , but so , that the affections are not mooved , the hands are not set on worke . but the other is , when that the wayes of god are so revealed , that wee see an amability , an excellency in them ; and so , that we lift up our hearts unto the waies of the lord , as before we did unto vanity , ( that is ) wee desire earnestly to walke in them . consider how you sitted up your hearts to riches , pleasures , and other earthly vanities ; if now you so lift up your hearts to walke in his waies ; then here is that inward perswasion ; that lively light wrought in you ; that life whereof wee speake : this life is nothing else but that which the scripture calleth faith . now there is a dead faith spoken of : and how shall wee know it to bee dead ? thus , when it stirs us not up to good works : and howshall wee know it is living ? when it moves us willingly and readily to duties of obedience , christ dwels in the heart by faith , so saith st. paul , the life i now live , is by faith in the sonne of god , gal. . . ( that is ) there are two men that looke on christ ; one lookes on him , beleeves all the promises , all threatnings , all his word , opens his heart , & le ts christ come in , and rule , and doe there what he list . another saith ( if you aske him ) that he beleeves all this , but we shall know it by this : because it doth not make him moove forwards unto new obedience : now according to our life that is in us , so is our strength , the lesse life , the lesse strength , revelations . . the church of philadelphia is said to have a little strength : now if you would know whether you have true strength or no : you must distinguish betweene life and strength , to wit , the least degree of strength will first enable a man to do all things in some measure ; though not in that measure you should : it wil enable you to love god , to beleeve , to pray , &c. you can doe something of every thing . phil. . . i can doe all things through christ that strengthneth mee . secondly , though it do not reach the highest degree , yet it aimes at it , and hath a desire to come to it ; after he had said , he had not yet attaind to perfection , but aimed at it , made forward toward it : he ads , let as many as be perfect , be thus minded : the least spark of fire wil endevour to rise above the aire , as well as the greatest , and where true strength is , it wilendeavour to be stronger . thirdly , this is not an empty leveling at it , but it grows up to it ; so doth not other common strength ; there is a strength in iron to resist violent stroakes , and in a rocke to resist the force of the waves , but this is not a vital strength ; so in other men there may be strength of resolution , but it is not a selfe moving strength , & therfore it cōtinues as it was , & growes not ; but in vitall strength , there is a period to which it growes , & never rests til it comes up to it , as we see in plants , and other living creatures , and men , they grow up to their full strength so christiās have their period which they grow up to , & this period is perfect holines , w ch they cannot attaine to in this life : and therfore they are stil growing so lōg as they live . now then see if you have such a strength ; & if you can find that you have , then there is life in you : and that is the first that we propounded to shew , that there must bee some life , some strength . the second thing was ; that this strength is subject to much bruising ; a bruised reed will he not breake : a wea christian , though he have not the strength of a man , yet he hath the strength of a child ; though not of a tree , yet of a plant ; and such strength is subject to bruisings , and the lesse strength , the more subject it is tobruisings , as we see in plants . now bruisings are of two sorts , and both arising from sinne . the first arise from sin as it is unpardoned , ( that is ) as you apprehend sin to be unpardoned , the more ready you are to be bruised . the second sort ariseth from sinne as it is unmortified , when a man sees still that sinne growes up , which he had thought he had cut down , he is ready to bee bruised . the former sort is contrary to the grace of justification , the latter to that of sanctification , now christ hath promised to heale these bruises , w ch is the third thing to be considered , let those therefore that are thus weak , cōsider this promise here , that christ will heale all these bruisings , and so all other , the promise for this purpose that he will heale these bruisings , which arise from our doubting of justification , esay , , , , , ver . this is the bruising for which christ came into the world , to preach glad tidings to the weak , and to binde up the broken hearted , to proclaime liberty to the captives . therefore if a poore soule would goe to christ , and say thus , lord i am bound with a chaine of my sins , and thou camest to set such at liberty , christ hee would doe it ; for he was anointed for that very purpose . and so for the bruisings that arise from sinne unmortified , why christ hath promised not to leave thee , to thy self , nor forsake thee , but wil de stroy all the works of the devill in thee ; therefore goe to christ , and put him in minde of this promise , and say , lord. i am one of them to whom this promise is made , i am as a bruised reed , and as smoaking flaxe ; and thou hast promised , not to breake a bruised reed , nor quench the smoaking flaxe : put christ thus in minde of his promise , and he wil heare , and help , & heal thee . but now here are sōe cases of conscience to be resolved first , some will be ready to say , that they have none of these bruises , that they are not thus weary and heavy laden , because they cannot greive for sin , so much as for other things . to w ch i answer , there may be some violent and sudden griefe , which may exceed griefe for sinne , as davids griefe for absalom ; but here is the difference , the griefe for sinne is constant and perpetuall , but the griefe for some losse or the like , is but for the present . now a spring that runnes and is never dry , yeelds more water then a land flood , which for the present seemes greater , but is soone dryed up : so greife for sin , is like water that runnes from a spring , which continues ; and griefe for other things , is like a land flood which lasts not long . againe they differ in regard of the termes of this sorrow : when a man hath lost a friend , he lookes on it as a total & irrepairable losse , and so greives the more ; and so in like manner , if we should look on the favour of god , as a thing irrevocably lost , his griefe for this would exceed the other . but because he alwaies conceives some glimpse of gods favour , in the mid'st of this mourning , therfore this greife seems the lesse , though in regard of continuance it be greater . oh! but i have not attained to a just measure of bruisednesse . if there bee such a measure of bruisednesse in thee as brings thee home to christ , thou hast attained a sufficient measure , to bring thee to heaven . but this distinction must bee remembred , that there is a double bringing of a man home to christ. one is , when a man is brought so far towards christ , as to bee willing to take the crowne , and partake of the priviledges onely , but this is not sufficient ; but when thy sorrow shall so bring thee home to christ , that thou art willing to take christs yoke on thee , to subiect thy selfe to christ in all things , so much sorrow and bruisednesse as this , is sufficient to bring thee home . oh , but though i am thus farre bruised , that i am willing to beare christs yoake , and to doe that hee shall command me ; yet i doe not finde that this promise is performed to me ; god hides his face from mee , and i cannot finde him , whom my soule loves , and that i cannot finde that my sins are pardoned : and so for bruises belonging to sanctification : i have striven long against such a lust , and cannot see it mortified any whit . to this i answer , that christ in with-holding the comfort , and suffering thee to bee more laded , doth ever fulfill this promise here made , math. . . come unto mee , &c. but the objection might be made : we have come unto thee , and yet finde no rest : christ therfore addes : take my yoke on you , and learn of me , &c. the yoke of christ is the government of christ , the taking of this yoke upon us , is the subjecting our selves to this governmēt . now the government of christ , consists in two things , first , it commands us to doe many things . secondly , he will have us to suffer many things : and if wee take christs yoke upon us , we must do both . now , a man is willing to doe many things that christ commands , but stoppes at some things ; there is some thing , some duty , which he wil not do ; as prayer , giving of almes , or some other : and so also for suffering , he is willing to endure some things for christ , but there is somthing againe which he cannot endure : reproches , scoffes , and the like . if therefore god hold off comfort for any long season , let a man looke well to his spirit , and see if hee be perfectly willing to take christs yoke upon him , if he were , the promise is certaine , and shall be made good , hee shall finde rest to his soule : and if hee doe not , there is some fault in himselfe . in the tenth of iudges ver . , to the end of the chapter , there the people were burdened , and cryed unto the lord , and yet found no rest : but god deferres comfort , and tells them , he would deliver them no more ; thē the people submitted themselves unto god , saying , doe with us what pleaseth thee , and put away their strange gods , ver . . and served god. now when the children of israel were brought to this , to cast away the reliques of idolatry , and to serve the lord perfectly ; then it is said : the lords spirit was grieved for the misery of israel . so if a man would have peace , and have sought it long , and cannot find it , let him see whether there bee not some relique of corruption which god would have cast out of thy heart : and when it 's done , and thou art willing to serve god perfectly , then thou shalt finde rest unto thy soule . and so much for the second signe of true grace wrought in a man , to wit , if there be any life & strength in him , though it be mingled with much weaknesse . the third wee named , that where true grace was there was heat . smoaking flaxe wil he not quench ; where there is smoake , there is fire , and where fire is , there is heate , be it never so small ; and this added to the former of life ; life is nothing else but a sublimary heat , and where there is life , there is heate , all life is joyned with heate : but not on the contrary , where there is heate , there is life . for cold things may be warmed from without , by the sunne ; but where there is heate from an inward principle , there is life . the spirit is compared to fire and heat ; quench not the spirit : he shall baptise you with the holy ghost and with fire : or which is as fire , therefore where this spirit is in a man , there the holy ghost hath bin . now this heat is nothing else , but a solicitous and earnest desire to please god in all things , to get and encrease communion with christ , and to be built up in grace . i say , it is , first , a solicitous and earnest desire , a desire accompanied with carefulnesse how hee may doe to please god in al things , whereas in other men , there is a lukewarmnesse , a remisnesse in all things , they care not whether they doe it or no : but this is an earnest carefull desire , and that in the second place to please god : an hypocrite may have strong desires , let him bee brought to have an apprehension of gods wrath , and hell fire , & he would have an earnest desire to bee delivered from it : but all this is not to please god , but himselfe , & not god in all this : but our desire must bee to please god : see how the affections were stirred ; and what fruits it wrought , they were moved by motives taken from god , and with desire tending to him , and so must wee be . againe this righteous fire hath in it this property , that it purifieth the heart from drosse and filth , and it puts it selfe forth in holy actions , makes a man ready to pray , to speak profitably , and the like ; as fire makes men active and fit for action . lastly , it is alway guided by the spirit of judgement , when you minde that most , which the scripture presseth most , where the heart is upright , a man despiseth none of the waies of god , not the meanest trueth , but would know them all : but that which the scripture most of all urgeth , that hee most earnestly presseth after , and labours to bring his heart unto them , as the scripture is most love and the like , so hee taketh most paines with his heart about this : now therfore try by these properties , whether you have heate in you , or no. oh! but i cannot finde this heate in me , i cannot finde these holy affections in my heart . i answer , consider if thou findest any affections that are holy in thee , though not many ; yea , if thou findest none , consider if thou hast not this smoake , for sometimes a man may finde the fire it selfe , somtimes onely this smoake , what is it ? i answer , when you finde not the affections so moving as you see some others doe , yet you finde in your selfe a carefulnesse , and watchfulnesse over your wayes , that thou wilt'st not runne into sin , though thou canst not doe what good thou would'st : why , here is the smoake , and some fire , though but small ; david was not able to doe as he was wont to doe , to pray as hee was wont , and therefore hee praies god to restore him his spirit , and the joyes he was wont to have ; but yet he was carefull over his wayes afterwards : and if thou findst but this smoak , this care over thy wayes , this resolution to commit no knowne sinne , though thou findst not the flame of this holy affection , yet be not discouraged , thou hast that which is of the same nature within thee : smoake is of the same nature with flame , for flame is nothing but smoake set on fire ; and therefore take comfort , & continue constant still , till god inflames thee , and that is the signe . where there is true grace wrought , there is combate and strife in the working : and afterwards till hee bring forth judgement into victory . before victory there goes a combate : this then is implied , there must be a strife . the disciples strove amongst themselves who should bee the greatest in the kingdom of heaven . this is a property of all his servants : as christs kingdome is not of this world : so are they not apt to contend for any thing in this world . but you may know if you be christs servants , or no , if you contend for spirituall things . strive to enter in at the streight gate , for many shall seeke to enter in thereat , but shall not be able . we see there are two dispositions of men , that some seeke , & are willing to goe to heaven , but take no paines for it ; these seeke saith christ , to enter , but shall not be able to get in : but others strive and contend with all their power , & such must be our strife , if we will get into heavē . the difference betweene the wise virgins and the foolish lay in this , that the wise were more diligent than the other . formall professors may contend , but it is but for a fitt ; they are soone weary of this contention : they leave off rowing , & suffer the boate to goe down the streame : but wee must strive untill we get the victory , and run with st. paul untill we get the prize . and what made him to doe so ? why , hee considered things first , he look't on the crowne , an incorruptible crowne . secondly , he was loath to run in vaine , & lose all his labour so the reason why we doe not contend , is because we doe not consider these things , namely , the prize & crowne of reward , and that else wee shall but lose our labour ; and therfore we must strive : if we be remisse , it is an argumēt that wee have a name to live , but are dead . and therefore consider it , there must be a strife & a combate ; and there will be that , by reason of that original corruption that is in us : we have continuall worke with our owne hearts ; the flesh is ready to have the first hand in every businesse , if wee doe not resist it ; wee shall exceedingly goe downe the winde , if we do not strive , and that hard : for when there is an infused habit as grace is , and a corrupt nature contrary to it , nature is ready to take part with it , which was bred & borne with it . whē i would doe good , evill is still present with me : there is something lay at the fountaine-head , as it were , and stopt him , when hee would doe any good . it is our case also ; in wel-doing we see how backward we are to begin , and when we haue begun , how ready we are to leave off . but if it be a businesse that concernes our selves , we are ready to doe , yea , to over-doe it : how ready we are to idle words , how backward we are to profitable conference ; how ready to spend on our lusts , how backeward to true liberality ; & so i might instance in divers others . and therfore seeing wee have this flesh about us , we had neede to strive ; it is that which a christian should make account of , to do that which he hath not a mind to doe , and not to doe that which he hath a minde to doe ; and so still to doe the contrary , and strive against the lusts of the flesh , and so to restraine his nature from what he would doe . but how should we doe to contend thus ? to give you some directions , fight the good fight of faith : the acting of our faith , and setting it on worke when any thing comes to hinder us , will helpe us to overcome in this combate . let a man beleeve the promises and threatnings of god , and he shall be able to resist the flesh : but let faith bee asleepe , and it will quickly prevaile against us : take the shield of faith : now , what a shield is for the defence of the body , that faith is for the defence of the soule . whē any temptations are suggested unto us , faith is it that repells them ; never is a man overcome but through defect of faith , or when the habit lies hid asleepe in us . heb. . when they set their faith on worke , what marvellous things did they ! what made ieroboam so weake , but onely want of faith : what was it that overcame eve ? but onely that shee did not beleeve stedfastly the word of god. on the cōtrary , what was it that strengthned daniel , the three children , and infinite others ? it was their faith . the saints when they have the use of their faith , are very strong : but when they have not the use of their faith are very weake , as other men ; as abraham , how weake was hee , when hee exposed his wives chastity , for want of faith ? and david when hee dissembled , and peter when hee denied his master ; but when hee was strengthned through faith , how bold was hee before the councell ? it was his faith that enabled him to fight the good fight , because he kept the faith , in the profession of it , and in the practice of it , and in teaching of it : and therefore if we would be strengthened to resist our spirituall enemies , we must labour to set our faith on worke , that is the first meanes . the second meanes , st. peter sets downe : dearely beloved i beseech you as strangers and pilgrims abstaine from fleshly lusts w ch war against the soule . first consider that you are but strangers and pilgrimes : for if you take the pleasures in the world , you cannot sit by them , why ? you are but strangers , therefore abstaine from them . againe consider that these lusts they fight against the soule . no man in the world , that did consider that such a man now knocked at the doore , whom if he did let in , would cut his throat , but that he would use all meanes to barre him out : why this now is our case ; they seeke our lives , nay our soules , they fight , there is their force , they seek to prevaile by maine force if they can ; if they cannot , then they seeke to proceed by fraud & cunning : they are ready to perswade us , that they are friends , and not enemies , and that you may go to heaven though you yeeld to them , and that you may quickely overcome them , that if you satisfy them for the present , they will be gone , and trouble you no more , and a thousand such like : but take heed , fight against them , keepe them out , not onely for the present , for they renew the battell , as an enemy if hee bee too weake at one time , in one place hee increaseth his forces , takes more advantages , and renews his battaile againe : so doe these , they will set upon us againe and againe with a fresh force , & if they cannot prevaile one way , they wil try another way , and if they cannot doe good by one , they will use all wayes . and then consider the end of this fight , it is to kil and destroy , as we know the end of a fight is : now these lusts they fight against your soule , and nothing will satisfie them but your life . every time they set upon you , it is a buffetting ; every time you yeeld to thē , it is a wounding , and if you do not resist & strive against them , they wil procure your utter perdition . and therefore i beseech you as strāgers & pilgrims , abstaine from fleshly lusts which warre against your soules . yes , i could be content to strive if there were any hope of doing any good : but i am affraid i shall be overcome , and therefore as good yeeld at the first , as at the last . i answer , there is great hope , yea , assurance of victory , wheresoever true grace is , though it may be held downe long , and saffer many oppositions : yet in the end he shall be sure of victory , till hee bring forth iudgmēt into victory . a fift signe to know if there be saving grace , yea , or no ; if there be , it shall at last have the upper hand ; but all through christ , he that hath begun that good worke , will perfit it : for he will do it , for he is faithful , and in him wee are rich : through him wee shall be more than conquerers , not through our selves ; we are apt to bee discouraged , when wee sit downe and consider what corruptions wee have arising from our natures , which wee thinke wee shall never master . true , we cannot doe it in our owne strength , but christ hath undertaken to doe it for us , hee shall subdue our iniquities . there are things in the kingdome of grace , which when we looke on , are apt to make us discouraged . first , when a man looks on his owne strength , and sees how little he can doe of himselfe . secondly , when hee lookes on the kingdome of grace abroad , and sees how it goes downe the wind , and how the wicked prevaile , & the godly are weake , and goe to the wall : but christ hee will affoord us his strength against our lusts to subdue them , and for the enemies of the gospell , hee will crample thē all under his feet ; it is his promise , he will bring forth iudgement into victory . now christ doth this wayes : first , by watering the buds , the seeds of grace , and maketh them to spring up as willowes by the water courses : his branches shal spread , & his beauty shall be as the olive-tree , and his smell as lebanon : they shal revive as the corne , and grow as the olive , &c. secondly , by removing all these impediments , which hinder the growth of grace any way . and therefore now let us not be discouraged , but make use of these promises of sanctification , which wee are so apt to forget : and though we be as weake as a bruised reed , or as the smoaking flaxe , yet let us not faint , nor give over , but bee encouraged to strive , and contend without reasoning , seeing wee are sure the day shall bee ours : for so is his promise , a bruised reed shall hee not breake , and smoaking flaxe shall he not quench , till hee bring forth iudgement into victory . finis . notes, typically marginal, from the original text notes for div a -e thes. . . notes for div a -e doct. reas. . reas. reason . reason . use. question . answer . doct. . reason . reas. . . . reason . caution . . . . . . caution . . . . . question . answ. . . . . . vse . iob. . . . use . vse . . signe . . . signe . objection . answ. difference . quest. ans. . ans. . ans. quest. . ans. ● quest. . answ. answ. . question . answ. . . notes for div a -e doct. causes . obiect . answ. . vse . . . rea. . vse . objection . answ. three offices of christ. . obiection . answer . signes . . . . . . . question answer . . . . . . . . . . . . . . . . . . . . phil. . . . . . . . . . cases of conscience . quest. answer . case . answer . . case . answ. object . . . things . . . . cor. , . . . object . answer . psal. . . . math. . . luke , . math. . cor. . , . rom. . . obiect . answ. . tim. . . ephe. . . pet. . . obiect . . answ. . phil. . . thes. . . cor. . . . . esay . . hosea . . . sins overthrow: or, a godly and learned treatise of mortification wherein is excellently handled; first, the generall doctrine of mortification: and then particularly, how to mortifie fornication. vncleannes. evill concupiscence. inordinate affection. and, covetousnes. all being the substance of severall sermons upon colos. iii. v. mortifie therefore your members, &c. delivered by that late faithfull preacher, and worthy instrument of gods glory iohn preston, dr. in divinity, chaplaine in ordinary to his majestie, master of emanuel colledge in cambridge, and sometimes preacher of lincolnes-inne. preston, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) sins overthrow: or, a godly and learned treatise of mortification wherein is excellently handled; first, the generall doctrine of mortification: and then particularly, how to mortifie fornication. vncleannes. evill concupiscence. inordinate affection. and, covetousnes. all being the substance of severall sermons upon colos. iii. v. mortifie therefore your members, &c. delivered by that late faithfull preacher, and worthy instrument of gods glory iohn preston, dr. in divinity, chaplaine in ordinary to his majestie, master of emanuel colledge in cambridge, and sometimes preacher of lincolnes-inne. preston, john, - . preston, john, - . three godly and learned treatises. selections. aut [ ], , [ ], - , [ ], p. printed by i. beale [and augustine mathewes], for andrew crooke, at the blacke beare in pauls churchyard, london : . mathewes's name from stc. the words "fornication. .. covetousnes." are bracketed together on title page. the first leaf is blank. 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reviewed and edited - pfs batch review (qc) and xml conversion sins overthrow : or , a godly and learned treatise of mortification . wherein is excellently handled ; first , the generall doctrine of mortification : and then particularly , how to mortifie fornication . vncleannes . evill concvpiscence . inordinate affection . and , covetovsnes . all being the substance of severall sermons upon coios . iii. v. mortifie therefore your members , &c. delivered by that late faithfull preacher , and worthy instrument of gods glory iohn preston , dr in divinity , chaplaine in ordinary to his majestie , master of emanuel colledge in cambridge , and sometimes preacher of lincolnes-inne . london : printed by i. beale , for andrew crooke , at the blacke beare in pauls churchyard . . the contents . first , in the treatise of mortification . docrine i. the height of glory , which we expect by christ , should cause every man to mortifie sinne . page doct. ii. the frame of our hearts ought ta suit with those conditions that we receive by our union with christ. p. explication . mortification is a turning of the heart from sinne to grace , ibid. mortification called a turning of the heart , because the heart by nature is backward and averse from god , pag. sinne seemingly mortified ; . when the occasion is removed . p . when it is not violent and raging , but quiet . ibid. . when it is but removed from one sinne to another . ibid. . when the conscience is affrighted with the judgements of god. p. . when the strength of nature is spent , ibid. . being restrained from sinne by good education , p. use i. to examine by these rules sinnes mortification , ibid. mortified lusts knowne , . by a deepe humiliation of the soule , p. . by the generality of it , ibid. . by the measure of grace , answering the measure of corruption , p. . by the continuance of them , p. motives to mortification : . there is no pleasure in sinne , p. pleasure in sinne is no true solid pleasure , but a sick pleasure , p. . . the satisfying of lust is an endlesse worke , ibid. . the great danger of sinne , p. . the deceit of sinne , p. sinne deceives foure wayes : . by blinding the understanding , ibid. . by making large promises , p. . by promising departure at our pleasure , ibid. . by making a shew of friendship , ibid. . the rebellion it occasions in us against god , p. . the slavery it brings us unto satan , ibid. use ii. to instruct us that in every regenerate man there is a free-will to doe good , p. the power of a regenerate man consists . in performing any duty god commands , according to the proportion of grace he hath received , p. . inresisting any temptation according to the same measure of grace , p. object . in the regenerate , the flesh lusteth against the spirit , &c. ibid. answ . corruption reignes not , though it may take possession in the heart of a regenerate man ; it exceeds not the measure of grace , ibid : use iii. to exhort us to abstaine from the sinne of the heart , as well as sinne in the outward actions , p. object . men shall be judged by their workes , not by the thoughts of their hearts , ibid. answ . god will judge the thoughts of the heart , as the cause ; the actions , or workes , as the effects . p. use iv. to teach us that no man is so holy , but he needs mortification . ibid. the meanes how to come by mortification , are i. outward . . moderation in lawfull things , p. the danger of excesse in lawfull things , ibid. . vowes and promises , p. the lawfulnesse of vowes , and how they are to be esteemed of , ibid. . the avoyding of all occasion to sinne , p. object . professors being strong in faith , need not avoyd occasions of sinne . p. answ . opinion of strength in faith is a weaknesse in men , for the more feare , the more strength ; besides , habituall grace is but a creature , and therefore not to be relyed on . ibid. . the lawfull exercise of fasting and prayer . ibid. ii. inward : . to get a willing heart , p. . to take paynes about it , p. two errors about mortification : . that all sinnes have a like proportion of labour to mortifie them . p. . that mortification is not a continued worke , p : the fruitlesse pains of papists in afflicting their bodies , &c. ibid. . the assistance of the spirit . p , meanes to obtaine the spirit , are . to know the spirit , p. . not to resist , grieve , or quench him . ibid. what it is to resist , grieve , quench the spirit . p. , . to use prayer , p. . to walke in the spirit . p. . to get a lively faith , p. iustifying faith onely purifieth the heart , p. the holy ghost not essentially but by a divine power dwelleth in the heart . ibid. that mortification goeth before iustifying faith , is an error , p. . to get spirituall ioy. ibid. . to get an humblenesse of minde , p. doctr . iii. that all earthly members are to be mortified , p. members are sinful , exorbitant affections of the soule , p. . for these reasons ; because . they fill up the heart , ibid. . they proceed from the unregenerate part , p. . they are weapons of unrighteousnesse , ibid. . they are deare unto the heart , as any member to the body , ibid. inordinate lust meant by earthly members , p. what it is to be earthly minded , ibid. by the power of nature a man may conceive of spihituall things and yet be earthly minded : . not spiritually , ibid. . not from an heart illightned by the spirit , p. . by the knowledge of his understanding , ibid. a man may come to know spirituall things , and not be renewed . . by seeing a vertue in heavenly things excelling all all other things , ibid. . by being of a noble spirit , ibid. . by seeing holinesse in the children of god , p. . by seeing the attributes of god , ibid. . by feeling the sweetnesse of the promises , ibid. . by beleeving the resurrection to life , ibid. the order of the faculties of the soule , p. whether nature can attaine unto true knowledge , ibid. a naturall man may know spirituall , in their substance , not as a rule of his life , p. heavenly mindednesse is the worke of a new life in a man , ibid. heavenly mindednesse admits increase in knowledge , p. the vnderstanding the seat of heavenly mindednesse , p. an enlightned understanding communicates its to the rest of the faculties ; . by taking away the lets unto good , p. . by withstanding the motions of inordinate passions , ibid. . by laying open the vilenesse of inordinate affections , ibid. . by ruling and guiding them , p. vse i. to reprove such as favour earthly mindednesse , or inordinate affections , ibid. reasons against earthly mindednesse , are i. in respect of men ; . it takes away the excellency of the creature , p. . it wounds the soule , p. ii. in respect of god : it sets up spirituall idolatry in the heart , p. iii. in respect of professors : it is unbeseeming them , and makes them like swine , p. great difference betweene the back-fliding of the saints , and of the wicked , p. back-sliding in the saints is caused , . by hollow hartednesse . . by evill example of men . . by remouall from under a powerful ministery . p. a threefold caveat to the saints . p. divers obiections of earthly mindednesse answered : obiect . . earthly things are present . answ . heavenly things present , as ioy in the holy ghost , &c. are to be preferred before earthly things . p. difference betweene nature and sense , p. obiect . . earthly things are sensibly felt . answ . men are deceived ; for the greater the faculty , the greater the sense . p. a threefold difference betweene the superlour and inferiour faculties . ibid. obiect . . earthly things make us to be well thought of . answ . a good opinion must not be regarded in any thing that shal occasion sinne . p. a remedy against opinion , is a sound knowledge in the word of god. p. obiect . . earthly things seeme of great worth vnto us . answ . they will not doe so , if compared to spirituall things . p. all mens comforts stand in gods face . p. vse ii. to exhort men to leave their earthly mindednesse . p. motives to mortifie our earthly members : . the devill ensnares us by them . ibid. . they binde us fast from god to the devill . p. meanes to obtaine the loathing of earthly things ; . sound humiliation , p. three false grounds thereof , ibid. . the royalty of spirituall things , p. . a constant and diligent watch over the heart , p. meanes to get heavenly mindednesse : . faith , p. a twofold snare of the world , ibid. . humility , p. . a iudgement rightly informed , p. . a sight into the all-sufficiency of god , p. . a remembrance from whence we are fallen , ibid. a comparison betweene a spirirituall and a bodily consumption , p. motives to heavenly mindednesse ; . heavenly things the best obiect , p. . no sweetnesse in earthly things , p. ; for two reasons : because they are mutable , ibid because they either belong to persons that are . good , belonging to god ; and therefore cannot content them , because they draw their affections from god , p. . wicked , unto whom they are not sanctified , p. . no salvation by earthly things , p. god will have all the soule , or none . p. christs two markes of a christian , p. . heavenly things are the better part : proved , ib. by scripture , ibid. a fourefold difference betweene earthly and heavenly things , ibid . by reason , p. . all things are at gods disposing , p. markes to know whether wee have lost our earthly mindednesse . . by the moderation of our care and delight in earthly things , p. signes of the excesse of our delight in them , are . our immoderate desire of getting & keeping them , ib . our excesse in our pleasures and recreations , p. recreation when lawfull . p. . by the esteeme we have of heavenly things , ibid. . by our spirituall taste , whether we rellish heavenly or earthly things best : as the word preached , p. eloquence no ornament to the word preached , p : the word should not be mixed with it , p. how learning and arts are necessary to the preaching of the word , p. ministers should not endevour to please the people with eloquence , p. . by our judgement of heavenly things , p. spiritual knowledge wrought by the spirit , able to judge of . persons , p. . things , p. spirituall renovation is discovered by the affections , p. by the speeches , p. by the actions , p. . by our brooking the word of reproofe , use. to exhort spirituall minded men to grow more and more therein , p. the least sinnes to be avoyded , ibid secret sinnes are to be looked into , p. motives to grow in heauenly mindednesse , are . hereby we are able to doe every good worke , ibid. . hereby god is honoured , p. . hereby we may prevaile with god in prayer , p. a few faithfull prayers may doe much good , ibid. of fornication . doctrine . all vncleannesse is a thing god would have mortified , and quite destroyed out of the hearts that hee would dwell in , pag. doctr . . fornication is a sinne that must be mortified , p. the haynousnesse of this sin of fornication appeares ; i. in the sinfulnesse of it : for , . it is contrary to gods spirit , p. . it makes a strangenesse betwixt god and us , ibid . it is a punishment of other sinnes , p. . it layes waste the conscience , p. . it delights the body more than any other sin , ibid ii. in the punishment of it : for , . god himselfe ●●kes the punishment of it into his owne hand , p. , god reserves filthy persons for an heavy judgement ibid. iii. in the danger of it , p. iv. in the deceitfulnesse of it , p. the deceits of the divel , whereby he enticeth us to this sin , are . hope of repentance , ibid. with considerations against that deceit , p. , . present impunity , p. considerations against it , p. present sweetnesse in sinne , p. considerations against it , p. . the falsenesse of common opinion and carnall reason , p. . hope of secrecie , p. considerations against it , p. use . to exhort all men to cleansethemselves from this filthinesse , p. use . to perswade all men to mortifie the inward corruption , aswell as to abstaine from the outward action , p. tryals whether this lust be mortified : . an vniversall change , p. . an hate an loathing to this sinne , p. . a constant keeping our selves from the acting of this sinne , p. meanes against fornication : . for such as have beene addicted to this sin ; let them . get an humble heart , p. . l●bo●r to bring their hearts to love god , who hath forg●ven so great a sinne , p. . reware lest satan beguile them . . for those that still live in this sinne ; let them labour to get assurance of pardon . endevour to have a sense and feeling of their sinne , p. lay hold on the promises , and apply them . vse abs●●nence and fasting , p. . resolve against it , p. . proportion the remedy to the disease , p. . turne their delights to god and heavenly things . accustome themselves to frequent prayer . p. of vncleannes . doctr . . vncleannesse is one of the siunes that are here to be● mortisied , p. the haynousnesse of the sin of uncleannesse , appears . because it makes the sinner herein , a man of death , . because it is a sinne against nature . . because it is against ones selfe , as selfe-murder . . because god makes it a punishment of other sinnes , p. the deceits of satan to draw men into this sin , are . hope of after-repentance . what repentance is , p. . the deferring of punishment . . the com●on opinion of this sinne , p. . the privatenesse and secrecie thereof . . the present delight they finde in it , p. of evill concvpiscence . doct. i. evill concupiscence is a sinne to b●e mortified , pag. reasons thereof , are , . it will bring forth actuall sinnes , p. . it defiles a man by hiding sinne in his heart , ibid. . it marres all good actions , ibid . it makes gods commandements grievous unto us , p. the nature of evill concupiscence what , p. the sinfulnesse of evill concupiscenee , ibid. the operation of evill concupiscence in conceiving bringing forth sinne . evill concupiscence habituall , actuall , to be mortified , p. all sinne is to be abstayned from , because god forbids it , p. acts to mortification , are . a serious meditation upon mens courses , ibid . a suppressing and keeping downe of lust , p. . a rectifying of the iudgement , p. vsei . to get free from this sinne , p. the wrathof god on the creature works terror in the conscience , ibid. three signes of mortifying this sinne ; . a generall reformation in heart and life , p. . a right iudgement of sin , and a true loathing thereof , p. . actuall abstinence from sinne , p. qvest. whether man after true mortification may fall into the same sinne againe , ibid. answ . he may fall into the act , but not the love of that sin , ibid meanes to the mortification of this sinne , are . a labour for an assurance of pardon for our sinnes , p. . abstinence from all occasion of sinne , p. . a delight in grace and holinesse , p. . ●ervent and hearty prayer , p. of inordinate affection : doctrine . all immoderate affections must be mortified , p. what affections are , p. the appetite double , sensuall , rationall , p. three sorts of affections , naturall , carnall , spirituall , p. affections when inordinate , p. trials of the inordit acy of affections , are . to examine them by the rule ; the rules are . the obiect must be good , p. . the end right . . the measure right . . the order and season sitting . . to examine them by the effects ; the effects are . the disturbance and hi●drance of reason , p. . an indisposition to holy duties , p. . the production of evill actions . . the drawing us from god , p. what it is to mortifie affections inordinate , ibid. keasons why they are to be mortified , are . they are of greatest efficacie and command in the soule , p. . they make us either good or evill . . they make way for satan to take possession of the soule , p. . they are the first movers to evill , p. vse . to exhort us to take pains in the mortification of these inordinate affections , p. meanes to mortifie them , are . knowledge of the disease , p. two wayes to discerne inordinate lusts ; by bringing them to the touch-stone , p. by considering the stops of them . . the iudgement of others concerning them , p. the causes of inordinate affection , are . mis-apprehension , p. remedies against mis-apprehension . to get strong reasons out of the scripture , p. . to get a lively faith , p. . experience of the naughtinesse of them . . example of others . . weakenesse and impotency , p. remedy against that , is to gather strength . . lightnesse of the minde , p. remedy , to finde out the right obiect , which is god. . confusion that riseth in the heart at first rising of them , p. remedy , timely prevention , p. . corruption of nature . p. remedy , to get a new nature . . oue sinne cause and root of another , p. remedy , to pull up the root . god the onely agent of mortification . use . to reprove us for sinfull affections . motives to conquer inordinate affections . . they are the root of all evill , p. . they wound the soule , p. . they breed foolish and hurtfull lusts , p. . they hinder the doing of good actions . . they bring shame and dishonour , p. . they blinde the reason and judgement , p. of covetovsnes . covetousnesse what , p. . why it is called idolatry . doctr . . to seeke helpe and comfort from riches or any other creature , and not from god alone , is vaine and sinfull , p. doctr . . that covetousnesse , which is idolatry , is to bee mortified , p. . reasons that god onely can be comfort unto us , and not the creature , are . god is all-sufficient , p. . the creature is empty and vaine , p. . we commit the sinne of idolatry in giving that to the creature which is due to god. use . to exhort men to abstain frō lusting after worldlythings , p. god can give comfort without riches , p. the creature without the creator is as the huske without the kernell . p. considerations to disswade from trusting in the creature : . the creature of it selfe hath no power to comfort , p. . the creature reaches not to the inward man , p. . a multitude of creatures must goe to the comfort of one man , p. . the comfort of the creature is but dependant felicity , p. whatsoever men leave their children without gods blessing is nothing worth , p. the deceits whereby men are hindred from mortifying this sinne , are . they thinke them gods blessings , p. blessings considered without thankefull reference to god , cease to be blessings . we receive the creatures as blessings . . when we depend on god for the disposing , continuing and want of them . . when wee thinke the same things may bee without comfort unto us , p. . when we thinke we may have comfort without them p. . they apprehend present comfort from the abounding of them , p. we may not judge of outward things by sense and feeling , but by faith , and a rectified reason . to helpe our judgement therein ; consider , . they are but vanity of vanities , p. . what other men , that have bin afflicted , think of thē . what your selves wiljudge of thē at the day of death . what you shall finde them for the time to come . sense of comfort double , preceeding from a refreshing of the heart by the creature : an appprehension of gods fauor in those blessings . ioy in the creature may be a . remisse ioy , as if we ioyed not , p. . loose ioy , that may be cast off . . dependant ioy eying the fountaine , p. they reason falsely . riches come not alwayes by labour , nor comfort by riches , p. . for . god maketh a disproportion betwixt the man and the blessing , p. . god hinders the effects , though the causes eoncurre . . god denieth successe to the causes , p. they see these things present and certain , other things doubtfull and incertaine . earthly things subiect to change , but spirituall things unchangeable . signes to know whether our love to the creature be right or no : consider , . whether our affection to the creature drawes our hearts from god , p. . when earthly and spirituall things come in competition , which we make choyce of . . what our obedience is to god. . what things trouble us most , p. our affection to riches said to be inordinate , p. . when we seeke them ; . by measure more then we should . . by meanes that we should not , p. . for wrong ends , p. . in a wrong manner ; which consists in these particulars : when we seeke them , out of love to them . to trust to them . to be puffed up by them , p. to glory in them . with too much haste and eagernesse . in the desire of riches there is a double content , p. a contentednesse , with a dependance on gods will. . a contentednesse with a submission to gods will. how farre a man may desire wealth , p. a threefold necessity of the creatures . . of expedience . . of condition and place , p. . of refreshment . a desire of riches for superfluity and excesse , sinfull ; for these reasons : . mans life stands not in abundance of excesse . . it proceeds from an evill root , p. . it may not be prayed for . . it is dangerous , for it chokes the word , p. . we have an expresse commandement against it . the end of a mans calling is not to gather riches , but to serve god , p. riches , the wages , not end of our calling . rules to direct our care in getting wealth , p. no going into other mens callings . the end must not be riches , but gods glory . the care must not be inordinate . signes of inordinate care , are . trouble in the acquiring , p. . feare of not attaining . griefe in being prevented . a man is then covetous when he strives not against covetousnesse . covetousnesse spirituall adultery , p. . aggravated in that . it makes men wicked . . it does least good . . riches are but false treasure . . they are not our owne . > a●tributes given to riches , are - they are many things . . they are unnecessary . . they will be taken from us . . they are not the best . use . to exhort men to mortifie this earthly member , covetousnesse , p. meanes thereto , are , . prayer to god. . humility for sinne . . imployment of them to better things . the doctrine of mortification . colossians . . mortifie therefore your members which are upon the earth ; fornication , uncleannesse , inordinate affection , evill concupiscence , and covetousnesse , which is idolatrie . this chapter containeth divers exhortations unto heavenly mindednesse , by which the apostle labours to disswade the colossians from corruptible things , unto things not corruptible , but everlasting ; not earthly , but heavenly ; in the which the life of a christian , and true holinesse standeth . in the first verse he beginnes with an exhortation to seeke heavenly things ; if you be risen with christ , seeke those things that are above : that is , if you be risen with christ , and dead unto the fashions of men , then there is an alteration and change in your soules wrought , by which you are brought to affect that which is heavenly , and basely to esteeme of earthly things : therefore , if you be risen ; that is , if this heavenly life , and disposition , and change be in you , then let the same appeare by your heavenly mindednesse ; that is , by seeking of heavenly things . in the second verse he joynes another exhortation grounded on the first , to bee wise and to understand them ; set your affections on things above : that is , let them be specially minded of you , let all your faculties bee filled with a knowledge of spirituall things ; and this is so joyned with the former , that there can be no seeking without knowing ; for how can a man seeke that which he knoweth not ? and if thou hast no knowledge of heaven , and heavenly things , how canst thou desire them ? seeing where there is no desire , there is no seeking : and therefore if thou wouldest seeke heavenly things , as christ , and grace , and salvation , then know them first . afterwards in the third verse he goeth on , and presseth this exhortation with divers arguments ; first , because you are dead : that is , seeing you are dead unto earthly things , therefore strive not now to be earthly minded . secondly , your life is hid with christ : that is , your happinesse is not seene with the eye of the bodie by looking on these earthly things , but your happinesse and joy is by faith beholding christ , therefore set your heart and eye on him , where your life is ; that is , you looke for a perfection of glory with christ , which you cannot have by minding earthly things : therefore be heavenly minded . in the fourth verse the apostle answereth unto a demand : for they might thus object , you tell us that we shall have a perfection of glory , and that it is hid with christ , but when shall we have it ; that is , when shall it be made manifest unto us ? unto this the apostle answers , when christ , who in our life , shall appeare , then shall we also appeare with him in glorie . and hereupon he groundeth another exhortation in the verse i have read : as if he should say , seeing you expect such a perfection of glory to be revealed unto you at christs second comming , then it stands you upon to set upon your corruptions , to kill , and to slay them , that seeke to deprive you of that glory . mortifie therefore , your earthl●e members ; that is , slay every foule affection , inordinate desire of earthly things , rid your hearts of them by slaying of them ; and although it may seeme a hard worke , yet fight still , or else you shall never attaine unto that life you hope for : so that the first generall point hence , is this : that the height of glorie , which we expect by christ , should cause everie man to mortifie sinne . this the apostle makes the ground of our mortification ; if you be risen with christ , seeke the things that are above , mortifie therefore your earthlie members ; that is , except you slay sinne , that hath slaine christ , you cannot get life with christ : surely then , mortification is not as men thinke it , a needlesse worke which matters not much whether it be set upon or no , but this is mens sicknesse ; for , as a man that is sicke thinkes phys●●ke is not needfull , because hee is not sensible of his disease , when as the physician knowes that it is amatter of necessity , and that except hee purge out that corruption and humour of the body , it will grow incurable : even so , except this corruption of nature be purged out , it will-grow incurable ; that is , we cannot be saved : therefore , we know to mortifie sinne , is a worke of necessity , whereupon standeth every mans life and salvation . the second thing which we note , is this : that the frame of our hearts ought to suit with those conditions that wee receive by our union with christ. and this also the apostle makes another ground of mortification ; if you be risen with christ , seeke heavenly things , and therefore labour to mortifie your inordinate affections , and sinfull lusts , that so the frame of your hearts , and disposition thereof , may suit with heavenly things : as if he should say , you professe your selves to be risen with christ ; that is , that you are in a more excellent estate than you were in by nature , and you expect a perfection of glory ; then it must needs follow , that the frame of your hearts must suit with your conditions ; that is , you must bee such as you professe your selves to be ; and this cannot be , except you mortifie sinne , all inordinate affections , all worldly lusts , all immoderate care for earthly things : thinke not to get grace , salvation , and eternall life , except first you slay your corruptions and lusts ; for mortification is a turning of the heart from evill to good , from sinne to grace : or , it is a working a new disposition in the heart , turning it quite contrary : or else it may bee said to bee the slaying of that evill disposition of nature in us . now wee must know , that howsoever mortification is a deadly wound given unto sinne , whereby it is disabled to beare any rule or commanding power in the heart of a regenerate man , yet we say , mortification is not perfect ; that is , it doth not so slay sinne , that we have no sinne at all in us , or that wee cease to sinne ; for in the most regenerate and holiest man that lives , there is still the sap of sinne in his heart : a tree may have withered branches by reason of some deadly wound given unto the root , and yet there may remaine some sap in the root which will in time bring forth other branches : so it is with a regenerate man , there may a deadly wound be given unto sinne , which may cause inordinate affections to wither , and yet notwithstanding some sap of sinne may remaine , which had need still to be mortified , lest otherwise it bring forth other branches . mortification is not for a day only , but it must be a continuall worke ; when thou hast slayne sinne to day , thou must slay it tomorrow , for sinne is of a quickning nature , it will revive if it be not deadly wounded , and there is seed in every sinne which is of a spreading nature , and will fructifie much ; therefore . when thou hast given a deadly wound unto some speciall corruption , rest not there , but then set upon the lesser ; mortifie the branches of that corruption ; and so much the rather , because it will bee an easie worke to overcome the common souldiers , and to put them to flight , when the generall is slaine . wee call mortification a turning of the heart ; the heart by nature is backward from god ; that is , it minds and affects nothing but that which is contrary to god , it is wholly disposed to earthly things ; now mortification alters and changes the heart , turning it from earthly to heavenly things ; even as a river that is stopt in its usuall course is now turned another way ; so mortification stops the passage of sinne in the soule , turning the faculties , the streame of the soule , another way : the soule was earthly disposed , the mind , the will , and affections were wholly carried after earthly things , but now there is a new disposition wrought in the soule , the minde and affections are wholly set upon earthly things ; before he was for the world how hee might satisfie his lusts , but now his heart is for grace , justification , remission of sinnes , and reconciliation . here then , seeing mortification is a slaying of sinne , and that many doe deceive themselves in the matter of mortification , who thinke that sinne is mortified when it is not ; and contrariwise , others thinke they have not mortified sinne , that is , they have not given a deadly wound unto sinne , because they still feele rebellious lusts intheir hearts ; therefore for the better explaining of this point of mortification i will propound two questions : the first shall be , for the discovering of hypocrites ; and the second shall be , for the comforting of weake christians . the first question is , whether sinne may not seeme to bee mortified when it is not mortified , but onely asleepe ? to this i answer , that sinne may seeme to be mortified when it is not , and that in these particulars : first , sinne may seeme to be mortified when the occasion is removed : as the covetous man may not bee so covetous after the world as he was , because he hath not so good an opportunity , and thereupon hee may grow remisse ; and yet this sinne of covetousnesse is not mortified ; for let there be occasion , or an opportunity offered , and you shall finde this sinne as quicke and as lively in him as ever it was before ; and so for drunkennesse , or any other vice in this kinde : when the occasion is removed , the sinne may be removed , and yet not mortified . secondly , sinne may be mortified seemingly , when it is not violent , but quiet ; that is , when an unruly affection troubles them not , they thinke that now that sinne is mortified ; but they are deceived , for it is with sinne , as with a disease ; a man that is sicke of a feaver , so long as he is asleepe he feeles no paine , because sleepe takes away the sense of it ; but when he is awake , then presen●ly hee feeles his paine afresh : even so , when sinne doth awake them out of sleepe , then they shall finde it was not mortified , but they onely asleepe . sampson , iudg. . so long as he was asleepe in his sin , thought all was well , and that his strength was not gone ; but when hee awakes out of sleepe , his sinne awakes , and then with much sorrow hee findes that his sinne was not mortified , especially when he fell into his enemies hands . thirdly , sinne may seeme to bee mortified when it is but removed from one sinne unto another , when it is removed from a lesse to a greater , or from a greater to a lesse . as for example , a man may not be so covetous as hee was , and thinke with himselfe that this his sinne is mortified , when as indeed it is not mortified , but onely removed unto another ; for now it may be hee is growne ambitious , and seekes after honour , and therefore it stands not now with his reputation and credit to bee covetous : hereupon hee may grow bountifull , and neverthelesse his sinne of covetousnesse be unmortified : and so for drunkennesse , and such as desire pleasure , their mindes and delights may be changed , and the sinne of the soule be not yet mortified . sinne is to the soule as diseases are to the body : now we know , that diseases of the body usually remove from one place to another , or at the least grow from a lesse to a greater : so it is with sinne in the soule , it will remove from one faculty to another . fourthly , sinne may seeme to be mortified when the conscience is affrighted with the judgements of god , either present upon him , or threatned against him : now by the power of restraining grace a man may be kept from sinne ; that is , hee may so bridle his affections , that he may keepe sinne from the action , he may forsake drunkennesse , covetousnesse , pride , and the like , and yet his sinne be not mortified : for here is the difference betweene a man that hath his sinne mortified , and one that hath not ; the first is alway carefull , that his sinne come not to action , hee is carefull and watchfull over his wayes and heart , as well when the judgement is removed , as when he feeles it : but the other hinders not sinne longer than the hand of god is upon him ; remove that , and then his care is removed . fifthly , sinne may seeme to be removed and mortified when the sap and strength of sinne is dead , that is , when the strength of nature is spent . as the lampe goes out when oyle is either not supplyed or taken away , and yet the lampe is still a lampe , for let oyle be supplied , and fire put unto it , and it will burne ; so there may be not the action , and yet sinne is not mortified in the heart ; for he is as well affected to sinne as ever hee was , onely the sap and strength of nature is gone ; but if oyle were supplied , that is , if strength of nature would but returne , sinne would be as quick and vigorous as ever it was . sixthly , good education , when a man is brought up under good parents , or masters , he may be so kept under that sinne may seeme to bee mortified , but let those be once at their owne ruling , then it will appeare that sinne is not mortified in them ; that is , that they have not lost their swinish disposition , onely they are kept from fouling of themselves : as a swine so long as she is kept in a faire meadow cannot foule her selfe , but if you give her liberty to goe whither shee list , shee will presently be wallowing in the mire ; even so , these are ashamed to defile themselves whilest they are under good education ; but opportunity being offered , it will soone appeare sinne is not mortified . the use of this , briefly , is for examination unto every one to enter into his owne heart , and exam●ne himselfe by these rules whether his sinne be mortified , or no ; and accordingly to judge of him else . the second question is for the comforting of weake christians : seeing there is corruption in the heart , how shall i know that the lusts and stirrings of the heart proceed from a wounded corruption , or else is the action of an unmortified lust ? to this i answer , you shall know them by these rules : first , you shall know whether the lust in the heart be mortified , and proceed from a wounded heart or no , by the ground of it ; that is , if it proceed from the right root , or arise from a deepe humiliation wrought upon the soule , either by the law , or by the judgement , of god , whereby the conscience is awakened to see sinne in its ownenature ; and then a raising up of the soule by the apprehension of the love of god in christ , and out of a love unto god to beginne to mortifie sinne : if the heart in this case doe fight against the spirit , that is , the lust of the heart , it is because it hath received the deadly wound ; but if it bee not our of love unto god that thou mortifiest sinne , if thy heart , in this case , have much rebellion in it , whatsoever thou thinkest of thy selfe , sinne is not mortified in thee : every thing proceeds from some cause ; if the cause be good , the effect must needs bee good likewise : as ( for instance ) if the tree be good , the fruit must be good ; but if the tree be evill , the fruit cannot be good : let every man therefore examine himselfe upon this ground . secondly , you shall know it by the generality of it : for mortification is generall ; and as death is unto the members of the body , so is mortification unto the members of sinne : now you know that the nature of death is tos ize upon all the members of the body , it leaves life in none ; so , where true mortification is , it leaves life in no sinne ; that is , it takes away the commanding power of sinne : for what is the life of sinne , but the power of sinne ? take away this power , and you take away this life . therefore it is not sufficient to mortifie one sin , but you must mortifie all sins ; to which purpose the holy apostle here bids them mortifie ; when he had exhorted them unto the generall of mortification , then he subjoynes divers particulars , as , fornication , uncleannesse ; of which hereafter , ( god assisting ) you shall heare . hence then you learne it will not be sufficient for you to leave your covetousnesse , but you must leave your pide , you vaine-glory : so also when thou hast slaine sinne in thy understanding , thou must mortifie it in thy will , and affections ; slay sinne first in thy soule , and then slay it in the parts of thy body ; and so examine your selves whether you finde this worke of mortification to be generall . thirdly , you shall know whether your lust be mortified by this ; looke if there be an equality betweene the life of grace , and the death of corruption ; that is , if you find grace in measure answerable unto the measure of corruption which is mortified in thee , it is a signe thy sinne is mortified ; for as thereis a dying unto sinne , so there will be a quickening unto holinesse ; seeing the new man will beginne to revive , when the old man begins to dye ; grace will grow strong , when corruption growes weake ; and therefore the apostle saith , grow in grace , and in the knowledge of our lord iesus christ , pet. . . as if he should say , you shall find by this whether the corruption of nature be slaine in you , if you stand fast , ( as in the former verse , ) which you cannot doe unlesse grace grow , except there be a proportion betwixt the life of grace , and the death of corruption : therefore examine your selves by this , whether you doe finde that you are quickned in grace , to pray , or heare , which is an excellent signe that sinne is mortified . fourthly , you shall know whether your lasts are mortified by the continuance of them : for if sinne be mortified , and have received her deadly wound , it will bee but for the present , it will not continue ; it may well rage and trouble thee for a time , but it is onely now and then by fits ; whereas an unmortified lust ever rageth . it is with sinne in this case , as it is with a man that hath received his deadly wound from his enemy , hee will not presently flye away , but will rather runne more violently upon him that hath wounded him ; yet let him bee never so violent , in the middle of the action hee sinkes downe ; when hee thinkes to doe the most harme , then hee is the most unable , because hee hath received his deadly wound , whereby hee hath lost the strength and power of nature which otherwise might have prevailed : so it will bee with sinne , and with a mortified lust , it may rage in the heart , and seeme to beare sway and rule over thee as lord , but the power and strength of sinne is mortified , and sinkes downe , wanting ability to prevaile ; and why ? because it hath received its deadly wound : indeed the most honest man , and the most sanctified that is , may have lust in his heart , and this lust may many times for the present be violent ; yet though it rage , it cannot rule ; it may strive , but it cannot prevaile : therefore you may try your selves by this , whether the corruptions and stirrings of your hearts proceed from a mortified lust , or no. now seeing mortification is so hard a worke , and yet a worke that of necessity must bee done : men also be so hardly drawne to mortifie their lusts , which they account as a part of themselves , not to bee parted withall ; for nature her selfe hath implanted this principle in them , every man ought to love himselfe , what then should move any man to mortifie his lusts ? therefore for the better perswading of men unto this work , we will lay downe some motives to move every man to mortifie his corruptions . the first motive to move all men to mortifie sinne , is , because there is no pleasure in sinne : sinne cannot content the soule ; for this is the nature of sinne , the further a man goes on in sinne , the further he goes on in sorrow , for in every degree of sinne there is a degree of sorrow : as on the contrary , unto every degree of grace , there is a degree of joy ; i say , the more thou gettest of grace and holinesse , of faith and regeneration , the more peace of conscience and spirituall joy thou gettest ; for grace as naturally produceth joy , as sinne sorrow . now if men did but consider this , that is , if they had any spirituall understanding to know that degrees of sinne did bring degrees of sorrow , they would not so runne unto sinne as they doe . but they will object unto mee , you are deceived , for there is pleasure in sinne : wee have found pleasure in sinne , and what will you perswade us against our knowledge ? have wee not reason to distinguish betwixt things which wee know are of a contrary nature ? will you perswade men that honie is not sweet , who have tasted of it ? if you should bring a thousand arguments , they will not prevaile : even so we have felt sweetnesse in sinne , therefore we cannot be perswaded to the contrarie . to this i answer , that the pleasure that is in sinne , ( if there bee any pleasure ) is no true solid pleasure , but a sicke pleasure ; such a pleasure as a man that is sicke of a feaver hath , a pleasure to drinke ; not because he hath a love to drinke excessively , but because it is pleasing to his disease : even so , when men finde pleasure in sinne , it is not because it is true pleasure , but because it suits with their disease ; that is , with their sinne . now that this is no true pleasure , appeares , because that which gives true content unto the soule is grace , which ever is accompanied with faith in christ ; and this works that peace in the soule which passeth all understanding , phil. . . whereas sinne makes not peace but warre in the soule ; and where there is warre in the soule , that is , where the faculties of the soule are in a combustion amongst themselves , there can be no pleasure . a man that is sicke of a dropsie may have pleasure to drinke , but his pleasure depends upon his disease ; if the disease were removed , the pleasure would cease . the second motive , is , because when men goe about to satisfie their lusts , they goe about an endlesse worke : now men in outward things would not set themselves about a work if they did but know before that it would be endlesse ; that is , that they could never finish it ; for every one loves to goe about things of a finite nature , which may be accomplished : even so , if men did but know the nature of sinne , they would not give themselves to satisfie thsir lusts , because they goe about a worke that is endlesse : for the nature of sinne is like the horseleech which the wise-man speakes of , prov. , . that the more it is given , the more it craves , but is never satisfied ; so , the more you seeke to satisfie sinne , the more it desires ; like the fire , the more you cast into it , the more it burnes : but if you will quench it , then detract from it ; so , if thou wouldest have sinne to dye , then detract from thy plasure , from thy covetousnesse , from thy pride . a man that is sicke of a feaver , if you would not increase his heat , then keepe him from cold drinke , and other things that are contrary to it ; but if you doe satisfie the disease in these things , you doe increase it : so , if you would not goe about an endlesse worke , give your lusts a peremptory deniall , please not sinne ; for if you doe , you will displease god : let this therefore move men to mortifie their lusts . the third motive to move al men to mortifie sinne , is because of the great danger it brings a man unto ; it makes a man lyable unto all the judgements of god , it takes gods speciall protection from a man , it fills the heart full of slavish feare ; it is like a quagmire which may seeme to be firme and solid , but being once in it , the more you strive to get out , the greater danger you are in : like a bird that is taken with a gin , the more shee seekes to escape , the faster shee is holden by it ; so it is with sinne , it carryeth a faire shew , it will pretend much good , but take heed of falling into it , for if you be once in it , it will be a hard matter to escape . the understanding is the porter of the soule ; so long as there is spirituall life in the soule , the rest of the faculties doe parta●e of it , and so the whole is preserved ; now sinne blinds the understanding , and when the understanding is mis-informed , it mis-informes the will and affections ; that is , it breeds a disorder in the soule : and when once there is a disorder in the soule , and among the faculties , then the meanes of grace becomes unprofitable : to this effect the apostle saith , they became blinde in their understanding , and then they fell unto noysome lusts , giving themselves unto a customary sinning , they became blinde in their understandings ; that is , it put out their eyes , it made them blinde as beetles ; and when a man is blinde , he will runne upon any dauger , because he sees it not : even so , when sinne hath put out the eye of the minde , the soule is in marvellous great danger of falling irrecoverably : therefore let this move men to mortifie sinne . the fourth motive to move all men to mortifie sinne , is , because sinne will deceive men : now there is no man that would willingly be couzened , every man would be plainly dealt withall ; therefore if men did but know this , that if they gave way unto their lusts , they would befoole them , surely men would not bee so easily led away by them . but men will not beleeve this , they cannot conceive how there should bee such deceit in sinne , seeing they are of so neere a conjunction , as to be a part of themselves : and therefore i will shew you how sinne doth couzen them , and that in these particulars : first , it makes a man a foole , by blinding the understanding ; and when he is thus blinded , hee is led away to the committing of every sinne : and therefore it is said , pet. . . not fashioning your selves according to the former lusts in your ignorance ; that is , before you were inlightned , your lusts had made you fooles by taking away your understandings , and putting out the eie of your minds , but now fashion not your selvs , suffer not sin to blind you againe , seeing you now see . secondly , it doth couzen you by making large promises : if thou wilt be a wanton person , it will promise thee much pleasure ; if ambitious , much honour ; if covetous , much riches : nay , if thou wilt be secure , carelesse , and remisse for spirituall things , as grace , and justification , and remission of sins , it will make thee as large a proffer as the devil sometime made unto christ , mat. . . all these things will i give thee , if thou wilt fall down and worship me : so , it may be he will promise thee salvation and life everlasting , but he will deceivethee , for it is none of his to bestow ; if he give thee any thing it shal be that which he promised not , and that is , in the end , horror of conscience and destruction . thirdly , by promising to depart whensoever thou wilt have it : oh , saith sinne , but give me entertainment for this once , be but a little covetous , a little proud , or ambitious , and i wil depart whensoeverthou wilt have me : but give way unto sin in this case , and thou shalt find it will deceive thee ; for sinne hardens the heart dulls the senles , and makes dead the conscience , so that now it will not bee an easie matter to dispossesse sinne when it hath taken possession of the soule . it is not good to let a theefe enter into the house upon such conditions ; therefore the apostle saith , heb. . . take heedlest any of you be hardened through the deceitfulnesse of sinne ; that is , sinne will promise you this and that , but beleeve it not , it will deceive you . fourthly , in the end when we thinke it should be our friend , it will be our greatest enemy : for instead of life , it will give us death ; it will witnesse against us , that we are worthy of death , because wee have neglected the meanes of grace , neglected to heare , to pray , and to conferre ; and what was the cause of this remisnesse but sinne , and yet it accuseth us of what it selfe was the cause . now what greater enemy can a man possibly have than he that shall provoke him to a wicked fact , and then after accuse him for it : therefore let this move men to mortifie their lusts . the fifth motive to move all men to hate sinne , is , because it makes us rebels against god ; and who would bee a rebell , and traitour against god and christ , who was the cause of his being ? the apostle saith , being servantsunto sinne , we become servants of unrighteousnesse , rom. . . that is , if we suffer sinne to reigne in us , then we become servants of unrighteousnesse , rebells unto god , and enemies unto christ , who love righteousnesse : now he that is a friend unto god , loves that which god loves , and hates that which god hates ; but he that is not , loves the contrary , for unrighteousnesse is contrary to god , and he that loves it , is a rebell against god : every luft hath the seed of rebellion in it , and as it increaseth , so rebellion increaseth : therefore let this move men to mortifie sinne . the sixth motive to move men to mortifie sinne , is , because sinne will make us slaves to satan : the apostle saith , that to whomsoever you yeeld your selves servants to obey , his servants you are to whom you obey , rom. . . that is , if you doe not mortifie your lusts , you will be slaves to your lusts , they will beare rule over you ; and miserable will be your captivity under such a treacherous lord as sinne is : therefore if you would have christ to be your lord and master , if you would be free from the slavery of satan , then fall a slaying of your lusts , otherwise you cannot bee the servants of god : let this move men also to mortifie sinne . now to make some use of it to our selves : the first consectary or use , stands thus ; seeing the apostle saith , if you be risen with christ , then mortifie your earthly members , therfore mortification is a signe whereby you may try your selves whether you belong unto god or no. if you be risen with christ , that is , if the life of grace be in you , it will not be idle , but it will be imployed in the slaying of sinne . now if mortification bee not in you , you can then claime no interest in christ , or in his promises ; for hee that findes not mortification wrought in him , he hath neither interest unto christ , nor to any thing that appertaines unto christ : and seeing this is so , let us bee taught by it , that every one should enter into examination of his owne heart , to finde out the truth of this grace of mortification , especially before he come unto the sacrament ; for if we find not mortification wrought in us , we have no right to partake of the outward signes . the second use or consectary , is , that seeing the apostle saith , mortifie ; hereby ascribing some power unto the colossians to mortifie their corruptions ; as if hee should say , you professe yourselves to bee risen with christ , then let that life which you have received , slay your corruptions . hence we note , that there was and is in every regenerate man , acertaine free will to doe good . now when wee speake of free will , i doe not meane that free-will which is in controversie now adayes , as though there were such a thing inherent in us ; but this which i speake of , is that freedome of will that is wrought in us after regeneration ; that is , when a man is once begotten againe , there is a new life and power put into him , whereby hee is able to doe more then hee could possibly doe by nature : and therefore the apostle saith unto timothie , stirre up the grace that is in thee , tim. . . that is , thou hast given thee the gift of instruction ; the life of grace is in thee , therefore stirre it up , set it on worke , use the power of grace to doe good : which shewes that there is a certaine power in the regenerate man to doe good : for although by nature we are dead , yet grace puts life into us ; as it is with fire , if there bee but a sparke , by blowing , in time it will come to a flame ; so where there is but a sparke of the fire of grace in the heart , the spirit doth so accompany it that in time it is quickened up unto every christian duty . but you will say unto mee , wherein is the regenerate man able to doe more than another man , or more then he could doe ? to this i answer , that the regenerate man is able to doe more then hee could doe in these two particulars : first , he is able to performe any duty ; or any thing god commands , according to the proportion of grace that he hath received ; but if the duty or thing exceed the grace that he hath received , then hee is to pray for an extraordinary helpe of the spirit : but hee could not doe this before , neither is it in the power of an unregenerate man to doe it . secondly , he is able to resist any temptation or sinne , if it be not greater , or above the measure of grace that he hath received ; if it be a temptation of distrust , or impatiencie , or presumption , if it exceed not the measure of grace that he hath received , he is able to put it to flight ; but if it doe exceed , then hee is to pray for an extraordinary helpe of the spirit : now the unregenerate man hath no power to resist sinne or temptation in this case . but you will say againe , that there is no such power in the regenerate man , for the apostle saith , gal. . . the flesh lusteth against the spirit , and the spirit against the flesh ; and these are contrary one to the other , so that you cannot doe the things that you would . to this i answer ; it is true , that in the most sanctified man thatis , there is corruption ; and this corruption will fight against the spirt , and may sometimes hinder good ; but it is then when it exceeds the measure of grace hee hath received ; neither is it alway prevailing in this kinde , for when it exceeds not the grace , the spirit overcomes it : neither doth it alwaies continue ; it may be in the heart , but it cannot reigne in the heart ; it may bee in the heart , as a theefe in a house , not to have residence and a dwelling place , but for a night and bee gone ; so this lust in the heart of a regenerate man dwells not there ; that is , it doth not alwayes hinder him from good , but for a time , and then departs : but it is not thus with an unregenerate man , sinne takes possession and keepes possession of his heart . the third consectary or use stands thus ; seeing the apostle saith , mortifie ; that is , do not only abstain from the outward actions of sinne , but from the thought of the heart ; for mortification is a slaying of the evill disposition of the heart , aswell as the slaying of the actions of the body ; mortification is first inward , and then outward : hence we gather this point , that it is not sufficient for a man to abstaine from the actions of sinne , but he must abstaine from sinne in his heart , if hee would prove his mortification to be true : pet. . . the apostle saith , that their eyes were fullof adulterie : now lust is not in the eye , but in the heart ; but by this he fhewes , that it is the fulnesse of sinne in the heart , that fills the eyes ; therefore looke unto the heart , for the actions are but the branches , but the root is in the heart ; that is , whatsoever evill action is in the hand , it hath its first breeding in the heart ; if therefore you would remove the effect , you must first remove the cause : now the cause , if it bring forth an evill effect , is the greater evill ; as the cause of good is greater than the effect it produceth : even so the sinne of the heart , because it is the cause of evill actions , is greater than the evill that it produceth . then think not with you selves , that if you abstaine from the outward grosse actions of sinne , that sinne is mortified in you ; but goe first unto the cause , and see whether that evill disposition of the heart be mortified , whether there bee wrought in you a new disposition to good , and a withering of all inordinate affections . but you will say unto mee , our saviour saith , that every man shall be judged by his workes : and the apostle saith , that every man shall receive according to the workes done in the bodie : by which it appeares , that a man shall not bee judged by the thoughts of his heart , but by his actions . to this i answer ; it is true , that men shall bee judged by their workes , because actions declare either that good that is in the heart , or the evill that is in the heart ; so that he will judge the heart first as the cause , and then the actions as the effects . rom. . . it is said , he that searcheth the heart , knoweth the mind of the spirit : so it is as true , that he knowes the minde of the flesh ; that is , the actions of the unregenerate part . now as the sap is greater in the root than in the branches , so the greater sinne is in the heart , and therefore it shall receive greater punishment . therefore if the root bee not purged , notwithstanding thou abstaine from the outward actions , thou hast not as yet mortified sinne , because thy heart is impure ; and seeing god will judge us by our hearts , if we have any care of our salvation , let us labour to cut off the buds of sinne that spring from the heart . the fourth consectary , or use , stands thus ; seeing the apostle exhorts the colossians to mor●ifie their lusts , who had set upon this worke already ; hence we note this point , that no man is so holy or sanctified , but he had need still to be exhorted to mortification ; for howsoever it be true , that in the regenerate sinne hath received a deadly wound , yet it is not so killed but there is still sap in the root , from whence springs many branches ; and therefore had need of continuall mortification , because the flesh wil still lust against the spirit ; and although there is such corruption in them , yet are they not under the power of it , neither doth it beare rule in them . let them therefore that have not set upon this worke of mortification , now beginne to mortifie their lust ; and let all those that have already begunne , continue in this worke . thus much for the uses . but you will say unto mee , how shall wee attaine this worke of mortification ? and therefore here will i lay downe some meanes how a man may come to this worke of mortification . the first meanes is to endevour to get a willing heart to have your sinnes mortified ; that is , a holy dislike , and a holy loathing of them , with a desire of the contrary grace : if men did butsee whatan excellent estate regeneration is , it would breed in them a holy desire of mortification ; therefore our saviour saith , when his disciples came to him , and complained of the weakenesse of their faith , matth. . if yee have faith as a graine of mustard-seed , yee shall say unto this mountaine , remove , and it shall bee removed . by setting forth the excellency of faith , he takes paines to worke in them a desire of it ; even so , if a man once can get a desire but to have his sinne mortified , hee will presently have it ; for christ hath promised it , mat. . . blessed are they that bunger and thirst after righteousnesse , for they shall be fatisfied ; that is , they which hunger in generall for any part of righteousnesse , they shall bee filled : therefore if we can come but to hunger , especially for mortification , which is the principall part of righteousnesse ; i say , if we can but come unto god in truth with a willing heart , and desire it , we shall be sure to have it : for besides his promise , wee have him inviting of us to this worke ; mat. . . come unto me all you that are weary and heavie laden , and i will ease you : now what will hee ease them of , the guilt ? no : ( though it bee not excluded ) but pricipally of the commanding power of sinne ; that he may not onely be free from the guilt of sinne , but from the power of sinne , that he may have his sinne mortified and subdued . now what else is the reason that men have not their sinnes mortified , and that there is such a complaint of unmortified lusts and affections , but because they come not with a willing heart : their hearts are unstable , they are willing , and unwilling ; willing to leave sinne , that they may be freed from the guilt ; unwilling to leave the pleasure they have in sinne : therefore , saith one , i prayed often to have my sinnes forgiven , and mortified , and yet i feared the lord would heare my prayers : so it is with many in this case , they pray for mortification , but it is but verball , it comes not from the heart ; that is , from a willing mind : therefore if thou wouldest have thy sinne mortified , labour to get a willing heart . the second meanes , if you would have your sinnes mortified , is this , you must take paines ; mortification is painfull and laborious , and yet pleasant withall ; it will not bee done by idlenesse , a slothfull man will never mortifie sinne , for indeed it is a worke that desires labour : every thing that is of great worth , if it may be atrayned by industry , deserves labour ; that is , the excellency of it challengeth it of men : even so , the excellency and preciousnesse of this work of mortification , because it is a thing of much worth , deserves labour at our hands : the knowledge of every art requireth labour and industry , and the greater mysterie that is infolded in the science , the greater labour it requireth : even so , mortification requireth much pains , for it discovereth unto us a great mystery , the mysterie of sinne , and the basenesse of our nature , and also the excellencies that are in christ , both of justification and remission of sinnes . and this necessarily flowes from the former ; for if there be a willing minde in a man to mortifie sinne , then certainly hee will take any paines that he may attaine unto it ; as the apostle saith , cor. . . i runne not in vaine , as one that beats the ayre ; that is , i take paynes , but it is not in vaine ; i take no more paynes then i must needs , for if i did take lesse , i could not come unto that i am at . the lesse labour that any man takes in the mortification of sinne , the more will sinne increase ; and the more it increaseth , the more worke it maketh a man have to mortifie it : therefore it stands men upon to take paynes with their corruptions in time , that so they may prevent greater labour : and this meets with the errours of certaine men : first , thosethat thinke that all sinnes have the like proportion of labour in mortifying ; they thinke that a man may take no more paynes for the mortifying of one sinne , than another ; but these men are deceived , for all sinnes are not alike in a man , but some are more , some are lesse violent ; and accordingly , mortification must be answerable unto the sinne . it is with mortification in this case , as it is with physicke in diseases ; all diseases require not the same physicke , for some diseases must be purged with bitter pills , others not with the like sharpnesse : againe , some physicke is for weakning , others for restoring the strength : even so there are some sinnes , like that devill which our saviour speakes of , that cannot be cast out but by fasting and prayer : that is , they cannot be mortified without much paynes ; for if it be a heart-sinne , that is , a sinne that is deere unto thee , a beloved bosome sinne , ( as all men are marvellous subject to love some sinne above another ) there must bee , for the mortification of this , a greater labour taken then for a lesse corruption : these are called in scripture , the right eye , and the right hand ; and as men are very loth to part with these members of thebody , even so are they loth to part with their beloved sinnes which are deere unto them . the second error , is of those that thinke if they have once mortified their sinnes , it is sufficient , they need not care for any more , they have now done with this work . but these men are deceived , for they must know , that the worke of mortification is a continuall worke , because the heart is not so mortified , but there is still sinfull corruption in it ; so that if there be not a continuall worke of mortification , it will prove filthy . the heart of man is like the ballast of a ship that leakes , though thou pump never so fast , yet still there is work : even so , the heart is a fountaine of all manner of uncleannesse , there is much wickednesse in it , therefore wee had need pray for a fountaine of spirituall light ; that is , of sanctification , that we may not be drowned in our corruption : or , it is like a brazen candlesticke , which although it be made marvellous cleane , yet it will presently soyle , and gather filth , so it is with the heart of man , if this worke of mortification doe not continue , it will soyle and grow filthy . now in this worke of mortification , the papists seeme to take great paines for the mortifying of sinne ; and indeed they might seeme to us to be the only men that take paynes for this grace , if wee did not meet with that clause , coll. . . where the apostle saith , that this afflicting of the body is but formall , will-worship ; they prescribe for the disease a quite contrary medicine ; for as the disease is inward , so the medicin must bee inward : now mortification is a turning of the heart , a change of the heart , a labour of the heart , but whipping and beating of the body is but , as it were , the applying of the plaister it selfe ; for an outward plaister cannot possibly cure an inward disease ; that is , a disease of the soule ; but if the disease be inward , then the cure must bee wrought inwardly by the spirit . notwithstanding , i confesse there are outward meanes to be used , which may much further the worke of mortification , but yet we must take heed of deceit that may be in them , that we doe not ascribe the worke unto them ; for if wee doe , they will become snares unto us ; and therefore to prevent all danger of deceit from thee , i will here set them downe . the first outward meanes , is , a moderate use of lawfull things ; that is , when men use lawfull things in a lawfull manner ; as a moderation in dyet , in clothes , in recreations , and pleasures , a moderate use of a lawfull calling , and many more which may bee meanes to further this worke : but yet wee must take heed of excesse in these lawfull things ; that is , wee must take heed that wee doe not goe to the utmost of them ; for if wee doe , it is a thousand to one wee shall exceed . as for example , it is lawfull for a man to eate , and to drinke , and to use the creatures of god for his nourishment ; and it is lawfull for a man to clothe his body , and use recreations so farre forth as they may serve for the good of his body ; but if hee use these inordinately , that is , if hee eate to surfet , and drinke to bee drunken , and use his pleasure to satisfie his lusts by neglecting his place and calling , they are so farre from being meanes of mortification , that they become utter enemies unto the worke ; therefore if you would have this outward meanes an helpe to mortification , that is , if you would have them to bridle nature , then looke that you use lawfull things moderately . the second outward meanes are vowes and promises , and these in themselves simply are good , and may be a good meanes to mortification , for they are as an obligation to binde a man from the doing of such or such a thing ; for so the proper signification of a vow is , to binde a man , as it were , to his good behaviour , alwayes provided , that it be of indifferent things ; that is , of things that bee lawfull , else vowes binde not a man to the doing of that which is evill : now if it be made in things lawfull , and to this end , for the brideling of our evill disposition of nature , that wee will not doe this or that thing , or if wee finde our nature more subject to fall , and more inclined unto one sinne than another , or more addicted unto some pleasure than another , to make a vow in this case , it may bee a meanes to bridle our affection in this thing . but here we must take heed , that wee make them not of absolute necessity , by ascribing any divine power to them whereby they are able to effect it , but to esteeme them things of indifferency , which may either be made or not made , or else they become a snare unto us : againe , if thou makest a vow in this case , that thou wilt not doe such a thing , or such a thing ; if it be for matter of good to thy soule , make conscience of it , take heed thou breake not thy vow with god in this case ; for as this tyes thee in a double bond , so the breach of it becomes a double sinne : againe , take heed that thy vow be not perpetuall , for then it will be so farre from being a meanes of thy good , that it will be a snare unto evill ; for when men make perpetuall vowes , at last they become a burthen , and men love not to beare burthens : therefore , if you make a vow , make it but for a time ; that is , make it so that you may renew it often , either weekely , or monethly , or according as you see necessity require ; so that when time is expired , you may either renew them , or let them cease . now if you observe this in the making of your vowes , it may be another meanes unto this worke , otherwise it will be a snare . the third outward meanes , is , the avoyding of alloccasion to sinne : when a man avoyds either the company of such men as formerly were a meanes to provoke him to sinne , or the doing of such actions as may provoke lust or sinne in this kinde , or places that are infectious this way ; this will be a meanes to mortification . and this we find was that command which god layd upon every nazarite , numb . . . they must not onely abstayne from strong drinke , but also they must cast out the huskes of the grapes , lest they bee an occasion of the breach of their vow : so in exod. . . the children of israel were not onely commanded to abstayne from the eating of unleavened bread , but it must be put out of their houses , lest the having of it in their houses should bee an occasion to make them to breake the commandement : thus wee see that the avoyding of the occasion of sinne , will bee a meanes to keepe us from sinne . but some will say , i am strong enough , i need not have such a care to avoyd the occasions of sinne : it is true , it is for babes , and such as are weake christians , to abstayne from such and such occasions ; but as for me that have beene a professor a long time , and have such a strength and measure of faith , i need not much to stand upon these termes . to this i answer , that this is mens weaknesse thus to object , for this want of feare ariseth from the want of spirituall strength ; for this is the nature of spirituall strength in a man when he feares sinne and the occasions of sinne , the more he feares in this case , the stronger he is , and the lesse hee feares , the weaker hee is ; the lesse spiritual strength he hath , whatsoever he may seeme to have : therefore , doest thou find want of spirituall feare in thee , then thou mayst justly feare thine estate ; for if thou hast true grace in thee , it will be so farre from making of thee carelesse , that it will make a double hedge and ditch about thy soule . againe , know that all the strength thou boasts of , is but habituall grace , and what is habituall grace but a creature ; and in relying upon it , thou inakest flesh thine arme ; that is , thou puttest more trust and confidence in a creature , than in god , which is a horrible sinne , and flat idolatry : therefore you see this is mens weaknesse thus to object . the fourth outward meanes is , fasting and prayer ; though abused by the papists , yet very necessary , and a good outward meanes to mortification , being used lawfully : for what is fasting but a curbing of the flesh , and a pulling of it downe , a brideling of nature , and a kinde of mortifying of the body ? and what is prayer , but a praying or begging of grace , or for the preservation of grace , and power against corruptions ? these two things are very commendable , and much used in the primitive church ; for the apostle saith , let fasting and prayer be made for all the churches : which if it had not beene necessary , he would not have commended it unto the church . and i see no reason why it should be so much neglected amongst us , especially at this time , in regard of the affliction of the church abroad , whose necessity requireth it ; and also being a thing so acceptableto god , and commendable in the church , i would it were in greater favour and request amongst us . the third meanes , if you would have your sinnes mortified , is , to labour to get the assistance of the spirit ; for this must of necessity follow , or else the other two will nothing availe us ; for what will it availe us though wee have a willing heart to part with sinne , and what though we take paynes in the mortifying of our lusts , if the spirit doe not accompany us , all is nothing worth ; therefore if thou wouldest have this worke effectually done , thou must getthe spirit . but this may seeme a strange thing , a thing of impossibility to get the spirit ; for you will say , how is it in our power to get the spirit ? how can wee cause the spirit to come from heaven into our hearts , seeing our saviour saith , iohn . . that the wind bloweth where it lusteth ; that is , the spirit worketh where it listeth : now if the spirit bee the agent and worker of every grace , then how is it in our power to get him ? to this i answer , howsoever i grant that the spirit is the agent and worker of every grace , yet i say , there may bee such meanes used by us , whereby wee may obtayne the spirit ; and therefore the apostle saith , rom. . . if you live after the flesh you shall dye , but if you mortifie the deeds of the flesh you shall live : which must bee done by the spirit ; for the apostle makes us the agents , and the spirit the instrument ; whereby hee shewes us thus much , that it is possible not onely to get the spirit , but also have the worke of the spirit ascribed unto us . now as there is a meanes to get the spirit , so also there is a meanes to hinder the spirit ; so that the spirit may be won or lost , either by the doing or the not doing of thesethreethings : first , if thou wouldest have the spirit , then thou must know the spirit ; that is , so to know him as to give him the glory of the worke of every grace ; for how shall wee give the spirit the glory of every grace if wee know not the spirit ? and therefore our saviour makes the want of the knowledge of the spirit the reason that men doe not receive the spirit ; ieh . . . i will send unto you the comforter , whom the world cannot receive , because they know him not : that is , the world knoweth not the preciousnesse of the spirit , therefore they lightly esteeme of him ; but you know him , and the excellency of him , therefore you highly esteeme of him : the first meanes then to have the spirit , is , labour to know the spirit , that you may give him the glory of every grace . secondly , if thou wouldest have the spirit , then take heed that thou neither resist the spirit , nor grieve , nor quench it . first , take heed thou resist not the spirit ; now a man is said to resist the spirit , when against the light of nature and grace he resisteth the truth ; that is , when by arguments , and reasons , and ocular demonstrations layd before him , whereby he is convict of the truth of them , yet knowing that they are truth , he will notwithstanding set downe his resolution that hee will not doe it ; this is to resist the spirit : of this resisting of the spirit we read in acts . . compared with act. . . it is said of stephen , that they were not able to resist the wisdome , and the spirit by which he spake ; that is , hee overthrew them by argument and reason , and they were convinced in their consciences of the truth : and yet for all this it is sayd , acts . . yee have alwayes resisted the spirit ; as your fathers have done , so doe yee : that is , howsoever yee were convict in your consciences of the truth of this doctrine which i deliver , yet you have set downe your resolution that you will not obey . now this is a grievous sinne ; for sinnes against god and christ shall be forgiven , they are capable of pardon , but the resisting of the spirit , that is , sinning against the light of the spirit , is desperate and dangerous . secondly , what is meant by grieving of the spirit ? now a man is sayd to grieve the spirit when he commits anything that makes the spirit to loath the soule ; and therefore the apostle saith , grieve not the spirit , ephes. . . that is , by foule speeches and rotten communication ; for the apostle in the former verse had exhorted them from naughty specches , let ( saith hee ) no evill communication proceed out of your mouthes ; and then presently adjoynes , and grieve not the spirit : for if you give your selves to corrupt communication and rotten speeches , you will grieve the spirit , it will bee a meanes of the spirits departure : the spirit is a cleane spirit , and he loves a cleane habitation , a heart that hath purged itselfe of these corruptions . therefore when you heare a man that hath rotten speeches in his mouth , say , that man grieves the spirit ; for there is nothing so odious and contrary to men , as these are to the spirit : and therefore if you would keepe the spirit , then let your words be gracious , powdred with salt ; that is , with the grace of the spirit proceeding from a sanctified heart : and as speeches , so all evill actions , in like manner , grieve the heart . thirdly , what is meant by quenching of the spirit ? a man is said to quench the spirit , when there is a carelesnesse in theusing of the meanes of grace whereby the spirit is increased ; that is , when men grow carelesse and remisse in the duties of religion , either in hearing , reading , praying , or meditating . againe , when a man doth not cherish every good motiō of the spirit in his heart , either to pray , or to heare , &c. but lets them lye without practice , this is a quenching of the spirit : therefore the apostle saith , thes. . . quench not the spirit ; that is , by a neglect of the meanes . thirdly , if you would get the spirit , you must use prayer ; for prayer is a speciall meanes to get the spirit ; and it is the same meanes that christ us●d when hee would have the holy ghost for his disciples , hee prayed for him , as you may see , ioh. . . i will pray the father , and hee will send the comforter unto you ; that is , the holy ghost ; for hee can comfort indeed , and hee is the true comforter ; and indeed there is no true comfort but what the spirit brings into the heart . now that the spirit may bee obtayned by prayer , is proved luk. . . where our saviour makes it playne by way of opposition to earthly parents ; for ( saith hee ) if your earthlie parents can give good things unto their children , then how much more will your heavenly father give the holy ghost unto them that aske him : therefore if thou wouldest draw the holy ghost into thy heart , then pray for him ; prayer is a prevayling thing with god , it is restlesse , and pleasing unto god , it will have no deniall ; and to this purpose saith god to moses , wherefore dost thou trouble me ? that is , wherefore art thou so restlesse with mee , that thou wilt have no deniall till i grant thee thy desire ? so then if you will prevayle with god by prayer , you may obtaine the spirit . the fourth meanes , if you would have your sinnes mortified , is , to walke in the spirit ; that is , you must doe the actions of the new man ; and therefore the apostle saith , galat. . . walke in the spirit . now here by the spirit is not meant the holy ghost , but the regenerate part of man ; that is , the new man , whose actions are the duties of holinesse , as prayer , hearing the word , receiving the sacraments , workes of charity , either to the church in generall , or to any particular member of it ; and there must not onely bee a bare performing of them , for so an hypocrite may doe , but there must bee a delight in them ; thatis , it must rejoyce the soule when any opportunity is offered whereby any holy duty may bee performed . but on the contrary , when wee grow remisse in prayer , or in any other duty , the devill takes an occasion by this to force us to some sinne ; hereupon wee presently yeeld , because wee want strength of grace , which by the neglect of that duty wee are weake in . wee know some physicke is for restoring , as well as for weakening , thereby to preserve the ftrength of the body ; now this walking in the actions of the new man , is to preserve the strength of the soule , it preserves spirituall life in a man , it enables him to fight against corruption , and lusts ; for what is that which weakens the soule , but the actions of the old man ? therefore if you would mortifie your lusts , you must walke in the spirit . the fifth meanes , if you would mortifie your lusts , is this , you must get faith : so saith the apostle , acts . . faith purifieth the heart ; that is , it slayeth the corruption of the heart , it mortifies every inordinate desire of the heart , it purgeth out the filthinesse of our nature , it makes it a new heart in quality ; that is , it makes it fit to receive grace , and who would not have a heart thus fitted to good ? againe , it is said , ephes. . . that christ may dwell in your hearts by faith : as if hee should say , faith will purge the heart ; for where faith is , christ is , and christ will not dwell in a rotten heart , that is impure , and not in some measure sanctified by the spirit . but you will say , there are divers kindes of faith , what faith is this then that thus purifieth the heart ? by faith in this place is meant a justifying faith ; faith that applyeth christ and his righteousnesse in particular unto a mans selfe for his justification , and hereupon he is raysed up to holinesse , and enabled , out of love unto christ , to mortifie sinne . now the order of this grace in a regenerate man , is wonderfull ; for first , the spirit , which is the holy ghost , comes and enlightens the mind , then it works faith , and then faith drawes downe christ , and when once christ comes , he takes possession of it , never resting till he hath rid the heart of the evill disposition of nature with a loathing of it ; then the regenerate man hereupon out of love unto christ , and hatred unto sinne , begins to mortifie his corruptions . but you will say , how can the spirit of christ , which is the holy ghost , dwell in the heart , seeing he is in heaven ? to this i answer , that the spirit dwells in the heart , as the sunne in a house ; now we know that the proper place of the sunne is in the firmament , yet wee say the sunne is in the house , not that wee meane that the body of the sunne is there , but the beames of the sunne are there in the house : so wee say , that the proper place of the holy ghost is in heaven ; and when we say hee is in the heart of a regenerate man , we doe not meane essentially , but by a divine power and nature ; that is , by sending his spirit into the heart , not onely to worke grace in the heart , but to dwell therein . now when the spirit hath taken possession of the heart , it drawes and expells away all the darkenesse of the minde , and makes it to looke and to see christ in a more excellent manner than before , assuring him of perfect justification , and remission of his sinnes . and here the error of many is met withall , in the matter of mortification ; they will have mortification first wrought , and then they will lay hold upon christ for remission of sinnes . oh , say they , if i could but finde this sinne , or that sinne mortified , then i would lay hold upon christ , then i would beleeve ; for alas , how can i looke for remission of sinnes , how dare i lay hold , or how can i lay hold upon christ , when i finde that my corruptions have such hold on mee ? but these are deceived , for this is contrary to the worke of the spirit : for first , faith assureth of pardon , and then followes mortification ; that is , when a man is once assured of pardon of sinne , then hee beginnes to mortifie , and to slay his corruption ; for mortification is a fruit of faith : and therefore the apostle saith , phil. . . that i may feele the power of his death , and the vertue of his resurrection : now what is meant by this but the two parts of repentance , mortification and vivification ? the apostle beleeved before , and now he would have his faith appeare in the grace of mortification , that he might sensibly feele it . and therefore , if you would have your sinnes mortified , you must by faith draw christ into your hearts . the sixth meanes , if you would have your sinnes mortified , is to get spirituall joy. but this may seeme a strange thing to mortifie corruption by ; a man or a woman would rather thinke that this were a meanes to encrease sinne : but it is not so ; for spirituall joy is a speciall meanes to mortifiesin , if we doe but consider the nature of mortification ; for as i sayd before , what is mortification but a turning of the heart , a working in it a new disposition ? now wee know when the heart is not regenerate it is full of sorrow , and joy in this estate encreaseth sinne : but when the heart is turned from sinne to grace , that is , heavenly disposed , there is a pleasant object represented unto the eye of the soule , as christ , justification , remission of sinnes , and reconciliation : and hence ariseth a spirituall joy in the soule , which rejoycing is a mortification of sinne ; for when a man or woman sees such excellencies in christ , ( as before ) hee so rejoyceth in them that hee loatheth whatsoever is contrary to them . as a man that hath gotten a faire inheritance which formerly was content with a small cottage , but now the right that hee hath to the other , makes him despise that : so it is with a regenerate man , this spirituall joy makes him basely to esteeme of sinne , and his naturall estate : and therefore saith the apostle , cor. . . i protest that by the rejoycing i have in christ iesus , i dye daily : that is , that spirituall joy which hee had in christ , of justification and remission of sins , and that sight of glory which he saw by faith , mortified sinne in him , made him basely to esteeme of his corruptions . wee see , by example , a man that is wrought upon by the law , or the judgements of god , may for a time leave some sinne , and rejoyce in good , as herod heard iohn gladly ; and yet this his joy doth not mortifie sinne , because it is not wrought by the spirit upon an apprehension of the love of god ; that is , it doth not proceed from the right root ; for spirituall joy that mortifies sin , ariseth from an assurance of remission of sins ; but this ariseth from some other sinister respect , or else for feare of hell . now that spirituall joy mortifies sinne , the wise-man proves , prov. . . compared with the . verse , when wisdome entreth into thy heart , and knowledge is pleasant to thy soule , &c it shall keep thee from the strange woman . when wisdome entreth into thy heart ; that is , when the spirit enlightens thy mind to see , grace and knowledge is pleasant unto thee ; when thou doest rejoyce in the knowledge of christ , and graces of the spirit , then it shall keepe thee from the strange woman ; that is , from inordinate affections , which otherwise would bring thee to destruction . thus you see that spirituall joy is an excellent meanes to mortification . the seventh meanes , if you would have your sinnes mortified , is , humblenesse of minde : this is an excellent meanes to mortification ; for when the heart is proud , it will not yeeld ; that is , it is unfit for grace ; for there is nothing so contrary unto the nature of the spirit , as a proud heart ; and therefore the apostle saith , pet. . . god resisteth the proud , but he gives grace to the humble . hee resisteth the proud ; that is , hee doth stand in opposition against him as one most contrary unto him ; he rejecteth his prayers and his actions , because they proceed from a proud heart : but he gives grace unto the humble ; that is , the humble heart is fit to receive grace , therefore hee shall have every grace necessary to salvation , as faith , repentance , mortification , peace of conscience , and remission of sinnes . now this humblenesse of minde is a base esteeming of a mans selfe in an acknowledgement of his unworthinesse to receive any grace with an high esteeme of gods love ; which indeed may seeme to be contrary to spirituall joy , but it is not so ; for the more humble any man or woman is , the more spirituall joy they have : it is increased by humility , it is decreased by pride ; the humble heart is alwayes the joyfullest heart ; for the more grace the more humblenesse , and themore humility the more spirituall joy , for where there is a want of grace there must needs bee a want of spirituall joy . now dejection and humility are of a contrary nature ; a man may bee cast downe , and yet not bee humble ; humblenesse of minde is more inward than outward , but the other may bee outward but not inward ; thereforeif you would have your sinnes mortified , get an humble heart , forit is said , psalm . . . the lord is nigh unto them that are of a broken heart : a broken heart is an humble heart : and , ezek. . . a new heart , and a new spirit will i give you : that is , when i have throughly humbled you , and cleansed you from your rebelliousnesse against mee , then i will doe this and this for you : well then , labour for humblenesse of mind , if you would have your sinnes mortified . thus much of the word , mortifie . wee now come to a third poynt , and that is , what are those things that are to bee mortified ? and these the apostle calls in generall , earthly members : hence we note , that all earthlie members are to be mortified . for the better explaining of this poynt , wee will first speake of the generall , and then of the particulars : but first of all , because the words are hard , wee will shew you by way of explanation , first , what is meant by members ; and secondly , what is meant by earthlie members . for the first ; what is meant by members ? by members is meant sinne , or any foule affection of the heart , when the heart is set upon a wrong object ; or else upon a good object , yet exceeding either in the manner or the measure , makes it a sinne : as first , when a mans heart is set upon a base object , as the satisfying of his eyes according to the lust of his heart , or set upon his pleasure inordinately to the satisfying of his lusts ; now these are base objects . againe , there are other objects which in themselves are good and may bee used , as care of the world , and the things of the world : a man may lawfully care for the things of this life that hath a charge , or a man may use his pleasure for recreation , or may seeke after his profit , thereby to provide for his family ; but if the care for the world , and the things of this world , exceed either in the manner or the measure , that is , if they be gotten unlawfully , and if the heart lust after them , if they breed a disorder in the soule , and a neglect of grace , then they become sinne . now they are called members for these reasons : the first reason is , because these base affections fill up the heart ; that is , they make the heart fit for all manner of sinne , even as the members of the body make the body fit for action : now wee know that the body is not perfect , if the members bee not perfect ; so when the heart is not filled with these members , it may be fit for sinne but not for every sinne , but this filling of it makes it fit for all sinne ; and therefore the apostle saith , pet. . . according to his divine power he hath given us all things ; that is , by his divine nature we all come to the knowledge of the faith : now that which is contrary to the spirit , and the knowledge of him , is made up by these base affections , even as the body is made up and complete by its members . secondly , they are called members because these base affections doe the actions of the unregenerate part , even as the members of the body doe the actions of the body ; for they receive into the heart all manner of sinne , and thence they send base affections into all the rest of the faculties . thirdly , they are called members , because they are weapons of unrighteousness ; for so the apostle cals them , even as the actions of the new man are called the weapons of righteousnesse ; that is , the care for the actions of the new man. now we know that it is the property of one member to fight for the good of another ; as wee see , one member will suffer it selfe to bee cut off , and separated from the bodie for the good of the rest ; and so it is in like manner with these , for all will joyne together for the mortifying of sin one in another . on the other side , these weapons of unrighteousnesse , they fight for one another against grace , they are carefull to performe the actions of the old man , and to fulfill every lust of the flesh . fourthly , they are called members , because they are as deare unto the heart , as any member is unto the body , and therefore in scripture they are called the right hand , and the right eye , mat. . . that is , they are as dear and sticke as close unto the heart , and will as hardly be separated from it , as the nearest and dearest member of the bodie : thus much of the word member . secondly , what is meant by earthly members ? by earthly members is ment al earthly affections ; as immoderate cares , inordinare lusts ; or it is a depraved disposition of the soule , whereby it is drawn from heavenly things to earthly ; that is , it is drawne from a high valuing of heavenly things to a base esteeme of them , and from a base esteeming of earthly things unto a high esteeme of them , this is earthly mindednesse . but for the better explaining of this point ; first , we will shew what it is to bee earthly minded : secondly , what it is to be heavenly minded . for the first , what it is to be earthly minded : it is to mind earthly things , or heavenly things in an earthly manner ; that is , when the soule is depraved so of spirituall life that it lookes upon grace and salvation with a carnall eye , when it is represented unto it ; because it is but naturall , it is not enlightned by the spirit ; now till a man be enlightned by the spirit , he cannot see spirituall things in a spirituall manner . howsoever , i grant that by the light of nature , a man being endued with a reasonable soule , thereby may come to discerne of spirituall things , yet so as but by a commonillumination of the spirit , as we call it ; not as they are , but onely as he conceives of them by his naturall reason : for first , by nature a man may conceive of spirituall things , but not spiritually ; for nature can goe no further than nature : now what is competible and agreeable to nature he hath a taste of , he sees things so farre as they are sutable unto his nature ; but nature can looke no further ; for this is the propertie of nature , it goes all by the outward sense and appetite ; and no man can apply spirituall things by the senses , but earthly things . secondly , by the affections a man may conceive of spirituall things , for the affections are the proper seat of love , and a man being endued with love , may bee affected with heavenly things , so farre as they are sweet unto nature ; and hence may arise feare of losing them , not because they are heavenly things , but because they are sweet unto his nature . besides , the affections may restraine him , and turne him from esteeming of things base , to an esteeming of things that are more excellent , and yet be but earthly minded : for it is not the affection to good that proves a man to bee good , but it is the rice of the affection that is the ground from whence they spring ; namely , from a heart enlightened by the spirit : herod may affect iohn , and iohns doctrine , but this is not bred by the spirit , but a carnall affection . thirdly , by the understanding , or mind , a man may come to conceive of spirituall and heavenly things ; his minde may bee enlightened with the knowledge of them , and yet bee but earthly minded : as for example : first , hee may see a vertue in heavenly things above all things in the world , he may conceive of them by looking into them , so that a vertue and power may appeare in them excelling every vertue in any thing else ; and yet not renewed . secondly , if hee be of a more noble spirit hee may doe good , either for church or common-wealth ; hee may bee very liberall and bountifull unto any that shall seeke unto him in this kinde , and hereupon may grow remisse after the things of this world , and so be not all so violently carried away after covetousnesse , and yet not be removed . thirdly , hee may come to see holinesse in the children of god , and thereupon bee wonderfully affected with it , insomuch that he may wish himselfe the like : nay more , hemay wonder at their holinesse , and bee astonished with an admiration thereof , as one overcome of it , and yet not be renewed . fourthly , he may come to see into the attributes of god , both the communicable attributes which are communicated to the creatures , as justice , mercie , righteousnesse , patience , and the like ; and also those that are not communicable , but essentially proper to god , as omnipotencie , omnipresence , and the like ; and hereupon hee may acknowledge god to bee such an one as these declare of , or else as he hath made himselfe knowne in his word : as we see in nebuchadnezar , dan. . . and yet be not renewed . fifthly , he may feele the sweetnesse of the promises , of remission of sinnes , justification , and reconciliation , and rejoyce in them , as herod heard iohn gladly , mark. . . that is , he was glad to heare iohn preach repentance and remission of sinnes , hee felt sweetnesse in this ; so hee was content to heare that it was not lawfull for him to have his brothers wife , but he was not content to obey ; in like manner , any man or woman may finde sweetnesse in the promises , and yet not be renewed . sixthly , hee may beleeve the resurrection to life , and hereupon rejoyce after it , because hee beleeves there is areward laid up for the righteous with christ , and may desire to bee made partaker of it with them , and yet not be renewed : for if you looke into this man , none of all these have the first seat in his heart , but they are , as it were , in a second roome , or closet ; for earthlie things have the first and principall seat in his heart , but these come in after , as handmaids or servants unto the other , and therefore have no spirituall tast to him . to make this plaine , let us consider the order of the faculties of the soule : the minde is the principall facultie , and this rules the will and affections : now the minde being earthly disposed , the will and affections can goe no further then the minde guides them : every facultie hath an appetite , and the soule of a man hath an understanding which governes ; now looke what the minde of a man loves or hates , that the will wils , or wils not ; for the will is but the appetite that followes the understanding . againe , every facultie in man hath a sense , and by that it is drawne to affect that which it chuseth , for the desire followes the sense ; and as it is with one facultie so it is with all the other of the faculties ; for the faculties suit all after the senses , and affect that which the minde affects : and thus the will and affections hanging upon the minde , it is unpossible that the will of a man should will and affect any other thing then that which the minde is affected with . but here some questions may be moved : the first question is this ; but is there such light in the understanding as you say , then it seemes that a naturall man m●y by the light of nature come unto true knowledge ? to this i answer , that a naturall man may come for substance as farre as a spirituall man , but not in a right manner ; the apostle saith , rom. . . they that are of the flesh , doe savour the things of the flesh : and , cor. . . the naturall man perceiveth not the things of the spirit : where the apostle saith , he doth not know them at all , for he wants a sanctified knowledge of them ; hee knowes them , but not by that knowledge which is wrought by the spirit alwaies accompanied with sanctification ; he knowes them for substance , but not in the right manner , as to be a rule to his life . a carnall man may speake of spirituall things , but not religiously ; that is , with an inward feeling of that in his heart which he speakes of : so also a carnall man may have light , but it is but a darke light ; hee may have light in the understanding , but it is not transcendent unto the rest of the faculties to transforme and enlighten them : and therefore though he have light , yet stil he remains in darkenesse . the second thing to bee considered is this , what it is to be heavenly minded : a man is said to be heavenly minded when there is a new life put into him , whereby he is able both to see and to speake of spirituall matters in a more excellent manner then ever he was : and therefore the apostle saith , ephes. . . and be renewed in the spirit of your mindes ; that is , get a new kinde of life and light in your soule ; for when christ enters into the heart of any man or woman , hee puts another kinde of life into them than that which hee had by nature ; the spirit workes grace in the heart , and grace makes a light in the soule ; it makes another kinde of light then before ; for before there was but a naturall light , a sight of christ and salvation , but with a naturall eye ; but now there is a spirituall light in his soule whereby he is able to see christ in another manner , and therefore it is called the light of the mind , the boring of the eares , and the opening of the eyes ; that is , there is a change and alteration wrought in him wherby he can perceive spirituall things ; his eares are opened to heare the mysteries of salvation , with a minde renewed to yeeld obedience unto them , making them the rule of his life ; and his eyes are opened to see the excellencies that are in christ , as remission of sinnes , justification , and reconciliation in a more excellent manner then before ; hee is , as it were , in a new world , wherehee sees all things in another mannerthen before . now i doe not say , that hee sees new things , but old things in a new manner ; hee saw justification , remission of sinnes , and reconciliation before , but now hee sees these and christ in a more excellent manner ; there is , as it were , a new window opened unto him whereby hee sees christ in a more plaine and excellent manner , and hereupon hee is assured in the way of confirmation of the remission of sinnes : hee had a generall trust in christ before , and he saw a glimpse of him , but now hee enjoyes the full sight of him ; that is , such a sight as brings true comfort unto the soule . as a man that travels into a farre countrey sees at last those things which before he saw in a map ; he saw them before , but in a dar●e manner ; but now he hath a more exact and distinct knowledge of them : even so it is with a regenerate man , hee saw christ and the privileges that are in christ before , but darkely , as it were in a map , onely by a common illumination , but now hee sees them by the speciall illumination of the spirit through grace : and therefore the apostle saith , cor. . . the eye hath not seene , nor the eare heard , neither hath it entred into the heart of man to conce●ve of those things that god hath prepared for them that love him : howsoever this place of scripture bee generally expounded and understood of the joyes of heaven , yet , in my opinion , it is much mistaken ; for by this place is meant those spirituall objects that are showne unto a man when the spirit beginnes first to enlighten him ; the eye hath not seene ; that is , which it hath not seene in a right manner : he never saw them in such a manner as now they are showne unto him , he now sees heavenly things in another manner , he sees justification in another manner then before , hec sees remission of sinnes in another manner than before : so likewise hee sees sinne in another hew than before ; for now he sees remission of sinnes follow them as a medicine to heale them : againe , hee sees justification and remission of sinnes in another hew , he sees them in an higher manner then before , he sees them now as sutable to himselfe , and necessary to salvation ; before he saw them as good , but now he sees them as most excellent . as it is with a man that is well , so it is with a man that is not regenerated : now tell a man that is well , of balsome and cordials , what restoratives they are , and what good they will doe to the body , yet hee will not listen unto them because he is well and needs them not ; but tell them unto a man that is sicke and diseased , he will give a diligenteare unto them because they are sutable for his disease : so it is with a spirituall man before he be regenerate , he listens not , he regards not spirituall things ; when hee heares of justification and remission of sinnes hee sleightly passeth them over , because he feeleth himselfe in health , and findes no want of them ; for what should a man take and apply a plaister to a whole place that hath no need of such a thing ? but when hee is once renewed and mortified , then hee findes these sutable to his disposition ; and this is to bee heavenly minded : a naturall man or wom●n may talke of grace , of justification , and remission of sinnes , but they cannot say that these are mine , or that i stand in need of them ; for so saith the apostle , cor. . . the naturall man perceiveth not the things of the spirit : that is , he may talke of deepe points of divinity , but not by the feeling of the spirit ; he may see god and christ , but not in a right manner . but you may say unto mee , if a man heavenly minded may see thus farre , then when hee comes once unto this estate , hee needs not seeke any further illumination ? to this i answer , that though the spirituall man bee thus minded and enlightened , yet hee must seeke for more ; because this knowledge is but in part ; for wee know but in part , saith the apostle , corinth . . . that is , though wee know much of heavenly things , yet it is but a part of that wee ought to know , or that wee should know : therefore wee must ever bee breeding in the spirit , wee must bee ever growing towards perfection : now there can bee no growing till the minde bee enlightened , for this is a worke of the minde ; and so farre as the minde is enlightned , so farre is the will enlightened , and not onely that , but the rest of the faculties are enlightened accordingly . but you may againe say unto mee , if this light which you speake of be seated in the mind , then how farre doth this light redound unto the rest of the faculties , seeing the other seeme not to bee sensible of this light , because many times there is such rebellions in them ? to this i answer , that earthly and heavenly mindednesse is seated in the understanding , will , or mind of a man : as for example ; a lanthorne is the proper seat of a candle , now it receives not the candle for it selfe , neither keepes it the light to it selfe , but it receives it in to preserve light , and to communicate it to others ; even so doth the understanding , it doth not onely receive light for it selfe alone , but by preserving of it , it doth communicate his light to the good of the rest of the faculties : so the apostle saith , you are begotten by the word of truth , iames . . now truth is properly in the understanding , it is first there , and thence it doth communicate unto the rest of the faculties by redundance ; i say by redundance , but not by infusion ; that is , the light that is in the understanding doth redound to the enlightning of rest , but it is conveyed to the rest by the spirit , and so a man is renewed . now for the better explayning of this , wee shall shew how the understanding being enlightned , may doe good unto the rest of the faculties . first , the reason or wisdome being first enlightned , it rests not there , but flowes by a redoundancy unto the other faculties , and thereupon may take away those lets and impediments unto good : as thus , whereas ignorance or infidelity was formerly a hinderance unto good things , making him that was ignorant , uncapable of the mysteries of salvation , so that he could not beleeve the promises of the gospell , he could not bring his will and affections to embrace the truth ; which ignorance is now taken away by that light that is communicated unto him by the understanding . secondly , although the understanding cannot remove feare and anger , because they are qualities of nature , and evill dispositions of the soule , which it got by adams fall ; yet it may hinder the growth of them , it may withstand the actions of them . as a pylot cannot hinder the raging of the seas , it is not in his power to make them calme , yet he can , by using meanes , doe so much as to save his ship : so a regenerate man , though he cannot stay his impatient anger and feare , yet hee may keepe himselfe from the actions of impatient anger , and so bridle his immoderate feare , that hee may not be distracted with it . thirdly , the understanding may doe much good by instructions , when it is renewed , and therfore it comes many times that the rest of the faculties are overturned by the reason ; as thus , when the will and affections are immoderately set upon a wrong object , the minde comes and instructs the will and affections of the vilenesse of the object , and the danger that will ensue ; and then contrarily informing them of grace , propoundeth heavenly objects unto them ; hereupon they become affected with them , and so are turned by the reason . fourthly , it may doe much good by the ruling of them , for the understanding is the superiour faculty of the soule , and therefore it becomes a guide unto the rest : now if the understanding be enlightned ( as i told you ) it doth communicate his light by redundancy unto the rest of the faculties , then it must needs follow that the understanding being enlightned truly with grace , and the other faculties partaking thereof , they must needs be ruled by it . every inferiour is ruled by his superiour , or at least should be so ; so every faculty should be subordinate unto the minde : now if there be a rebellion in them , it is the disorder of the soule , as the other is the disorder of the state. thus much for the explaining of these points , namely , what it is to be earthly minded , and what it is to be heavenly minded . the first use then shall be , to reprove sharply such as favour the members of this body , and are inordinately affected with this earthly mindednesse , such also as cannot deny these members any thing that is pleasant unto them , whereas they should be suppressed and mortified by the spirit . the rich man feeds these members with his riches , the covetous man with his covetousnesse , the proud man with his pride , and the ambitious man with his vaine-glory , when as these are their greatest enemies , howsoever they are couzened by them ; but if they did but know , if they were but truly enlightned with grace , they would perceive the evill of these members , and how great an enemy this earthly mindednesse were unto them , and then they would starve their bodies , sooner then they should deceive them of their soules . for first , as there is nothing more hurtfull unto man than earthly mindednesse ; so , secondly , there is nothing more hatefull unto god ; and thirdly , there is nothing more contrary unto the profession of christianity , than the loving of those earthly members . for the first , i say that there is nothing in the world more hurtfull unto man than earthly mindednesse , because it makes him worse than the beasts ; the beasts doe not sinne , but these earthly members are the cause of sinne in us , and sinne takes away the excellency of the creature . innocency is the excellency of the creature , simply taken as he is a creature , and this was all the excellency that we had in adam , but sinne tooke away that excellency : therefore what iacob said of reuben , gen. . . when he had defiled his bed , thou hast ( saith he ) taken away my excellencie ; that is , that which i outwardly respected most , may be said of every lust ; for what a man keepes , that is his excellency ; the wife is the husbands excellency , and therefore when shee is defiled , hee hath lost his excellencie ; for as a man keepes or loseth that outward thing which hee most respecteth , so he keepeth or loseth his excellencie : the starres that fall , when they are in the element they shine and give light , and then they are said to keepe their excellencie ; but when they once fall then they lose their excellency , because they have lost their light and splendor ; so men are said to lose their excellency when they give way unto their lusts . and the reason is , first , because when the mind affects earthly things , it mingles together two contraries , grace and christ , with sinne and the world , and so ecclipseth the excellencie of the one with the basenesse of the other : as when gold and drosse are mingled , the basenesse of the one doth corrupt the other , so as the excellency thereof doth not appeare ; but mingle gold with silver , or let it be alone , and then it keepes his excellency , and is not ecclipsed : even so , when a man is earthly minded , and his affections are set upon base objects , with that enlightned knowledge he hath , he mingleth an ignoble and base object together , and so loseth the excellency of it . now there is nothing that can make a man to lose his excellency , but sinne ; for other things that happen unto a man are not able to take away his excellencie , as reproches and imprisonments in the world ; for a man may keepe himselfe heavenly minded for all the reproches and imprisonments that he shall meet withall , if hee can keep out sin ; al other things are unto him but as a candle in a dark night , which makes a man see his way the better ; so all things in the world cannot ecclipse the grace of a christian , but in the hardest estate hee will so keepe his heavenly mindednesse that his grace shall the more appeare . secondly , sinne pierceth men through ; for that which is said of riches , tim. . . is true of every sinne , it pierceth them through with many sorrowes ; that is , it wounds his soule , and makes him to draw to his owne destruction : againe , sinne having once gotten possession , will have no deniall ; if once you give way unto it , it is restlesse ; for when a man hath satisfied one lust , another comes to bee satisfied , till at last his heart is hardened , and his conscience hath lost all sense , and when it is thus with him hee is drowned in sinne : hee is , in this case , like the silke-worme , that never rests turning her selfe in her web till at last shee destroy herselfe : so earthly minded men , when they are once catcht in this snare , they never rest turning themselves from one sin unto another , till at last they destroy themselves . secondly , there is nothing more hatefull and offensive unto god then when a man is earthly minded ; for when a man is earthly minded , hee sets up idolatry in his heart : i speake not of the bodily prostration , howsoever in time it may be hee will be such an one ; but i speake of covetousnesse , that spirituall idolatry of the heart , as the apostle cals it ; which is when the heart is once sotted with these earthly things , that it drawes all the faculties of the soule after them , so that the commandements of god become a burthen unto him . now there is nothing in the world more odious unto god than to be an idolater , for hee is a loathsome creature , one whom god hath left to himselfe : now god never leaves a man till hee forsakes him ; but when he doth forsake god , then he is left to himselfe : and this is properly called the hatred of god , for then god with-drawes from a man his spirit and speciall providence , because hee loathes him : and as it is with us , what a man loaths that he hates , and wee know that a man cares not what becomes of that which he hates ; so it is with god in this case : for , i say , the turning of a mans heart from spirituall things to earthly , is the setting up of idolatry in the heart ; and nature her selfe abhorres to have the affections drawne away : for as an adultresse is odious unto her husband , because her heart is drawne away from him ; so an idolater is odious unto god , because it drawes away the heart from god : and therfore the apostle saith , iam. . . know you not that the love of the world is enmitieto god ? that is , if you love the world it will make you commit idolatry , and then you are at enmity with god , and so consequently god and you are at odds , you stand in defiance one against another ; for who is at greater enmity with god than an idolater ? the third thing to be considered , is , that there is nothing in the world that lesse beseemeth a christian man or woman , especially one that professeth religion , than earthly mindednesse ; for this cause an unregenerate man is compared to a swine , because all his delight is to paddle in the world , and to be wallowing in it , as in his proper place ; for what would you have a swine to doe , but to delight in things that are agreeable unto his nature ? but for a man that professeth religion , to fall from his religion unto prophanenesse , and to the love of the world , this is most odious unto god , this god hates with a deadly hatred , this is a despising of god , and a trampling under foot the bloud of christ : it is nothing for a prophane man that hath not given his name unto christ , to lye wallowing in the world , and to goe from one sinne to another ; it is , as it were , but the putting off one garment to put on another , which is not unsecmely ; or the pulling of a ring off one finger to put it on to another , wherein seemes no undecency ; so the sinnes of prophane men seeme not to be unseemely in regard of the persons from whence they come ; for there is no other things , at leastwise better things , to be expected from them : but for one that hath professed christ , after long profession to fall greedily unto the world , this is unbeseeming a christian man ; other things are contrary unto grace , but this forsaking of the world is sutable unto grace . for a covetous man that is profane , there is no contrariety in that , it is sutable unto his disposition , but for any man that hath tasted of heavenly mysteries , as the apostle saith , heb. . . to fall away into a swinish disposition , as to covetousnesse , or pride , hee shall hardly be renewed by repentance ; that is , he will hardly scrape off that blot of relapse : nay , many times the lord meets with such by great judgements ; as salomon in his youth how did he maintaine religion , yet in his age how fearefully did he fall into idolatry ? asa being young , honors god in his youth , yet he fell away in his age , & the holy ghost hath branded him with three fearefull sins : and so ahaziah , he fell away from god to idolatry , and in his sicknesse sent to witches to helpe him : how unanswerable were the ends of these to their beginnings ; therefore take heed of apostacy . i speake of this the more , because wee see daily many in their youth are marvellous zealous , and pretend great love unto religion , and yet if you marke the end of these ( i speake not of all ) who greater backsliders then them ? and indeed this backsliding many times proves the portion of gods children ; the most holiest , and dearest of gods saints many times are subject unto this alteration , and yet be deare & precious in the sight of god : as we see in david and peter . but there is great difference betwixt the slacknesse of the saints , and the wicked , backsliding : the godly they may slacke , but it is but for a time ; he is cold and remisse in the duti●s of holinesse , but it lasts not , it vanisheth away : on the other side , the wickedlye & continue in apostacy unto the end ; in these it is naturall , but unto the other it is but the instigation of the devill working by some lust upon one of the faculties . now slacknesse or coldnesse of gods children may seeme to proceed from a threefold cause : first , from that hollow ha●tednesse that is in the children of god , which like a hollow wall fals when it is shaken , because it was not firm : so their hearts being not firmly established in grace , nor rooted in the knowledg of christ , when afflictions or reproches come , it shakes down that hold which they seemed to have of christ. secondly , the next cause may proceed from the evill example of men , which by their insinuation may draw their affections away , and carry them from that love that they had towards god : therefore take heed to the insinuation of wickedmen , they will first labour to know the desire of your heart , and then they will fit themselves accordingly to deceive you ; and besides , the devill workes effectually by them . thirdly , the last cause may proceed from this , that he is removed from under a powerfull ministery which formerly he lived under , unto a carelesse shepheard , or at least an unprofitable one ; hereupon he may grow remisse and cold in the duties of religion : but neverthelesse although this ariseth from men , yet the cause is in themselves ; for what is the reason that they fal , but because they find spirituall things dead in them , and an in-lacke of grace . therfore i beseech you take heed of falling away , for if a man should runne in the wayes of holinesse , and catch heat ; that is , bee enlightned , and then sit downe in a consumption of grace , or fall sicke of the love of the world , surely it is a fearefull sinne : therefore let this teach every man to take heed to his standing . first , for those that doe stand , let them take heed that nothing take away their hold , whether it be profit , pleasure , or delight : these the divell will use as instruments to beguile you , but take heed that you bee not deceived by them . secondly , for those that have fallen unto earthly mindednesse , let them learne with philadelphia to repent , and to doe their first workes ; that is , let them labour to get out of this condition . thirdly , for those that have not yet tasted of the sweetnesse of christ , let them here learne to be ashamed of themselves , because they have neglected so great salvation : and those that have had the meanes of grace a long time preacht unto them in the evidence of the spirit , and yet have not beene renewed ; that is , have not left their swinish disposition , may here be ashamed . but it is a hard matter to perswade the world of the truth of this point ; the ministers may speake and perswade , but it is god that must change the heart , and make the man willing to have his corruptions mortified . we speake but to two sorts of people , young men and old : first , young men when they are perswaded to forsake the world , they reply , it stands not with their youth to set upon this worke ; they are not able , or at least not willing , to leave their pleasure . secondly , old men , when they are perswaded to forsake the world , reply also and say , they have been instructed , & have made choyce of this , and therefore arenow unwilling to repent of their earthly mindednesse , lest they should be reputed remisse and weake in their judgements ; & therfore now they will not change their estates which they have lived so long in . but howsoever it is hard for a man to draw men out of their swinish condition , yet it is an easier worke if god will be the instructer , if hee doe put his spirit into the heart , it will easily expell the workes of the divell , those strong holds that satan hath in the heart : now the reasons that make men minde earthly things , to sticke so fast unto them , are these : first , because earthly things are present . to this may bee rereplyed , it is true , earthly things are not at all to come , for that which we have is present ; those things of the world which wee enjoy and have in possession , are present , as riches , honour , and the like : yet there are other things that are present which are of a higher nature , which we ought to set our hearts upon , if we will be lead by presents ; for joy in the holy ghost is present , and justification is present , and regeneration is present , remission of sinnes is present , reconciliation is present ; and you will say that these are farre better than the things of this world : but say that these were not present but to come , yet we account it a part of wisdome to part with a thing present that is of smal account , for hope of a better afterwards ; who is there that will not part with a smal thing present , upon condition of enjoying of a greater afterwards ? the world and the things of the world are nothing in comparison of grace and salvation ; therefore what if thou forsake all these things , upon condition you shall get eternall life for them hereafter . for this is the difference betweene reason and sense ; nature is carried away by sense , it delights in that which it feeles , now sense is present ; but reason goes according to judgement , and rests upon hope : therefore let the children of god use their spirituall reason in the forbearing of present worldly delights , in hope of enjoying of better things ; and take heed of sense , bee not led away by it , for it is usually a great meanes to draw our heart and affections from grace to earthly things . luk. . . the rich glutton when hee was in torment , had this answer from abraham , sonne , remember that thou in thy life time hadst thy pleasure ; that is , thou hadst it then when it was not a time for pleasure ; thou wast led away by sense , and now thou must be punished . the apostle , iam. . . pronounceth a woe upon rich men , because you received your consolation here , that is , youhave received plesure in a wrōg place , for the earth is no place for true pleasure ; therefore you have received your consolation : you can expect no other pleasure herafter , for you have sought true content where it is not ; therfore woe unto you . a man that minds earthly things is like a man that hath a great graspe , which cannot hold any thing more , except he let fall that which he hath . earthly minded men , they have their hearts full of earthly things and pleasure , and therefore it is not possible that they should gripe christ & grace , except they let fall that g●ipe that they have already of earthly things : therefore this is a false reason that men doe object . the second objection is , because earthly things are sensibly felt , and in things that are sensibly felt , there is sweetnesse ; but as for other things , they are onely conceived by the imagination , as grace and other spirituall things . to this i answer , men in this are exeedingly deceived ; for if the lesser faculty be sensible , then much more the greater faculties ; and if the inferiour part of the soule hath a sensible taste , then certainly the superiour part of the soule is the more sensible part ; for the greater faculties have the greater sense , and as they are larger so they grow deeper . to explaine this , take a man that hath an afflicted conscience , as the conscience is the greatest faculty , so it hath the greatest sense in it ; for what it apprehends it is presently sensible of , whether it be joy or sorrow . now in the matter of sense betweene the superiour and inferiour faculties , the schoolemen make a threefold difference . first , say they , that sense which the understanding or mind hath , is permanent , it lasts for ever , because the things themselves are permanent ; it feeles grace , justification , remission of sinnes , it feeles god , and christ , and the spirit ; but the sense of the other faculties vanisheth and passeth away : as a man that hath for the present tasted a sermon well , and another hath tasted a good worke , or a good turne done , which in time are forgotten ; the remembrance of them lasts not for ever . secondly , these naturall senses are but for the present ; that which you now taste is present , that which you tasted before is gone , this is the nature of these faculties ; but it is not thus with the understanding . thirdly , these senses lessen through defect and wearinesse ; a man will bee weary with eating of honey , though it be pleasant unto the sense ; a man is weary with meat , and with sleepe , with rest , and with pleasure , when as these are delights , and very pleasant in the fruition ; but over much of any of these makes them a burthen : but the spirituall senses are not so , for they are endlesse ; justification , remission of sinnes , and reconciliation , are without end ; therefore labour to finde the sweetnesse that is in god , rest not till thou get the spirit which brings grace into the heart ; and doe but talke with those that have tasted of this sweetnesse , that have first tasted of earthly things , and now have tasted of spirituall , and they will tell you of the excellency of the one above the other . heb. . , &c. they declare plainly , that they seeke a citie , not in this world , for then they might returne , but a heavenly place . the third objection is , because of the opinion and speech of men concerning these earthly things ; and this hath a great force : esa. . . woe is me , for i am a man of uncleane lippes , and dwell in the middest of a people of uncleane lippes : that is , i shall have a base opinion of this people , if i shall prophesie unto them . so , mat. . . many false prophets shall arise , and deceive many : that is , men shall be taken in a trap to doe evill , by the false opinion and speech of the multitude ; for men that fall into errours , are alwayes drawne by fancy . to this i answer , first , you shall finde them but mouth-friends , and therefore when they perswade men by speech and opinion , it is because they would deceive ; and therefore i beseech you take heed of them : it is a dangerous thing when the devill will plow with our heifer ; that is , when hee will use our fancy and appetite as an instrument to draw us to sinne : you see the danger that adam fell into , when eve was made the instrument , by being led by fancy and opinion ; the devill shewes her the excellency of the apple , and by his perswasion shee is drawne to taste of it . so i read of a martyr , who when hee came to suffer , his friends perswaded him to turne ; he answered thus , you speake it out of love , but there is one within who is mine enemy , that perswades you thus to speake . in like manner say you , that the opinion and speech of men is good , but there is an enemy within that useth deceit . we have a proverbe , it is good telling of money after ones father ; so it is good trying the speeches of the dearest friends , lest there be deceit in them . secondly , to this i answer , to bee sure not to be deceived by the false opinion of men , it is to get sound knowledge in the word , and from it to gather a peremptory conclusion , that wee will not be drawne no further than we are warranted by that : now a man must looke that hee stand upon his owne bottome , and not wholly on another mans judgement . a man that sets himselfe upon a good ground , will stand fast when others shake and fall ; now this ground is the word of god : and when wee have this ground , to resolve with ioshua , that whatsoever others doe , i and my house will serve the lord : and peremptorily to take up the resolution of peter , though all the world should for sake christ , yet we will not . i say , a peremptory will to doe good , is good ; though wee have not power to effect it : but wee must looke that it be upon a good ground ; for wee must know that the way to heaven is not a broad footway , where many footsteps appeare , as a path-way is to a great city ; but it is a narrow way , & therfore we must throng hard : besides , there are not many going that way ; & therefore we must not give eare unto the opiniō & speeches of the multitude . you know a man of understanding , if a child come unto him and speake of his rattles and bables , he will not answer him , because they are too base things for him to talke about ; and if hee doe speake unto him , it is because the childe wants understanding to conceive of other things : so it is with carnall men , as the apostle saith , pet. . . they speake evill of those things they know not , because they want spirituall knowledge : they are like a countrey-man , that comes , and seeing one draw a geometricall line , beginnes to wonder what it meanes , marvelling that hee will spend his time in drawing of such a line , though hee knowes well the use of it that drawes it ; and to this purpose the apostle saith , pet. . . they marvell that wee runne not with them unto the same excesse of riot : that is , they cannot see the reason why wee should not bee as prophane as they . the fourth reason wherefore men will not set upon these corruptions , is , because of a false opinion and overvaluing of them , and therefore they thinke they doe nothing in the getting of them but what they deserve , and that they are worthy their labour and paynes . to this i answer ; let men looke unto this , that they be not deceived in them , and compare them with the scriptures : for if you judge of things as the scripture doth , it will appeare that the reason is false , but if you doe not , although they bee vanity , yet they will deceive you whatsoever you esteeme of them ; for the truth is , that there is nothing in them but vexation of spirit ; you shall finde great inticements , and much evill in them : besides , they will fill your hands full of much evill and bloud ; that is , they will give thee no true joy : for what joy hath the murtherer of his murther ? now the reason wherefore they cannot give true joy , is , because they are under the faculty of joy : as the eye is weary quickly with looking on a small print , but let the print bee sutable unto it , then it will delight in it ; so it is with the facultie of joy , if there were no wearinesse brought to it by them , then men would not be weary in the acquiring of them ; but wee see there is such an awkwardnesse in the mindes of men for the getting of them , that it weares the minde , but satisfies it not . ier. . . saith the prophet , let not the wise man glorie in his wisdome , nor the strong man in his strength , nor the rich man in his riches : that is , hee hath no cause to glory in any outward thing , because it is the lord that sheweth judgement , and can dissolve any creature to nothing ; but if he will glory , let him glory that hee knowes god ; for the true knowledge of god bringeth true comfort and joy. but it is not so with the creatures , for there is no creature can bring good , or doe good or evill without god ; i say , no creature can bring comfort unto a creature without god ; for god , if hee is the sustainer of all creatures , so likewise he is the author of all . but if wee come to spirituall comfort , god doth not communicate it unto any creature , no creature hath part of it : the creature nourisheth us not simply as it is a creature , but it becomes nourishable by reason of that which is put unto it ; as the fire brings light and heat , heat is the matter of the fire , light is but a thing or quality that depends upon it : so the matter of every comfort is god , and of all things in the world , though the instruments that doe convey this comfort bee a creature : therefore you may have the huske when you want the kernell , that is , you may have these outward things , and yet want the sweetnesse of them . and this is when god turnes away his face from a man in the creatures , then the comfort in the creature is gone ; and therefore david prayed , turne not thy face away from thy servant : that is , take not away my comfort . all mens comforts stand in gods face : let a man bee never so rich , let him have wife and children , lands and possessions , give him what outward things you will , and what joy and comfort is in them if gods face be turned away ? ahab is rich enough , and haman hath a wife and children , and yet what comfort and joy had they in them ? it is not the creature that can yeeld true comfort , but it is the all-sufficiencie that is in god , and from him derived unto them : as for example , take a man that is in despaire , tel him of the world , make large promises unto him in this kinde , none of all these will comfort him , they are so farre from ministring comfort , that they adde unto his sorrow , especially if his gri●fe be for a matter of sinne ; but tell him of god , and his sufficiencie of christ , and of justification , and remission of sinnes , then hee will beginne to have some joy in god : and as the presence of god is now most comfortable , so in hell the knowledge of god and his presence shall bee their greatest torments . therefore let my advice be unto you that which the prophet david gives in the like case , psalm . . . trust not in oppression , and if riches increase , set not your hearts upon them : that is , set them not so upon them , as to place your happinesse in them . the use then may serve for the just reproofe of all earthly minded men , and for exhortation unto all to leave their earthly mindednesse : let us all therefore labour to deprive our selves of all inordinate desire of them ; especially it concernes those that abound in them , to keepe a strong watch about their hearts , lest this viper lay hold upon them : for as it is a hard thing to keepe a cup that is full without spilling , so it will be a hard worke for those that have their closets full of earthly things not to have their hearts taken up with them ; and therefore our saviour saith , it is a hard thing for a rich man to enter into the kingdome of god. what is the reason of this ? because it is hard to have abundance of outward things , and not to put trust in them : and what is said of riches may bee said of any other outward thing whatsoever , whether it be pleasure , or honour ; for these all worke the heart of a waxie disposition to evill , so as it will take any impression , it will be ready to receive into the soule any sinne , or imbrace any object , and carry the impression of it unto action . now what should move us to morifie these earthly members ? the first motive is , because if wee doe not moritifie them , the divell will ensnare us by these earthly members , though we seeme not to be within his power : as a dogge that hath broken away from his keeper , yet going with his chaine he will the more easily bee taken ; so these earthly members are as a chaine , whereby the devill layes hold on us ; therefore if you would not be taken by satan , then mortifie these earthly members . the second motive to move us to mortifie these earthly members , is , because one earthly member , or the reigning of one sinne in us , tyes us fast from god , and bi●des us fast to the devill : now what matters it whether a man bee tyed with one chaine , or twenty chaines if he be tyed fast ; so what matters it whether he be yed with one sinne , or many sinnes , if one keeps him from god : for as one grace , truly wrought by the spirit , makes a man righteous ; so one raging sinne makes a man unrighteous . men thinke that they may retaine some sinne , and yet be righteous ; but i say , if thy heart be set upon any earthly thing , if it be but an immoderate care for these earthly things , or if it bee but feare of such or such a man , which may seeme to be but a small thing , that tyes thee from god ; i say , if you looke unto such a man , if a matter of conscience come before thee , and thou dare not doe justice for feare of him , but will in this case rather breake with god , it is a signe that there is no true grace in thee , thou art as yet earthly minded : but if thou bee heavenly minded , thou wilt set thy resolution thus ; this thing i know to be just and right , it is a matter of conscience , though all the men in the world should be angry with me , yet i will doe it . and therefore our saviour saith , except hee deny himselfe , he cannot be my disciple , luk. . . that is , if hee cast off all selfe-love of these outward things , so as he will not set his heart immoderately upon them . but it is now farre otherwise with men , they will doe as other men doe ; like the planets , they will turne euery way ; and therefore it is impossible but satan should catch these men , because they love to play with his bait : deceive not thy selfe , if thou forsake some , and doe not forsake all , thou art as yet not heavenly minded : for a man may not be altogether covetous , and yet not renewed ; hee may not gripe so fast after the world as another , and yet not bee depending upon god , such an one is but an earthly minded man : so a man may be religious a while , and hee may deny himselfe either some sinne , or else the company of wicked men , and yet when he comes but unto this , that hee must deny himselfe in all his pleasures , here he stands at a stay , gods grace and salvation and he parts , hee will not buy it at so deare a rate as to lose his pleasure in these outward things . but you will say unto me , how shall we doe to get this loathing of earthly things ? therefore , for the better helping of you unto this worke , we will now come downeto consider some meanes by which you may obtaine it . first , if you would get a loathing of earthly things , the first meanes , is , to get a sound humiliation : for what is the reason men doe so minde earthly things , and why they doe not place heavenly things before , but because they have not felt the bitternesse of sinne . now the true ground of humiliation , is the hating of sinne , out of love unto god : but men turne it another way , they make another ground of humiliation . for first , it may bee they are humble because the feare of judgement that is present , or one that is likely to ensue , but not for sinne as it is displeasing to god ; their heart , it may bee , is broken , but it is not made better . secondly , it may be they are humbled because of some generall losse of outward things , or of some generall judgement that is befallen the land ; or it may be a particular losse of credit , or the like , but not for any particular sinne . thirdly , it may be there was a deeper ground , the persons of some men that were rich , but now are fallen , and therefore because their hopes depended upon this man , and now being unable to helpe them , they are dejected . but this is a false humiliation ; for true humiliation consisteth in an abstaining from sinne , because it is displeasing unto god ; and a raising up of the heart by faithin christ to beleeve the promises both of justification , and remission of sinnes , and then from hence flowes a loathing of sinne . secondly , if you would get a loathing of earthly things , you must remember the royaltie of the spirituall things , what the excellencie of them is ; they farre su●passe all the things in the world : grace hath the greatest power in it , it is able to quench fire , to stop the mouthes of lions , heb. . . now if men did but beleeve that there were such a power in grace , they would never bee brought to minde earthly things : therefore labour to ground your selves in the true knowledge of god , get good arguments in your selves of the preciousnesse of heavenly things ; for if a man be not thus grounded , but shall see greater arguments to the contrary , hee will presently beginne to suspect that spirituall things are not the best . now when a christian is thus grounded , hee is able to discerne things of a contrary nature ; therefore bring them unto the triall , and the more you try spirituall things by a sanctified judgement , the more excellent they will appeare ; but if they be not spirituall things , the more you looke upon them , the baser they seeme to be . thirdly , if you would get a loathing of earthly things , then labour to keepe a constant and diligent watch over your hearts ; for when a man sets his heart and mind upon earthly things , they will worke carelesnesse and remisnesse of better things ; it so possesseth his heart with feare , that hee altogether neglecteth spirituall things ; it will make thee carelesse in prayer , and other holy duties . take heede therefore of filling thy heart with earthly things , for it will take away the rellish of spirituall things ; and if once the sweetnesse of them be gone , thou wilt make small account of them : take heed of too much pleasure , for then you will neglect prayer in private ; and take heed of abundance of riches , for they haue a drawing power in them : and here what christ spake unto the church of smyrna , rev. . , . i know thou art rich , &c. may be said unto you , i know you are rich , by the great labour ye take after the riches : men take much paines forthe getting and keeping of earthly things , then how much more should they labour to get and keepe spirituall things ; labour to keepe your hearts in tune , labour to keepe a rellish of spirituall things in your hearts , and expell whatsoever is contrary unto it : take heed of immoderate love of riches , pleasure , or honour ; take heed that you incroach not upon the sabbath , set that apart for the inriching of your soules . i speake not this because i would have you carelesse in your places and callings , but i would have you cast off all unnecessary occasions and businesses which you draw upon your selves , by reason whereof ye neglect better things . it now remaines that i give you some meanes to get heavenly mindednesse . the first meanes , if you would get heavenly mindednesse , is this , you must labour to get faith ; for the more faith thou hast , the more thou art in heaven : faith overcomes the world , which sets upon us two wayes : first , by promising things that are good ; secondly , by threatning that which is evill . now faith overcomes both these : for , first , the world tels thee , that if thou wilt be earthly minded , thou shalt get respect and credit , thou shalt get an inheritance , thou shalt be a king ; but faith tels thee , that if thou wilt be heavenly minded , thou shalt get credit and respect with god and his angels , and an inheritance undefiled , immortall , which fadeth not away ; thou shalt be as a king , and a prince here in this life , over the world , the divell , and thine owne corruptions , over all these thou shalt bee more than a conquerour , and have a crowne of glory in the life to come . secondly , the world tels thee , that if thou wilt not be earthly minded , thou shalt lose thy wealth & riches , thy honour and thy credit , nay , thy life also ; but faith tels thee , that if thou beest earthly minded , thou shalt lose thy spirituall life , and riches , and shalt be poore in the graces of the spirit ; thou shalt lose honour and credit with god and his children ; nay , thou shalt lose eternall life . thus faith overcomes our inordinate affections to the world , and makes us heavenly minded . the second meanes , if you would get heavenly mindednesse , is this , you must labour for humilitie : this is that which the apostle iames exhorts us unto , iam. . . clense your hands you sinners , and purisie your hearts you double minded ; and then humble your selves , cast your selves downe , and the lord wil raise you up . where we may note , that before our hearts & hands can be clensed , we must be cast downe . this we may see in the parable of the sower , luk. . . two of the sorts of ground were not fit to receive seed because they were not humbled , and therfore the word had not that effect in them as it had in those that were humbled , plowed , and had the clods broken . it is with an humble soule , as it is with an hungry and thirsty man ; tell him of gold and silver , hee cares not for it , onely give him meat and drinke , for that is the thing he most desires , and stands most in need of : or like a condemned man , tel him of lands and possessions , hee regards them nothing at all ; for nothing will satisfie him but a pardon : so it is with a christian that is humbled and cast downe under the sense of the wrarh of god for sinne ; tell him of any thing in the world in the most learned and excellentest manner that possibly you can , yet nothing will satisfie him but the love and favour of god in christ , hee can rellish nothing but heavenly things ; nothing will quench his thirst but the imputed righteousnesse of christ. thus you see that humilitie is an excellent meanes unto heavenly mindednesse . the third meanes , if you would get heavenly mindednesse , is this , thou must labour to get thy judgement rightly informed , especially concerning earthly things : the reason wherefore men are so besotted with the world , is , because they doe not conceive of the things in the world so as indeed they are , they thinke better of them then they deserve , and looke for that from them which they cannot afford them : therefore heare what the preacher saith of them ; salomon saith , that they are vanitie and vexation of spirit ; yea , he cals all vanity : and in another place he compares them to things that are most variable , and most uncertaine , as to grasse that withereth , to a shadow that is suddenly gone ; this is the esteeme that the wiseman had of earthly things . and thereby we may see , that they are not truly good , because they are uncertaine things , and promise that which they cannot performe unto us ; for at the best they are but things wherein , as through a crevice , we have a small glimpse of the true good ; yet they themselves are not over-good , because they are not the cause whereby the chiefe good is produced ; neither are wee able to keepe them , for at such or such a time they will bee gone ; so that they are neither true good , nor our good : and therefore this should weane us and our hearts from them . but let us strive to set our affections on things that are durable good , and substantiall good , which will not deceive us ; and will promise us nothing but that which it will performe farre beyond our deserts : therefore labour for a right informed judgement . the fourth meanes , if you would get heavenly mindednesse , is this , labour to get a sight into the all-sufficiencie of god : remember what the lord said unto abraham , i am god all-sufficient ; walke before me and bee upright . god is an all-sufficient god for generall good ; things of this life are at the best but particular good ; as health is a particular good against sicknesse , wealth and riches a particular good against poverty , honour and credit a particular good against disgrace ; but god is a generall good , and the fountaine of all goodnesse : other things are but created , like cisternes , that good they have is put in them ; therefore the lord complaines of the people , ier. . . they have forsaken me the fountaine of living waters , and have digged to themselves cisternes that will hold no water ; that is , they have forsaken god the fountaine of all good , and have chosen unto themselves the creatures , that have no more good than that which comes from god , the fountaine : as a man that forsakes a fountaine that continually runnes , and betakes himselfe to a crack'd cisterne that hath no water but that which commeth from the fountaine , and is also subject to lose his water ; so when men set their hearts on earthly things , they forsake god who is all-sufficient for them , and seeke to his creatures which are insufficient and unable to helpe themselves : therefore you ought to thinke of these things to the end you may be heavenly minded . the fifth meanes to get heavenly mindednesse , is this , to remember from whence thou art fallen , rev. . . this is for those that have beene heavenly minded , and now are earthly minded . it is with many christians as it is with the shadow on the diall , the sunne passeth and they know not how : or as a man going to sea , first hee loseth a sight of the townes and houses , then the sight of the churches and steeples , and then hee loseth the sight of the mountaines and hils , then at last hee seeth nothing but the motion of the seas ; so there are many christians that make a godly shew of profession at first , but by degrees they fall away , till at length they become nothing ; they leave the good profession , and take up an outward professing of christianitie , and doe all in hypocrisie : it is with these men as it is with a man that hath a consumption in his bodie ; first , he growes weake ; secondly , he loseth his colour ; thirdly , hee loseth his rellish and taste , and this is the most dangerous of all : so it is in a spirituall consumption ; first , they are weake and feeble to performe holy duties ; secondly , they lose their colour , that is , their cheerefulnesse in the performance of holy duties ; thirdly , which is the worst of all , they lose their rellish , they cannot taste wholsome doctrine , they delightnot in the pure word ; and this is dangerous , and hard to be recovered . a consumption at first is more easily cured than discerned ; and at length it is more easily discovered than cured : so it is with the spirituall : the sicknesse and the weaknesse of the soule may at the first be more easily cured than discerned , but when they beginne to lose their colour and taste , it is more easily discerned then cured . this is a marvellous dangerous case , and therefore to prevent this sicknesse of the soule , let men remember from whence they are fallen : i can compare such christians to nothing so fit as unto the image of nebuchadnezar , which hee saw in a vision ; the head was of gold , the brest , shoulders , and armes of silver , the thighes and legges were of brasse and iron , and the feet were of clay : so many christians , at the first , for their zeale , knowledge , tendernesse of conscience , are as pure gold ; afterwards , they grow more cold and remisse in the performance of holy duties , than before ; as also not so carefull in the keeping of a good conscience , and this is worse than the first , even as silver is worse than gold ; againe , they come to a degree worse than that , like brasse and iron , dead and cold to every thing that is good ; then at last they come to clay ; that is , to be earthly minded , minding onely the things of the earth : and therefore if thou wouldest get heavenly mindednesse , and keepe off this spirituall consumption of thy soule , remember from whence thou art fallen . having already shewed you the difference betweene earthly and heavenly mindednesse , and also shewed you the meanes whereby you may get out of earthly mindednesse , it now remaines that we lay downe some motives to move you to this worke . the first motive to move all men from earthly mindednesse , is , because heavenly things are a better object : the desire doth not dye , but change ; the affections and desires are but changed from earthly things to heavenly things : now every desire hath a conjunction with the things that they affect ; if it bee but an earthly desire , it hath a conjunction with an earthly object ; so if it bee an heavenly desire , it hath a conjunction with an heavenly object . now if men did but know , or at least would be perswaded of this , it would bee an excellent meanes to perswade men to leave earthly mindednesse : for what is the reason that men will not professe religion , but because they say , then wee must bee crucified unto the world , and the world must bee crucified unto us ; that is , they must leave al their pleasure and delights . it is true , thou must be crucified unto the world , thou must leave inordinate care of earthly things , all distrusting care , which is a companion of earthly mindednesse in unregenerate men ; now what losse will it bee unto thee , if thou have heavenly affections for earthly ? will not a man willingly part with drosse for gold ? a man that is recovered of a dropsie , what if a necessitie be laid upon him to abstaine from excesse in drinking , would hee not rather willingly leave his desire , than have his disease to returne ? so , what if thy affections be changed from earthly to heavenly things , so as thou dost feele the burthen of immoderate cares cast off thee ? what though a necessitie bee laid upon thee not to entangle thy selfe with the things of this world ; is it not forthy soules health to keepe it from a consumption ? if men would be perswaded of the benefit that comes by this heavenly mindednesse , and that it were but a change of the desire ; not to their losse , but their great advantage , surely they would not bee so backeward from getting of heavenly mindednesse : therefore labour to perswade thy heart of the truth of this grace ; for this doth not so tye a man from the world that hee must not have any thing to doe with it , but it orders a man in the world , it keepes him from all inordinate cares of the world , and all inordinate desires of earthly things , it sets all the faculties of the soule in order , and it sets the body in order : now if men did but know the benefit of this change , they would bee more easily perswaded to leave earthly mindednesse . the second motive , to move all men to leave earthly mindednesse , is , because there is no sweetnesse in these earthly members ; there is an insufficiencie in them , they cannot give any true content to the heart of a man ; and that they cannot doe it , this is cleare by two particulars : first , this ariseth from the mutabilitie of the things ; secondly , it ariseth from the disposition of the persons . first , i say , they can give no true content unto the heart of a man or woman , because they are mutable , and subject to change : now you know that all earthly things are mutable , they have a time of being , and a time of not being : let the heart of a man or woman be set upon any of these earthly things , and the losse of it will bring greater sorrow of heart , by how much more he hath set his heart upon them ; if immoderately , then the sorrow is the greater ; if moderately , the sorrow is the lesse ; but if he set his whole heart upon any thing , whether it bee his riches , or his honour , or his pleasure , the losse thereof will cause much sorrow of heart : now it is onely grace that gives true content unto a christian ; spirituall things they change not , they are constant , immutable , and permanent , as justification , remission of sinnes , and reconciliation , these are not subject unto any change , they cannot be lost ; for when the heart is set upon heavenly things , the comfort cannot bee removed , because the cause of that comfort continues . now comfort in christ is the true content of the soule , and therefore where christ is by his grace in the heart , there is content . secondly , i say , they can giue no true content unto a man or woman , if wee consider the condition and the disposition of the persons , and that two wayes : first , if we consider them as good men , and so belong to god ; or secondly , if we consider them as bad men , and so not belonging unto god , we shall see that outward things cannot yeeld any true content unto either . first , if they be good men , and so belong unto god ; yet there cannot be such sweetnesse in them as to give true content unto the soule . for many times they are a cause , or at least a meanes to draw afflictions from god upon a man : for god is a jealous god ; that is , a god hating spirituall idolatrie . now when the heart of a man or woman is immoderately set upon , when , i say , his heart runs a whoring from god after earthly things , whether it bee after riches , honour , or pleasure , the lord will bee sure to meet with him , and whip him home for it : as we see in david and ely ; if david will set his heart upon absalom , the lord will bee sure to meet with his absalom above all the rest ; if ely will not correct his sonnes , but let them dishonour the worship & service of god , god wil correct them himselfe . and this ariseth from the nature of god ; for god hath a fatherly care over his children , and therefore will not suffer them to soile themselves with the things of the world , nor their affections to be drawne away ; and therefore the apostle saith , that he chastiseth every sonne whom he doth receive ; that is , if a man or a woman doe belong unto god , they shall be sure of sorrow and affliction ; and these are sent unto them to weane them from the things of this world , to purge out of their hearts that sweetnesse that they are ready to conceive in these outward things by reason of that corruption that is in them . secondly , if they be wicked men and doe not belong unto god , yet there shall be no sweetnesse in them ; for if he be not regenerate , outward things are not sanctified , & where theyare not sanctified unto a man or a woman , no sweetnes can be expected from them : and the reason is , because they have not peace of conscience , which proceeds from grace . now howsoever worldly men may seeme to the world to have true content , and to be filled with joy , yet the truth is , it is a sick joy ; for their consciences are ever accusing of them , and they are in a continual feare that they shall lose one another : therefore the lord will be sure to afflict them , psa. . . the lord will heare and afflict these because they have no changes ; therfore they feare not god : therfore dost thou see a wicked man prosper in the world , and is not subject to such crosses & losses as other men are , it is a foule signe that that man doth not belong unto god , but is one whom god hath appointed unto damnation : for this is the nature of earthly mindednes , it casts out of the heart the feare of god in an unregenerate man ; now where gods feare is not , gods grace wil not help that man. but this is not usual ; for the lord most commonly meets with them here either by afflicting of judgements upon them , or else with sudden death ; but if hee doe not meet with them here , it is because their judgements may be the greater , that when they have heapt up the measure of their sinne , then god wil heap up the measure of their punishment , and the measure of his wrath , to presse them downe unto hell . now what if god deferre the execution of judgement , it is not because there is any slacknesse in god , as if he did not regard them , but the apostle saith , that t is his patience , pet. . . hee takes notice of it , hee puts it upon record , hee remembers it well enough , but he is a patient god ; that is , he waits for their conversion . now patience is an attribute of god , and every attribute of god is god himselfe ; for there is nothing that is in god but it is god : patience , i say , is one of the attributes by which god hath made himselfe knowne unto us : now when men abuse this attribute of god , hardning themselves from his feare , hee will certainly meet with them : what and if god doe deferre long ? it is not because hee shall escape unpunished ; for saith god , when i begin , i will make an end : that is , i will strike but once , they shall have no more time for repentance , they shall not abuse my patience any more . this is a fearefull judgement of god , when god doth proceed by prosperitie to destroy them ; and it was the judgement the lord threatned against the two sonnes of ely , hophni and phineas , sam. . . thus you see there is no sweetnesse in outward things for a man to set his heart upon them . the third motive , to move all men to leave their earthly mindednesse , is , because if a man or woman be earthly minded , they cannot be saved : and who is there amongst us that would not willingly be saved ? all men doe desire salvation , and yet there are but few that in truth doe desire it , because their practice of life is not answerable to such a desire ; for the apostle saith , he that hath this hope , purgeth himselfe ; that is , hee will take spirituall physicke , the grace of the spirit , which will throughly purge out this earthly mindednesse , or at leastwise keepe it under , that it shall not bee able to beare dominion in his heart . now i say there is a necessitie laid upon every man to be heavenly minded ; for so our saviour saith , mat. . . no man can serve two masters , he cannot serve god and mammon ; that is , hee cannot serve god with one part of his soule , and the world with another , you cannot be earthly minded , and heavenly minded ; god will have all the soule or none , god will admit of no co-partnership , hee will not be a sharer with the world of that which is his right . againe , two contraries in nature cannot stand together ; now there is nothing so contrary as god and the world : and therefore the apostle saith , if any man love the world , the love of the father is not in him : that is , if he set the world in the first place , he cannot keepe the love of god , god and his grace will depart from that man : it is a thing contrary to nature to serve two masters , men cannot beare it , for there can be but part serving ; and surely it is not so contrary to a man , as it is contrary unto god ; therefore it is the folly of men that thinke they may retaine their earthly mindednesse , and yet serve god too ; but it is unpossible to joyne these two in any action , and yet be acceptable to god : faith is that which is the ornament of every action ; whatsoever is not of faith , is sinne : now every earthly minded man , is a faithlesse man ; it keepes faith out of the soule , whether it bee love of riches ; or honour , or pleasure , though it bee but a depending on the approbation of such or such a man , it will keepe faith out of the soule ; so saith our saviour , ioh. . . how can ye beleeve , seeing ye seeke honour one of another , and not the honour that commeth of god ? the cause that they wanted faith , was , because they preferred the approbation of m●n , and sought that before the gifts and graces of god ; for it is unpossible you should beleeve , so long as you retaine any affection of vaine-glory . luk. . . our saviour gives two markes of a true christian ; the one is , to deny himselfe ; and the other is , to take up the crosse ; therefore it is not onely required that a man deny himselfe the pleasures and profits of the world , and all inordinate affections , but he must also take up the crosse , he must be willing to suffer , for christ , reproach , disdaine , and shame ; for there is as great a necessity laid upon him to suffer , as to deny himselfe : and thinke , thinke not your selves heavenly mind●d , except you finde in you a heart willing to suffer for christ. the fourth motive to move all men to forsake earthly mindednesse , is , because it is the better part , and every man would have the best part ; but it is a hard matter to perswade men that that is the best part , for they say they have felt sweetnesse in them , and therefore now to perswade them , is to fight against reason ; which is hard to be evinced without manifest proofe : first then , we will prove it by authoritie : secondly , we will prove it by reason . first , i say , we will prove heavenly mindednesse to be the better part by authoritie or scripture . as luk. . , . where in the story of martha and mary , our saviour makes a foure-fold difference betweene earthly and heavenly things ; first , christ saith to martha , martha thou carest and art troubled ; that is , there is much care and trouble both to get and keepe earthly things , these cannot be gotten without great labour , it is a part of that curse which god laid upon adam , that in the sweat of his browes he should eat his bread ; that is , hee should finde much difficultie and labour to get outward necessaries for the sustaining of nature : mary shee sate downe , she was at rest , which showes us thus much , that it is an easie labour , and an easie worke to seeke after grace : indeed it is no labour at all , if wee compare it with the earthly labour ; the one is the delight of the soule , but the other is the burthen of the soule : now that which is the onely delight of the soule is grace , and therefore what the bodie doth to satisfie the soule in this , it accounts of it as no labour to it selfe , for it yeelds willing obedience to the soule : now where there is a willingnesse in any man to doe a thing for another , the performance of the thing is not accounted as a labour to him , but as a delight , because he is willing ; but earthly mindednesse is a burthen to the soule , becavse it is compelled by the unregenerate part to yeeld obedience unto it : therefore you see that heavenly things is the best part , because it is an easie worke . secondly , martha is troubled about many things ; that is , there are many things required to make an earthly minded man perfect , to make him such an one as he would bee : if he have riches , then he must have honor , and pleasure , and a thousand things more , and yet never come unto that which hee would bee ; it may be he is rich , but he wants honour ; it may be he is honorable , but he wants riches ; or it may be he hath both , but hee wants his pleasure , hee enjoyes something , but he wants that which hee would enjoy . but mary hath chosen but one thing , and that is christ , this satisfies her ; but shee hath not him alone , but with him shee hath grace , justification , and remission of sinnes ; one spirituall grace with christ makes christian happy , hee needs not to labour for any other ; if christ be in the heart , hee will draw all grace with him into the heart : and therefore the apostle saith , hee that gave us christ , will with him give us all things else : that is , all grace that wee shall stand in need of . thirdly , martha was troubled , but about earthly imployments , t●ings of little moment in comparison of grace : but maries was for the onething needfull ; namely , grace and holinesse , and therefore christ called it the best part ; and indeed what comparison is there betweene earthly things and grace . fourthly , martha's part is but of corruptible things , subject to change ; they were mutable , there was no solidnesse in them ; but maries part shall never bee taken away from her : now with men , that which will endure the longest , is alwayes esteemed the best : maries shall never be taken away ; which implyes that martha's was nothing so , because it was set in opposition against it . thus you see how christ judges of them , and therefore if you will beleeve christ , spirituall things are the best part . againe , luk. . , , , . there are foure differences set downe betweene earthly things and heavenly things , whereby christ proves that heavenly things are the best part . first , they make us unrighteous , and therefore they are called unrighteous mammon , vers . . they draw the affections away from god , and then a man becomes unrighteous ; but that which makes us truly righteous , is grace ; so then it cannot be denyed but that is the best part that makes us the best . secondly , they are the least part ; he that is faithfull in the least , is faithfull also in much ; that is , all outward things are lesse than grace , though they were never so great ; a little faith , a little sanctification is better than a whole kingdome without this . paul reckons all his outward privileges but dung , in comparison of grace , phil. . , . which hee would not have done if they had not beene the better part . thirdly , they make us unjust ; he that is unjust in the least , is also unjust in much ; that is , hee that sets his heart upon earthly things , it will so draw his heart from god , that hee will make no conscience of right and wrong ; now that which blindes the conscience is certainly the worst part . fourthly , it makes us unfaithfull ; if you have beene faithfull in a little wicked riches , how will you be faithfull in the true riches ? that is , hee that is earthly minded god cannot trust with any grace ; for earthly mindednesse takes away the fidelity of the creature ; now where there is no true faith , there can be no true repose in that man : a man without faith , is like a house without a solid foundation , no bodie dares trust to it , neither will god trust an earthly minded man with grace . thus you see it proved by scripture , that heavenly things are the best part . now we will prove it by reasons that it is the better part . the first reason is , because christ in the places before-named proved it to be the best part , therefore if you will beleeve christ on his word , heavenly things are the best part . the second reason is , because they make us the sonnes of god , and consequently , the heires of salvation ; wee are , saith the apostle , the sonnes of god by faith in iesus ; but the other makes us the children of the devill : and the third reason , is , because he rewardeth heavenly mindednesse with salvation , but the other he doth not reward . the fifth motive to move all men to forsake earthly mindednesse , ( if none of all these before spoken of will move thee , yet let this move thee ) is this , because all things are at gods disposing ; hee it is ( as the wise-man faith ) that gives riches and honour , poverty and want ; all things are of god , there is nothing in earth , but it is first in heaven : as the ecclipse of the sunne is first in heaven , and then in the water and land ; so there is nothing that comes to passe in the world , but it was in heaven before all eternitie . this david confesseth , psal. . . they have laid a snare for mee , but my times are in thy hands : that is , they have laid a trappe to take away my life from mee , but it was first decreed in heaven with thee what they should doe to mee , all things come from god , whether they be good things or bad , whether they come immediately from god , as life , health , joy , salvation , or the like ; or whether they come mediately by other meanes , as friends , wealth , pleasure , sicknesse , sorrow , or the like : when thou art sad , who can comfort thee if god will not ? when thou art sicke , who can heale thee ? when thou art going to hell , who can save thee ? art thou weake , who can strengthen thee ? art thou poore , who can enrich thee ? preferment saith david , comes neither from the east , nor from the west , but from god that sheweth mercie . art thou in favour with a great man , who promoted thee ? art thou in honour , who exalted thee ? perhaps thou wilt say , it was my parents , or this friend , or that man ; no , it was first decreed in heaven , or else it had never been . this made david say , psal. . . the terrors of l●fe and death are in thy power , or doe belong unto thee ; that is , nothing hath any power to doe any good or hurt , but as god wils it ; i say , good or hurt is of god : what evill is in the city , and the lord hath not done it ? that is , what evil is committed and is not first permitted by god to be done . the blessing of the creature ( as we call it ) is of god : doth the lord send any creature to hurt thee ? the creature hath no power to doe it , except the lord command him : as for example ; you know an axe is a sharpe instrument , which with helpe will doe much hurt , yet let it alone and it will doe no hurt at all ; but let a hand bee put to it , and presently you may doe much with it : so the creature hath no power to hurt thee , except they joyne with them gods command ; and this wee call the evill of the creature . againe , doth the lord send any creature to comfort thee ? it is not because the creature can comfort thee , the creature hath not any such power in it selfe , but the lord useth it as an instrument for thy good . matth. . . man liveth not by bread onely , but by every word that proceedeth out of the mouth of god : that is , bread , although it bee a good creature , yet it hath no power to nourish thee , except the lord put power unto it , and command it to nourish thee . now seeing all things are of god , and this heavenly mindednesse is a meanes to bring a blessing upon all the rest ; that is , to blesse them for thy good be heavenly minded : this was the encouragement the lord gave unto abraham , feare not , for i am thy exceeding great reward , walke uprightly with mee : so if thou wouldest have a rich reward , salvation and everlasting life , then get heavenly mindednesse . but you will say unto me , it is true , wee were once earthly minded , but now we are heavenly minded ; i am now another man to that i was , therefore that you may not deceive your selves to thinke that you are heavenly minded when you are not , i will give you some markes whereby upon examination you may know whether you have left your earthly mindednesse or no. the first signe whereby you shall know whether you be earthly minded or no , is , by examining your selves whether your delight in earthly things bee immoderate , or an excessive care ; examine whether your hearts are so set upon them , that it deprives you of all spirituall joy , if you doe , you are as yet earthly minded . first , if you exceed in the matter of getting of them , and then in the matter of keeping of them ; when you make them the chiefe end of your desire , and preferre your owne profit in the getting or keeping of them before gods glorie , this is to make them your god : yet i say not but it is lawfull to use things for an end ; as recreation , for this end , to fit our bodies for the performance of better things , this is as it were to take physicke for health-sake : but when men will make them their end , nay , set the creature in the place of god , which is spirituall whoredome . and this is when men will scrape riches together , so much for this childe , and so much for that childe ; so much for this use , and so much for that use , in this thou seekest thine owne ends ; but if thou wilt get them , get them for the right end , that is , gods glory , and not thine end to satisfie thy lusts , let them bee all at gods disposing : and remember , luk. . what became of the rich mans end , and the end of all his ends . i speake not this as if now but unregenerate men were troubled with immoderate cares ; for many times the dearest of gods children have excessive cares for earthly things , and many times doe exceed their bounds , but yet it is not constant but by fits and away . therefore try , is thy excessive care constant ? it is a manifest signe that thou art earthly minded , thou art not as yet crucified unto the world : tim. . , . the apostle saith , they that would be rich , pierce themselves thorow with many sorrowes : that is , they slay themselves , they are their owne greatest enemies : and pet. . . saint peter cals them naturall bruit beasts , led with sensualitie ; because when men set their hearts and affections upon earthly things , they are deprived of naturall reason : now the reason , wee know , is that which makes the difference betwixt reasonable and unreasonable creatures , and therefore when men come to lose their understandings , then they become bruit beasts ; and then no marvell ifthey have beastly affections , and bee led away with sensuality , to a satisfying of their lusts , being mad to be taken in giving way unto their lusts , and insnaring themselves with those pleasures wherein they bee delighted , and so make themselves a prey unto satan . secondly , you shall know it if you exceed in your pleasure and recreations , as gaming , and bowling , and sporting ; grant they bee lawfull , yet if they bee used excessively it is a note of earthly mindednesse . recreation should be but as a stone to whet the faith when it is dull , a meanes to sharpen the faculties , that they may bee the fitter to doe the functions of the bodie and soule , but when it is used excessively , it becomes a hurt and hinderance unto it ; when men will make a trade of recreation , and spend their time in it from day to day , and so make it their vocation ; this is a wicked thing , and this is folly in young men , who because they have meanes , therefore thinke that it is not unlawfull to spend their time in gaming , and the like ; but they are deceived , for the lord exempts them from no calling that i know of ; sure i am , idlenesse , and gaming , and other recreations are no calling for them : and this is the reason that young students wil not set themselves to their studies , but because they have wholly devoted themselves unto their recreations . and therfore examine your selues in these two , so likewise for all other in the like kinde , and accordingly judge of your selves whether you be heavenly minded or no. the second signe whereby you may know whether you be heavenly minded or no , is , by the esteeme that you have of heavenly things , whether you esteeme them as a part of your selves : every facultie or habit hath an object , if thou be a carnal man then these earthly things are that which delights thy soule , but if thou be heavenly minded , then spirituall things are the delight of thy soule . now touch a man that is not regenerate in these outward things , and you touch his life , for hee accounts his life as them , for they are part of himselfe ; but it is otherwise with the spirituall man , he accounts not of these earthly things : cor. . . the apostle saith , wee preach not our selves ; that is , we account not of the approbation of men , nor any outward thing , as a part of our selves ; therefore if wee want these , we doe not much care . hereby then examine your selves what are the things you most delight in ? what , are they earthly things , how to bee rich or honourable ? doth this take away all your time , and employ all the faculties of your soules , that you can have no time to thinke upon god ; or at least if you doe , yet it is very remissely and overly , with no zeale or affection ? then certainly as yet thou art not heavenly minded : but if thou bee enlightned by the spirit , it will be farre otherwise with thee ; these earthly things will have but the second roome in thy heart , all thy care principally will bee how to get grace , justification , remission of sinnes , and reconciliation . now if it bee thus with thee , it is an excellent signe that thou art heavenly minded ; when thou canst say with paul , rom. . . it is not i , but sinne in mee : that is , the lustings and rebellions which are in my heart after these earthly things , have not the first place in my heart : it is not i ; that is , it is the unregenerate part , which i account not as part of my selfe ; if ( i say ) it be thus with thee , it ●s a signe that thou art heavenly minded ▪ for if thou hast obtained this heavenly mingednesse , thou wil● be dispos●d like a traveller , who will ever be enquiring the way home , and whether all at home bee well : if hee can meet with any that can thus certifie him , and hee h●are that they are all well at home , then he will 〈◊〉 more cheerefully undergoe any difficultie that 〈…〉 meet with all in the way ; will undergoe 〈…〉 , hunger and cold : in like manner it is 〈…〉 heavenly ●●i●ded man , he will ever be asking the way home , ( for indeed heaven is our proper home ) and whether all be well at home ; that is , if god and christ , and the spirit and the saints be at amity with him : and in himselfe he will be inquiring if he find faith and repentance and peace of conscience , if he feeles that for matter of justification and remission of sins he be well , he respects not the world , hee cares not much what hee meets withall , whether reproach and shame , penury or want , so he find no inlacke of spirituall grace all is well with him . therefore examine your selves whether you be heavenly minded or no by the esteeme that you have of earthly members . the third signe whereby you may examine your selves whether you be earthly minded or no , is , by your spirituall taste , whether you rellish heavenly or earthly things best : and therefore the apostle saith , rom. . they that are of the flesh doe savour the things of the flesh , but they that are of the spirit the things of the spirit ; that is , if the heart be regenerate it will taste a sweetenesse in nothing but in heavenly things , or at least nothing will be so sweet unto him ; and on the contrary , they that are earthly minded they can find no sweetnesse in heavenly things . now ( as i said before ) every faculty or habit hath an object in which it is delighted , whether it bee unto good or unto evill , so that if the heart bee regenerate then it will finde sweetnesse in nothing but spirituall things , but if it be unregenerate then it can finde no sweetnesse in heavenly things , neither can it wish them so well as earthly things . therefore examine what you delight in , what delight you have of the hearing of the pure word , whether you rellish it then best when it comes in the plaine evidence of the spirit , or when it is mixt with eloquence and wit , which if you doe , it is a signe of earthly mindednesse it is said , pet. . . as new borne babes desire the sincere milke of the word ; that is , the man that is truly regenerate and renewed hoe doth best rellish the word when it is alone without any mixture , and therfore he calls it the sincere milke , that is , the pure word ; as if he should say , it is pure of it selfe , but if there be any thing added unto it or mixed with it , it detracts from the excellency of it ; for indeed the word is the purest thing in the world , all arts and sciences and knowledge of philosophy are good for morrall duties , but they are corrupt & unclean in comparison of the word ; and the reason is , because these are the works of men , now there is no worke of man but it is subject to corruption , but the word of god remaines pure ; therefore examine your selves how you stand affected with the pure word . but some will say unto me , that eloquence and wit is an ornament unto the word , it lets forth the excellency of the word the more ; therefore if it be such an ornament unto the word then it out to be used , otherwaies the excellency of the word will not appeare . to this i answer , that humane wit and eloquence is so farre from setting forth the excellency of the word , as it obscures the excellency of it : i say , there is no art , science , tongue , knowledgeor eloquence in the world that hath such excellency in them as the word hath , whether you respect the author , god , or the inditer , the holy spirit ; or the matter of it , christ and his righteousnesse . againe , the stile the spirit uses in setting downe the phrases of the scripture , shewes plainly that it is excellent of it selfe , now if any thing bee added unto a thing that is excellent , either the thing must bee as excellent , or else it detracts from the excellencie of it ; but there is no man but will confesse that the word is the most excellent thing in the world , therefore it must follow , that eloquence addes not to the excellency of the word . but you will say unto mee , may wee not use eloquence and science in the preaching of the word ? to this i answer , that it is an unseasonable thing , i say , a thing not seemely , that the word be mixt with humane eloquence ; for the pure word should bee purely delivered : and the apostle saith , corinth . . . i preach not my selfe unto you ; that is , i sought not mine owne prayse by using eloquence of words , but i preach the word purely , without any mixture of any thing with it : againe , hee saith , cor. . . when i came among you , i came not in the entising words of mans wisdome , lest the crosse of christ should be of none effect : that is , i came not with words more for shew than for substance ; hee calls the preaching of the word that hath any thing mixed with it , wh●ther wit or eloquence , but entising words , such words as doe rather feed the humour , than worke upon the conscience of a man. now a man is said to be entised , when he is drawns away from that which is good , unto that which is either evill absolutely , or else not so good as that from which he is drawn ; and the truth is , hee that ●seth eloquence in the preaching of the word , doth nothing else but draw the heart away from affecting the pure word , unto that which hath no vertue in it to save . againe , he preach'd not with entising words , lest the crosse of christ should be of none effect : that is , if i should preach my selfe in mixing any thing with the word , that would take away the power of the word , the word would not be effectuall to worke grace in the heart ; therefore i dare not preach after this manner , lest i should deprive the chuch of the power of the word , for if it want power to worke , it will also want power to save : therfore the apostle saith , cor. . . the weapons of our warfare are not carnall , but mightie through god , &c. that is , the weapons by which wee slay your corruptions and lusts , are not carnall ; that is to say , are not eloquence of speech , or any human art , but are mighty through god , that is , by god there is a secret power given unto his word , wherby it over-mastereth the lusts in the heart , and worketh in it a new kinde of quality . but you will say unto mee , what must we doe with our learning ? or what must we not learne sciences , or must we shew no learning in preaching ? to this i answer , it is true , that we had need to use all the arts , sciences , and knowledges that we can , and all will be little enough ; for as the apostle saith , who is sufficient for these things ? that is , who hath the knowledge of arts , or learning , or eloquence sufficiently to preach the word : but yet wee must take heed that wee doe not bring them unto the word as wee finde them , neither in them to shew our selves , but onely mak● them as a meanes to helpe us for this worke : as for example ; the children of israel might whet their sithes upon all the stones of the philistims : so a minister may sharpen his faculties with arts. a man that keepes sheepe , he feeds them with hay , not because he lookes that they should bring forth hay , but lambs and wooll ; even so , let a man use these arts and sc●ences , yet not to bring forth eloquence , but to make us more able to preach the pure word . it is good therefore that wee take heed that wee doe not ecclipse the excellencie of the word by these : wee know , apparell though it bee laid in pure gold , yet so much as is covered of it , detracts from the excellencie of it , therefore it were better that it were alone : so it is the word , though the word may seeme to bee gilded with eloquence or philosophy , yet it were better that it were alone , for so much of it as is covered with these , so much of the excellencie of the word is hid . but you will say unto me , that wee use eloquence and the like , that men may the better conceive us , and that our ministerie may the better bee respected ; for we finde this kind of teaching most pleaseth them , and which most men affect , therefore if we shall not use such and such phrases of eloquence , we shall be little respected amongst them . to this i answer , that every minister is , or should be a physician ; now we know that the part of a wise physicianis not to satisfie the humour of his patient , for so hee may encrease the disease , but to labour to cure him by ministring such physicke unto him , as he knowes by experience the necessitie of the disease requireth : even so , to humour men in preaching , is not the way to cure them , or to change the evill disposition of their nature , but rather a meanes to encrease their disease , and to make them obstinate and rebellious against the word , when it shall come home unto them : for what is the reason that the word is so opposed , when it is preached ( as the apostle saith ) by the evidence of the spirit and in power , but because it crosseth their corruptions ? it comes not in the same manner that it was wont to doe : therefore the best way should be to preach in the spirit ; that is , to apply the pure word of god unto the consciences of men , and so to purge out the sicknesse of the soule before it grow incurable . there is a disease that many women have at their stomackes , whereby they desire to eat ashes , and other things , which poysons nature ; now if they be not cured of it by purging out the humours that lye there , but be satisfied in it , it will at last destroy them : so it will be with these men ; to satisfie them in this sicknesse of the soule , is not the way to cure them , but to make them more incurable : therfore let ministers looke that they preach the pure word , and nothing but the pure word ; and let men examine themselves whether they bee heavenly minded or no , by their rasting and rellishing of the word when it is preached purely without any mixture , or else when it is mixed with eloquence . the fourth signe whereby you may examine your selves whether you be heavenly minded or no , is , to try the opinion and judgement you have of heavenly things , how you conceive of spirituall things . rom . . the apostle saith , and bee renewed in the spirit of your mindes , that you may know what that good , and holy , and acceptable will of god in christ is : hee that is heavenly minded hath a new judgement given unto him whereby he is able to see spiritually all things in another manner then hee did before ; i say not , that hee saw them not at all before , but he saw them not in that manner that hee doth now , for he is renewed in the spirit of his mind , saith saint paul ; he hath a change wrought in his heart and understanding , whereby hee is able to know and to doe the will of god in a more sutable manner then before ; he hath a new light in his soule , whereby he is able to know what the will of god in christ is ; that is , hee knowes what god doth require to bee done by him for christ , not carnally by a bare understanding , but spiritually by the worke of the spirit : and therefore s●ith paul , cor. . . henceforth know we no man after the flesh ; yea , though we have knowne christ after the flesh , yet now henceforth know wee him no more : that is , wee knew him before in a carnall manner , as he is man , or as he was a man amongst us , but now we know him in another manner , as he is our saviour , and our redeemer , christ my saviour and my reconciliation to the father . now it is not a bare knowledge that i speake of , such a knowledge as is attained unto by learning and art , for so a man may have knowledge , and yet not be heavenly minded ; but that knowledge i speake of , is a knowledge that is wrought by the spirit ; when it hath changed the heart , then hee is able to judge both of perso●s and things . 〈◊〉 , for persons ; hee is able to judge of the per●●●s of men , and accordingly to make a difference betweene men : if hee see a poore man that is a sound christian , though hee bee contemned in the eyes of the world , yet if it appeare to him that he hath grace in his heart , or if hee make an outward profession of love to god , hee doth highly esteeme of him because of grace ; on the contrary , if hee see a great man , though in great honour and esteeme with men , yet he respects him not if he want grace : therefore examine your selves whether you are able to distinguish of persons in this kinde . secondly , for things ; he is able to judge of things whether they be spirituall or earthly , he is able now to know what is truth , and to embrace it ; and what is error , and to refuse it ; hee hath now a touch-stone in himselfe ; that is , hee hath the spirit of discerning , whereby he makes tryall of graces , and layes hold on those which will endure the touch , those hee will receive as spirituall ; the other which will not , he casts out as counterfeit : therefore the apostle saith , cor. . . the eye hath not seene , nor the eare heard , neither have entred into the heart of man , the things that god hath prepared for them that love him : that is , hee was not able to judge of things in that manner as now hee can . therefore examine your selves whether there bee a new life put into you , whereby you are able to judge of persons and things in another manner than you did before . but you will say unto mee , how shall i know that my heart is renewed by the spirit , and that there is a new life put into me ? to this i answer , that you shall know whether your heart is renewed by the spirit , by these three things : first , by thy affections : secondly , by thy speeches : and thirdly , by thy actions . first , i say , thou shalt know it by thy affections ; for by these thou maist know whether thou be heavenly minded or no : and that thou maist not doubt of it , our saviour gives the same marke of a renewed heart , mat. . . where your treasure is , there will your hearts be also : you may know that where your heart is there is your treasure , what your heart is set upon there your affections are ; for the proper seat of love is the heart . now if the heart be renewed and regenerated by the spirit , there will be a love of spirituall things , and this love will be get heavenly affections . a man may certainly know what estate he is in , whether hee be regenerate or no by his affections , how he is affected , what love hee beares unto heavenly things ; for there is life in affections , and as a man that lives knowes that hee lives , so a man that hath spirituall love in his heart towards god cannot but certainly know it , except it be in time of temptation , and then it may be he may not find that love of god in his heart ; but this sense of the want of the love of god is but for a time , it continues not ; therfore the holy ghost when hee would describe a heavenly minded man , hee describes him by his affections , as the best marke to try him by : as abraham would command his servants to serue god , and nehemiah feared god , and david , psal. . . delighted greatly in the commandements of god : now wherfore did they obey god , and feare god , and delight in the commandements of god , but because of that inward love they beare unto him . we know every man can tell whether he loves such a man or such a thing , or whether hee hates such a man or such a thing by the affection hee beares to them ; in like manner a man may know whether hee be heavenly or earthly minded by the affections he carries towards the things he affects : therefore examine your selves , what are the things that you love most , that you thinke upon most , that you take care of most , that you take most care to get and to keepe , are they earthly or heavenly things ? those things you doe love best and your affections are most set upon , that your thoughts are most troubled withall , if they be earthly , you may iustly feare your estates ; for the affections flow from love , and therefore if you did not love them you would not set your hearts and affections upon them . secondly , you shall know whether your hearts be renewed by your speeches : now this may seeme but a slender signe of a renewed heart , because it is hard to iudge aright by outward appearances , to know the sincerity of the hart by the speeches : yet seeing christ makes it a signe of a renewed heart . i may the more safely follow him ; our saviour saith , mat. . . that out of the abundance of the heart the mouth speaketh ; that is , there is abundance in the heart either of good or evill : now if the heart be full of heavenly mindednesse , if , i say , this abundance that is in the heart be grace , then it will appeare in the speeches ; for the speeches doe naturally flow from the affections that are in the heart ; but if the abundance that is in the heart be evill , then the heart cannot but send out foule speeches and rotten communication ; and therfore our saviour saith , a good tree cannot bring forth evill fruit , nor an evill tree good fruit : it is unpossible that a heart which doth abound , and is full of earthly mindednesse , but it will breake forth and appeare by his speeches : the filthinesse that is in his heart , if it have not vent , it will burst ; as wee know a new vessell that hath wine put into it , must have a vent or else it will burst ; and by the vent you may know what wine it is : so , the speeches are the vent of the heart , and by them you may see what is in the heart ; if grace be there , the speech s will favour of it , as a caske will taste of that which is in it . but you will say , the heart is of a great depth , and who can search it ? who is able to know whether the heart be renewed or no , by the speeches ? to this i answer , i say not that a man may at all times , and in all places , judge of it aright ; but i say , that a man may certainly know himselfe whether hee be renewed or no ; which is the thing we seek to prove in this place ; that a man may know from what root they spring , whether of weaknesse , by rebellion , or naturally through unmortified lusts : i say not , but sometimes a child of god , a regenerated man may have foul speeches in his mouth , & yet his heart be good towards god ; he may have rotten talke , but it is but for a time , it will not continue , and it will cause much sorrow of heart , if hee have grace , when his conscience touches him for it . tim. . , . in a great mans house there are vessels of honour , and vessels of dishonor ; if a man therfore purge himselfe , he shal be a vessell of honor , and yet have corruption in him , there may corrupt communication come out of his mouth , and yet he keep his goodnes ; as a vessel of gold may be foule within , and yet cease not to be gold , a vessell of honor , neither lose it excellency ; so a regenerate man may have in the abundance of his heart , some chaffe aswell as wheat , some corruption aswel as grace , and yet be a vessel of gold ; that is , heavenly minded : for the apostle saith , if anyman therfore purge himselfe , he shall be a vessell of honor , notwithstanding his corruption in his heart , & it appeare in his speech ; yet if he purge himselfe , if he labor to mortifie them , if he labor to rid his heart of thē , he shal be a vessel of honor . but you will say , it may be that wee shall have not alwaies occasions to try men by their speeches , how then shall we know whether their hearts be renewed ? to this i answer , i● is true , that it may so fal out that we cannot try men by their speeches , yet silence will declare in part what is in the heart ; let a regenerate man besilent , and his silence will shew that hee hath a renewed heart ; if he be reproached or slandred , his patience in suffering showes the uprightnes of his hart ; but if he speake , it hath a greater force , and will more manifestly appeare : so on the contrary , the rottennesse that is in the heart , wil appeare in impatiency of spirit . thirdly , you may know whether your hearts be renewed , by your actions : this also our savior makes another signe of a renewed heart ; mat. . . by their works you shall know them ; that is , by their actions . now every thing is knowne by his actions ; therfore examine your selves what are your actions , are they the actions of the regenerate part , or of the ueregenerate part , are they holy actions , or are they uncleane actions ? by this you may know whether you be heavenly minded or no. now this must necessarily follow the other two ; for if the heart be renewed , then there will be heavenly affections in it towards god , and spirituall things , and if heavenly affections , then there will bee heavenly speeches ; for these flow from heavenly affections ; and if there bee these two , then there must needs bee holy actions : therefore our saviour saith , luk. . . a good man out of the good treasure of his heart , bringeth forth good fruit ; that is , if the heart have in it a treasure of heavenly affections and speeches , it cannot bee but it will send forth good actions in the life . the fift and last signe whereby you may examine your selves , whether you be heavenly minded or no , is , by examining your selves how you stand affected towards him that seekes to take these earthly members from you ; how you stand affected with him that reproves you for your earthly mindednesse . this is a signe that paul gives of an unsound heart , tim. . . the time will come that they will not endure wholesome doctrine : that is , they will not endure the word of reproofe , but will be ready to revile them that shall reprove them : and therefore hee addes , that they shall heape to themselves teachers ; they shall affect those that shall speake so as they would have them . now this is a signe of earthly mindednesse , when they are offended with him that shall reprove them for their sinne ; for if men reckon these members as a part of themselves , then you cannot touch them but you must touch their lives , for these are a part of their life ; and if you seeke to take these away , you seeke to take away their lives : ●ow what man will bee contented to part with his life ? it is a principle in nature that god hath implanted in every creature , to love their lives ; but if you account them not as a part of your selves , but as your enemies , then you wil account him as a spiritualfriend that shall helpe you to slay them ; for who is there that will not love him that shall helpe him to slay his enemie ? therefore if the heart be heavenly disposed , he reckons them as his enemies ; but if he be not renewed , hee accounts them as a part of himselfe : therefore examine your selves by this , whether you be heavenly minded or no. the use of this that hath beene spoken , is for exhortation unto all those that are heavenly minded : let mee now exhort such to persevere in heavenly mindednesse , let them labour to grow every day more heavenly minded then other . rev. . . let them that be holy , be holy still ; that is , let them bee more holy , let them labour to grow in heavenly mindednesse , let them labour to keepe their hearts pure from this earthly mindednesse , because it will soile their soules : for all sinne is of a soiling nature ; if it enter into the heart , it will leave a spot behinde it : now wee know that if a man have a rich garment which he sets much by , hee will be marvellous carefull to keepe all kinde of grease and spots out of it ; so it should bee a christians duty to labour to keepe all soile out of his soule , because it is a precious garment , and the residing place of the spirit : we know that if a man have one spot in his garment , it makes him out of love with it , and then cares not how many lights upon it ; so it is with sinne , if thou suffer thy heart to bee spotted but with one sinne , it will worke carelesnesse in thee , so that hereafter thou wilt not much care what sin thou commit , nor how thy soule is soiled : therefore it behoves you to keepe your hearts from every sinne , and to make conscience of little sinnes . and so much the rather , because the glory of god is engaged on your conversation ; if thou shalt soile thy selfe with any sinne , that hath taken upon thee the profession of the gospell , god will be dishonoured , and the gospell will bee scandaled : againe , keep thy heart , because god takes special notice of all thy actions ; as for dogs and swine , as for the actions of unregenerate men , he regards them not ; because his glory is not engaged upon their conversation , he expects nothing from them ; but as for you , he takes a particular notice of all your actions , speeches , and behaviours , and therefore you should be marvellous carefull over your hearts . againe , looke unto secret sinnes , because hee is the searcher of the heart ; let the feare of god set in order every faculty of your soules to keepe out every sinne , every evill thought , because hee takes speciall notice of it . and that i may the better prevaile with you , i will briefly lay downe some motives to move you to keepe this diligent watch over your hearts . the first motive to move every christian to continue and grow in heavenly mindednesse , is this , because by this meanes hee may bee able to doe every good worke . tim. . . if a man therefore purge himselfe , hee shall be a vessell of honour , fit for every good worke : that is , if hee labour to rid his heart of earthly mindednesse , he shall have a new life put into him , whereby hee shall bee able to performe holy duties in another manner then before . now what is the reason that there is such complaint among christians that they cannot pray , and are so dull and slaggish in the performance of holy duties , but because they have not rid their hearts of earthly mindednesse ? what is the reason that there is so much preaching , and so little practise ; and so much hearing , and so little edifying ; but because men are earthly minded ? if they would purge themselves of this earthly mindednesse , it is unpossible but that there would bee more spirituall life in them , in the performance of spirituall duties . therefore if it were for no other cause but this , that you may be inabled unto every good worke and holy dutie , and that you may keepe in you your spirituall life , feeling and moving , labour to keepe thy heart cleane from sinne . the second motive to move christians to grow in heavenly mindednesse , is , because that by this , god is honoured ; i say , it is a glorie to god if thou keepe thy heart cleane : now what man is there that would not willingly glorifie god , who stuck not to give christ for him ? it is a glorie unto god when the professors of the word live a holy life ; for what is the nature of the word but to cleanse ? now when it worketh not this effect in them , or at least when it appeares not in them , it doth detract from the excellencie of the word . the apostle layes downe the nature of a true christian , iam. . . pure religion is this , to keepe ones selfe unspotted of the world ; that is , a spotlesse life is that which best beseemes a christian man that takes upon him the profession of the gospel , and that which brings much glorie unto god is a blamelesse conversation : and to this end the apostle exhorts , let ( saith he ) your conversation be without covetousnesse , heb. . . as if hee should say , an unsatiable desire doth detract from the glorie of god : therefore let this move men to be heavenly minded . the third motive to move every christian to grow in heavenly mindednesse , is , because hee may prevaile with god in prayer : iam. . . the apostle saith , that the prayer of a faithfull man availeth much , if it bee fervent that is , it hath a great force with god for a blessing : now this should bee a marvellous encouragement to keepe the heart cleane , in regard of the great necessitie that the church hath of our prayers ; and therefore if we would not for ourselves prevaile with god , yet in regard of the great need that the church stands in at this present , we should be moved to doe this duty . but you will say , that wee are but few , or that i am but one , and how can we be able to prevaile thus with god. to this i answer , grant that you be but a few , yet a few may doe much good ; ezek. . . speaking of the destruction of jerusalem , i sought , saith the lord , for a man to stand in the gappe , and there was none : hee speakes there in the singular number , if there had beene but one ; that is , but a few , they might have prevailed much with god : so i say unto you , though we be but a few , yet if wee keepe our hearts pure , wee may doe much with god ; nay , though thou bee but a particular person , thou maist prevaile much with god ; as moses did for the children of israel : when a damme is new broken , the casting in of a little dirt will hinder the course of water , but if it be not holpen in time , it will not easily be stopt ; ●o in time a few may prevent a judgement ; nay , such a j●dgement as otherwise may destroy a whole land ; if the heart bee truly sanctified , it hath a great force with god : againe , a man that would pray if he doe not speake , but many times he is forced to send forth sighes and grones unto god , this is of great power with god ; but if hee powre out his heart in voyce , it hath a greater force : and therefore the wise-man saith , that the words of the righteous are precious ; that is , of great worth with god : and therefore let this move men to be heavenly minded . how to mortifie fornication . colossians . . mortifie therefore your members which are upon the earth : fornication , uncleannesse , inordinate affection , evill concupiscence , and covetousnesse , which is idolatry . having handled in generall the doctrine of mortification , according to the method of the apostle , i am now come to descend to the considering of particulars , as they are laid downe in my text ; and would speak of them in the order as they are ranked by the holy spirit , but that the affinity and neerenesse betwixt three of these sinnes , namely , fornication , uncleannesse , and evill concupiscence , makes me to confound them , and promiscuously to mingle them together . let us therefore consider first of the nature of every of these sinnes particularly by themselves , and afterward make some use and application to our selves of them altogether . the doctrine that arises in generall from these words , is , that all vncleannesse is a thing god would have mortified and quite destroyed out of the hearts that hee would dwell in . all filthinesse and uncleannesse is a member of the old man ; now in such as christ dwels in , the old man is crucified , he is dead with christ ; now hee that is dead with him , is freed from him : and againe , he that is in the second adam , hath power to mortifie the members of the old man. all gods children must be purified and cleansed from all pollution , as the apostle expressely commands us , ephes. . . be ye followers of god as deare children : that is , be ye like unto god your father , as children resemble their naturall fathers ; now god is pure and holy , therefore must ye bee so also : and then it followes , vers . . but fornication , and all uncleannesse , or covetousnesse , let it not be once named amongst you , as becommeth saints : that is , let all such filthinesse be so farre from you , as never any mention be made of it amongst you ; if it should by chance enter into your thoughts , be sure to kill it there , let it not come no farther , never to the naming of it : as it becommeth saints ; that is , holy ones , gods children and peculiar people , it were unbecomming , and a great shame to them to be uncleane , to be unlike god their father , who is holy . in like manner , hee exhorts us to cleanse our selves from all filthinesse of the flesh and spirit , perfecting holinesse in the feare of god , cor. . . that is , let us purifie our harts from the corruption of lust and concupiscence which is therein , striving to make perfect our holinesse in the feare of the lord ; and so more fully also in thes. . , . he sets downe the particular uncleannesses should be abstained from , and mentions two of the very same spoken of in my text , namely , fornication , and lust of concupiscence the words are ( for they are worthy your marking ) this is the will of god even your sanctification , that you should abstaine from fornication : that every one of you should know how to possesse his vessell in sanctification and honour , not in the lust of concupiscence , &c. and therfore we ought to m●rtifie and destroy all the filthinesse that is in our hearts , if wee would bee accounted gods children , and have his spirit to dwell in vs. but that for the generall : we come to particulars , and will speake of the first sinne that is named in the text , fornication : whence the poynt of doctrine is this , that fornication is one of the sins that are here to be mortified . fornication is a sinne betweene two single persons , and in that it differs from adultery : and although it be not altogether so haynous as adultery , because by it the covenant of god is not violated as by the other spoken of , prov. . . neither finde wee the punishment absolutely to bee death , yet it is a grievous sinne , and to bee feared , in that it subjects those men that are guilty of it , to the curse of god and damnation : for the apostle saith cor. . . no fornicator shall enter into the kingdome of heaven ; it deprives a man of happinesse , banishes him out of gods kingdome into the dominion of the devill , and territories of hell , never to bee exempted from the intolerable torments of gods eternal vengeance . but to lay open the haynousnesse of this sinne , wee will consider these foure things : first , the sinfulnesse secondly , the punishment thirdly , the danger fourthly , the deceitfulnesse of it . first , the sinfulnesse of this sinne of fornication appeares first in great contrariety that it hath with gods spirit , more than all other sinnes . betwixt gods spirit and every sinne , there is a certaine contrariety and repugnancy , as in nature we know there is betwixt heat and cold ; now in all contraries an intense degree is more repugnant than a remisse , as an intense heat is more contrary than an heat in a lesse degree ; so it is with gods spirit and this sinne , they are contrary in an intense degree , and therefore most repugnant unto ; for the spirit delights in holinesse , and this sinne in nothing but filthinesse ; that is pure and undefiled , but this hath a great deformity in it , and therefore consequently must needs bee odious in his eyes . besides , this is contrary to our calling , as the apostle saith , thes. . . for god hath not called us unto uncleannesse , but unto holinesse . againe , it causes a great elongation from god , it makes a strangenesse betwixt god and us ; all sinne is an aversion from god , it turnes a man quite away from him , but this sinne more than any other , it is more delighted in , wee have a greater delight in the acting of this sinne than in any other , and therefore it is a most grievous sinne . furthermore , the greatnesse of this sinne appeares , in that it is commonly a punishment of other sinnes ; according to that of the apostle , rom. . . and . compared together , where he saith , because that when they knew god , they glorified him not as god , neither were thankefull , but became vaine in their imaginations , &c. wherefore god also gave them up to uncleannesse , through the lusts of their owne hearts , to dishonor their owne bodies betweene themselves . to the same purpose is that of the preacher , eccles. . . where speaking of the entising woman , whose heart is snares and nets , &c. hee saith , who so pleaseth god shall escape from her , but the sinner shall be taken by her : that is , whosoever committeth sinne shall in this be punished , that hee shall be intrapped and ensnared by the subtle enticements of the dishonest woman . so also , prov. . . the mouth of strangewomen is a deepe pit , he that is abhorred of the lord shall fall therein : now all sinne of this kind , and consequently sinners , are abhorred of the lord , and therfore hee will punish them in letting them tumble into this deepe pit of strange women here , and hereafter without repentance into the bottomlesse pit of everlasting destruction : as long as the lord lookes for any fruit of any man , hee keepes him from this pit ; but such as notwithstanding all his watering , pruning , and dressing , will bring forth no fruit , with those the lord is angry , they shall fall into it . now as in a ladder , or any thing that hath steps to ascend and descend by , that stayer unto which another leads , must needs be higher than the rest ; so in sinne , that sinne unto which other lead , as to a punishment , must needs bee greater , and of an higher nature than the other : and therefore this sinne is a most grievous sinne . besides , the haynousnesse of this sinne appeares , because it layes wast the conscience more than other sinne , it quite breakes the peace thereof ; nay , it smothers and quenches grace . the schoolemen call other sinnes , habitudinem sensus , a dulling of the senses ; but this an extinction of grace : other sinnes blunt grace , and take off the edge , but this doth as it were quite extinguish it : it makes a gap in the heart , so that good cattell , good thoughts , and the motions of the spirit may runne out , and evill cattell , noysome lusts , and corrupt cogitations may enter in to possesse and dwell there , and therefore it is a grievous sinne . lastly the greatnesse of this sinne appeares , because it delights the body more than any other sinne doth ; and therefore the apostle in cor. . draweth most of his arguments , to disswade the corinthians from the sinne of fornication , from the glory and honour of our bodies ; as that the bodie is not for fornication , but for the lord , vers . . and that our bodies are members of christ , vers . . the temples of the holy ghost , vers . . are bought with a price , vers . . and then concludes , therefore glorifie god in your bodies : and so in another place it is said , we ought to possesse our vessels in honour : now there can be no greater meanes to dishonour the vessels of our bodies , than to pollute them by this filthy sinne of fornication . secondly , the haynousnesse of this sinne will be the better seene if we consider the fearefull punishment of it , which because men are more afraid of the evill of punishment than of the evill of sinne , is therefore set downe to be the greater according to the greatnesse of the sinne it selfe : as may appeare by these two reasons : first , god himselfe takes the punishment hereof into his owne hand ; for so saith the apostle , heb. . wh●remongers and aulderers god will iudge : that god himselfe will bee the judge of all men , for the godly indeed it shall be best , because he is righteous and will render to them a crowne ; but for the wicked , it is a fearefullthing to fall into the hands of the living god. againe , god reserves such filthy persons for an heavy judgement ; according to that of peter , pet. , . the lord knoweth how to deliver the godly out of temptations , and to reserve the uniust unto the day of iudgment to be punished ; but chiefly them that walke in the lust of uncleannesse . and this is manifest in that fearefull and grievous iudgment hee brought upon the children of israel in the wildernesse , when as there fell in one day three and twenty thousand for the committing of this sinne . cor. . ; so god punished ruben for his sinne , in that hereby he lost his excellency , ge. . . and by losing this he lost three things which belonged to his birth-right as hee was the eldest ; first , the kingdome , which was given to iudah . secondly , the priest-hood , which levi had . thirdly the double portion , which his father bestowed on ioseph . further , sichem and ammon also for their filthinesse in this kinde were taken away suddenly : and how was david punished , though the deare childe of god , the sword shall never depart from thy house . &c. see also what grievous iudgments the lord threatens to them that shall commit this sin , prov. . , , , . remove thy way farre from her ( meaning the strange woman , or harlot ) and come not nigh the doore of her house ; lest thou give thine honor unto others , and thy yeeres unto the cruell ; left strangers be filled with thy wealth , and thy labours be in the house of a stranger ; and thou mourne at the last , when thy flesh and thy body is consumed , &c. so againe , prov. . . who so committeth adultery , destroyeth his owne soule : and pro. . . her feet goe downe to death ; her steps take hold on hel : as who should say , there is no escaping death but by shunning her , if not death temporal , yet surely death eternall : nay , if this will not fright you , there is no escaping betweene hell and her . besides , as in that which is good , the more a man delights , the more comfort it will bring him ; according to that in pro. . . let not mercy and truth forsake thee ; so shalt thou find favour and good understanding in the sight of god and man : so on the contrary , those sinnes wherein ae man most delights bring greatest punishment unto him as you may see in the punishment of babylon , revel . . , where it is said , how much she hath glorified her selfe and lived deliciously , so much torment and sorrow give her . thus then yee see the grievousnesse of the punishment proves the sinne it selfe to be more haynous and fearfull . thirdly , the ha●nousnesse of this sinne will appeare , if we consider the danger therof , and difficulty to get out , when we are once fallen into it . the wise-man s●●h , prov. . . a w●o●e is a deepe ditch , and a strange woman is a narrow pi● . now as it is almost impossible for a man in a deep d●tch , or a narrow pit to get out without some helpe from another ; so is it altogether impossible for one that is fallen into this sinne of fornication , to free himselfe from it , without the speciall assistance of gods grace helping him thereto : and therefore it is said , prov . . none that goe unto her returne againe , neither take they hold of the paths of life : therefore also is , eccels . . . her heart said to he snares and nets , in respect of the entanglements wherewith shee intrappeth her followers ; and her hands to bee as bands , in respect of the difficulty to get loosed from . this sinne beso●ted salomon , the wisest among men , neverthelesseeven him did outlandish women cause to sinne , nehe. . . so also did it bewitch sampson , the strongest amongst men , one that was consecrated and set apart as holy unto god , even hee was overcome hereby , as wee may reade , iudg. . wee know by experience , as a man that is tumbling from the top of an hill , there is no staying for him till hee come unto the bottome ; so hee that hath once ventured upon this deepe pit , and beginnes to slide into it , there is no staying of him till hee bee utterly lost in the bottome thereof : or as a man in a quick-sand , the more hee stirres , the faster hee stickes in , and sinkes deeper ; so it is with him that is once overtaken with this filthy sinne , the more hee stirres in it the faster hee stickes , and harder will it bee for him to get out . therefore wee conclude this sinne is a most fearefull sinne , and hard to be overcome , or left off if once accustomed to the delight thereof . fourthly , the haynousnesse of this sinne will be discovered , if wee consider the deceitfulnesse of it : it doth so bewitch us , that we will hardly be perswaded that it is a sinne ; now if wee will not beleeve itto bee a sinne , much lesse will wee bee brought to leave the sweetnesse of it , to forsake the pleasure wee finde in it . besides , the devill , that old serpent , hee comes and tells it is either no sinne at all , or else but a small sinne , and may be easily left ; wee may turne from it when wee please ; and so he dandles us till we grow to such an height , as wee become insensible and hardned in it . here therefore i will lay downe the deceits that satan useth to beguile us in this sinne , which being detected , we may the easilier shunne and avoyd this detestable and bewitching uncleannesse . the first deceit wherewith satan useth to beguile us , is , hope of repentance ; wee thinke wee can repent when wee list , that that is in our owne power , for god will upon any of our prayers bee heard of us ; heaven gate will bee open at first knocke ; and therefore i'lecommit this sinne to day , and to morrow betake my selfe to my prayers , and all shall be well . but beware of this , lest you be deceived , god will not be mocked ; if you will sinne to day , perhaps you shall not live to repent till to morrow ; or suppose thou dost live , yet he that is unfit to day , will be more unfit to morrow : god cannot endure a man that will fall into the same sinne againe and againe , for he stiles it , deut. . . adding drunkennesse to thirst ; thatis , never leave drinking till wee bee athirst againe ; that which should extinguish and abate our thirst , is made the meanes to increase and enflame it : now what punishment followes such as doe so , you read in the next verse , and 't is a fearefull punishment ; the lord will not spare him , and then the anger of the lord and his jealousie shall smoke against that man , and all the curses that are written in this booke shall lye upon him , and the lord shall blot out his name from under heaven : who is there among you that would not bee terrified at this sentence ? surely his heart is of adamant , nothing can pierce it , if this doth not : 't is a fearefull thing to fall into the hands of the living god : beware then of doing thus , goe not on in sinne upon hope to repent at your pleasure , lest before you thinke it time for your pleasureto doe it in , the hand of the lord be stretched out upon thee , and his jealousie smoke against thee , or one of ( if not all ) his curses light upon thee . a man would take it ill if his neighbour should wrong him to day , and as soone as he had done aske pardon , and yet wrong him againe the next day in the same kinde , and then aske pardon againe , and so the third , and fourth , and forward ; even so it is with god , we fall into this sinne to day , and perhaps at night begge pardon of him , yet to morrow commit the same sinne over againe , as if wee had asked leave to sinne the fr●er ; take heed of this , doe not blesse thy selfe in thy heart , saying , i shall have peace , or i shall repent when i list , for feare lest god presently blot out thy name from under heaven . againe , hope of after-repentance doth lead many men on to the commission of this sinne ; they hope they may repent before death , it is a great while till this come , therefore time enough to doethis in . but this god hath threatned you heard even now in the place above-mentioned , i pray consider of it . balaam his desire was but to dye the death of the righteous , therefore hee perished among gods enemies ; he desired it , and whilest hee remained onely desiring , without any labour to live the life of the righteous , god justly punished him with an utter overthrow : as hee did with those , esay . , who said , wee have made a covenant with death , and with hell are wee at agreement ; when the overflowing scourge shall passe through , it shall not come unto us : these men thought all sure , nothing could come to hurt them , they are as well as any man ; for they had an agreement with hell and death , neither should the scourge meddle with them : but these were but their owne thoughts , they reckoned without their host , as we use to say ; for see what god saith to them , vers . . your covenant with death shall bee dis anulled , and your agreement with hell shall not stand ; when the overflowing scourge shall passe through , then yee shall be trodden downe by it : they might contrive , but hee would dispose ; though they did thinke all well , and hope for peace and quietnesse , yet hee would disanull their covenant , and breakc off their agreement , so that the overflowing scourge , that is , sudden destruction should take hold of them , and utterly confound them . ammon going to his brother absalom's feast , little thought to have beene so soone cut off ; sichem preparing himselfe for a wife , never thought of a funerall ; neither is it likely that korah and his company thought their tent-dores should be their graves ; i warrant you they hop'd for repentance , yet this sudden destruction tookeaway all possibility of repenting from them . godthreatneth such , ezek. . . because i have purged thee and thou wast not purged , thou shalt not be purged from thy filthinesse any more , till i have caused my fury to rest upon thee . and indeed wee cannot repent unlesse god sends his spirit into our hearts , and hee will not send his spirit into such an heart as hath filthinesse in it : will any man put liquor into a glasse where toads and spiders are ? much lesse will gods spirit come into an heart that is uncleane . besides , such a man as is not purged from his uncleannesse , of himselfe is most indisposed to repentance ; hee is without feeling , as it is ephes. . . who being past feeling , have given themselves over unto lasciviousnesse , to worke all uncleannesse with greedinesse : now such a man as hath no sense of his misery , that cannot feele his wretc●ed condition , but is insensible of his corruption , hee can never repent ; for as the apostle saith , pet. . . hee cannot cease from sinne : and where there is not leaving off , and forsaking to sin , there can never be any true repentance . lastly , god refuseth such a man , hee will not endure to heare him if hee should begge repentance at his hands ; and the reason is , because hee cannot beg it in sincerity ; for true repentance argues a turning from , and loathing of all sinne : and therefore such a purpose as men use to have in the time of extremity , while the crosse is on them , that they will forsake sinne , that they will not doe such and such a thing , this i say , will not serve the turne , it is not sufficient ; though they should mourne and seeme to repent , yet god will not accept it , for the very beasts may doe as much ; as it is said , therefore shall the land mourne , and every one that dwelleth therein shall languish , with the beasts of the field , and with the fowles of heaven , &c. hos. . . the second deceit , wherewithall satan useth to deceive men , is , present impunitie : he labours to perswade us , because wee are not presently punished , therefore god sees it not , or will not punish it at all , and therefore will goe on in our sinne , and delight to wallow still in our pollutions , according to that of the preacher , eccles. . . because sentence against an evill worke is not executed speedily , therefore the hearts of the sonnes of men is fully set in them to doe evill . against this deceit of satan , to prevent it lest wee should bee overtaken thereby , letus remember these following considerations : consider first , that though execution bee not presently done , yet punishments are every where threatned , and gods threatning is as good as payment ; his word is sure , and one tittle of it shall not fall to the ground unfulfilled : and when god beginnes to punish , he will make an end ; as it is said , sam. . . in that day i will performe against eli all things which i have spoken concerning his house ; when i beginne , i will also make an end : if he strike once , he need not to strike any more , his blowes are sure , when hee strikes , hee never misses , his arrowes kill at first shooting . consider secondly , that either a sudden judgement shall overtake them , and so confound them in an instant ; or if it be delayed , then the feare it should light upon them , quite takes away the sweetnesse of the sinne they commit , and so makes the sinne it selfe a vexation and pu●ishment to them ; or else lastly , if god suffers them to runne on in sinne securely , and without all feare or remorse , he beares wi●h them but that he may make his power knowne , and eminent , by bringing a greater judgement on them at the last : as the apostle saith , rom. . . what if god , willing to shew his wrath , and to make his power knowne , endured w●th much long-suffering , the vessels of wrath fitted to destruction : there is a time that the wicked must bee fitting , and be a preparing for their destruction ; which once come , let them bee sure afterward god will manifest his power , will compensate his much long-suffering with the greatnesse of the judgement hee brings on them : now it is a fearefull thing , and a dangerous case , when god suffers a man thus to grow and thrive in his sinne , that so his judgement may be the greater . consider thirdly , that such goe on in their sin which hope to escape ; because they are not presently punished , they abuse the patience and long-suffering of god : now the manifestation of gods attributes , is his name ; and who so abuse them , take his name in vaine ; and you know , god will not hold him guiltlesse that taketh his name in vaine . let such then as thus abuse the patience of god , thinke not that they shall escape the judgement of god , but remember to take into consideration that place of the apostle , rom. . , , . where it is said , despisest thou , o man , the riches of his goodnesse , and forbearance , and long-suffering , not knowing that the goodnesse of god leadeth thee to repentance ? but after thy hardnesse and impenitent heart treasurest up unto thy selfe wrath against the day of wrath , and revelation of the righteous judgement of god ; who will render unto every man according to his deeds . hee shall assuredly pay for every day and houre that hee shall continue in his sinne ; god takes account of every minute , and will , when he beginnes to render vengeance , repay it to the utmost farthing ; every moment addes one drop unto the vials of his wrath , and when that is full , it shall be powred out upon them . see this in the church of thyatira , rev. . , . i gave her space to repent of her fornication , and shee repented not ; behold , i will cast her into a bed , and them that commit adultery with her , into great tribulation , except they repent of their de●ds : because shee did not repent while shee had time , therefore shee shall have great tribulation : let us consider then the fearefulnesse of despising gods patienc● and long-suffering , and not thinke ourselves in a good co●dition , because wee goe unpu●ish●d , but rath●r let his long-suffering and goodnesse lead us to repentance , while he gives us space to repent in . the third deceit , whereby satan beguiles men , is , present sweetnesse in sinne , the delight wee take in the acting of this sinne ; there is a kind of bewitching pleasure in it , that steales away our hearts from holinesse and purity , to defile them with filthinesse and uncleannesse , for if wee give never so little way to the pleasure and sweetnesse thereof , it will bring us presently to the acting of it . but for answer unto this , and to prevent being besotted with this delight and sweetnesse in sinne , take notice of these ensuing considerations . first , hee that denies himselfe in this sweetnesse and delight , shall not lose thereby , he shall be nothing prejudiced thereby , but shall find a greater sweetnesse , and of a farre more excellent kinde , a sweetnesse in the remission of his sinnes , and reconciliation unto iesus christ , a sweetnesse in the being freed and eased in the burthen of his sinnes and corruptions . but some man here will be ready to say , it is not so easie a thing to restraine ones lusts ; it is a matter of great difficulty and consequence , and of more paines and tro●ble than you spe●●e of ; why then doe you bid us deny our selves in this sweetnesse of sinne . to this i a●swer ; indeed it is true , it is hard at first to be overcome and brough● in subjection , yet in an h●art that is truly humbled , it may b● mortified ; and if it once come to that , then it will bee easie to moderate it , and bring it und●r our command . secondly , consider what christ saith , mat. . , it is better for thee to enter into life halt and maimed , rather than having two hands , or two feet , to bee cast into everlasting fire : and indeed , how much better were it for us if wee would cut off this right hand , or right eye of delight and pleasure in sinne , and cast it from us , that so wee might goe to heaven , than having pleasure here in this life for a season , to bee cast into everlasting fire , to have our part and portion with the devill and his angels : which we shall be sure to have , if wee forsake not this filt●y sinne of lust and uncleannesse ; for the apostle saith it often , and that peremptorily without exception , in many of his epistles , that no adulterer , whoremonger , formcator , or uncleane person , &c. shall enter into the kingdome of ged . thirdly , consider the more sweetnesse and delight we take in this sinne , the greater anguish and torment we shall finde in the renewing of our hearts , and the more difficult it will be for us to leave it : besides , it is a dangerous thing to take our sweetnesse fully , for then perhaps we may be so besotted therewith , as we shall hardly rellish any thing else , especially the contrary vertue , which will seeme ●ery bi●ter and distastefull unto us . and therefore let us be persw●ded not to adhere too much to the swee●nesse and delight that we finde present in the acting of this sin , lest we become so bewitched with it , as we never beable to forsake it . the fourth deceit , which satan useth to beguile men withall , is , the falsnesse of the common opinion of most men , and cunning delusion of our carnall reason , unto which it seemes either no sinne at all , or else so little as it ne●d not any great adoe be made about it : most men think this sin of fornication but a trick of youth , whose blood heated with intemperance , must have somthing to allay its lust on . now these two bee incompetent judges , both common opinion and carnall reason , they are altogether unfit to judge of the notoriousnesse of this sin , but let us bring it to the ballance of the sanctuary , and then we shall see the just weight of it , we shall see it in its proper filthinesse and native uglinesse . no man that is guilty of it can discern its depravity , for the very conscience is defiled by it : now the conscience is as it were the very glasse of the soule , and if the glasse be defiled , how can we see the spots in the soule ? and if these bee not to be discovered , then nothing is left whereby to judge aright of it ; and therefore we must needs be deceived in the perceiving the filthinesse and haynousnesse thereof . let us therfore betake our selves to the scripture , which will shew it truly in its proper colors , & then if we use the meanes , god wil assuredly send his spirit to enlighten us . when iudas had but a glimpfe of this light opened unto him , how great thinke yee , seemed that sinne to him , which before he durst commit boldly for thirty peeces of silver , yet now it drives him to desperation and present hanging himselfe . wee must pray therefore for the spirit to enlighten us , that so wee may see the filthinesse of this sinne , and be no more deceived by it , as if it were either but a small sinne , or hardly any at all , as many men thinke , and our carnall reason would perswade us unto . the fifth and last deceit , whereby our cunning adversary , the devill , labours to beguile us withall , is , hope of secrecie : men commit this in private , no spectators , no secretaries shall be intrusted therewith , the innermost closets , and most retired roomes , are the places destinated for this worke , and the time commonly is the most obscure and blackest season , the night ; and indeed not unfitly , for it is a deed of darknesse : yet let all such as be guilty hereof , let them lay to heart these following considerations : consider first , though they be never so private and secret in it , yet god sees it ; they cannot shut out his eyes , though they may the light of the sunne ; hee knowes it , and then it shall be revealed : that which is said of almes , mat. . . may very truly bee said of this , thy father which seeth in secret , himselfe shall reward thee openly : so , god that seeth thy secret adultery or fornication , he will reward it , he will punish it openly . see i● for exam●le in davids adultery with bathsheba , sam. . , , . there the lord saith , because thou hast despised mee , and hast taken the wife of vriah the hittite , to be thy wife ; behold , i will raise up evill against thee out of thine owne house , and i will take thy wives before thine eyes and give them unto thy neighbour , and hee shall lye with thy wives in the sight of this sunne ; for thou d ddest it secretly , but i will doe this thing before all israel , and before the sunne . see the justice of god in punishing ; because david did it secretly , and used all manner of meanes to conceale it , as making vriah drunke , and then sending him to his wife to lye with her , that so it might bee hidden , yet god with-held him from her , and so brought it about that david had no way to cover his sinne ; therefore also because david laboured to keepe it close and secret from all men , hee will make his punishment publike and manifest to all israell : againe , god saith , because thou hast despised me , &c. whence observe , in this secret committing of sin , a man doth despise god in a more especiall manner ; for hee feares more the sight of men than the sight of god , in that hee labours to conceale and hide it from the eyes of men , but cares not though god looke on , as if hee either would say nothing , or regarded not at all his sinne : but god hath said , them that honour mee , i will honour ; and they that despise me , shall be lightly esteemed : that is , they shall be despised . consider secondly , the divers and manifold wayes god hath to reveale it , though men bee never so close and secret , and useall possible meanes to hide their sinne , as faire outward civility , a seeming to hate such filthy notorious wickednesse , or any thing else an hypocriticall heart can invent , yet god hath su●dry wayes to detect their filthinesse , and lay open their hypocrisie : as first , by sensible things , when there is no person neere to see it , yet the v●ry birds and beasts have revealed it : secondly , hee gives them up to a reprobate sense ; and then in the end , though they have long lyen in it unseene and ansuspected , at last they become sh●melesi● , and so lye open to every mans discovery : thirdly , he can make any man living to reveale his owne sinne , as we see in iudas , though all the time he was working his wickednesse hee had carried the businesse close enough , yet in the conclusion , when hee had brought the businesse to passe , and in all probability it being now finished , should never bee concealed , even then he must confesse it , he must tell it every body : in like manner , it will be our case , though wee keep our filthinesse never so private , yet god can make us in the end on our death-beds confesse it , though all our life before we have hidden it . consider thirdly , whosoever commits this filthy sinne of fornication , makes himselfe a vile , and a base person ; what ever he was before , though never so glorious , yet now he is but as a starre f●llen to the earth , as it is in the revelation . if a man bee godly , come what will come , there is nothing can make him base , nothing can obscure him ; though hell it selfe should labour to cast a darkenesse about him , yet it shall bee but as a foyle about a jewell , or a clo●d about the sunne , make him shine brighter and brighter : wee know a torch light in a darke night will shi●e brighter than if it were at noone-day ; even so a godly man , whatever happens unto him , whatever night of affi●ctions , crosses , or other disasters come upon him , yet hee will be the more illustrious , the moreclearer will hee shine in the midst thereof ; and the more crosses happen unto him , the more will his glory appeare : but on the other side , let a man be ungodly , whatever outward glory or pompe he may have , yet he is but a base and vile person , and so hee shall ever be esteemed of , even at the last , doe all the world what they can . see this in paul , who before he was converted , whilest he was a persecutor , was counted a pestilent fellow ; but now after conversion , when he became godly , he was highly esteemed as a chosen vessell of the lord : so on the contrary , the scribes and pharises were the onely men , who but they among the jewes , yet now how odious is their names , they stinke in all mens nostrils . therefore let us have a care how wee suffer our selves to lye in sinne , lest we become in like manner hated of every man ; and on the other side , let us get our selves to be godly , and then our names shall be as precious oyntment that sends forth a sweet savour into every bodies nostrils . and thus much for the deceits whereby satan deceives men ; we will now come to some uses . the first use that may be made hereof , is , to exhort all men to be carefull to cleanse themselves from this filthinesse and uncleannesse : and to this end let them never give god rest , but with incessant prayers still call on him , till they finde that they are cleansed , that they are out of this gall of bitternesse ; for as there is nothing that will bee so bitter and distastefull , nay terrible unto them , as this being lyable to the wrath of god due to them by reason of this sinne ; so shall they never finde any thing so sweet and pleasant , nay comfortable unto them , as to be in the favor of god : for all that the creature can doe is nothing without god , there is no peace , no comfort , no rest without him ; now if a man have not this favour of god , but be without it , though he have never so many other blessings , as wealth , honours and preferrements , yet if an arrow come out of gods quiver , dipt in the venome of his wrath , bee it never so slight an affliction , it will wound deadly . see this in moses , who though the meekest man upon earth , and highly in gods favour , yet he for his impatiency had his crosse in that which he most desired , even in that he should not enter into the land of canaan . sinne conceiving must needs bring forth sorrow , and though it should faile in all other things , yet here it is true , he that so wes sin shal be sure to reap affliction ; this is the daughter , this is the fruit alwaies of such a motherbeware therfore how you take pains to serve sin , for he that does so , shall be sure to have for his wages sorrow and afflictions , nay death it self , as the apostle saith , the wages of sinne is death . a sinnefull man , one that is guilty of this sinne or any other , is like a malefactor that hath already suffered the sentence of condemnation to passe upon him , and thereby is lyable to punishment when ever it shall please the judge to send a warrant , he may be called to execution every houre , unlesse in the meane time he hath sued forth his pardon ; even so it is with the sinner , he is subiect to the wrath of god , when ever god shall please to send forth his warrant against him , he must be brought to execution , he hath no assurance , no power of resistance till hee hath got his pardon . therefore let every oae of us labour to procure our pardons in and by iesus christ , that so wee may not thus lye open to the wrath of god which will consume us when ever he shal but please to say the word in an instant . but some man will be ready to say , what needes all this ? i am strong and well , in good and perfect health , is it likely the evill day is neere me ? no surely , i will therefore goe on still in my sinne ; what need i repentance , that am so well in all things ? to this i answer , though thou beest never so well in strength and health of body , yet if god hides himselfe , if hee turnes but away his face from thee , thou shalt finde the matter changed ; where and when he is pleased but to turne himselfe , he turnes with him al things upside downe on a sudden . see this in those two hundred & fifty men of the company of korab , they thought themselves well and safe , else thinke ye they would have tooke censers and offered unto the lord , but see how in an instant , fire came out from god and consumed them . so also nadab and abihu , no sooner had they taken strange fire to offer unto the lord , but straight the iudgmēt light upon them ; for it is said , and there went out fire from the lord and devoured them , and they dyed before the lord , levit. . they were presently consumed even in the places where they stood : in like manner it will be our case if we commit sinne , god may , if he bee so pleased to deale with vs , consume us as soone as ever we have done it , nay in the very manner , it is his mercy that wee are spared . but some man will say againe , there have many men escaped unpunished , they have gone free for any thing i could ever see , why may not i escape also as well as they ? to this i answer , gods decree concerning salvation and damnation must be admired at , not pryed into : what though god in his mercy hath saved others , must he also therefore save thee , that wilt not repent , but pres●mest on his mercies ? he cals sometimes those which have beene many degrees worse than others , whom he hath passed by , and that to shew his power of the potter over the pot-sheard : but what is this to thee ? looke thou to thy selfe ; use the meanes , come unto him by true repentance , and cleanse thy selfe from thy filthinesse , and thou shalt bee sure to finde mercy . the second use to bee made hereof , shall bee to perswade every one , not onely to cease from the act of so filthy a sinne , but also to motifie these corruptions , which are the source and fountaine from whence these all uncleane actions come : there may bee a restraining of our lusts and corruptions , but it is but for a time , it will breake forth againe ; or perhaps there may bee an abhorrency and contrariety of one mans nature from this sinne , but this is not out of any hatred to the sinne it selfe , but a forbearance of the act , because his nature cannot abide it , or for some other by-respect , as credit and reputation amongst men ; but this is not to mortifie them : for mortification is then true and perfect , when there is a contrary life ; that is , when a man that before was unchaste , now if his lusts bee mortified , he lives quite contrary to that , and is now wholly chaste and undefiled : now this cannot rightly be said to be in a man where there is but onely a restraint of his lusts . as in a tree , it is in vaine to cut off the top-boughs , so to kill it ; unlesse the roots be plucked up , it will grow againe ; therefore men beginne at the root to stub up the tree : so it it is with sinne , lost is the labour that strives to keepe it in and restraine it , thinking so to kill i● , there is no other way to doe it but by mortification , by rooting it up out of the heart , not suffering it the●e to have the least roome or place ; for if it be but r●strained , at one time or other it will grow againe to full strength . and that this may the better bee dispatched , let us examine and try our selves by these rules and markes . first , examine your selves and see whether there be a particular change which doth follow the generall one of the whole frame of the heart ; whether the heart is wholly changed and turned from all sinne , for if it be not , but is changed but by peece-meale , some of it being reserved for the darling sinne , then it is not true mortification ; which is alwayes a killing , and bringing under subjection , all lust and conc●piscence . therfore see , first , whether thy heart be throughly wounded with sinne , whether thou dost grieve for all sinne as well as for some partic●lar sinne of profit and pleasure . then secondly , if thou beest thus wounded , see whether thou longest for nothing so much as pardon in christ : a condemned person desires nothing , delights in nothing but in the newes of a pardon ; as other things are not at all welcome unto him , a pardon is all that can be comfortable unto him ; so thou , if thou beest truly wounded for thy sinne , wilt desire and wish for nothing but a pardon ; the remission of thy sinnes in jesus christ will more comfort thee than all the world beside . and lastly , if a pardon be granted , see , is there a love and a delight in christ ? is he the only joy and comfort of thy soule ? then well is thy case , thou art in a good estate ; thou maist bee certaine the roots of thy lusts are plucked up , and then the branches must needs dye . secondly , examine your selves and see whether out of a loathing and hate of this sinne you be able to judge aright of it , to perceive it in its filthy colours , and loathsome pollutions : all the time a man lyes in a sinne , hee will have such a mist cast before his eyes , that hee cannot see it perfectly , but dimly , as it were by a small light , which will not lay open all the spots and blemishes thereof . to explaine this , i will use this similitude ; a man that lives continually in an house where a bad smell is , he perceives not the ill savour , it is all one to him as though it were pure and sweet ayre ; but one that comes in out of the fresh ayre , he smels it presently , to him it is exceeding offensive : even so it is with sinne , an unregenerate man that is used to it , hath long lived in it , and perhaps never knew any other , to him it is naturall , he perceives not the filthinesse thereof ; it is as good to him as the purest action in the world ; and why ? because hee is accustomed unto it : now custome , you know , is another nature : but let a regenerate man fall to commit the same sinne , why he is troubled , he is perplexed , he cannot be quiet , nor can he finde any rest in it , 't is unusuall to him , and therefore he is disturbed at it . and indeed it is a good sign of a righteous soule to be vexed at sinne ; ye may see it in lot , of whom it is said , pet. . . that rightious man dwelling among them , in seeing and hearing , vexed his righteous soule from day to day with their unlawfull deeds . try your selves therefore by this marke , and see whether you can brooke sinne well enough , or be vexed and disturbed at the com●itting of ●t . thirdly , examine your s●lves , and see whether your abstaining and keeping your selves from the acting of this sinne be generall and constant , or respecting some places or persons , and but for a short space : this is an effect of the former ; for hee that hates a thing , hates every thing that belongs unto it , and that continually : this is a sure marke and never failes . yee may see it in other things ; a dove is afraid of any feather that hath beene an hawkes , it brings a great deale of terror unto her , almost as much as if the hawke her selfe were there ; such a native dread is implanted in the poore dove , as it detests and abhorres the very sight of a feather ; so the godly man that hath once conceived a detestation against his lusts , endures not any thing that belongs to them , that comes from them . he that hates a serpent , cannot abide the skin , though it be never so finely speckled ; so , true hatred unto sinne , cannot endure motion or inclination unto it , though it bring never so faire pretences and shewes , it suffers not the least sparke to kindle or increase , as wanton speeches , lascivious lookes , &c. a sore that is healed at the bottome , is not easily hurt again , wheras if it be but skinned at top it is never the better , for in a little time it will breake forth againe , and be worse than ever : a bone broken and well set againe , is stronger than it was before : so a man that hath once slipped into this sinne , and is got out of it againe , shall finde his strength to bee encreased , and himselfe more enabled to resist that temptation than ever he was . but some man will say , i read of some of the saints that have fallen into this sinne , and that grievously , why then may not the deare children of god fall againe into it ? to this i answer , indeed it is possible , for we find it in the scripture of david and salomon , that they fell ; nay more , it hath many times so come to passe that they have fallen grievously , as in them before mentioned , and many others ; yet as wee read of their falls , so we read of their recovery out of it , they did not continue in it . here therefore i will set downe the meanes against it : and they shall be , first , for such as have long lyen in this sinne , perhaps , perhaps , or more yeares ; let such , i say , observe these rules following : first , let them labour to get an humble heart in the sight of this grievous sinne , let them bee cast downe with griefe and sorrow for so haynous a sinne , that they have offended so good and gracious a god , one that is of so pure eyes that he can endure no uncleane thing . it was the practice of the holy apostle saint paul , he was so farre humbled , that hee confessed himselfe to be the chiefest of all sinners ; and what could he say more ? so also the prodigall , luk. . when hee came to see himselfe , and to looke upon his owne condition , was so farre from being puffed up , that hee was content to stile himselfe no better than his fathers servant : in like manner doethou , thinke thy selfe the worst of men , and greatest sinner upon earth , and that god hath beene infinitly merciful unto thee , that hath not cut thee off in thy sinne , though thou so long continuedst in it unrepentant . secondly , labour to bring thy heart to so good a passe , that thou maist love god exceedingly , who hath forgiven thee so great a sinner . it is sayd of the woman in the gospell , to whom much was forgiven , that shee loved much : a great deale is forgiven thee , beyond what thy deserts are , doe thou therefore so too : love much , love christ that hath beene a mediatour to procure this thy sinne e o be forgiven ; love god much , who hath beene so mercifull as to grant thee pardon and remission of sinnes for christ thy saviours sake . thirdly , take heed lest satan beguile thee , and bring thee into the ●ame sinne againe : you know what saint peter saith , pet. . . where he exhorteth the brethren to be sober and v●gilant , from no other reason but only this , because your adversary the devill , as a a roaring lion walketh about seeking whom hee may devoure : the same shall be my argument of perswasion unto all of you , to beware of the divell , to looke to your selves , lest hee should deceive you , and entice you into the same sinne againe . secondly , for those that are guilty of this sinne still , but would faine be rid of the sore burthen which lyes heavy upon their consciences ; let them use these helpes : first , labour to get assurance of the pardon and forgivenesse of it : no man can be assured of the love of christ , till he be assured of his love and favour in the free pardoning and remission of his sinnes : for how can a man have peace and quietnesse without this , hee is still in feare of gods wrath and vengeance to light upon him , and where there is such a seare and dread , it is not likely there should bee any love . and therefore in rhe first place get thy sinnes pardoned . secondly , labour to have a sense and feeling of thy sinne ; this is a chiefe thing to be obtained ; for where there is no sense , there cannot be any remorse or sorrow for sinne , without which there can be no turning from sinne , much lesse any hatred and detestation of it . now this sense and feeling is wrought in us by gods spirit , and therefore thou must goe to god by true and hearty prayer , that hee would bee pleased to illuminate thee by his spirit , that so thou maist see the miserable and wretched condition thou art in by reason of this sinne . thirdly , lay hold on the promises , and apply them to thy selfe , make them thine owne ; for whatsoever a mans sinnes bee , if hee can come to thirst after pardon , to desire that before other things in a right way , and to a right end , then hee may be sure he hath the promises belonging unto him : if he will take them , they are his owne ; christ is his , if he will take him , onely he must take him aright , as well to be his lord , as his redeemer : his lord , to governe and rule him by his lawes and commandements , as well as his redeemer , to save him by the merit of his death and passion . christ offers himselfe to him , revel . . saying , let him that is athirst , come ; and whosoever will , let him take the waters of life freely : and what greater love can christ shew , than to set himselfe out for all to take him , and that freely too ? in the dayes of his flesh , who had more good by him than the publicans and sinners ? them he called , them he saved : the poore diseased wretches , how ready was hee to heale them ? even so he is still , hee is every whit as ready to save thee , to heale thee , as he was them , if thou wilt come unto him , and endevour to lay hold on him . to neglect christ thus offered unto thee , is to trample under foot the sonne of god , and to count the blond of the covenant an unholy thing , heb. . . now what thinke ye shall be done unto such ? read that place , and you shall finde , that a much sorer punishment than death without mercy they are worthy of , and are likely to undergoe . you read what was done to those that despised the invitation of the king to his marriage-feast , matth. . . when the king beard thereof hee was wroth , and sent forth his armies , and destroyed those murtherers , and burnt up their city : in like manner will hee deale with thee ; if thou despisest the offer of his gracious promises now made to thee , hee will account thee but as a murtherer , and will destroy both the● and thy city ; that is , all that belongs unto thee . take heed therefore that thou now layest hold on his promises , and makest them thine owne . fourthly , use abstinencie and fasting , for thereby thou mayst get the mastery over thy sinne ; give it altogether peremptory denials , suffer it not to delight thee in the least cogitation and tickling conceit : it will be easie to abstaine feom it , when the deniall is peremptory ; if we cannot put out a sparke , how shall we put out a flame ? if wee get not the mastery over the first motion to sinne , much lesse shall wee be able to overcome it when it is brought to maturity in action : sinne is like the water , give it the least way and we cannot stay it , runne it will in despight of us : and as a streame riseth by little and little , one showre encreasing it , and another making it somewhat bigger ; so sinne riseth by degrees . iam. . , . it is said , but every man is tempted , when he is drawne away of his owne lust and enticed . then when lust hath conceived , it bringeth forth sinne ; and sinne , when it is finished , bringeth forth death : where observe three degrees in sinne ; first , temptation ; secondly , conception ; and thirdly , perturbation , or bringing forth : so also hebr. . it is said of the israelites , that lust in them brought forth hardnesse of heart . beware therefore of the beginnings and occasions of sinne , and accustome thy selfe to use abstinence , thereby to master thy lust . fifthly , another helpe may be to resolve against it , to make vowes and covenants with out selves not to fall into any occasion that might bee an allurement unto it : let us binde our selves from things indifferent at first , and then afterward from the unlawfull temptations . and that wee may doe it the more easily , let us make our vowes for a certaine time , at first but for a little while , afterward for a longer season , and then at last , when we have more strength , for ever . but some man will here be ready to object and say , i finde my selfe exceeding weake and unable to keepe such vowes and covenants ; what shall i doe then , who shall be in danger every day to breake them , and so be guilty of a double sinne ? to this i answer , if our frailty herein were a sufficient argument , then would there bee no vowes at all : what though thou beest weake and fraile , and so subject to breake thy promises in this kinde , yet remember that they are gods ordinances , and hee will put to his helping hand to enable thee , hee will blesse and prosper what ever thou dost vow or promise this way , as an ordinance that hee hath commanded . againe , as thou seest thy selfe more weake , and subject to infringe those vowes , so bee sure to use the greater care and diligence to keepe them , be so much the more vigilant to avoyd all occasions that might tempt thee to breake them . sixthly , another helpe may be , to proportion the remedie to the disease ; as thy lusts are greater , so use greater abstinence , make stronger vowes against them . as in a place where the tide beats strongly , there the banke must bee stronger ; so where the current and tide of thy lusts runne more forceably , there resist them with greater strength , keepe the banke good , repaire it by new renewals of thy graces in thee , make new covenants against it : there is no man with one thousand , would meet his enemy with two thousand ; so doe thou , get as much strength to resist , as thy lusts have power to attempt thee . seventhly , turne your delights to god and heavenly things ; whereas you have long beene given to earthly mindednesse , now beginne to set your minde on heavenly things : there is no true mortification that is onely privative , it must be also positive ; a man cannot leave his earthly mindednesse , but he must presently be heavenly minded . to make this plaine by a comparison ; a man cannot empty a vessell of water , but ayre presently will come in its place : so a man can no sooner be cleansed from corruption , but grace will immediately enter and take possession of his heart ; as salomon saith , prov. . , . wisdome entreth into thine heart and knowledge is pleasant unto thy soule : descretion shall preserve thee , understanding shall keepe thee , &c. lastly , the last and greatest help will be , to labor by prayer : god would have thee know that it is his gift : pray therefore that christ would baptize thee with the holy ghost and with fire : that the holy ghost may like fire heat the faculties of the soule , to inflame our love to god : for as our love to god is stronger , so our love to holy things will be more earnest , and consequently our hate to unholy things more strong and perfect : the heart thus inflamed is turned quite another way ; it doth so mollifie the heart more and more , making it capable of a deeper impression from the love of god. hence it is that the spirit is compared to wine , because as wine heateth us within , and maketh us more vigorous and lively : so doth the spirit heat us with the love of god , and make us more apt to good workes : now as when a man comes nigh to any towne , he goes further from another ; so when the spirit carries us nigh to god , it carries us further from our lusts . christ by the prophet is said mal. . . to be like a refiners fire , and like fullers sope ; now as there is no way to refine silver but by fire , and no way to purge and get out a staine but by sope ; so there is no way to cleanse ones selfe from lusts , to mortifie them , but by the spirit : take ye therefore the apostles counsell , act. . . repent , and be baptized every one of you , in the name of iesus christ , for the remission of sins , and ye shall receiue the gift of the holy ghost : let us wait for it , and we shall be sure to have it , and when we once have got it , we shall finde as evident a change , as the apostles did when the holy ghost in the forme of cloven tongues came upon them , as ye may read in the same chapter . and therefore also when we finde weakenesse in our hearts , let us know that wee have not beene so fully baptized with the holy ghost , as we may be ; according to that of the apostle , tim. . . god hath not given us the spirit of feare , but of power , &c. when the spirit is powerfull ● us it will inflame us with the love of god , it keeps men in sobriety . therefore art thou weake ? art thou cold in holy performances ? labour to bee baptised with the holy ghost more fully : iohn was compassed about with the spirit as with a garment , rev. . . so should we be , for without this we are but naked : god kept abimeleech from sin , so he will keepe us if we have his spirit : and david was bound in the bond of the spirit , now the spirit is like a bond for two causes : first , every bond must be without us , and so is gods spirit , it is his and not ours within us : secondly , every bond keeps the thing that is bound in ; and so doth gods spirit , it restraines us , it keeps us in when as otherwise wee would runne into all excesse of riot . and therefore let us pray heartily and labour earnestly to be baptized with the holy ghost . how to mortifie uncleannes . colossians . . mortifie therefore your members which are upon the earth : fornication , vncleannesse , inordinate affection , evill concupiscence , and covetousnesse , which is idolatry . having handled the doctrine of mortification in generall , as also come to some particulars , namely , that of fornication ; it now remaineth that in the next place , following the method and order of the apostle , i come to the next particular sinne named in the text , vncleannesse : and because these two sinnes doe in many things coincidere , and differ not greatly in any thing that i can set downe as meanes to prevent them , for what hath beene said of the one may serve for the other ; therefore i shall be the briefer in this , and may p●rchance make use of some of the things spoken formerly in the discovering of the haynousnesse of fornication . the doctrine then that we shall at this time insist on , is , that vncleannesse is one of the sinnes that are here to be mortified . this sinne of uncleannesse most interpreters make to be the sinne of onan , gen. . . and the haynousnesse thereof appeares , in that god was so displeased with him for it , that he slew him presently . besides , the grievousnesse thereof is is manifest , in that throughout the whole booke of god wee finde not any name appropriated unto it , as if god could not give name bad enough , or would not vouchsafe it any , because men should not know it at all . but now particularly i will lay open the vilenesse of it , by these foure arguments . first , the haynousnesse of it appeares , because that it makes a man that is guilty of it , a man of death ; you may see it in the example of onan , gen. . . before mentioned , god cut him off presently , hardly gave any space for repentance . where sudden judgement lights upon a man , it is a fearefull thing , and argues the greatnesse of gods displeasure against that sinne ; now where gods wrath is so exceedingly inflam'd against a sinne , we must needs conclude that sinne to bee very sinfull , and of an high nature . secondly , it is an unnaturall sinne : all sinne is so much the more haynous , as it is opposite to the nature of a man. wee read but of three sinnes against nature , whereof this is one ; namely , bestiality , sodomy , and this ; and therefore it must needs be of an high ranke , and consequently a most notorious vilde sinne . thirdly , the manner of it aggravates it exceedingly ; all things done against ones selfe , are the more hainous ; as selfe-murther is of an higher nature than murther of another ; and the reason is , because all creatures by nature seeke the preservation of themselves : in like manner , selfe-uncleannesse is a great aggravation unto it . fourthly and lastly , that sinne which is made the punishment of another , is ever the greater sinne ; now god hath made this sinne to be the punishment of all other sinnes , for after a man hath long continued in other sinnes , at last god gives him up to this sinne as to a punishment of the former : and therefore questionlesse it is a great and an haynous sinne . now since you have seene the haynousnesse of this sinne , in the next place i will shew you the manifold deceits of satan , whereby men are provoked to the commission of this filthy sinne . first , men doe goe on in the committing of this sinne , because they doe hope to repent afterwards . for answer of this , i say , that man who hath a will to sinne , doth harden himselfe more and more by sinne ; and this sinne of uncleannesse being a great sinne , it doth harden the heart the more , and doth the more indispose a man towards god. a man by common reason would thinke that great sinnes doe make the heart to be more sensible ; but indeed it doth not so , for it takes away the sense . great sinnes are a meanes to harden the heart , so that it cannot repent : prov. . . none that goe unto her returne againe , neither doe they take hold of the paths of life ; which is meant of repentance : for god doth not give repentance to this sinne , because it is a sinne so evident against the light of nature ; as ezech. . . sonne of man , behold , i take from thee the desire of thine eyes with a stroake , yet neither shalt thou mourne nor weepe , neither shall thy tcares runne downe : that is , if man will refuse the time of repentance which god doth offer unto him , when he would repent then god doth deny him : it is not in him that willeth , nor in him that runneth , but of god : god will have mercie upon whom hee will have mercie , rom. . . now to shew what repentance is : repentance is a change of the heart , whereby a man is become a new creature , having an inward affection to that which is good , and a loathing and detestation of that which is bad . to shew that repentance is the change of the heart , see how the prophet hosea , chapt. . . doth reprove the israelites for their howling on their beds , because their repentance was not from their hearts ; they did howle much , as it were , for their sinnes , but yet their repentance was not from the heart , and therfore nothing availeable to them . true repentance doth turne the disposition of the heart of a man another way then it went before . another meanes that satan useth to delude the hearts of men , and cause them to be set upon evill , is , because they doe not see the punishment due for sinne to be presently executed upon sinners : for answer of this ; in that god doth spare to punish sinne , no man hath cause to joy in it . god is mercifull , and doth heare many times a long while with men not to punish them for sinne , to see if they will returne unto him , and repent : but as long as man doth continue in any sinne without repentance , so long doth hee abuse gods patience every day and howre , rom. . . thinkest thou this , o man , and despisest thou the riches of his goodnesse , forbearance , and long-suffering , not knowing that the goodnesse of god leadeth thee to repentance : vers. . but after the hardnesse and impenitencie of heart , treasurest up wrath unto thy selfe against the day of wrath and revelation of the righteous judgement of god. another deceit that satan useth to provoke men unto this sinne , is , to judge of uncleannesse by common opinion ; that is , to weigh this sinne in a false ballance , and to looke upon it in a false glasse , and not to carry it to the ballance of the sanctuary of the lord , and therefore many times they esteeme great sinnes to be little sinnes , and little sinnes to be none at all ; when men doe thus mistake sinne , they judge of it otherwise than it is : as when bad company are together , they doeall allow and approve of sinne , and so evill words doe corrupt good manners ; and in their opinions doe make sinne to be no sinne at all ; not considering that place , titus . . that christ gave himselfe for us to redeeme us from all iniquitie , and to purifie unto himselfe a peculiar people , zealous of good workes . when a man hath committed sinne , his conscience is defiled , and so can no more judge of sinne aright , than one that would discerne of colours in a foule and soyled glasse ; but when the conscience is cleare , it sees things as they are , and so is able to judge of sinne by that rule by which our selves shall be judged at the last day : there is a sanctifying spirit , which if wee had , we should judge of sinne aright ; and the rule whereby we are to try sinne , is the written word of god. fourthly , satan useth to provoke men to this sinne , when they can commit it in secret , then will they bee bold to doeit : but consider , god sees in secret , and he will reward them openly : mat. . . give thine almes in secret , and thy father that is in secret will reward thee openly : now wee may judge by the rule of contrarieties , that if god doe see almes that are done in private , and will reward them openly , may not we thinke that he will doe the like of sinne : for so hee did by david , hee spared not him though he were his owne servant : sam. . thou didst this sinne secretly , but i will doe this thing before all israel , and before the sunne . and thus they goe on boldly in this sinne , thinking they shall escape well enough if they can doe it secretly , and not bee seene of men ; but they in this despising of god , make god to despise them . consider , oh man , the many wayes god hath to reveale sinne that is committed in secret : eccles. . . curse not the king , no not in thy thought ; and curse not the rich , no not in thy bed-chamber ; for a bird of the ayre shall carry the voyce , and that which hath wings shall tell the matter . sinne that hath beene committed in secret , shall bee discovered by wayes that a man thought unpossible : evill men are as a glasse that is sodered together ; as soone as the sother is melted , the glasse doth fall in peeces : so they that are companions in evill , may for a time be true the one to the other , but yet the lord will one way or other discover their iniquities , so that they shall fall in peeces like a broken potsharde ; yea , perhaps the sinner himselfe shall confesse his sinne , as iudas did . the last deceit which satan doth use to provoke men unto this sinne , is with the present delight which they have unto it : to this i answer , as christ in mat. . . thou shalt not commit adulterie , for whosoever looketh upon a woman to lust after her , hath committed adultery already with her in his heart . if thy right eye offend thee , plucke it out and cast it from thee , for it is profitable that one of thy members should perish , and not that thy whole bodie should be cast into hell fire . therefore , i say , it were better for thee to leave thy delight , than to have thy soule damned in hell for ever : by leaving thy sinne thou dost not leave thy delight , for then thou hast a new heart , new desires and affections to delight in better things ; so that the forsaking of sinne is but a change of delight , and those sinnes which have the greater delight in them , shall have the greater torment , as doth appeare out of revel . . . concerning babylon , the more pleasure she had , the more should her torments and sorrowes be . thus have i dispatched , in briefe , this sinne of uncleannesse , insisting and inlarging onely some two or three of the deceits whereby the devill doth beguile the sonnes of men , and lead them captive to the commission of this slavish and abominable sinne ; for motives and helpes against it , i referre you to those i produced in the handling of fornication . finis . hovv to mortifie evill concvpiscence . colos. . . mortifie therefore your members which are upon the earth , fornication , uncleanenesse , inordinate affection , evill concupiscence , &c. now i should proceede to some application of this point , but because there is a third particular which hath much affinity with the two former , namely , fornication , and uncleanenesse , i will first speake of that which is here in my text , evill concupiscence . by concupiscence men doe understand a degree of this lust of uncleanenesse , and it is an evill inclination in the power of the soule . the doctrine is , this evill concupiscence is one of the sinnes which are likewise to be mortified ; wee had neede give a reason for it , because men will hardly be perswaded to thinke it a sinne , thus it was with the heathen , they thought there was no sinne in it . the first reason is , if concupiscence doe cleave unto a man , that is , evill inclinations which the soule by sinne is bent unto , then actuall sinne wil follow , which is the fruit of this concupiscence : it is as a sparke of fire , which being let alone , will grow greater and greater , and like a leven , though little at the first , yet doth it leven the whole lumpe , so that it doth produce the works of the flesh , and therefore it is to be mortified . the second reason is , although a man doe not fall into actuall sinne presently , after there is concupiscence in the heart , yet being unmortified , it hideth the sinne in a man , and so defiles him , and makes him proane to an evill disposition , and also to be abominable before god : therefore mortifie concupiscence before it come to have vigour and strength in thee . a man is said to be an evill man , when hee is distracted from good to evill , now evill concupiscence makes a man to be so . there are evill inclinations in a good man , and yet it is by way of antithesis , it is not his complexion and constitution to have them . now an evill man hath concupiscence , and the same is his complexion , and constitution so to be : therefore if evill concupiscence be not mortified , it makes a man to be bad , and in this regard wee ought to cleanse our selves from the pollution of this sinne . the third reason is , evill concupiscence being in a man , it doth marre all his good actions . to mingle water with wine , it makes the wine the worse ; to mingle drosse with silver , it makes the silver the more impure ; so evill concupiscence being in the soule of a man , it doth staine and blemish his good actions ; when the string of an instrument is out of tune ; then the musick doth jarre . a man that hath strong concupiscence in him , he will desire to come to the execution of the works of them , and so it will haue an influence to the effect , and will staine and blemish any good worke hee goes about ; so that evill concupiscence making a man to be evill , it doth blemish and staine all the good actions that man goes about , in that hee doth performe them either with vaine-glory or selfe respect . the fourth reason why evill concupiscence should be mortified , is , because that otherwise the commandements of god will be grievous unto us , . iohn . . for this is the love of god , that wee keepe his commaundements , and his commaundements are not grieuous . the commaundements of god are not onely to be kept of us , but so to be kept , that they may be delightfull unto us , psalm . . . blesse the lord o my soule , and all that is within me blesse his holy name : when concupiscence doth lye in the soule of a man , in its full vigour and strength unmortified , it doth draw in him a reluctance from good duties , as when a man doth will one thing that is good , and an evill inclination doth set upon him , then the commaundements of god will be grievous unto him , even as a man will be unwilling to carrie a burthen long . now i proceede to shew you three things observable in this word concupiscence : first , what the nature of it is . secondly , the sinfulnesse of it . thirdly , the operation or workes of it . first , for the better understanding what it is , know that in the soule of man there is a facility , secondly , there is an inclination , which doth adhere to the facultie , and thirdly there are actuall desires which flow from that inclination , by way of similitude , the better to conceive . first in the mouth there is a pallate , secondly , the desired humour , and thirdly the tast ; so in thesoule of man , first , there is the naturall affection , secondly , there is an inclination which is the tuneablenesse , or untuneablenesse of it , and thirdly , there is the desire , or actuall works of it . by concupiscence is meant , the evill inclination , and the fruits of the evill inclination , and by it the habituall concupiscence , from whence the actuall desires of evill will follow . rom. . . let not sinne raigne in your mortall bodies , that yee should obey it in the lust thereof . first there is a sinne , secondly , the lust of that sinne , and thirdly the obedience , that is consent to the sinne . there is a concupiscence that is naturall , and another that is morall . as there is a concupiscence that is bad , so is there another that is good , and a third that is neither good nor evill . there was in christ a desire to live , though it were gods will he should die , yet obeying , hee did not sinne . on fast dayes we are commanded so to doe , yet the desire to tast corporall food on such a day is not sinne . secondly , it doeth proceed from sinne , and one sinne doth beget another , iames . . concupiscence doth bring foorth sinne , rom. . . let not sinne raigne in your mortall bodies ( that is ) let not concupiscence : but to understand what the sinfulnesse of it is , know that sinne in speciall , is the transgression of the morall law , any facultie that is capable of a fault , it is sinne , that is the defect of it ; man shall bee subject to reason , and reason should cause him to submit himselfe unto the will of god. the morall law is a rule of action , not of habit . there is a double law , a law of action , and a law which we call that law , which god did stampe on the very creature . take an epistle , or a learned writing that is made by art , there may be logicke , rhetoricke , and grammer rules brought in to confirme it ; so in the law , there is a stampe & a rule , and every observation from it , is an errour in it . if a man did al that is in him , usedhis best endevor to subdue his evil concupiscences , & yetcannot , yet it is not sufficient for him , every man hath , or ought to have strength in him , to rule his affections . if a master command his servant to goe and doe such athing , if the seruant goe and make himselfe drunke , and then goeth about it , and cannot bring it to passe , although hee doe his good will for to do it , he is not to be excused , because he did loose his abilitie through his owne default ; so we , god at the first did make us able for to subdue our lusts , but wee in adam having lost the ability of our first estates , and yet may recover strength againe , to subdue our lusts in christ the second adam , if wee doe it not , the fault is in our selves . now we proceed unto the third particular , to shew unto you what is the operation , and working of this evill concupiscence . it is an inordinate inclination , which doth cleave unto the faculties of the soule , and doth indispose a man to that which is good , and caries him on to that which is evill , and so long as it abides in the soule , it makes him fruitfull to doe evill , and barren to doe good , so that evill actions the fruites of evill inclinations doe arise from it , even as water from the sountaine , and sparkes from the fire . concupiscence doth conceive and bring forth sinne . there is a different worke of concupiscence in man that is evill , and a regenerate man ; in an evill man it hath dominion over him , so that all his actions and desires are sinnefull : in a good and holy man , there is concupiscence also , but it doth worke in him by way of rebellion , he beholdes it as a disease , and as an enemie unto him , and doth labour to mortifie it , he is enlightened by grace to see it as a disease , and therefore doth labour to cure it , more and more . an evill man thinkes it the best way for his happinesse , and that his chiefest good , doth consist in giving satisfaction to his concupiscences , and therefore doth labour to satisfie them , and not to cure them . true it is gods children , david , peter , solomon , & other holy men , have had concupiscences in them but yet were not domineered over by them ; so long as a man doth strive against evill concupiscences , against the motions and stirrings of them , and that his owne conscience can beare him witnesse , he doeth resist them in sincerity of heart , they shall never beare sway over him : take the best actions of a wicked man , the utmost end of them are to himselfe , and if the utmost end be bad , all hee doth must needes be bad , as for example . th' end that a husbandman doeth ayme at in tilling of the ground and sowing of his seed corne , is to have a good harvest , and if his harvest prove bad , then all his labour is lost , though the beginnings of a thing be good , yet if the utmost end of that thing be naught , all is bad ; so that th' end of all things in morall actions , doeth make the thing either good or bad : every wicked man doth seeke himselfe in all his actions , hee doth worshippe himselfe in the utmost ende of all his thoughts , so that all his actions , lusts , and desires , are evill continually . now i proceed to shew you how it is the apostle paul would have you to mortifie , here some thing is presented , and to shew you plainely what it is , it doth consist in these two particulars . first , the habituall concupiscence , and secondly , the inordinate lusts and desires that doe arise from it , one wee call habituall , and the other actuall . now the apostle would have the habituall concupiscence in nature weakened , and secondly , he would have the actes of the lust to be suppressed . now that it is the apostles meaning , that he would have them mortified and that which is to be mortified is sin , marke that place i did cite before , rom. . . let not sinne raigne in your mortall bodies . in these wordes are three things observable , first , there is a sinne , secondly , a lust to the sin , and thirdly obedience to the sin , thatis a wil to execute the desire of this lust . when the apostle saith , he would have thēmortified , he would have the heart to be clensed from the habitual custom of evil concupiscence , and secondly he would haue them so subdued , as not to obey them . that you may know the apostles meaning , and not to lay a straighter charge upon you , then the holy ghost doth aymeat he would have all these three to be mortified , the lust , the consent to the lust , and the act of ill . consider the nature of the things that are to bee mortified ; if you take the evill inclination , and compare it with the strength of the mind , in committing of any sin , they are all of the same nature , they differ but in degree , a lesser evill in the thought , before consent unto it is of the same nature as a greater , as it is in murther : hee that is angry with his brother unadvisedly , committeth a degree of murther ; so he that slandereth his brother by taking away of his good name , committeth a degree of murther , and is a sinne of the same nature , as if hee tooke away the life of his brother . so as in taking away the comfort of a mans life , it is a degree of murther , in as much as that man would take away the life of his brother if hee might ; so in lust , if a man desire to commit adultery with a woman , and cannot come to the execution of his will therein , to the committing of the actuall sinne , yet the adultery of the thoughts and affections , are degrees unto this sinne , and are of the same nature , as if he had committed the sin it selfe . the commandements say , thou shalt not covet thy neighbours wife , that is , in no degree at all to hurt her , or to wrong her . if all be of one nature , and differ in degree , then all are to be mortified . the same nature is in one drop of water that is in a whole sea , and the same nature in a sparke , as there is in a great fire ; if there be a right enmity betweene sinne and us , wee will abstaine from all sinne ; a man doth hate the very colours of his enemie , as toades and creatures that are poysonfull : if a man doe abstaine in sincerity from sinne , hee will abstaine from all sinne . the reason why men abstaine from any sinne , is either for love of themselves or of god ; if for love of thy selfe thou doest abstaine from sinne , thou wert as good commit all as some ; if for love of god , thou wilt abstaine from all sinnes , from little sinnes as well as great sinnes . here may a question be asked , why men doe abstaine from murther and idolatry ? the answere is , because god did forbid it ; and doth not god forbid also , thou shalt not lust : god that doth forbid the one , doth forbid the other ; and for thy further consideration , know the holy spirit of god doth hate every sinne , it doth abandon and hate that heart where these thoughts of lust are nourished . now the heart is the habitation and residence of the holy ghost , wherfore all sinnes are to be mortified , that the holy ghost may come and dwell there . the acts of mortification are chiefely these , the apostle would have us take paines with our hearts , men might doe much good unto themselves , would they but take paines to consider and ponder their their wayes , but when men are carried away with the desire of riches , vaine-glory , and other inconsiderations , no mervaile if it be thus with them : if they would but sit alone , meditate , and reflect their mindes upon what they should doe , it would be a great meanes to make them to alter their courses . the apostle when he would have them mortifie these lusts , hee would have them consider the meanes how to suppresse them , there be strong reasons in the word of god for them : let them search the grounds they have for the committing of those lusts , and it will be an effectuall meanes for the mortifying of them : if mens judgements were rectified to see their follies , they would change their courses , and turne the bent of their affections another way ; i should deliver many things unto you in this kinde concerning mortification , to let it be your care , that it may worke upon your inward affections , that you may make it profitable unto your owne soules , and that you doe let it not passe from you without doing you good . the word of god which you heare is not lost , it shall certainly doe you hurt if not good , it shall harden if it doe not soften : it is an ill signe if a tree doe not bud in the spring , but to see it without leaves in the winter is no wonder at all ; so for any to heare the word of god powerfully preached , and not to have good wrought on them by it ; they have great cause to feare their estates , it is this meditating and taking to heart , which is the first means i prescribe for mortification . we are said , secondly , to mortifie , when we suppresse and keepe downe those lusts , if wee keepe them backe from their courses , that they doe not bring forth the fruite of sinne : all actions when any sinne is executed , they tend to evill corruptions . if wee abstaine from the action of sinne , then it doth kill the very inclination . take any sinne that a man is naturally enclined unto ; whether it be the sinne of uncleanenesse , the desire of riches , or whatsoever , custome doth make his lusts to be stronger , and so doth adde to the sinne , one light doth shew a thing to be so , but more lights doe make it appeare more cleare ; so there is an addition in sinne as well as in grace , the more they act in sinne , the more they encrease . now when men complaine they know not what to doe , they cannot be without their lusts ; let them thanke themselves for it in suffering themselves by custome to practise them , but by keeping downe the act of sinne , the lusts will evaporate away in time , though thy lust be strong and violent at the first ; yet if thou wilt let it alone from the execution of it , it will consume and weare away at the last ; therefore keepe downe thy lusts , and suppresse them . thirdly , to weane these lusts , inordinate affections , and concupiscences ; the rectifying of the judgement , and applying of right meanes , doth mortifie the higher reason : now for to mortifie the lower reason , is to turne away the bent of affection on another object : if grace be quicke and lively in a man , it turnes away the minde from sinne , and the way to weane these lusts , is to keepe the minde fixed and bent on better things , as temperance , chastity , and sobriety ; for all intemperance doth breed lust , and then the devill doth take occasion and advantage to worke upon a man ; but sobrietie and temperance is a great meanes to keepe backe these evill affections . now i proceede to make use of what hath beene formerly delivered concerning these three sinnes , fornication , uncleanenesse , and evill concupiscence : you may remember what hath beene said concerning the greatnesse of the sinne of uncleanenesse , it will follow then if it be so great a sinne , wee should use meanes to be freed from it . those that are guilty of it , let them give themselves no rest , their eye lids no slumber , nor god no rest , till they be delivered from the band of this iniquity . . sam. . . remember what elie said to his sonnes , if one man sinne against another , the iudge shall judge him , but if a man sinne against the lord , who shall entreate for him ? when god doth take in hand to afflict the creature , then it is intollerable , man shall finde it to be a●terrible thing to fall into the hands of the living god. take an arrowe , or a bullet , and let it be shot into the body of man , it may wound deepely , and yet be cured againe ; but let the head of that arrowe be poysoned , or the bullet envenomed , then the wound proves deadly and incurable : there may be in the body of man many great gashes and deepe wounds , and yet be cured ; but if affliction lyes on the creature from the wrath of god , he is not able to beare it ; it doth cause him to tremble , and his conscience to be terrified within him , as wee see by men that are in despaire . now the reason of it is , god when he sinites the creature in his wrath , he doth wound the spirit , and as it were doth breake it in sunder , as god doth breake the spirit , so he doth sustaine the spirit ; but when he doth withdraw himselfe from the creature , then the strong holds of the spirit are gone . this is to shew you what a terrible thing it is , to fall into the hands of the living god. this as it doth belong to all , so specially to those that have received the sacrament this day or before , that they make conscience of this sinne , if they doe not , they receive it unworthily , and he that is guilty of this , is guilty of the body and blood of christ ; hee discernes not the lords body , neither doth hee prize it as hee should , nor esteeme of the excellencie of it as hee ought : hee discernes not with what reverence hee should come to the lords table ; therefore saith the apostle , hee is guilty of the body and blood of christ , that is , hee is guilty of the same sinne that those were that did crucifie and mocke christ iesus . the sacrament of the lords supper , is a speciall meanes , and chiefe ordinance of god for the attainement of his blessings , if it be rightly received ; and so it is the greatest judgement that can befall a man , if it bee not rightly received , for christ is chiefely represented therein : the blood of christ is the most precious thing in the world , when men shall account this holy blood of the new testament , to be but an unholy thing , and to trample it vnderfoote , god will not beare with this . now when a man doth come to the sacraments in a negligent manner , in not preparing himselfe worthily to come , hee is guiltie of the blood of christ ; for ye are not onely to be carefull to prepare your selves , before the receiving of the sacrament , but also of your walking afterwards . therefore consider , you that have received the sacrament , or intend to do it , that you doe clense your selves from this pollution of heart and spirit , and that you doe put on the wedding garment , that is required of all worthy receivers , let your hearts be changed , and your affections , and actions be free from all kind of evill , and your hearts be turned to god , else you cannot bee worthy receivers , and so much shall suffice for this use , that seeing this sinne is so great , every man should endevour to free himselfe from it . secondly , seeing the apostle doth not onely exhort us to abstaine from it , but also mortifie , kill , and subdue it , if there were nothing but a meere abstinence from ill , then it is not properly a mortification , for then the impurest adulterer should sometimes bee chast after his impure manner of committing it , and therefore the cessation of it is no true mortifying of it , and that you may know mortification aright , i will give you three signes . first , you shall know it by this , if there went a generall reformation both in heart and life before , when the heart is generally set aright , is changed and renewed to good , and from thence doeth arise a dying to these lusts , then it is a good signe , but if otherwise there bee no particulars changed in thee , then it is but a cessation , not a mortification , but when the whole frame of the heart is altered , yea even from the very roote , when the old man in the body of sinne is wounded even to the heart , that is , when a man hath hath beene soundly humbled for his sinne , and afterwards hath his heart affected to christ , and is come to love god , and hath his mind changed , then he may truely reckon it mortification . secondly , you may know true mortification by this , by having a right judgement of sinne , and a true loathing and detestation of it ; it is hard for a man while hee hath any sinne in him , to judge rightly of it , for then a man is given to an injudicious minde , while hee doeth continue in it , as when a man is in prison , if hee have continued there long , though the sent bee bad , yet hee cannot discerne it , but let this man be brought to fresh ayre , and bee carryed to that prison againe , then hee will smell the noysomenesse of it . so when a man is in sinne , hee cannot truely judge of it , but when he is escaped from it , then he can rightly and truly detest , and judge of it , when a mans soule is righteous , there is a contrariety betweene him and uncleannesse , a righteous soule doeth detest sin , both in himselfe and others ; as lots soule was vexed with the abhomination of the sodomites . consider how you are affected with the sinne of others , rom. . verse . they were not onely worthy of death , who did commit sinne themselves , but also they that had pleasure in others , when a man can truely detest sinne in others , as lot did , and doeth truely loath it in himselfe , then it is a true signe of true mortification . the last thing to know mortification by , is an actuall abstinence from every sinne , it is one thing to dislike a sinne , and another thing , to bee wearie of it , and to hate the sinnefullnesse of it ; if mortification bee true , he will hate all kind of uncleannesse with an inveterate hatred , bee it of what degree it will , sheepe doe hate all kind of wolves , if a man doe truly mortifie , &c. his hatred to sinne will bee generall , not onely in abstinence from grosse sinnes , as murther , adultery , and fornication , but also from all other sinnes ; for when a man forsakes sinne , out of hatred , his rancor is of iudgement more then of passion , and so likewise his hatred will be constant . men may bee angry with their sinnes sometimes , and fall out with them at other times , and yet be friends againe , but if they doe truely hate sinne , their abstinence from sinne will be constant , when a man becomes a new creature , there will arise a contrarietie to sinne in his nature , so that if a man doe hate sin , he is truely said to mortifie . here may a question be asked . whether after true mortification a man may fall into the same sinne againe or no ? for answere hereunto i say , a man may fall againe into the act of sin and uncleannesse after mortification , for the gates of gods mercy stand open to men after their greatest relapses ; but yet he doth never fall into the love of sinne , and of purpose for to sinne . though he doe fall into the act , hee doth not returne to allow of it , and to wallow in the mire , for it is impossible to do so after grace , yet we cannot shut up the gates of gods mercie to those that have often relapsed , so that a mans conscience is witnesse unto him that he is not remisse in the meanes hee should use , though hee fall into the act of sinne unawares , yet he doth it not with set purpose : now you may judge whether you be mortified yea or no. the meanes to mortification are these . the first meanes to mortifie , is to labour for the assurance of pardon of thy sinnes ; sinne is never mortified but by the sanctifying spirit , there may bee a restrained spirit in us to keepe us from the act of fin , but it can never bee mortified but by the sanctifying spirit of god , pardon for sin is had by the assurance of faith in christ , and the way to get this for givenes , is to be truely humbled for our sinnes , acknowledging our own misery , and our owne wants , and to lay hold upon the mercies of christ iesus , and to bee lifted up by the promises of the gospel ; consider , whatsoever your sinnes be , whether against the light of nature , or against knowledge , let a mans relapses be never so great , and agravated with never so many circumstances , neverthelesse , if a man will come in , our commission is to propound unto them without all condition , or exception , that the gates of mercy stand open for them , mar. . . there is our commission , go ye into all the world , and preach the gospel unto every creature . what this is in the next verse it is sayd . if a man will beleeve , he shall be saved , but hee that beleeveth not , shall be damned . therefore whatsoever your sinne be , let nothing hinder you to come in , for if you come in , god wil receive you to mercy , all the hindrāce then is in our selves . consider these two places of scripture , . cor. . . paul speaking to the corinthians , of the greatest sinne that ever mans nature was capable of , such were ye , ( saith he ) but now ye are washed , and are sanctified , and justified in the name of the lord iesus , and by the spirit of our god ; so in the . cor. . and last ve . the apostle doth make no question , but that they might repent , and have forgivenesse , you may know how willing god was to forgive great sinners , all the matter is , if we be willing to apply this pardon to our selves . to leave our sinnes in generall , to take christ to be a king , aswell as our saviour . to deny our selves , and to take up christs crosse , and then there is no question , but we may have this pardon sealed , and assured us . certaine it is , men will not doe this , as to denie themselves , and take up christs crosse , till they bee duly humbled , and have repented their sinnes , but so it is , that men will not prize christ , untill that vengeance fall upon them for their sins , would they but doe it , they might bee sure of this pardon , were their humiliation true and sincere , it is sufficient , the last of the revel . verse . . and the spirit , and the bride say , come , and let him that heareth say , come , and let him that is athirst come , and whosoever will , let him take of the water of life freely . first , here is , let him that heareth come , that is , to all whosoever this gospel is preached unto , the promise is generall to all : here is also added , let him that is athirst come : there is further added , let whosoever will , come ; come that will come , and take of the water of life freely , seeking god in sinceritie of heart , with forsaking of all their sinnes . and so much for this meanes of getting pardon for sinne , and to come to true mortification by the sanctifying spirit . the second meanes to mortification , is to abstaine from all beginnings , and occasions of sinne , as precedent actions , and objects of ill , it is to have a peremptory abstinence and full deniall , not medling with any thing that hath any affinity with sinne ; if you doe not neglect to resist the beginnings , this is the way to come unto the utmost ends of it , there be chaines to draw to sinne , iames . . every man is tempted when hee is drawne of his owne lust , and is inticed , then when lust hath conceived , it bringeth foorth sinne , and sinne when it is consummate , bringeth forth death . this is to cleare god in the matter of temptation , a man is drawne with his owne lust unto it . first , a man doth gaze on his sinne , and dally with it , then hee comes to bee intangled in it , so that hee cannot get loose againe , even as a fish that is fast to a hooke . thirdly , followes the assent unto it , when hee is taken in the net . and lastly followes the committing of actuall sinne ; which doeth bring forth death ; so first there is the chaine that drawes to sinne , secondly the gazing on it ; thus evah did admire and gaze on the fruite , and did thinke that if shee might taste of it , shee should come to know good and evill , but she was deceived , so wee are deluded by sinne . first , by gazing on it , then by being intangled in it , afterwards proceedes a will therunto , and lastly , the committing of the sinne which doth bring foorth death , so that death followes sinne ; when a man hath committed the sinne , it causeth the hardening of the heart , and so makes him not sensible of the things of the spirit ; the greater sinnes doe cause the greater hardnings , and makes the heart for to become evill , and so a man comes to have an unfaithfull heart , as an athiest , to thinke that the scriptures are not true , that the promises of god are not true : and lastly , unfaithfulnesse , it causeth a departure from god , as in hebrewes . . an unbeleeving heart causeth a departure from the living god. take heed there bee not an evill and unbeleeving heart in you , for if there bee , then there will bee a departing from god , therefore wee should not bee led by any thing to gaze upon sinne , that wee may not bee intangled in it . therefore let us at the first checke the very beginnings of sinne , and resist all occasions . a third meanes to overcome this sinne , is to bee exercised with the contrary delights , as with grace , and holinesse . this is the meanes to mortifie the heart , and to emptie it of all kind of lusts , and they cannot be emptied out of the heart , unlesse better things be put in stead thereof ; you cannot weaken blackenesse , better then by white . therefore the way to change the heart after sinnefull objects , and the mortifying of these lufts , it is to get delight in better things , and to labour to have neerer communion with god , & to be zealous of gods cause , . cor. . last of all to conclude , the meanes for mortifying of this sinne , is , you must adde prayer unto all the rest : to pray unto god to baptize you with his holy spirit ; let a man be left to himselfe , and it is impossible for him to mortifie , except god will doe it ; therefore wee are to pray unto god to give us his holy spirit . when the spirit of god doth come into the heart , it is as fire , and puts another temper upon him then was before ; it turnes the strings of his heart to another tune , and doth make him approve of that which god doth require . this is the way to mortifie lust . the more a man is carried to the love of one , he is many times the more removed from another ; but the more a man is caried to god , the more heis wayned from inordinat lusts , & being mortified , he is the more enclined to god , mal. . . who shall stand when he appeares ? for hee is like a refiners fire , and like to fullers sope. christ shall doe that when he comes , that none else is able to doe . as in refining and purifying the heart , use what meanes you will , except you use fire , you cannot refine drosse from silver : so staines that are in a mans garment , wash them as long as you will with sope , they will but seeme the worse ; but when they are brought to the fullers hand , they are soone rubbed out : so let a man be left to his owne spirit , hee will runne into a thousand noy some lusts ; but when gods spirit is cloathed in a mans heart , then it doth keepe him from the wayes of sinne , revel . . . it is said of iohn , that he was ravished in the spirit , as a man locked in armour : when the spirit of god doth possesse the soule , and compasseth it about , it keepes it from the wayes of iniquity , and causeth an aptnesse to good , . tim. . for god hath not given us the spirit of feare , but of power , of love , and of a good and sound minde . and the reason why men doe neglect it , is , because they know not the way to get it . they know not the power and efficacie of the spirit , and that is the reason there is so little effect in this businesse . let a man bee left to his owne spirit , and gods spirit removed from him , hee will lust after all evills : take example of eliah and iohn baptist ; it is said of iohn , that hee came in the spirit of eliah , which did excell in him . take eliah , and extract that spirit from him which he had from god , and hee would be but as other men . take the deare saints of god , and take but this spirit from them , how would it be with them ? even as it was with david , when god did but as it were hide himselfe a little while from him , into what dangerous sinnes did hee fall . therefore pray to god that hee would give you his spirit , and that will bee a meanes to mortifie these lusts within you . it is the spirit that doth make difference betweene man and man , and for the getting of it , pray to god earnestly , and hee cannot denie you . i will name but one place more unto you , acts . . . repent , and be baptized every one of you in the name of iesus christ for the remission of sinnes , and you shall receive the gift of the holy ghost , for the promise is unto you , and your children , and unto all that are a farre off , even as many as the lord our god shall call . so that the men which were converted at peters sermon , did aske , what shall wee doe to be saved ? hee said , repent , and beleeve , and yee shall receive the holy ghost ; and further addeth , the promise is made to you and to your children , and you shall be partakers of it . not that the promise of the holy ghost did belong onely to those that were then present , but to all that have beene borne since , and are to be borne both of iew and gentile , to as many as shall call upon the name of the lord. therefore doe you now as the apostles did then , when christ told them hee would send them the comforter , they spent the time in prayers untill they had it : so doe you pray earnestly , and be instant with god for it , and then certainely god cannot denie it you ; and when you have the spirit ; then you will mortifie those lusts , and all other sinnes whatsoever ; when you have this spirit , of sobrietie , of temperance , of love , of weekenesse , of gentlenesse , of long suffering . the lord graunt you understanding in what hath beene spoken . and so much for this time . finis . how to mortifie inordinate affection . colo . . . mortifie therefore your members which are upon the earth ; fornication , uncleannesse , inordinate affection , evill concupiscence , and covetousnesse , which is idolatry . some of those earthly members which the apostle would have us to mortifie we have already handled ; we are now come to speake of the inordinate affections . the greeke word is translated by a double word , sometimes passion , sometimes affection , but it is alone , so as the point is cleere , that : all immoderate affections must be mortified . a doctrine that may well bee handled at large , it beeing generall and universall , an vnlimited word that reacheth unto all particular affections , a doctrine that concernes every man ; men , for the most part , when they come into the open view of the world , have a certaine composed habit , but inwardly are full of inordinate affections : it is a doctrine therefore that searcheth the inward parts , the mindes and hearts of men : a doctrine of continuall use ; for though men presse outward actions , yet affections remaine unruled . besides all this , a doctrine of no small difficulty . for as there is nothing easier than to wish and desire , so there is nothing harder than to order these desires aright . for the better handling of the point , observe these three things : first , what affections are . secondly , when they are inordinate . thirdly , why they are to be mortified . in the first place i must tell you what affections are : by affections you must vnderstand all affections and passions , whatsoeuer ; for the better understanding whereof , you must know that there are three things in the soule ; first , the faculties which are to the soule , as the members to the body . secondly , the inclinations of those faculties . thirdly , the habits acquired from those inclinations : for example , the appetite or will is a faculty of the soule , and this taken in it selfe is neither good nor evill morally . againe , there are the inclinations of that will , and these are goodor evill according as the objects that they apprehend are good or evill ; and lastly , the habit is , when the soule doth accustome it selfe one way or other ; the habit is good , when the soule is accustomed to good objects , in a good manner ; and the habit is evill , when the will accustometh it selfe to evill objects , or to good objects in an evill manner . it is with the passions as it is with the senses . first , we have the sense of hearing before we heare , and of seeing before we see ; then from often hearing or seeing of the same object , proceedes an inclination more to one object than to another . from that inclination , a habit in the sense to turne it selfe with most easinesse and delight upon that object ; thus a corrupt habit is bred with us , when the mind or wil turnes it selfe often to this or that evill object ; and so gets agility and nimblene in doing , as often doing brings dexteritie to the hands ; so if the will or appetite have gotten a haunt either to vertues or vices , it contracts a habit to it selfe . now to shew you what an affection is , we define it thus ; an affection is an inclination or motion of the appetite upon the apprehension of good or evill . i call it an inclination or motion , for it is the bent of the will to this or that thing ; as for example , when we outwardly love , feare or desire , that is a motion ; and for the inclination wee are to know that in man there is a double appetite ; the first is sensuall , which apprehends things conveied to the senses , as to the eye and eare , and so is affected to loue , feare or grieve ; this i call the sensuall appetite , because it is of objects apprehended by fantasie . secondly , there is a rational appetite , the object of that is that which the understanding apprehends ; and from hence proceed affections to riches , honor , preferment , &c. the will beeingconversant about it . remember this distinction , because of the matter that followerh , namely ; that the appetite is double sensuall and rationall , and affections are placed both in the sensuall , as we love , feare or desire objects exposed to sense ; and in the rationall , as we love , feare or desire the objects which reason apprehendeth . now to draw this generall division into two maine heads : nature hath planted an appetite in the creature to draw to its selfe that which is good , and to cast away that which is evill ; therefore are these affections such as apprehend either good or evill , to keepe the one , and to expell the other ; those that apprehend good , if they see it and apprehend it , they love and desire it , and love desires to be united to the thing loved , and a desire is a making towards the thing absent ; when the thing is present we joy in it ; when it is comming towards us , and there be a probability to have it , then comes hope in ; if we bee like to misse of it , then comes feare ; if no probability of attaining , then comes in despaire ; if there be any impediments against reason and right , then we are angry at it ; and this anger is an earnest desire to remove the impediments , otherwise if we see reason and justice to the contrary , then wee are not properly angry . these are the affections that are about good , and these are the first kind of affections . the . sort of affections are those that are about evill ; as in the former there is love of god , so here to turne away from evill , is hatred ; if evill be comming , and we be not able to resist it , wee feare , if we be able to overcome it , then are wee bold and confident ; if we be not able either to overcome or resist the evill , we flye from it ; if it be unavoidably present , we grieve at it . but to handle them more severally , and so to know them as they have reference to good or evill , for , except wee know them thus , it is worth nothing to us . there are therefore three sorts of affections , naturall , carnall , and spirituall . first , naturall , these affections arise from nature , and tend to naturall objects ; as for example , to desire meate and drinke is naturall , but to desire it in excesse is not naturall ; because the objects of naturall affections are limited by nature , namely , so much and no more : nature hath certaine measures and extents and limits , and those she exceeds not : naturall affections make us but even with beasts . secondly , there are carnal affections , which are lusts that arise from the corruption of nature , and those tend to evill objects , or good objects in an evill manner : those affections make us worse than the beasts , like unto the devill , ioh. . . you are of your father the divell , and his lusts ye will doe , that is , those that have these lusts are as like the divell , as the sonne is like the father , those that are bound with these bonds , are like him ; that is , they come in a degree to the corruption the divell hath in a greater degree . thirdly , spirituall affections are such as arise from the spirit , that is , from the renewing part of man , and tend to good objects in a holy manner : naturall make us no better than beasts , carnal than devils , spirituall make us better than men , like to god , having his image new stampt on us ; they lift us up above men , and make us like to angels . thus you see the . kindes of affections in men . we must only answer one question before we go any further ; the question is this , whether there be no spirituall affections , except they proceede from a generall disposition , because many men seeme to have good flashes now and then , and so seeme to be regenerate ? i answer , no , they are not spirituall , regenerated affections , because these affections in the soule , howsoeuer they are good in regard of the author , the holy ghost that puts them in , are not so in regard of the subject , man , who is yet in corruption and not renewed . if a man have never so much skill in musicke , if the instrument bee out of tune the musicke cannot be good ; so the affections , as the spirits suggestions , are good , but in a carnall man , they are as in an instrument out of tune : it is true that those flashes make way to conversion , but only when the heart is in tune and in a good frame , then are the affections good , that is , then only effectively good , so as to make the heart good , and then the fruit wil be good , such as god wil accept . so much to shew what affections are . now we are to shew when they are inordinate : but first know , the affectiōs are placed in the soule for the safegard of it , that is , to give the watch-word , that we may repell evill when it is comming ; those that are about good to open the dores of the soule to let it in , and to make out for it , if it be wanting ; as guides that are for the service of the soule to put us on to work and to be more earnest in our actions , they bring aptnesse and diligence in doing ; when they misse these ends then they hinder us in stead of profiting us , hurt us in stead of helping us , carry us to evill objects in stead of good , then they are inordinate either in the manner or the end . this premised now , that wee may further know them when they are inordinate , observe these . things . first , examine them by the rule which is the maine way of triall , if they goe besides the rule they are inordinate . the first rule is , that the objects must be good , else the affection is inordinate ; there must be love of god , sorrow for sinne , delight in god , then it is good ; but on the contrary to disgrace holinesse , to condemne excellency in others , to hate that we should cleave to , abominate the good wee should imbrace , these affections are naught . the second rule is the end ; examine if they take their rise amisse though the object be good , yet if the manner be naught , they are inordinate ; now the manner is naught when the end is naught : as for example , many men desire and seeke for excellency of parts , but to what end ? why , for vaine glory , not to doe god service : this is for a wrong end : so zeale is an excellent affection , none better , but if the end be nought , the affection cannot be good . iehu was zealous , but hee altogether respected himselfe . the third rule is , though the object bee right , and the end right , yet if it exceed the measure , the affection is not good : davids love to his children was good , and the object good , yet hee failed in the measure . moses anger was good , yet when he cast the tables out of his hand , it was an excesse , and defective because exceeding , though excellent and commendable in another kind . the fourth rule is , though the object bee right , the end right , the measure right , yet if the affection be not in order and season , that is , if it take its wrong place , & thrust into the roome of another , it is a cause to make it inord inate : as for example , to desire to do businesse in a mans calling is good , but if this desire prevaile with him at such time as hee should bestow in prayer and holy duties ; as when he should come to heare the word , then they are inordinate ; for season must be kept to : therefore , when an affection comes , if not in season , answer it as christ did , the houre is not yet come : this is the way to iudge of them by the rule . the second way of triall , is to know them by their effects , and they are foure , as the rules are . the first effect is , if any affection hinder reason , so as to trouble the action , then it is inordinate ; for affections ought to be servants to reason ; if they disturb , then they are not right : as for example , feare is set in the soule to give the watch-word , to prevent evills ; if it shall appale a man , so as to let his weapons fall , thus it troubles reason : joy was put in the soule to oyle the wheeles , and to quicken it more ; if it do more astonish then quicken , if immoderate joy cast a man into ectasy when it should put him on action , or if it breake out into immodest reuellings , and not into praises , thy joy is not good : griefe is stirred up to ease the soule of paine ; now , if it hinder a man from enduring that he should endure , it becomes inordinate . the israelites in egypt could not hearken to moses , because of the anguish of their hearts , and worldly sorrow causeth death , that is , it causeth distempers ; and when it thus drieth up the bones , it eateth up the vigor of the soule , and makes a man out of frame , then it is amisse : though christs griefe exceeded anymans upon the crosse , yet he committed all to god without any distempers . the second effect is , when they indispose vs to any holy duty , as we judge of in distempers of the body , if there be no appetite to meat or drinke ; so affections are inordinate , when they indispose vs to pray , to doe good , or to speake good , pet. . . the apostle exhorteth husbands to dwell with their wives as men of knowledge ; that is , in such a manner , as you may moderate affections with knowledge ; that your prayers ( saith the apostle ) be not hindred ; that is , if there be any disorder in your affections one towards another , it will hinder your prayers . by your affection you may judge , and as you may judge of your affection , by your duties , so of your duties you may judge by this rule , how you are disposed to holy duties ; if there be any interruption , or indisposition , it is a signe there is some distemper in the affections ; all things are not straight in the inward man. the third effect to discouer the immoderatenesse of affections , is , when they produce euill actions , which ordinarily they doe , when they exceede the measure and the manner : anger is an affection set in the soule , to stirre up man to remoue impediments ; and thus you may be angry for sinne , and other things too ; now , if it be kept in its owne limits anger is a desire to remove impediments , and not a desire to revenge , that is the inordinatenesse of it ; to be angry for sinne , because it dishonoureth god , is good : to be angry for other things redounding on our selves is not evill , so our anger extend but so farre , as to remoue the impediments , not to revenge them : as for example , if a man takes away ones reputation , and brings disgrace upon him ; now , to desire to hurt such a man , the affection is amisse , because the carriage of other men towards vs , must not be our rule towards others ; but we are to make this use of it , to be diligent in keeping off the blow off our selves , but not to hurt another man , this is inordinate . be angry , but sinne not , you may be angry , so as it bring forth no evill actions , or evill effects ; so a man may be angry with the insensible creatures , desiring to remove the impediment , and put out of the way that which hinders the actions . the last effect , is , when affections draw vs from god , then they are inordinate , because they should draw vs neere to him . but , when they make vs to forget god , there is their inordinatenesse ; for example : we are commanded , deut. . . to reioyce in the good things of god , but when wee shall rejoyce in an epicurean manner , and forget god , it is amisse ; for wee should so rejoyce , that wee should raise up our soules to love and praise , and give thanks to him ; so also for feare and griefe , if wee feare any thing more then god , and grieve for any thing more then for sinne , for crosses , and losses , more then for displeasing god , these make us forget god , and so become inordinate . now followes what it is to mortifie them , which wee have formerly spoken of at large ; in a word , it is nothing else but a turning of carnall affections into spirituall , and naturall affections to a higher and more noble end ; that is , to eate , and to drinke , not onely for natures benefit , but for god , to doe him honour , that is the right end ; for to mortifie , is to rectifie , and to bring things that are out of compasse to rule , to see where they are inordinate , and so to turne carnall and naturall affections all into spitituall . in the next place wee will see some reasons why they are to be mortified , for reasons doe wonderfully perswade , and necessity of mortifying once apprehended , makes men goe about it ; let us but consider of what moment it is to have them mortified , what ill if we doe not , what good if we doe . the first reason is , because affections are actions of the greatest efficacie and command in the soule , they are exceeding powerfull , they are the wheeles or sailes which carrie the soule this way or that way ; in that regard , because they are so effectuall and prevalent , therefore it concernes us the more to take care that we rectifie them . time was , when affections did obey the will , and the will the spirit of god , ( in the time of innocency ) but now that subordination is taken away , and that union dissolved , and now the affections move the heart as the winde the sea , whether it will or no ; therefore it stands you upon to keepe them under . a metled horse is a delight to the rider , if hee be kept under the bridle ; so the affections , if they be good , the stronger the better , but the divell hath no better factors thē the affections are , if they be ill , they are the best opportunities for him to doe mischiefe by . the second reason why they are to be mortified , is , because they are those that make us eyther good or evill men . it is not the understanding of truth , or falshood that makes us good or evil men , that is but one opinion and judgement ; but as the affections are , and as the inclination of the will is , so is a man good or bad . iob was called a perfect man , because hee feared god ; and blessed is the man that delights in god ; and all things worke together for good to them that love god. it is the common phrase of scripture to judge of man by his affections , when his love is right , his feare is right , and his sorrow right ; therefore looke to thy affections which are the motions of thy will ; so as the affections are , so is the man , if mens actions are weighed by their affections : in other arts indeed , the worke commends the artificer , but here , though the action be good , yet it is not good , except the affections be good , because the will commands the whole man , so the goodnesse or badnesse of a man are seene in the affections . the third reason is , because inordinate affection makes much for satan to take possession of the soule , therefore it stands you upon to keepe them right and straight , ephes. . . be angry , but sinne not , that is , if anger exceed its measure , it opens a way for satan to come in , and take place in the soule . the example of saul , sam. . . will illustrate this , when the women sang , sauls thousand , and davids ten thousand , the text saith , saul was exceeding wroth , and after that time had an eye upon david ; that made way for satan , he was exceeding wroth , and the next morning , satan , the evill spirit came upon him : so that you see , strong affections open the doore for satan . iudas , when the affections came to the height , the divell entred into him . he was angry at the expence of the ointment upon iesus feet , and upon that he harboured the first conceit of betraying him , marke compared with the . witches , you know , exceed in malice , and this makes way for the divell to possesse them ; and so worldly sorrow , if it come to the height , it exposeth the heart to be possessed by satan : so by strange lusts satan slides into the hearts of men , and they see it not ; and therefore labour to mortifie them . pet. . . bee sober and watch , &c. that is , if there bee any excesse in any affection , if you keepe them not in , satan will enter ; therefore be so ber and watch , for if yee admit any distemper he will enter . the fourth reason is , because affections are the first petitioners of evill , though they doe not devise it , yet they set the understanding on worke ; now he that is onely a worker of ill , hath not his hand so deepe in the act , as he that is the first mover : if men are exhorted to abstaine from evill actions and evill speeches , men thinke that there is some reason for it , but for evill affections they see no such necessity : but consider you , evill affections produce evill actions ; evill affections communicate evill to a man , as fire heats water , and yet hath more heate in it selfe ; so affections make speeches and actions evill : and therefore god judgeth by affections ; we indeed judge affections by actions , we cannot know them perfectly , yet do we judge by the same rule as farre as we can ; let a man have an injury done him , he lookes to the affections , that is , to the man , whether it came out of anger and malice ; if a man hath a good turne done him , he lookes to the affections , if hee sees greater good in them , than in the action ; for in a good action , the will is more than the deed , the willingnesse of doing it , is of a rarer ranke than the doing the thing it selfe : so an evill affection is more than an evill speech or an evill action . in this regard , therefore , labour to mortifie them , because they are instigators of evill . if affection be of so great a moment as you have heard , then do that which is the maine scope of all , take paines with your hearts to mortify them , when they are unruly , to bring them under ; if strong affections solicite us , give them a peremptory deniall ; hearken to the physician rather then to the disease ; the disease calls for one thing , the physician for another ; if men yeeld to the disease , they kill themselves . here is the true triall of grace ; to doe some thing good , when there is no ill to oppose it , that 's a small matter ; but when strong lusts haile them to the contrary , then to resist them , this obedience is better then sacrifice : in the old law , they sacrificed their sheepe and their oxen , but in this obedience a man slaies himselfe ; this will is the best part & strength of a man ; for , when he subdues his lusts , and brings them in obedience to christ , he sacrificeth the vigor of the will : man is as his affections are ; affections are to the soule as members are to the body ; crookednesse in the members , hinders a mans going , so crookednesse in the affections hinders the soule : those that keepe clocks , if they would have them goe true , then every thing must be kept in order : so in affections , keep them straight , because they have such a hand , in the will ; one hath an affection to filthinesse , another to covetousnesse , another to good fellowship , according to these so are they carried , and such are their actions ; let their affections be straight , and they turne the rudder of the soule another way , they cast us into another mould : therefore labour to subdue them , and so much the rather , because they make a man not onely good , but abundant in good or evill ; good doth prescribe to a man exactly what he shall doe , but yet leaves some free-will offerings on purpose , to try our love , to try our affections ; the rule of duty is left partly to the rule of affections , that we may abound in good : a man may doe much in resolution , but the affection maketh it acceptable . paul might have taken for his labour of the corinthians , but the fulnesse of his love would not suffer him , that is , god and they set him on worke . thus affections make a man abound in good ; it was davids love to god , that made him build a temple to god : in short , affections make a man beautifull unto god and man. now , if affections are so rare , and yet so subject to be inordinate , it is wisdome to know how they may be helped ; if any thing doth want meanes of helpe , this doth , because it is a hard thing to keepe downe unruly affections ; therefore we will come to lay downe some meanes to helpe you to keepe them downe . the first meanes is , that we labour to see the disease ; for no man will seeke for cure , except he see the disease , the sight of the disease is halfe the cure of it ; labor to see your inordinate affections , and to be perswaded and convinced of them . this is a hard thing , a man doth not see his evill inclinations , because those very inclinations blind his eyes , and darken his understanding , and cast a mist before him ; notwithstanding which , wee must labour to doe that what we can ; as there are divers sorts of affections , so there are divers sorts of distempers , as the affection of anger hath its distemper , and this is more visible ; when anger is gone , it is daily seen , and therefore is of no great difficulty to bee discerned : there are other kind of affections which doe continue in a man , when his heart is habitually carried to an inordinate lust ; as to pride , vaine-glory , love of the world : no such affection can be wel discerned , whil'st that continues in a man ; take a man that hath a continued affection , it is hard for him to discerne it ; because , it doth with its continuance habitually corrupt the judgement , and blind the reason , and yet you are to labour to discerne it : and that you may two wayes . first , bring your affections to the rule and touchstone . secondly , that you may better know their aberration from the rule , consider , whether the affection have any stop ; an affection is like a river , if you let it run without any stop or resistance , it runs quietly , but if you hinder its course , it runnes more violently ; so it is with your affections , if you doe not observe to know the stops and lets of them , you shall not observe the violence of them so well . so then , the first way for a man to come to know his affectiōs , is to observe them in any extraordinary accident ; if any losse come to a man in his estate , or if he be crost in his sports , or hindred of his purpose , let him consider how he doth beare it , that is , try how you carry yourselves towards it ; this wil be a good meanes to discover our affections , when they come to these stops and lets , they are best discerned by us . secondly , in this case it is good wee make use of others eyes ; a man sees not that in himselfe which a stander by doth , hee is free from the affection which another is bent unto , and therefore another can better judge of it ; as a man that is sicke of a feaver , hee cannot judge aright of tasts , because hee hath lost the sense of tasting , that which is sweet may seeme bitter unto him ; but he that is in health can judge of tasts as they are : therefore , it is good to make use of friends , and if we have no friends , it is wisedome in this case to make use of an enemy ; that is , to observe what inordinatnesse hath beene in them , and what hath happened unto them therby , and so to judge of our owne . and this is the first thing that i wil cōmend unto you , to labor to see your affections , and to be convinced of them ; when this is done , in the next place we wil come to see the causes of inordinate affections ; and seeing we are applying medicines , as we shall see the causes of inordinate affections , so to each of them we shall adde their remedies . the first cause of inordinate affection , is , mis-apprehension ; that is , when wee doe not apprehend things aright , our affections follow our apprehensions , as we see in a sensible appetite , if a thing bee beautifull , we are apt to love it , and like of it ; but if it bee deformed , wee are apt to hate it ; for as things doe represent themselves to the will , so we are apt to conceive of them ; the will turnes a mans actions this way or that way , notwithstanding the understanding is the pilot that turnes the will ; so that our apprehension is the first cause of inordinat affections , by this we overvalue things that are evill , and undervalue things that are good . rectifie therefore the apprehension , and heale the disease , labour to have the judgement informed , and you shall see things as they are . affections ( as i said before ) are of two sorts , one sensuall , arising from fancy , the other rationall , arising from judgement : all that we can say for the former affections , is this , men might doe much to weaken those affections in them ( if they would take paines ) by removing the objects , that is , by with-drawing the fewell , and turning the attentions another way ; if we cannot subdue any sensuall affections in us , let us be subdued unto it , and be as any dead man ; in case that we are surprised by such vanities , yet let us not hasten to action or execution . all that in this case a man can doe , is as a pilot , whose shippe is in great danger to bee cast away by reason of a great tempest , all that he can doe , is to looke to the safety of the ship , that waters come not into it at any place , that it be not overthrowne : so these evill affections that are in our rationall appetite , are these evill inclinations of the will , that are lent either to riches , pleasure , vaine-glory , or the like objects of reason . now to rectifie your mis-apprehension of them , first get strong reasons for to doe it ; reade the scriptures , furnish your selfe with spirituall arguments , be acquainted with such places , as ye may see therby the sinfulnesse of such affections : it is great wisedome in a man , first , to finde out the thing he is inordinately affected to , and never to rest , till he find the things that are sinfull in him : therefore , the applying of reason will make us able to doe it ; and if we can doe so , we shall be able to go through the things of this world rightly : you are inordinately affected to wealth ; apply reason and scripture here , as thus ; it is a wisemans part to use earthen vessels , as silver ; and silver vessels , as earthen ; the one will serve for use as well as the other : so in the things of the world , hee that is strong in reason and wise , were they represented to him as they are ; he would use a great estate without setting his heart upon it , more then if it were a mean one ; & in the condition of this life he would would so carry himselfe , as if he used them not : this the apostle have us to doe , to use the world , as though we used it not : and then we should think the best things of the world to bee of no moment , and that we have no cause to rejoyce in them . wee are to use the world with a weaned affection , not be inordinately carried with love therupon in worldly things ; there is a usefulnesse to be looked at , but to seeke to finde baites in them , and to set our hearts upon them , that will hurt us exceedingly ; if wee looke for excellency in worldly things , and touch them too familiarly , they wil burne & scorch us ; but if we use them for our necessity , and so use them as if we did not , wee shall finde great benefit and comfort by them . this is the difference betweene earthly and spirituall things , you must have knowledge of these , and this knowledge must be affective , the more love you have the better it is ; but in earthly things , the lesse love we have , the better it is : for in earthly things , if our love exceed our knowledge , they are subject to hurt us . what is the reason , a man takes to heart the death of his friend , or the like accident ? for a while he grieves exceedingly , but within a moneth , or short time after , his grief is past ; and then he sees that the death of his friend is no such thing as he took it for , and thought it to be ; had he then seene that which now he doth , he would not have grieved so much . the second way to rectifie misapprehension , is by faith ; for , by faith we are to beleeve the vanity of these earthly things , & we are to beleeve the power of god , who is able to blow upon them , and to cause them to wither ; so that faith is a great cause to rectifie the apprehension , as well as reason : paul counted the best things of the world , but drosse and dung ; and moses cared not for the pleasures of egypt ; it was their faith that caused them to doe so , they did beleeve the true priviledge they had in christ : this doth raise up the heart , and cause us more and more to see the things that are earthly , how slippery and flitting they are . the third way to rectifie mis-apprehension is experience ; wee are not so much as to touch us of that thing we have found to be true by experience : let a souldier be told of dangerous effects in the warres , perswade him what you will , and tell him how terrible it is , he will not beleeve , till by experience he hath felt the smart of it : so when a man is entred upon the doing of any difficult thing , which he hath beene accustomed to doe , the experience hee hath of often being in such dangers , and having felt no harme , that doth rectifie his affections . experience is a speciall meanes to tame them ; let a beast be brought to a mans hand that is fearefull at the first , but by experience and daily using of it , so you tame the beast : so our affections are unruly things , like untamed beasts , but when experience hath discovered them , it is a good meanes to rectifie them : therefore it is profitable for us to call to minde things that are past : if we would but call to minde how such a thing wee joyed in , and yet it staid not with us ; our joy would not be so inordinate in other things : if wee would remember how such a crosse we survived , our griefe would not be so inordinate in future events . the fourth way to rectifie mis apprehension , is by the example of others , that is , to see how others have beene affected with the inordinate affections that we have beene in our selves ; and examples do r●nne more into the senses than rules doe ; therefore thinke of examples to stirre up affections , eyther to crosse them , or subdue them . wee see by the reading of histories , as of the valiant acts of some of the worthies , as of iulius caesar , and others , some , by reading of the great exployts that they themselves had done , have beene stirred up as much as in them lyed , to doe the like , so that examples of others are very effectuall in this kinde . if a man would consider paul , how hee carried himselfe in the things of this life , and how david , abraham , and moses were affected to these outward things , what they had , and what they might have had ; their examples , and such as we have heard of , to be holy and righteous men , or such as we now know to be such , is a great helpe to rectifie the affections , and to set the judgement straight . the second cause of inordinate affection , is weaknesse and impotency , which doth sticke in a man ever since the fall of adam , & makes him subject to passion ; and therefore yee see , the weaker sexe , as they are weaker in understanding , so they are stronger in passion ; let a man be weake , he is so much the more strong in passions ; and as his strēgth is more , so hath he more strength to resist them . the way to remedy this , is , to gather strength ; the more strength we have , the more able we are to resist temptations , and as a man is weake , so hee is the more subject unto them , ( as when hee is young ) but strength over-masters them . affections are in a man as humors are in a body , when the body is in health , it keepes in these humors that it doth not feele them ; but when a man is sicke , then these humours stirre up and trouble a man : so , when the soule is in health , these ill humors of the soule , inordinate affections are kept in by maine strength : but let the soule grow weake , and the passions get strength . now , the meanes to get strength against passions , is to get a greater measure of the spirit , the more spirit , the more strength , ephes. . . pray , that you may be strengthened by the spirit of the inward man : the more flesh we have in us , the more weaknesse wee have ; the spirit that is in us doth lust after envy , & pride , and the world . now , how shall wee helpe it , but by the spirit that is without us , that is , by the spirit of god : let a man be in such a temper , that the spirit of god may rule and possesse his heart ; while he is in this temper , his ordinate affections will not stirre , but when the spirit is away , then there is a hundred waies to cause them to be unruly : that which seasons a man is prudence , wisedome , and grace ; the more a man hath of these , the more able he is to subdue them . the third cause of inordinate affections , is , the lightnesse of the minde , when it hath not a right object to pitch it selfe upon , which when that wants , the affection being left to uncertainties , they must needs fall upon wrong objects : when a man in his course wanteth an object for his aime , the waies of his error are a thousad ; so when a man doth misse the right object in affection , they have a thousand waies to draw to inordinatenesse : men run up and downe with their affections upon uncertainty , and they never cast how to shun them afterward , till the end of their daies be runne out . now , to remedy this , our way is , to finde out the right obiect whereon the affections should be pitched , and this object is god , that is , the affections must all looke towards god , and have them fixt upon him ; you are never able to subdue your affections and to keepe them under , till you pitch them upon god : whilest our affections are loose , they are unsteddy and unconstant ; every man , till his heart be set upon god , his affections are wandring up and downe ; but when a man hath god to set his affections on , and they are once setled in him , then he seekes another kind of excellency , and frames his life after another fashion , he sets his affections upon other excellencies : as when a man hath a palace for to build , if his minde be to have it done with excellent worke-manship , then he will take none but principall stones , hewne and squared fit for his purpose to build withall , but if a man be to build a mud wall , any rubbish and trash will serve the turne to make it up : so , when our affections are on high matters , such as god and christ , they looke upon things that are noble , and not upon the rubbish and trash of the world , wee will choose the principallest stones for our spirituall building : but if otherwise , we strive to finde contentment in the creatures , we care not how wee come by them , that is , any rubbish will serve the turne to get riches withall , and honour and preferment in the world ; but , if ever you will set your affections straight , pitch them upon god. the fourth cause of inordinate affections , is , that confusion that riseth in the heart at the first rising of them ; and they are the vapours and mists that blinde the reason , and make a man unable to resist them , because the putting out of the eye of reason , must needs trouble a man exceedingly ; even as a moate in a mans eye troubles him , that he cannot see as he should doe ; and therefore these mists that are cast upon the eye of reason , doe make a man unable to resist them . in such a case , the way to helpe them is this , to make up the bankes when the river is at the lowest ebbe , that is , to make up the bankes of our affections , before the tide of inordinate affections do come in ; we are not at first , able to rule these inordinate affections , but yet if the banks be made up afore-hand , we may mortifie them . a man is to consider before , how he is able to be affected , and for this , let him looke into the former waies , and see how he hath beene affected , and how he is apt to be affected againe ; and when he is in such circumstances , let him take a good resolution , never to returne to such inordinate affections , as he did afore : when a man is sicke of an ague , to give him physicke when hee is in a sore fit , is not the fittest way , it is not then in season ; but it were best to be done in his good daies , before his fit : so we are to make up the banke of our affections , before the tide of inordinate affections doe come , to have a strong resolution , we will not be led by such an affection as before . and if this prevaile not , then we are to suspend the execution of our passions , that is , to doe nothing for a time : if a man finde any passion in himselfe , let him abstaine for that time , ( if it be possible ) from the doing of that which it moves him unto ; because , that he is then most subject to doe amisse : you see , a barrell of beere , if it be stirred at the bottome , draw it presently , and it will runne muddy , but if you let it rest a while , and then draw it , it will runne cleare : so a man in his passion , his reason is muddy , and his actions will not come off cleare ; therefore it is good to suspend the execution , howsoever : for the suspending of the action in time of passion , is very profitable , though a man thinke for the present , whilest the passion is upon him , that he doth not erre , yet because then we are most subject to erre , suspend for a while . passion is a hindrance to the faculty , as jogging is to the arme when it is a shooting , or unto the hand when it is a writing therefore , when a man doth find that passion is on him let him do nothing : a drunken mans wisest courseis to go home and do nothing that night , unlesse the good work of repentance ; our passion is a kind of drunkennes ; the one is almost as subject to mis-take an error , as the other . the fifth cause of inordinate affections , is the corruption of nature , which is in every man since the fall of adam . will you know the reason , why beares and wolves , and lyons , carry themselves so cruelly ? it is , because their nature is to doe so ; wil you know why a sinful man is subject to affect things inordinately ? the reason is , because he hath a bad nature ; it is naturall to him to doe it , and as ready to him as sparkles of fire to fly upwards ; we see some men are apt to be taken with such a disease , that is bred and borne with them , they cannot escape it . now the remedy to remove the evilnesse of nature , is , to get new natures , that is , to get another nature , a holy , regenerate disposition , untill then , men shall neuer be able to doe it ; many labour to mortifie their affections , but yet cannot , because they are busie about the particulars , and never regard the generall ; they can never make the branch good , except they make the tree good , therefore , the way to mortifie , is to get a new nature : consider whether your nature be renued , whether that be cast into a new mould , if it be , this is the way to mortifie inordinate affection , this is the way for the generall : so also it should be our care for any particular affection , that wee finde our selves most prone to by nature , labour to thwart nature in that particular : are you given to wrath by nature ? endeavour to be humbler and meeker then other men ; is your nature more inclined to desire of gain ? labour to be established with a more free spirit ; and this will be a meanes to mortifie you ; otherwise , you shall never waine your hearts from earthly things , till you have a taste of such spirituall things , that is , you shall never win your hearts from joyes , except you have joy and delight in christ , you shall never overcome the griefe of losses and crosses , except you turne your affections to see the loathsomnesse of sinne : contraries in nature do expell one another ; cold is expelled with heate , darknesse with light ; so you must expell carnall affections with spirituall . the ht cause of inordinate affections , is carelesnesse and remisnesse , that is , want of spirituall watchfulnes over the heart , when men rather give occasion unto the affections to be inordinate , than prevent the occasions of it . for the cure of this , take heed , not of sinne onely , but of the occasions of sinne ; for a man to hate sinne , and not to hate the occasions of it , is to deceive himselfe , that is all one , as for a man to walke upon ice , that is afraid of falling : iron will move , if the loadstone be neer : so the affections will stirre up , if there be any alluring sinfull object . and therefore , if sinne knock at the doore of your hearts , you must not let it in presently , but aske his errand , plead the cause with it , and consider the hindrances and inconveniences that come by it . for a man to say , i will give over my lusts , and yet will keepe such company as hee did before , and use his old haunts , he doth but deceive himselfe , prov. , . make no freindship with an angry man , and with a furious man thou shalt not goe , prov. . benot amongst wine-bibbers , that is , if thou hast used this company , and usest it stil , thou fleest not occasions of sin ; and therfore we must watch over our soules , the heart is deceitful above al things ; take heed to the beginning of your affections , and looke to the beginning of inordinate lusts , when you see it rising , if you perceive but a glimpse of it , quench and resist it , else it will cost you a great deale of more paines afterwards : the affections by little and little giving way to them , will soone get strength , if you let them alone , you set your hearts and minds on fire : a man that is full of anger , or any passion , knowes not how to help himselfe , so dangerous is it to give way to affections , that they carry a man unawares to inordinatenesse ; the best way therefore is to quench it at first ; if you cannot quench it when it is a sparke , how will you doe when it is a flame ? as you are to look to the beginning , so take heed of making false truces with them ; for inordinate affections doe more hurt by ambushes and secret invasions , then by open warre , therefore looke to them on every side , lest they rob you of grace before you are aware . the seventh cause of inordinate affections , is , the root whereon they grow , labor to see the root , and remove it : if one affection doe distemper the mind , it drawes on another distemper , and you cannot lessen that latter inordinatenesse , unlesse you weaken the former , which was the roote of it . as for example ; anger growes upon pride , you shal never lessen or cure that affection of anger , except you weaken pride : now pride causeth anger and contention , ionah was angry , whence came it but from his pride ? when a man through pride knowes not himselfe , he forgets god ; and this man that forgets god , will bee violent in his griefe , in his complaints , in his feares , in his desires , and will never be healed , till he be humbled ; and brought to a base estimation of himselfe . lastly , i would have you to know , that god is the onely agent in this worke of mortification : and therefore have dependance upon god , for it is gods spirit that must cause a man to mortifie : man is not able of himselfe , except god perswade him , psal. . , . except the lord speake once and twice to us , we will not regard it : paul was troubled with a strong affection , what doth he ? he goes to god , and prayes to him to take away that strong mist ; and so must we doe , pray to god in faith , doe but beleeve , and we shall have our requests granted : continue in prayer , and hold out without wearinesse , and bee your affections what they will bee , yea , never so strong ; such as you thought would never be mortified , yet you shall overcome them . the last use that is drawne from hence , is this ; if inordinate affections are to bee mortified , then is any excesse in any desire sinfull , and for which wee ought sharply to reprove our selves : many grieve for some or other temporall things , this is moderate , when they can yet joy in other things ; so we qualifie our griefes with joyes , and our joyes with griefes ; we are not inordinate : but we are to take heed of excesse in them , for that makes them sinful ; as our over-grieving at losses and crosses , our over-loving of earthly things , too much delight in sports ; these are turned into sinne to us , affections are set in the heart for the safegard of the soule ; a foole indeed , for want of skill may hurt himselfe with them , but he that is skilfull , knowes how to use them without prejudice to himselfe ; and if they bee thus well used , they are very serviceable to the soule ; but if they be once strong headed , that is , get the bridle betweene their teeth , so as they will not bee ruled ; then they prove hurtfull unto us . marke what the wiseman saith of the lust of uncleannesse ; and it is true of all such lusts , the strong man is slaine by them : therefore , fight against the lusts of uncleane and inordinate affections . and that you may doe it , and bee willing to part with them , marke these motives following . the first motive i take out of tim. . . the apostle speaking of covetousnesse , cals it ; the roote of all evill , &c. and what may be said of this , may be said of any other sinne very truely ; this is one motive : inordinate affections promise profit and contentment , and yet will pierce you through with many sorrowes , that is , it taketh away the health and tranquillity of the soule ; even as the worme doth eate the same tree , that doth breed it . and looke , as the inward heat of an ague is worse than the outward heat ; so these inward ulcers of the soule and affections doe trouble us , and pierce us more than any outward grievance , whatsover , that can assault the body : let a man have houses in the city , goodly gardens , orchards , lands and all contentments on every side ; yet , his inordinate affections doe not suffer him to enjoy any one of these , nay , not to enjoy himselfe , hee cannot converse , talke or meditate with himselfe , it makes a man to be wearisome to himselfe , it hinders a man altogether from doing that which is good : one disease of the body is enough to take away all comforts outwardly , that a man hath ; and one inordinate affection of the soule takes away all pleasure and contentment within ; let a man bee sicke , neither rich cloathes , nor a faire chamber , can comfort him ; so let a man have but one inordinate passion , all other things are nothing to him ; he takes no pleasure in them . the second motive is taken from that of salomon , a mans spirit will beare his infirmities , but a wounded spirit , who can beare ? that is , this doth make a man unable to beare any thing else : for example , a strong love set upon the things of this life , wounds the soule ; and so makes it unable to beare the least losse of any of them , it deads the heart within a man : so immoderate griefe addes affliction to affliction ; immoderate feares are worse than the thing feared , whereas otherwise , afflictions are nothing grievous , if they be rightly used : paul was in prison , and so were ioseph's brethren , yet you see the difference ; the one full of joy , the other full of griefe and sorrow , because they had sinned ; their consciences were not whole , they could not beare their burthen : therefore , looke to your affections , that you may passe through the changes of this life with more comfort , if you cannot bring your minde to the doing of this , then bring those things to your mind , labor to mortifie them , and that is the best way to bring your mindes to the things ; my meaning is , if you cannot bring your minde to love worldly pleasure and contentments lesse , mortifie them to your mind , that is , looke not at them , as pleasures or contentments ; if you must love them , let them seeme lesse lovely to you : dye to them in affection , or else , let them dye to you in apprehension ; true indeed , without gods over-ruling power , we can doe nothing ; yet wee must use the meanes , as we see in the casting of a dye , it is not in us to win as we please , but yet the playing of the cast is requisite ; so the mortifying of the affections , it is not in us , yet we must use the meanes for to doe it ; let us not give satisfaction to any lust , but hinder it to our powers : it is a shame for us to have our hearts affected with any sinnefull lusts , were wee more carefull of our soules , these inordinate affections would bee more broken and kept downe by us . beleeve it , strong affections breed strong afflictions , and say , thou shouldest have riches and contenment in earthly things , and yet have inordinate affections , this is no helpe for thee , it is but an applying of an outward plaister to an inward sore , that will doe it no good . the third motive is taken from timothy . . the apostle speaketh there of the desire of riches , he saith , that it breedeth many foolish and hurtfull lusts , in that regard , wee should mortifie them , because they are foolish lusts , and foolish , because hurtfull ; when a man hurts himselfe out of some mistake , or by his owne heedlessenesse , hee is properly said to be a foole : it is properly folly , when a man hurts himselfe , whil'st he seekes to doe himselfe most good ; wee seeke to doe our selves good , when we give satisfaction to every lust , but yet we hurt our selves ; strange affections invite us to sinne , and sinne brings to misery ; and thus they are hurtfull . shun them therefore , seeing god hath appointed them to be mortified , let us mortifie them ; whatsoever god hath appointed to be mortified , and we will not doe , it is as hurtfull for us , as achans wedge was to achan ; which is called a cursed thing : and so every unmortified lust is a cursed thing . take we heed of it . the fourth motive is this , because inordinatenesse of affections hinders us in the doing of the good actions , wherein our happinesse doth consist , they make the faculties of the soule unfit to doe the things they should doe : as iames . . the wrath of man worketh not the righteousnesse of god ; that is , it disableth a man to worke that righteousnesse , he should doe ; and what may be said of wrath , may be said of any other affection ; as of malice , pet. . . wherefore laying aside all malice , &c : that is , while these are in you , you cannot heare the word as ye ought ; so for inordinate desire of gaine , ezek. . the reason why the people heard without profit , was , because their hearts went after their covetousnesse : mortifie these lusts , and then you shall goe with ease and safety in the way of godlinesse , yea , we shall be carried to it , as a boate is with winde , with all facility and expeditenesse . the fift motive is , because of the shame and dishonour they doe bring men into ; men are afraid of shame in other things , it were to be wished , they were so afraid of shame in this : every inordinate affection is a short drunkennesse , and it brings the drunkards shame to a man ; drunkennes discloseth all , and so , if there be any corruption in the heart , inordinate affection drawes it forth . every man is ashamed of indiscreetnesse in his carriage , now , what is the cause of indiscreetnesse ? it is the defect of wisedome , either the forgetfulnesse or not heeding of the time , place or action we are about ; and what makes this forgetfulnes ? it is the drunkennes of passion . when the apostle iames would shew , who was a wise man , he saith , he will shew out a good conversation in his works ; there will be meekenes and gentlenesse in his carriage and behaviour ; but , if there be any envy or strife in the hart , this shews a man to be but a weak creature : whereas on the contrary , it is an honour in a man to passe by an infirmity ; that is a signe of a strong man , that is able to overcome himselfe . the sixth motive is , because they blind the reason and iudgement , which should be the guide of all our actions in the course of this life ; that which is said of bribery , that it blinds men ; and that the affection to the bribe makes the sinne a great deale more ; the like may bee said of other sins ; as long as passion rageth , thou canst neither judge of thine owne nor of others faults : if thou wouldest judge of another mans fault , take away the beame that is in thine owne eye ; and so if thou wouldst judge of thine owne faults , these affections must not blind the mind and the reason , for so they will hinder us in discerning good , and in doing any thing that is good ; for , when the mind is corrupted , the will is corrupted ; and then , instead of walking in the wayes of god , wee walke in the pathes of sinne : therefore , in regard of the safetie and security of our lives and actions , wee should mortifie these our affections . how to mortifie covetovsnesse . coloss. . . and covetousnesse which is idolatrie . covetousnesse which is idolatrie , that must bee mortified aswell as the other earthly members . now this covetousnesse is nothing else but an inordinate and sinfull desire , either of getting or keeping wealth or money . the inordinate lusting after honours that is called ambition , too much affecting of beauty , is called lustfulnesse . and lust is an inordinate affection , which when it propoundeth riches for its object , it is called covetousnesse , which is idolatrie . now idolatrie consisteth in one of these three things . first , in worshipping the true god in a wrong manner , apprehending him as a creature , giving that to himthat agreeth not with him . secondly , when as we make the creature a god , by conceiving it under the notion of a god , so did they who worshipped iove , mars , and those heathens that worshipped the creatures as gods. thirdly , when we attribute that unto it which belongeth unto god : as to trust in it , to delight in it , to put all our trust & confidence in it ; when as we think it can performe that unto us , which god onely can . now that covetousnesse is idolatrie , is meant , when as we thinke that riches can do that which god only can doe , as that they can doe us good or evill . if they are gods ( saith god ) let them doe good or evill . god only doth good and evill , therfore he is distinguished from idols , because they cannot do it , affections follow opinions , & practise followes affections . hebr. . . he that will come to god , must beleeue in him none will worship god , unlesse they beleeve that god can comfort & relieve them in all their distresses ; so when men have an opinion , that riches and wealth wil yeeld them comfort , be a strong tower of defence , to free them frō inconveniences , this makes them to trust in them , and this thought is idolatry . there are two points of doctrine that arise from these words . the first is this : that to seeke helpe and comfort , from any creature , or from riches , and not from god alone , is vaine , and sinfull . the second is this : that covetousnesse which is idolatrie , is to be mortified . for the first , for to seeke any helpe or comfort from any creature , and not from god alone , is vaine and sinnefull , and it must needes bee so , because it is idolatrie . now in idolatrie , there are three things , first , vanity and emptinesse , . cor. . . an idol is nothing in the world . here is vanitie . secondly , sinnefulnes : there is no greater sin then it is , and it is an extreame vaine , because we attribute that to it , which doth only belong to god , to thinke if that i am well , and strong in friends , have a well bottomed estate , that my mountaine is strong on every side , i shall not be moued , this is sinf●ll and vaine ; you shall not live a whit the better , or happier for it ; a strange paradoxe contrarie to the opinion & practise of most men . when we consult with our treasures , doe not we thinke that if we have such wealth , and such friends , that we should live more comfortablie and happily ? there is no man but will answere , that he thinkes so . but yet my brethren , we are deceived , it is not so : it belongs to god only to dispence of his prerogatives , goodor evill . a horse is but a vaine thing ( saith the psalmist ) to get a victorie , that is , though it be a thing as fit as can be in it selfe , yet if it be left to it selfe without god , it is but vaine , and can doe nothing . so i may say of riches , and other outward things ; riches are vaine , and honours , and friends are vaine to procure happinesse of themselves : so physicke of it selfe is vaine to procure health without god , they are nothing worth , hee that thinkes otherwise erreth . it was the follie of the rich man , that hee thought so , and therefore sung a requiem unto his soule . eate drinke , and bee merry , o my soule , thou hast goods layd up for thee for many yeeres . hee did not thinke himselfe happy , because hee had any interest in god and his favour , but because hee had aboundance of outward things , and therefore you see the end of all his happinesse , thou foole , this night shall thy soule be taken from thee , and then what is become of all thy happinesse , yet such is our folly , that most of us reflect on the meanes and on the creatures , and expect happinesse from them . but christ tels us , they will not doe the deed ; this night shall they take away thy soule , and then al thy happines is gone . the rich man thought before , he had beene sure as long as his wealth continued with him , that he needed not to expect any calamitie , but now he sees that hee built on a sandic foundation . david , though a holy man , being established in his kingdome , having subdued all his enemies and furnished himselfe with wealth , hee thought that his mountaine was then made so strong , that it could not be moved , that to morrow should bee as yesterday , and much more aboundant . but no sooner did god hide his face from him , but hee was troubled . to shew that it was not his riches and outward prosperitie that made him happy , but god onely . so dan. . . belshazzer when as hee thought himselfe happy , being inuironed with his wives , princes , and servants , when as hee praised the gods of silver , and the gods of gold , abounded with all outward prosperitie , and reposed his happinesse in it , is accompted but a foole by daniel , because he glorified not god , in whose hands his wealth and all his wayes were , and therefore he was destroyed . these things of themselves will not continue our lives , nor yet make us happy of themselves ; wee take not one step of prosperitie , or adversity , but gods hand doth lead us . my brethren that heare mee this day , that have heretofore thought , that if you had such an estate , such learning , such ornaments , and such friends , that then you were happy . to perswade you that it is not so , it would change your hopes and feares , your griefe and joy , and make you labour to be rich in faith , and in good workes . it will be very hard to perswade you to this , yet we will doe what we can to perswade you , and adde certaine reasons , which may perswade you to beleeve it to bee so ; if god shall adde a blessing to them that joyne the operation of his spirit with them to perswade you . first this must needes be so , in regard of gods all-sufficiencie , he alone is able to comfort without the creatures helpe , else there were an insufficiencie , and narrownesse in him , and so then he should not be god , if he could not fill our desires every way , even as the sunne should be defective , if it needed the helpe of torches to give light . god is blessed not onely in himselfe , but makes us all blessed : it is the ground of all the commandements . thou shalt love and worship the lord thy god , and him onely shalt thou serue . wee must love him with all our hearts , with all our soules ; let not the creature have any jot of them , because all comfort is from god , gen . . i am god all sufficient , walke before me , and be perfect , that is , love me altogether , set your affection on none but mee , ye need not go unto the creature , al is in me . if the creature could do any thing to make us happy and not god , then we might step out to it , but the creature can doe nothing to it , god only is al sufficient to make you perfect every way ; though that the creatures be used by god , yet it is only god that makes you happy and gives you comfort and not the creature . secondly , it must needs be so , because of the vanity and emptinesse of the creature , it can do nothing but as it is commanded by god , he is the lord of hostes which commandeth all the creatures , as the general doth his armie ; a man having the creature to helpe him , it is by vertue of gods commandement ; it is the vanitie of the creature , that it can do nothing of it selfe , except there be an influence from god : look not then unto the creature it selfe , but to the influence , action , & application which it hath from gods secret concurrence with it , what it is to have this concurrence & influence from the creature , you may see it expressed in this similitude . take the hand it moves , because there is an imperceptible from the will that stirres it , so the creature moving , and giving influence and comfort to us , it is gods will it should doe so , and so it is applied to this , or that action . the artificer using a hatchet to make a stoole , or the like , there is an influence from his art , that guides his hand and it ; so the creatures working , is by a secret concourse from god , doing thus and thus . and to know that it is from god , you find a mutabilitie in the creature , it workes not alwayes one way : physicke and all other things are inconstant , sometimes it helpes , sometimesnot , yea many times when you have all the meanes , then they faile , to shew that there is an influence from god , and that the creatures are vanishing , perishing , and inconstant . thirdly , it must be so , because it is sinfull to looke for comfort from any thing but from god , because by this we attribute that to the creature , which only belongs to god , which is idolatrie . the creature steales away the heart in an imperceptible manner . as absalom stole away the peoples hearts from david , or as the adulterer steales away the love of the wife from her husband ; it makes you serve the creature , it makes you settle your affection upon the creatures , if they faile , you sorrow , if they come , ye joy , and yee doe this with all joy , all delight , all pleasure , and desire , this is a great sinne , nay , it is the greatest sinne ; as adulterie is the greatest sinne , because it severs , and dissolves the marriage : so it is the greatest , because it severs us from god , and makes us cleave to the creature . the maine consectory and use from this , is to keepe you from lusting after worldly things ; men are never weary of seeking of them , but spend their whole time in getting of them , and this is the reason why the things that belong to saluation , are so much neglected , men spend so much time in a thousand other things and trifles , and have no time at all to serue god in ; they are busie about riches , honor , credit , or the things whereon their fancies doe pitch , but if this be digested , it will teach you to seeke all from god , who disposeth all things , and to whom the issues of life and death , of good or bad belong . consider with your selves and you shall finde , that the reason wherefore you doe seeke for outward content or comfort , is because you doe thinke it will do you good if you haue it , or hurt if you have it not , but herein you erre , giving that to the creature which onely belongs to god. esay . . if the idoles bee gods , let them doe good or evill , saith the lord. the scope of this place , is to cast off the whorish and adulterish affection of those that have an eager and unwearied desire after earthly things , by shewing that they cannot doe us any good or hurt . therefore god punished david exceedingly for numbring of the people , because hee thought that they could strengthen him against his enemies without gods helpe , therefore ierem. . . thus saith the lord. let not the wise man glory in his wisedome , neither let the mighty man glorie in his might , nor the rich man glory in his riches . but let him that glorieth , glory in this , that hee vnderstandeth and knoweth , that i am the lord that executeth loving kindnesse , iudgement , and righteousnesse in the earth . as if he should have sayd , if these things could doe you good or hurt , there were some reason that you might seeke them , but there is nothing in them that you should desire them , for it is i onely that execute judgement , and mercie , all good and evill is from mee , therefore psal. . wee have this caveat given us , if riches increase , set not your hearts upon them , magnifie not your selues for them and in them , for all comfort is from god onely , else you might set your hearts on them , but now all power and kindnesse is from him , therefore your wealth cannot doe it . but it may be objected , that god doth comfort us , and make us happy in this life by meanes , and that riches are the meanes , wherefore then may we not seeke to them to get this comfort ? to this i answere , that god doth reward every man according to his workes , not according to his wealth , yea , he can comfort us without these , for he is the god of all consolation , . cor. . . and that hath inclusive and exclusively all comfort in him and from him , none without him ; if we thinke to have it from honour , wealth , or friends , wee deceive our selves , for they are vaine and profit not , . sam. . . turne yee not aside , for then should you goe after vaine things , which cannot profit you , or deliver you , for they are vaine . all these things without god will profit you nothing . but will not wealth and friends profit us ? no not at all , they are vanity , they are empty in themselves , they cannot doe it , they are in themselves but vanity ; having the creature , you have but the huske without the graine , the shell without the kernell , the creature is but empty of it selfe , except god put into it a fitnesse to comfort you , all is vanity and nothing worth , and this vanity is nothing but emptinesse . and this serves to correct the thoughts of men , who thinke , that if they had such an estate , and all their debts payd , if they had such and such friends , that then all would be well with them , and who is it that thinks not thus ? but let those that entertaine such thoughts , consider the vanity of the creature ; all our sinnes proceede from the over-valuing of the creature , for sinne is nothing but an aversion of the soule from the immutable god to the creature . labour then to conceiue of the creature aright , that it is vaine ; this will keepe you aright , and hinder you from going from god , and cleaving to the creature . to presse this further , consider these foure things . first , if you goe another way to worke , all you see and seeke comfort in the creature shall be labour lost , for it is not in the power of the creature to yeeld you any comfort , if you busie your selves with seeking of comfort from it , you will walke in a vaine shadow , psal. . . surely every man walketh in a vaine shadow , surely they are disquieted in vaine , hee heapeth up riches , and knoweth not who shall gather them ; if wee looke for comfort from riches , wee looke it but from a shadow , all our labour is in vaine . there is a shadow of the almighty wherein some men walke , where they shall be sure to finde this comfort , others there are that walke in the shadow of the creatures in the vanity of their minds , seeking comfort from it : those who thus walke shall be deceived . a shadow though it seeme to be something , yet it is nothing , yee may seeme to have the lineaments of a man , or some other creature , yet it is nothing : so these outward things may seeme to have something in them , but yet indeede they have nothing , those that seeke for comfort in them commit two evils , ier. . . they forsake god the fountaine of living water , and digge unto themselves pitts that will hold no water , god having all comforts in him comforts never failing , because there is a spring of comfort in him , yet wee forsake him and digge pitts , which if they have any water , it is but borrowed , and not continuing , and that water which they have is none of the best , it is muddy , and will not alwaies continue : wherefore pitch your affections upon the true substantiall good , not on vanities . if wee see a man come to an orchard full of goodly fruits , and hee should onely catch at the shadow of them , netling his hands , and spending his labour in vaine , we would account him either a foole or a mad man ; yet we in the cleare sunshine of the gospell ( such is our madnesse ) catch and seeke after shadowes , with trouble of minde , and sorrow of heart , neglecting the substance . secondly , consider that you seeke your happinesse the wrong way , that is , you seeke it in wordly things , they are not able to helpe you , because they reach not to the inward man , the body is but the sheath and case , our happinesse lyes not in it ; so in the creatures , their happinesse consists not in themselves , but in something else , it lyes in observing the rule which god hath appointed for them . the fire observing the rule which god hath given it , is sure ; so of water , and so of all creatures animate and inanimate , their happinesse consisteth in observing the rules which god hath prescribed to them . the law of god is a rule that we must walke by , following it as a rule wee are happy , that doing well , and observing the commaundements , makes us happy ; he that keepeth the commandements , shall live in them ; he that departeth from them is dead . every motion of the fish out of the water is towards death , but every motion of it in the water is to life : so let mans motions be towards god , and then they are motions to life ; but let him move after outward things , and it is a motion towards death and misery , and therefore if you seeke this comfort from outward things , you goe the wrong way to get it . thirdly , consider that you make a wrong choise , you seeke not that which will doe it , if you seeke for this comfort in god , all is in one place ; but if you seeke for it in the creatures , you must have a multitude of them to comfort you ; if that they could comfort you , you must have health , wealth , honour , friends , and many other things , but there is one thing only will doe it , if you goe the right way to get it , you shall finde it onely in god ; martha shee was troubled about many things , when as one thing onely was necessary . if you looke for comfort in earthly things ; you must have a thousand things to help to it , but godlines which hath the promises of this life , and of the life to come doth yeeld this comfort of it selfe if you seeke it in it . it is a great advantage for us to have all the comforts in one thing , godlinesse onely hath all these comforts , therefore seeke them in it . fourthly , consider that that comfort and happinesse which you have from the creature , is but a dependant felicity , and it is so much the worse , because it depends on the creature which is mutable and uncertaine ; how much better is it to depend on god , in whom is no shadow of variety or change . every creature is weaker , by how much it hath dependance on another , and so are you weaker , by how much the more you depend on outward things ; if you depend on friends , they may change their affections and become your enemies , or death may take them away , and then your happinesse is gone : if you depend on riches , pro. . . wilt thou set thine eye on that which is not ? for riches certainely make themselves wings , and flye away as an eagle towards heaven , and then your happines is gone : but if you seeke for , and place your happinesse in god , in whom is no change or alteration , then it is perpetuall . a dependencie on things that are mutable , will yeeld no comfort , because god will have all to depend on himselfe . therefore the . cor. . . christ of god is made unto us wisedome , and righteousnesse , and sanctification , and redemption , that no flesh might rejoyce in it selse , but that he that glorieth might glory in the lord : for this end , god hath convayed christ unto us , that hee might make us beleeve that wee fare not the better for any creature , and that so wee might rejoyce onely in the lord ; therefore he hath made christ redemption from all evill , that hee might furnish us with all good , christ hath redeemed us from hell and miserie , and from want of good things , seeke not then a dependencie on the creature , thinke not that it will better you , and this will make you to depend on christ ; therefore for these regards , correct your opinion of worldly and outward things , and judge of them with righteous judgement , depend onely on god , if you will have him to be your portion as he was the levites , refuse him not as the israelites did , depend upon him in good earnest , a little you say with gods blessing will doe much ; labour not therefore , neither toyle you to leave great portions to your children , the common pretence that men have for their covetousnesse , for though you leave them never so much , if gods blessing be not on it , it is nothing , it can yeeld them no comfort , yea many times it is an occasion of their hurt . if then gods blessing be all in all , if that onely can administer comfort , and make us happy , i would aske you this question ? what if you did leave your children onely gods blessing , would it not be sufficient though you left them little or nothing else , you thinke not so , and yet whatsoever you can leave them without gods blessing , is nothing worth ; preachers labour much in this to draw you from worldly things , and all to little purpose ; it must be gods teaching , that perswades within which must effect it ; you must therefore take paines with your hearts , the generality of the disease shewes that it is hard to be cured , labour therefore to finde out the deceites which hinder your practise of these things , which are these . one deceit that deceives them , is that they are ready to say , that those things are the blessings of god. why should we not rejoyce in them ; so afflictions they are crosses , and therefore grieve for them ; if these then did not adde to our blessednesse , why count wee them blessings , and account poverty as a crosse ? to this i answere , that if you take them as blessings , you may rejoyce in them as the instruments by which god doth you good ; blessings are relative words , they have reference unto god , if you consider them without reference to him , they cease to bee blessings ; therefore if you consider them meerely as blessings , you may rejoyce in them . now yee receive them as blessings . first , if you depend upon god for the disposing , continuing , and want of them , if you thinke you shall enjoy them no longer then god will ; if you thinke thus with your selves , wee have wives , children , friends , and riches , 't is true we haue them , but yet they shal not cōtinue with us an houre or minute longer ; then god will : if you thinke so in good earnest , then yee rejoyce in them as blessings . a mā that is releeved when he is in danger , lookes more to the will , then to the hand of him that helps him ; we looke more to the good will of our friends , then to their gifts : so wee should looke more on gods will and pleasure , thē to the benefit she bestowes upon us ; the consideration of these things as blessings , must raise up your thoughts to heavenly things , to consider that whatsoever is done on earth , is first acted in heaven : the sunne is first eclipsed there , and then here ; so that your estates are first eclipsed there before that they are here ; looke therefore on god , and on these as meerely depending on gods will , and then you enjoy them onely as blessings . secondly , you looke on them as blessings , if you looke upon them , so as to know that you may have them in aboundance without any comfort ; instruments have nothing of themselves , whatsoever they have is put into them . a man may have friends , and all other outward things , his mountaine may seeme to be strong , yet without gods blessing on them hee may want comfort in them ; when as you thinke thus , that you may have those things without comfort , it is a signe that your eye is on god , that you looke on them onely as the vehiculars or conduct pipes to convay comfort . the ayre yeelds light as an instrument , though it have no light of it 's owne , the water may heate but not of it selfe , but by that heate which is infused into it by the fire ; so if a man drink a potion in beere , the beere of it selfe doth not work , but the potion worketh by the beere : so it is with all outward blessings , they of themselves can yeeld you no comfort at all , but if they would yeeld you any , it is by reason of that comfort which god puts into them . thirdly , you doe then enjoy them as blessings , if you thinke you may have comfort without them ; the ebbing and flowing of outward things , doth not augment your comfort , or diminish it . those that have not any outward blessings , may have more gladnesse and comforts in their hearts , then those whose corne and wine are encreased , psal. . . those who have but a small cottage and a bed in it , are many times more happy , more healthy , and sleepe more quietly , then these rich men whose wealth will not suffer him to sleepe , eccle. . . many there are that seeme to want all outward blessings and comforts , yet are full of inward comforts and delights . many there are who like paul & the apostles , seeme to have nothing , and yet possesse all things . as it is all one with god , to helpe with fewe or with many , so hee can comfort with fewe friends and externall blessings as well as with many ; yea , hee can make a little which the righteous have , more comfortable then all the revenewes of the ungodly , be they never so great . that which hath beene said of blessings , the like also may be said of crosses , you may greeve for them if you take them as crosses , but withall take heede that yee account not those things crosses , which indeede are no crosses : want was no crosse to paul , nor yet imprisonment , for in the one he abounded , in the other hee sung , it is advantage unto us sometimes , to have outward blessings taken from us . it is advantage for us to have blood taken away in a plurisie , it is good sometimes to loppe trees , that so they may bring foorth more fruite , so it is good for us many times to haue crosses , for to humble us , and to bring us neere unto god , yet we may sorrow for the losse of those things , and take it as a crosse . if you can say this from your hearts , that yee are not afflicted , because yee are made poore , because your wealth is taken from you , but because it is gods pleasure to take it away from you , either for the abuse of it , or else to punish you for some other sinne . so that if you bee cast into some sicknesse , you may not grieve for it as a crosse merelie , as it is a sicknesse , but as you conceive the hand of god in it , laying it on you , as a punishment foryour sin. the second let , and deceit is , the present sence and feeling which wee have of the comfort that comes from aboundance of outward things , therefore whatsoever is said to the contrarie , is but speculations & fantasies : men are guided by sense which cannot be deceived ; we finde and feele comfort in those things by experience , we see a realtie in these things , and therefore whatsoever you say to the contrarie , is but in vaine and to no purpose . to this i answere , that you must not judge of things according to sense , for sense was never made a judge of god to judge of these things , butjudge of them according to faith and rectified reason , which judgeth of all things that are to come , that are past , and present altogether , and so can best judge of these things as they are . now for to helpe your judgement in these things . first , consider what the scripture doth say of them , what it doth say of pleasures , friends and riches , the scripture presents things as they are , and that tells you that they are but vanity of vanities , all is but vanitie . secondly , consider the judgements of others concerning them , who have bin on the stage of afflictions , and have abounded in good works whilest they lived but are now gone . thirdlie , consider what you will judge of them at the day of death , then men are awaked and see these things as they are indeede , and then they bemoane themselves that they have spent so much time in seeking after those things that will not profit them , and spent so little time in looking after salvation . iudge not of them as you finde them for the present , but likewise as you shall find them , for the time to come judge of al together . now for sense , you must understand its double . first , there is a sense and feeling of the comfort of the creature , as a man that is benummed with cold , is refreshed with fire , or a man that is faint and feeble in heart , is refreshed with wine . secondly , there is a super-eminent comfort , proceeding from an apprehension of gods favour towards us in giving these blessings to us . there may bee an inward distemper which may make our ioyes to be hollow and counterfeit . there may be sadnesse of heart , when there is outward ioy , because there is an inward and supereminent sense , which affects the heart another way , & therfore eccl. . . it is called , made ioy , because we mind it not . it is the ioy of ioyes , and life of comfort , that is from within , that proceeds from the inward man ; as the soule is strong in health , so it findes-more comfort both in externall and supereminent comfort . graces are to the soule , as health is to the bodie , the more and the greater they are , the more comfort they administer . but yee may say , that the creature can administer its owne comfort , and of it selfe . to this i answere , that there is an aptnesse and fitnesse in the creature to comfort us , but yet it can yeeld no comfort without god , wherefore keepe your affections in square , have so much joy and delight in the creature , as the creature requires , and no more ; if your affections hold a right proportion with their objects they are aright , therefore thus farre you may joy in the creature and no further . first , you may joy in it , with a remisse joy , ye may also sorow with a remisse sorow , ye may joy in it as if ye joyed not , & sorrow in it , as if ye sorrowed not . secondly , you may joy in them with a loose joy , & affection , as they sit loose to you , so you may sit loose to them , . cor. . . . . brethren the time is short , it remaineth therefore that those which have wiues bee as if they had none , that those that weepe , be as if they wept not , that those that rejoyce , as if they rejoyced not , and those that buy , as though they possessed not , and those that use this world , as not abusing it , that is , let your affections be loose to these things . take any of these outward things , you may cast your affection on them in a a loose manner , goe no further then this , the fashion of the world passeth away , yee may be taken away from it , and it from you , therefore affect it no otherwise then a transitorie thing , and with a loose and transeunt affection , willing to depart from it , whensoever it shall please god to take it from you . thirdly , you may love them with a dependant affection , they are things of a dependant nature , they have no bottome of their owne to stand upon , they onely depend on god , and so you may love them as depending on him , eying the fountaine , and not the cesterne from whence they flow , take not light from the aire , but looke to the sunne from whence it comes . the third deceit is a false reasoning . wee findit otherwise by experience : we see that a diligent hand maketh rich , and bringeth comfort , wee see that labour bringeth learning , and for the labour which wee take to get it , in recompence of it , it makes us happie . to this i answere , that this clay me doth not alwaies hold , god breakes it many times , riches come not alwayes by labour , nor comfort by riches , the labour profiteth nothing , psal. . . except the lord build the house , they labour in vaine that build it . except the lord keepe the citie , the watchman watcheth but in vaine . it is in vaine to rise up early , to goe to bedde late , and to eate the bread of carefulnesse , yee shall not reape the fruite ye expect , unlesse god bee with your labour . if christ be absent , the disciples may labour all night and catch nothing ; but if he be present with them , then their labour prospereth , then they inclose a multitude of fishes ; so when wee labour and take paines , and thinke to be strong in our owne strength , without gods helpe , we go to worke with a wrong key which will not open , but if gods hand be in the businesse , we doe it with great facility and ease , which god hath appointed we should doe . you may see this in ioseph , god purposed to make him a great man ; see with what facility he was made the governour of aegypt , next to pharaoh , without his owne seeking , and beyond his expectation : so it was with mordecai , so with dauid ; god appointed to make them great , and therefore they became great , notwithstanding all oppositions . on the contrary , let man goe on in his owne strength , and hee shall labour without any profit at all : hence it is , that many times wee see a concurrencie of all causes , so that wee would thinke that the effect must needes follow , and yet it followes not , and if it doe follow , yet we have no comfort in it . first , because god makes an insutablenesse and disproportion , betwixt the man and the blessing , as betweene iudas and his apostleship : a man may have tables well furnished , riches in aboundance , a wife fit for him , and yet have no comfort in them , because god puts a secret disproportion betwixt him and them . secondly , though there bee a concurrence of things , yet god may hinder the effect , sometimes for good , and sometimes for evill , as elishas servant was readie in the nicke , when the shunamite came to begge her possessions and lands of the king , . kings . . . he was then telling the king , how elisha had restored her sonne to life : so abraham when he was to offer up his sonne isaack , in the instant god sent the ramme to be tyed in the bush : so saul when hee had purposed to kill dauid , god called him away to fight with the philistins , and as god hinders the effect for good , so he doth for evill . thirdly , god doth it sometimes by denying successe unto the causes . the battaile is not alwayes to the strong . when there are causes , and the ' ffect followes not , it is because god doth dispose of things at his pleasure , and can turne them a contrary way , health and comfort , joy and delight follow not outward blessings , except god put it into them . the fourth deceit is this , these things are certaine and present , but other things are doub●full and uncertaine , wee know not whether wee shall have them or no. to this i answere , it is not so , future , spirituall and eternall things are not incertaine , but th●se things which we enjoy here are ; those things wee here enjoy , and wee also our selves , are subject to changes and alterations . wee are as men on the sea , having stormes aswell as calmes : wealth and all outward blessings are but transitorie things , but faith and spirituall things are certaine , and endure for ever . wee have an almighty and unchangeable god , and immortall , incorruptible inheritance , which fadeth not away , reserved for us in the highest heavens . in temporall things , who knoweth what shall bee to morrow ? in them thou canst not boast of to morrow , but as for spirituall things , they are certaine , they have no ambiguity in them ; but the maine answere that i give , is that here we must use our faith . consider the grounds on which faith relies , and then the conclusions and consequences that arise from them : take heede to them , and be not deceived ; if yee beleeve god to bee the rewarder of all those that trust in him , as you say hee is , why rest you not on him , why are yee not contented with him for your portions , why thinke you not him sufficient ? if the creature be god , then follow it , but if god be god , then follow him , and bee satisfied with him ; labour therefore for faith unfaigned , and walke according to it . if then it bee vaine and sinnefull to seeke helpe and comfort from any creature , or from riches , and to thinke that they can make us live more comfortablie ; hence then consider the sinnefulnesse of it , and put it into the catalogue of your other sinnes , that formerly you have had such thoughts . every one is guiltie of this sinne , more or lesse : and this is a sin not small , but of an high nature , it is idolatrie . in the times of ignorance , sathan drew many men to grosse idolatry , to worship stocks and stones , but now hee drawes them to another idolatrie , lesse perceptible , and yet as dangerous in gods sight as the other , who is a spirit , and can discerne , and prie into it ; let us therefore examine our hearts , and consider how much we haue trusted the creatures ; let us condemne our selves , and rectifie our judgements to judge of things as they are ; let us not think our selves happy for them ; let us not thinke our selves blessed in them , but onely in christ , because it is not in their power to make us happie . if wee have so joyed in these , or loved them so , as to love god lesse , it is an adulterous love and ioy . wee have no better rule to judge of adulterous love , then this , when as our love to the creature , doth lessen our love to god. now , least wee bee deceived in our love to the creature , i will give you these signes , to know whether your love be right to it or no. first , if your affection to the creature cause you to withdraw your hearts from god. ier. . . cursed bee the man which maketh flesh his arme , and whose heart departeth from the lord. it is a signe wee make flesh our arme , when wee withdraw our hearts from god , wee make the creatures our ayme , when they withdraw us from god. . tim. . . she that is a widdow indeed trusteth in god , and continueth in supplications night and day , this is a signe that they trust in god because they pray unto him . consider what your conversation is , whether it be in heaven or no , phil. . . our conversation is in heaven . the neglecting and not minding earthly things , in the former verse sheweth him not to bee of an earthly conversation , the more our hearts are drawne from god , the more are they set and fixed on earthly things . secondly , consider what earthly choice you make , when as these things come in competition with god , and spirituall things , what billes of exchange doe you make , doe you make you friends of the unrighteous mammon , not caring for the things of this world , when they come in competition with a good conscience , or doe you forsake god , and sticke to them ? thirdly , consider what your obedience is to god , whether his feare bee alwayes before your eyes , or whether riches set you on worke or no : what mans obedience is , such is his trust , if ye obey god , then ye trust in him , and if yee obey riches , then ye trust in them , and not in god. fourthly , consider what your affections are , nothing troubles an holy man , but sin , the which makes him seeke helpe at gods hands , and not in these . on the contrary , nothing troubles a worldlie man , but losses and crosses , sinne troubles him not at all , by this judge of your love to riches , whether it bee right or no. thus much for the first generall doctrine . we come now to the second , which is this . that covetousnesse is to be mortified , that covetousnesse is unlawfull , all know it , the things therefore that will be usefull in the handling of this point , will be to shew you what covetousnesse is , and why it is to be mortified . now to shew you what it is . covetousnesse may bee defined to be a sinnefull desire of getting , or keeping money , or wealth inordinately . first , it is a sinnefull desire , because it is a lust , as lusting after pleasure , is called voluptuousnesse ; it is also inordinate , the principle being amisse , and likewise the object . the principle is amisse , when we over-value riches , set a greater beauty on them then they have , and seeing them with a wrong eye , wee lust after them , by reason that wee over-value them , and thus to over-value them , is to lust after them , and to thinke that they can make us happie , is idolatry . the object of it is as bad as the principle , when as th' end is either to raise us to a higher condition , or to fare deliciously every day , or else to spend them on some lust , as well as to keepe them . secondly , it is of keeping , or getting mony , getting it inordinately , seeking it by wrong meanes , or of keeping it , first in not bestowing of it on our selves as wee ought , there is tenacitie of this sort amongst men . eecle . . there is a sore evill under the sunne , namely , riches kept by the owners thereof , to their hurt , when as it is comely for a man to eate and drinke , and to enjoy the good of all his labours that hee hath taken under the sunne , all the dayes of his life which god giveth him , for this is his portion , and thus to rejoyce in his labour , is the gift of god. eccl. . . . secondly , thou in not giving to others , art too strait handed , having goods and seeing others to want . the last and chiefe thing in the definition is , inordinately , that is , which is besides the rule . a thing is sayd to bee inordinate , when as it is besides the square that a man doth , and in doing thus , wee doe amisse . now this affection is sayd to bee inordinate in these foure respects . first , when wee seeke it by measure more then wee should . secondly , when we seeke it by meanes that wee should not . thirdly , when we seeke it for wrong ends . fourthly , when we seeke it in a wrong manner . for the first , we offend in the measure , when as we seeke for more then god gives us ; that which god gives everie man , that is his portion here , eccle . . and he that desireth , and withholdeth more then his portiō , is he that offendeth in the measure . pro. . . but how shall i know gods will , and what my portion is . i answere by the event , see in what estate and condition god hath set you ; see what estate he hath giuen you , that is your portion , and with it you must be content , god hath a soveraigntie over us , we are but his subjects , and must bee contented with what he gives us , you are contented with that your fathers or your prince gives you , therefore you must receive that which god bestowes on you , with all humilitie , and thankefulnesse ; if we bee soundly humbled , wee will confesse our selves worthy to bee destroyed , eze. . . we will confesse with iacob . gen. . . that we are unworthy of the least of gods mercies , that the least portion is more then we deserve . the prodigall being humbled , was content with the least place in his fathers house , to be as one of his household servants , and so wee ought to bee content with that portion which god hath given us , be it never so small , because it is more then wee deserve , and if wee desire and seeke for more , this desire is sinfull . secondly , as wee ought not to seeke wealth , more then is our due . so vve ought not to seeke it by unlawfull meanes , not by vsurie , gaming , oppression , fraude , deceipt , or any other unlawfull meanes . i adde this of gaming , because it is unlawfull , though it bee little considered , for it is no meanes that god hath appointed , or sanctified to get money by , because it is neigher a gift , nor a bargaine ; i dispute not now vvhether playing for triflles to put life into the game be lawfull , but of gaming with an intent to get and gaine money or wealth . this i say is unlawfull meanes , and such as have gotten monie by such meanes , are bound to make restitution . thirdly , vvhen th' end of our seeking after monie is wrong , then our affection is sinnefull , as if wee seek it onely for it selfe , that we may be rich , or to bestow it on our lusts , and make it our ends , and not for necessaries onely , and so much as shall serve our turnes , when vve seeke it thus , vvee seeke it in excesse ; hee that desires money for a journey , desires no more then will serve to defraie his costes , and expenses in his journey ; so if a man desires monie for any other end , hee desires so much as will serve for that purpose and no more ; so in other things : hee that is sicke , desires so much physicke as vvill cure him , and no more . so wee ought to desire as much as will serve our necessities , and no more . bt if vvee desire it for our ambition , pleasure , or any other by respect , this desire is sinn●full and inordinate . lastly , it is inordinate , when vvee seeke in a vvrong manner , vvhich consistes in these five particulars . first , vvhen vvee seeke it out of love unto it , and and this manner of seeking it is spirituall adulterie , iames , . yee adulterers and adulteresses , know yee not that the friendship of the world is enmitie with god , and vvhosoever is a friend to the vvorld , is an enemie to god ; if vve be in love vvith it for its ovvne beautie , it is sinfull , it is spirituall adulterie . secondly , vvhen as vve seeke it to trust in it , vvhen as we thinke wee shall be the safer by it , and make it our strong tower , yet hee that trusteth in riches shall fall , pro. . . and therefore if wee have foode and rayment , wee ought therewith to be content , . tim. . . and not to trust in uncertaine riches . thirdly , when as we be high minded , and thinke our selves to be the better men for it , when as they make us looke bigger then wee did before , as commonly those that be rich doe ; therefore . tim. . . paul bids timothy charge those that are rich in this world , that they be not high minded . fourthly , when as wee seeke it to glory in it , as david , hee would number the people to glory and trust in them ; this is sinfull , for hee that glorieth , must glory in the lord , and not in them , . cor. . . when as wee seeke it with too much hast and eagernesle , when as all our dayes are sorrowes , travaile , and griefe , that our hearts take no rest in the night , eccle. . . when as wee seeke it , not staying gods leasure , such a desire is inordinate , importunate , and sinfull , . tim. . . . those that will be rich , that is , such as make too much hast to be rich , fall into temp●ation , and a snare , and into many foolish and hurtfull lusts , which draw men into perdition and destruction , and pierce them through with many sorrowes . but now you will say , that riches are the blessing of god , and will demand of mee whether wee may not desire riches as they are blessings . i answere , that it is true , that they are blessings , and reward of the feare of god , pro. . . by humillity and the feare of the lord , are riches and honor . therefore it is said of david , that hee died full of riches . abrahams servants reckoned them as blessings , gen. . . the lord hath blessed my master greatly , and hee is become great , and he hath given him flockes and heards , silver and gold , men servants and mayd servants , cammels , and asses . iacob counts them as blessings , gen. . . and christ himselfe saith , that it is more blessed to lend then to borrowe , to give then to receive , may wee not then desire them ? to answere this , wee must know that there is a two-fold will or desire ; first , a remisse will , which is rather an inclination then a will : secondly , there is a peremptory will , which is mature ripe and peremptory ; with this latter will wee may not desire them , but with the former we may , . tim. . . if wee have foode and rayment , let us be therewith content ; if any man hath a desire to be rich , yet having foode and rayment , let him not so desire more riches , but that hee may be content with it . now there is a double content , the first is , as when a man is sicke ( to expresse it by a similitude ) he must be content , yet he may pray for health , and use meanes to get it with a full and perfect will , yet with a depending on gods will. so wee being in want , may desire riches and wealth with a full will , sitting in the meane time quietly under gods hand , and referring and submitting our will to his will. secondly , there is a content , wherein having sufficient for foode and rayment , wee suffer not our wills to goe actually beyond the limits which god hath set us ; therefore god hath promised outward blessings as a reward of his service , and propoundeth them as so many arguments and motives to stirre us up to feare him , and wee may desire them as his blessings , with such a desire as this , when as wee set bounds and limits to the sea of our desires , which are in themselues turbulent , and to submit them wholly to gods will. christ being to die , had a will to live , yet not a full and resolute will , but a will subordinate to gods will , father if thou wilt , let this cup passe from me , yet not my will , but thy will be done . this will was but an inclination , and not a will ; so we may will riches with a remisse will and inclination , but not with a full perfect will , that is , we may not goe about to get them , with a full desire and resolution . but how farre may a man desire wealth , where must hee set limits to his desires , where must they be restrained ? i answere , that he may desire foode and rayment , hee may desire that which is necessary for nature , without which he cannot live and subsist ; as a man may desire a ship to passe over the sea from one country to another , because hee cannot passe over without it ; so a man may desire foode and rayment in the sea of this life , because without it wee cannot finish that course which god hath prescribed unto us . now there is a three-fold necessity . first , there is a necessity of expedience , as if a man hath a journey to goe , t is true hee may goe on foote , yet hee may desire an horse to ride , because it will be more expedient for him ; so you may desire with a remisse desire , so much as is expedient for your vocation and calling . secondly , there is a necessity in respect of your condition and place , as men in higher ranke and calling neede more then men of an inferiour degree , to maintaine their place and dignity ; so they may desire to have more then they , so as they desire no more then will bee sufficient to maintaine them in that ranke and degree wherein they are placed . thirdly , there is a necessity of refreshment , and you may desire as much as is needfull for your necessary refreshment , as much as hospitality requires , so that you doe not goe beyond it . and in these three respects , you may desire god to give you as much as shall be expedient for you , because it is no more then nature requires . now besides this desire of things necessary , there is a desire of superfluity and excesse ; this desire proceedes not from nature , but from lust , because that wee defire such wealth and to raise our estates , that we may bestowe it on our lusts . the end of this desire , is onely to satisfie our lusts and pleasure , that like the rich glutton , luke . wee might be well clad , and fare deliciously every day . many mens lives are nothing but playing and eating , and eating and playing , and are led alwayes in this circle . to desire wealth to this or any other superfluous end , is very sinfull , and it must needs be so for these reasons . first , because mans life stands not in abundance of excesse . therefore in luke . . . . when as a certaine man spake to christ to speake to his brother to divide the inheritance with him , he said unto him , man who made me a iudge or a divider over you , and then bad the company beware of covetousnesse , because that a mans life consisteth not in the aboundance of the things that he possesseth ; that is , though you have never so much wealth , yet yee shall not live the longer for it . your life consists not in it , no more doth you● comfort , for they will but please the sight of your eyes , they will not make you more happy then you are ; seeke not therefore superfluity , for your life consists not in aboundance . hee is but a foole that thinkes that these things will make him happy , that these will make him rich , all that are not rich in god , are poore , and if they thinke themselves happy and rich in these things , they are but fooles . secondly , the desire of superfluity is sinfull , because it proceedes from an evill roote , but this desire proceedes from an evill roote and a bitter , that is , from lust . it comes not from gods spirit , which bids every man to be contented with food and rayment , nor yet from nature which seekes not superfluities , therefore proceeding from lust , it must needs be sinfull , thirdly , what you may not pray for , that you may not desire nor seeke af●er ; but wee may not pray for superfluities , pro. . . give me neither povertie nor riches , feede mee with foode convenient for mee , not wi●h superfluities , &c. and in the lords prayer wee are taught not to pray for superfluities , give us this day our dayly bread , that is as much as is necessary for us and no more , therefore wee may not desire it . the seeking of more then is necessary , doth hinder us , as a show that is too bigge , is as unfit to trauaile as well as one that is too little . fourthly , it is dangerous , for it doth choake the word , and drowne men in perdition ; therefore it is agurs prayer . pro. . . . give mee neither povertie nor riches , feede mee with food convenient for mee , least i bee full and denie thee , and say , who is the lord. fulnesse and excesse is alwayes dangerous , full tables doe cause surfets , full cups make a strong braine giddie : the strongest saints have beene shaken with prosperitie and excesse , as david , ezcchias , salomon , they sinned by reason of excesse in outward things , it is dangerous to be rich . therefore it is davids counsaile , psal . . ifriches increase , set not your hearts upon them ; a rich man cannot enter into the kingdome of heaven , it is easier for a cammell to goe through the eye of a needle , then for him to enter into heaven . for if a man be rich , it is a thousand to one but that hee trusteth in his riches , and it is impossible that he who trusteth in his riches , shall enter into heaven . lastly , to desire superfluitie , must needes bee sinnefull , because that wee have an expresse command to the contrary , . tim. . if wee have foode and raiment , let us therewith bee content ; this is the bounds which god hath set us , wee must not goe beyond it . if that it were lawfull for any man to have and to desire aboundance , then it were lawfull for kings , yet god hath set limits to them , deut. . hee shall not multiply horses , nor wives to himselfe , that his heart turne not away , neither shall hee greatly multiplie to himselfe , silver and gold , that his heart bee not lifted up above his brethren . god hath set us downe limits and bounds , how farre we shall goe , therefore to passe beyond them is sinnefull , but wee passe beyond them when we desire superfluities , therefore the desire of superfluitie is sinfull . but may not a man use his calling to increase his wealth . i answere , that th' end of mens callings , are not to gather riches , if men make this their end , it is a wrong end , but th' end of our calling is to serve god and men , the ground hereof is this . every man is a member of the common wealth ; every man hath some gifts or other , which may not lye idle , every man hath some talents , and must use them to his masters advantage , and how can that be , except ye doe good to men : every one is a servant to christ , and must doe gods work , no man is free , every one is christs servant , and must be diligent to serve christ , and to doe good to men . hee that hath an office , must bee diligent and attend it , every man must attend his calling , and be diligent in it . if riches come in by your callings , that is , the wages , not th' end of our callings ; for that lookes onely to god , we must not make gaine th' end of our callings : there are many that make gaine their godlinesse , and th' end of their callings , some preach only for gaine , others use other callings onely for gaine , but if any man will makegaine th' end of his calling , though he may conceale and hide his end from men , yet let him bee sure , that hee shall answere god , the searcher of the heart for it . on the other side , if a man by diligence in his calling have riches following him , he may take them as a blessing of god bestowed on him , and as a reward for his calling . the diligent hand maketh rich . god will so reward it , not that we must eye riches , and make them our end . god makes a man rich , and man makes himselfe rich . god makes us rich by being diligent in our callings , and using them to h●s glory and mans good ; he doth cast riches on us : man makes himselfe rich , when hee makes riches th' end of his calling , and doth not expect them as a reward that comes from god. i expresse it by iacob ; iacob , he s●rved laban faithfully , and god blessed him , so that he did grow rich , hee went not out of his compasse and sphere , he tooke the wages that was given , and because that gods end was to make him rich , god enriched him by his wages , as a reward of his service . the more diligent a man is in his calling , the more sincere & upright , the more doth god blesse him , and increase his riches ; god makes men rich , when hee gives them riches without sorrowes and troubles , when as they come in with ease , and without expectation and disquiet . man makes himselfe rich , when as there is great troble in getting , keeping , & enjoying them , when as he useth his calling to get riches , or when as he useth unlawful meanes . the method god useth to enrich men is this ; he first bids them seeke the kingdome of god , and the righteousnesse thereof , and then all these things shall be administred unto them as wages : we must looke to our duty , and let god alone to provide , and pay us our wages . he that takes a servant , bids him only looke to his duty , and let him alone to provide him meat , drinke , and wages , we are seruants , god is our master , let us looke to our duty , and leave the wages to him . but whether may not a man take care to get wealth , is not a man to care for his estate , to increase it , and to settle it ? i answere , he may lawfully take care of it , observing the right rules in doing it , which are these . first , he mu●t not go out of his compasse , but walke within his owne pale , he must not step out of his own calling into other mens , and in his owne calling hee must not trouble himselfe with so much businesse , as that he cannot attend , or that may hinder him in his private service unto god : if he doe fill himselfe with too much businesse in his owne calling , or step into others callings , this is sinnefull and inordinate : if a man in his owne calling fill himselfe with so much businesse , that he cannot attend the things of salvation , that he is so much tired with them , that hee hath no leasure , or spare time to search his owne heart , and to doe the particular duties necessary to salvation , he then failes in this , and sinnes in his calling . secondly , his end must not be amisse , he must not ayme at riches , abraham was poore , and so was iacob , yet god made them rich and mighty , they were diligent in their callings , and god brought in wealth ; god calles not a man to trust in himselfe , to make riches his ayme and end , to seeke excesse , superfluity and aboundance , to live deliciously , to satisfie our lusts and pleasures , our ayme must bee gods glory , and the publique good , and then god will cast riches upon us as our wages . thirdly , let it be a right care , and not an inordinate care , there is an inordinate care which checks the word , you may know whether your care be such an immoderate care or no by these three signes . first , if you be troubled in the businesse you goe about , consisting either in desire , feare , or griefe , when as we either desire such a blessing exceedingly , or feare that we shall not have it , or greeve much for the losse of it . secondly , when wee feare we shall not bring our enterprise to passe , or attaine to that which we desire . when wee are troubled at it , if it be not accomplished , and greeve when wee foresee any thing that may prevent it , care being aright , sets head and hand on worke ; but when the affections are just & right , there is no tumult or turbulencie in them . when is a man covetous ? i answer , that then a man is a covetous man , when as he hath desires arising in him , which are contrary on the former rules , and hee resists them not , or else resists them so weakely and feebly , that hee gets no ground of them ; hee sees no reason why he should resist them , and therefore gives way unto them . a man is not a covetous man , nor an ambitious man which hath covetous and ambitious thoughts , for these the holiest men have , but hee that hath such thoughts , and strives not at all against them , or else strives but weakely , he is a covetous and ambitious man. a godly man may have these thoughts and desires , but hee strives strongly against them , gets ground of them , and gives them a deathes wound , but the covetous man hee yeelds unto them , the godly man he gets the victory over them . now this covetousnesse is evill in it selfe ; for first of all , it is idolatry and spirituall adultery , and then it is an evill and bitter roote , having many stalkes on it ; he that doth doe any thing to hold correspondencie with it , he that doth belong unto it , to him it is the root of all evill , luke . it keepes men from salvation , it chokes the good seedes sowen in mens hearts . secondly , it must be mortified , for the vanity of the object is not worth the seeking , therefore in the luke . it is set downe in a comparison with the true treasure , and expressed in these foure circumstances . first , it is called the mammon of unrighteousnesse and wicked riches ; because it makes men wicked , opposed to spirituall blessings which are the best . secondly , it is least , because it doth least good , it preserves us not from evill , it doth the soule no good . thirdly , it is but false treasure , it hath but the shadowe of the true , it shines as if it were true , but yet it is but false and counterfet . lastly , it is not our owne , it is another mans , riches are the goods of others not our own , luk. . . and . . . there are foure attributes given to riches . first , they are many things , and require much labour , martha was troubled about many things . secondly , they are unnecessary , one thing is necessary . thirdly , they will be taken from us ; fourthly , they are not the best , and therefore our desire after them should be mortified . from hence bee yee exhorted to mortifie this earthly member , covetousnesse , which is idolatry , a sinne unto which all men are subject : young men though they want experience of riches , are notwithstanding subject to this vice ; but olde men are most subject unto it , though they have least cause and reason for it . professours of religion are subject to it , many times it growes up with the corne & chokes it , therefore use effectuall meanes to roote it out of your hearts . first of all , pray to god not to encline your hearts to covetousnesse , it is impossible for man , but easie for god to doe it . secondly , be humbled for sinne , wee are so covetous and desirous for money , because we were never humbled for sinne so much as we should be , and this is the reason why many would rather let christ goe then their wealth and riches . thirdly , use them to better purpose then heretofore yee have done , make friends with them , and finde some better thing to set your hearts upon . except you have a better treasure , you will not vilifie and depart with these ; labour therefore for true godlinesse with content , which is great gaines , . timoth. . . which heales this malady , and takes away the false pretences of gathering , having , and affecting great riches . finis . notes, typically marginal, from the original text notes for div a -e doctrine . simile . doct. . mortification what it is . simile . mortification why a turning of the heart . quest. . answer . when sinne seemes to be mortified , and is not . simile . simile . simile . use. quest. . answ. how o know when ●●st is mortified . ● simile . five motives to mortification . motive . obiect . az●●rer . simile . ●● motive . motive . simile . motive . how sinne couzens . pet. . . ● mat. . heb. . . motive . rom. . . motive . rom. . . vse . vse . tim. . . simile . obiect . . answ. . the power of a regenerate man. obiect . . gal. . . answ. . use . it is not enough to abstaine from sin in the action , but it must be in the heart . obiect . answer . vse . no man so holy but needs mortification . meanes how to come to mortification . meanes to get a willing heart august . meanes , to take paines about it . simile . errors of men about mortification . simile . simile . simile . the fruitles● paine of the papists in th● point . the outward meanes which further mortification . first , moderation in lawfull things . exces in lawfull things is dangerous . the second outward meanes , vowes and promises . vowes when lawfull . how to b● est●emed of and made . the third outward meanes , avoyding occasion to sin . obiect . answ. the fourth outward meanes , fasting and prayer . meanes , the assistance of the spirit . obiect answ. how the spirit may bee won or lost . how the spirit is resisted . acts . . & . . how the spirit is grieved ▪ how the spirit is quenched . . . thes. . . luk. . . meanes . to walke in the spirit . gal. , . simile . meanes . faith. acts . . ephes. . . obiect . . answ. . the order of faith in the regenerate . obiect . . answ. . how christ dwels in the heart . simile . error about mortification , confuted . meanes , spirituall ioy. simile . pro. . . meanes , humility . pet. . . humblenesse of minde , what it is . ezek. . doctr. what is here meant by members . why called members . reas. . pet. . . reason . reason . reason . matth. . . what is ment by earthly members . what it is to be earthly minded . how a man may come to know spirituall things , and yet not be renewed . dan. . . mar. . . . the order of the faculties of the soule . qu●st . . answ. . how a naturall man may know spirituall things . rom. . . cor. . . what it is to be heavenly minded . ephes. . . simile . cor. . . opened . simile . quest. . answ. . quest. . answ. . simile . how the understanding enlightned , may doe good to the rest of the faculties . simile . vse . nothing more hurtfull to man then earthly mindednesse . when men are said to lose their excellencie . simile . reas. . simile . sinne onely makes a man lose his excellency . reason . tim. . . simile . nothing so hateful to god as earthly-mindednesse . iam. . . nothinglesse beseemeth a professor then earthly-mindednesse . simile . heb. . . difference betwixt the backsliding of the saints , and the wicked . a threefold cause of the backsliding of the godly . cause . cause . cause . a caveat to those that stand . those that have fallen . revel . . those that have not yet tasted of the sweetnesse of christ. yong men . old men . obiections of earthly mindednesse answeted . obiect . . difference betweene nature and sense luk. . . iam. . . simile . 〈◊〉 . a threefold difference in the matter of sense , between the superiour and inferiour faculties . heb. . . obiect . . esay . . mat. . . ● the marty● speech . a good groūd required for doing of good simile . pet. . . simile . pet. . . obiect . . simile . ier. . . simile . all mens comforts stand in gods face . simile . psal . . vse . why it is hard for a rich man to be sared . motives to mortifie our earthly members . simile . one reigning sinne makes a man unrighteous . luk. . . obiect . answer . meanes to obtaine the loathing of earthly things . humiliation . false grounds of it . wherein true humiliation stands . the royaltie of spirituall things . heb. . . a constant and diligent watch ouer the heart . rev. . , . meanes to get heauenly-mindednesse . i faith. a twofold snare of the world . humility . iam. . . simile . a iudgement rightly informed concerning earthly things . eccles. . . a sight into the all-sufficiency of god. gen. . . ier. . . a remembrance from whence we are fallen . rev. . . simile . simile . a spirituall consumption compared to a bodily . such are fitly compared to neb●chadnezars●mage ●mage . dan. . . motives to heavenly things . heauenly things a better obiect . nosweetness● in earthly things . because they are mutable . because of our condition whether good . wicked . psal. . . the nature of earthly mindedness . pet. . . sam. . . no salv●tion 〈◊〉 them . mat. . . god wil have all the soule , or none . luk. . . christs two markes of a true christian it is the best part to do so . proved by authority . luk. . , opened . a foure-fold difference betweene earthly and heavenly things . gen. . . luk. . , &c. o●ened . phillip . . , . reasons . . all things are at gods disposing . psal. . . psal. . . simile . markes to know whether we have lost our earthlylymindednes marke . tim. . , . pet . recreation when lawfull . marke . cor. . . rom. . . marke . pet. . . obiect . . eloquence no ornament to the word . answ. . the ●superexcellency of the word . obiect . . answ. . the word should not be mixt with eloquence . cor. . . opened . cor. . . opened . what meant by initsing words . cor. . . obiect . . answ. . how learning and eloquèce is to be used in preaching the word . simile . imile . ●●iect . . ministers should not please their people with eloquence . simile . marke . cor. . . what knowledge is wrought by the spirit . persons . things . obiect . answ. to know whether the heart be renewed by the spirit . by his affections . psal. . . . by his speeches . mat. . . simile . obiect . answer . tim. . , opened . obiect . . answ. . by his actions . marke . tim. . . vse rev. . . simile . the least sins to be avoided secret sins to be looked into motives to keepe watch over our harts tim. . . iam. . . hebr. . . iam . . obiect . answ. ezek. . . notes for div a -e doctr. ephes. . . th. . , , . doct. . fornication what a grievous sinne . pro. . . cor. . . the sinfulnes of fornication . thes. . . rom. . . . eccles. . . prov. . . the punishment of fornication . heb. . . pet. . , . pro. . , , . prev . . . . pro. . . rev. . . the danger off●rnication prov. . . prov . . eccles. . . neh. . . simili . the deceitfulnesse of fornication . deceit , of the devill discovered . deceit . hope of repentance . deut. . . esay . . ezek. . . ephes. . . deceit . present impunity . eccles. . . ● sam. . . rom. . . rom. . , , . rev. . , . deceit . present sweetnesse in sinne . ● obiect . answ. mat. . . deceit . the falscesse of common opinion and carnall reason . deceit . hope of secrecie . mat . . sam. , , , . sam. . . ● . simile . use . simile . obiect . answer . numb . . obiect . answ. vse . simile . trial whether this lust be mortified . ● . simile . simile . pet. . . simile . obiect . answ. meanes against fornication . first , for such as have beene given to this sinne . meanes . meanes . meanes . pet. . . for such as are guilty of this sinne . helpe . helpe . helpe . revel . . . heb. . matth. . . helpe . simile . iam. . . . helpe . obiect . answ. helpe . simile . helpe . simile . frov. . . helpe . simile . mal. . . act. . . notes for div a -e doctr. the haynousnesse of the sinne of uncleannesse . . the deceits of satan to draw men on to the acting of this sinne . prov. . . what repentance is . hos. . . the second deceit of satan . rom. . . the third deceit of satan . cor. . . titus . . the fourth deceit of satan . matth. . . sam . . eccles. . . the fift deceit of satan . notes for div a -e doctrine . reason . reason . reason . reason . three things ob●erue to be in conc●piscen●e . simile . what 's meant by concupiscence . a double lavv simile , what is the operation of evill concupiscence . simile . what is to bee mortified . exod. . . note . quest. ans. acts of mortification . meditation and laying to heart , is the means to mortification . vse . reason . . signes of mortification . is a generall reformation in heart and life signe of true mortification is a right iudgment of sin & true loathing it . simile . and last signe of mortification , is actuall abstinence from sinne . quest. ans. meanes to labour for theassurance ●of pardon for one sinnes . meanes is abstinence from all occasion of sinne . . meanes , grace , holinesse . meanes is prayer . notes for div a -e doct. what affections are . three things nith● soule what an affection is a double appetite . three sorts of affections . . affections when inordinate . the first cria of the inordinate affections is to examine them by the rule . rule . rule . rule . rule . the second triall is by the effects . effect . . effect . . pet. . . effect . . ephes. . . effect . . what it is to mortifie affections . why they are to be mortified . reason . . simil. reas. . reas. . ephes. . . sam. , . pet. . ; reas. . simile . vse . simile . meanes to mortifie inordinate affections . meanes . . two wayes how to discerne a continued inordinate lust . . . simile . causes and remedies of inordinate affections . cause . simil. remedy . remedy . remedy . remedy . . cause . . remedy . simile . ephes . . cause . . remedy . the right object of our affection , god. simil● . cause . . simile . remedy . simile . simile . simil. cause . . remedy . cause . . remedy simili . prov. . . & . . cause . psal. . , . ●●e . motives to conquer and master inordinate affecti . motive . . simile . simile . motive . prov. . . simile . simile . motive . tim. . . iudg. . . motive . . iam. . . pet. . ezek . motive . iames . . motive . notes for div a -e esay . . . heb. . . doct. luke . . psal. . reason . reason . reason ob : ans. ob : ans. . deceipt . quest. ans. deceipt . ans. o● . ans. ●eipt . ans. gen. . ●● . deceipt . ob. ans. signes . signe . signe . figure . doct. ob. ans. ob. ans. reason . reason ? quaest. ans. quest. ans. rule . rule , rule , . signe . signe . signe . quest. ans. circum . . circum . . circum . . circum . . vse . meanes . meanes . meanes . a sermon of spirituall life and death preached before the king, at white-hal, nouember, by the late faithfull minister of iesus christ, iohn preston, dr. in diuinity, chapplaine in ordinar[y] to his maiesty, mr. of emmanuel colledge in cambridge, and sometimes preacher at lincolnes inne. preston, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a sermon of spirituall life and death preached before the king, at white-hal, nouember, by the late faithfull minister of iesus christ, iohn preston, dr. in diuinity, chapplaine in ordinar[y] to his maiesty, mr. of emmanuel colledge in cambridge, and sometimes preacher at lincolnes inne. preston, john, - . [ ], [i.e. ], [ ] p. by t. c[otes] for michael sparke, dwelling at the signe of the blue bible in greene arbor, printed at london : . printer's name from stc. page misnumbered . in this edition, the title is within a compartment. reproduction of the original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -- th century. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion a sermon of spiritvall life and death . preached before the king , at white-hal , nouember , by the late faithfull minister of iesus christ , iohn preston , dr. in diuinity , chapplaine in ordinar to his maiesty , mr. of emmanuel colleage in cambridge , and sometimes preacher at lincolnes inne . iohn . . verily , verily , i say vnto you , except ye eat the flesh of the sonne of man , and drinke his blood , ye have no use in you . printed at london by t. c. for michael sparke , dwelling at the signe of the blue bible in greene arbor . . illvstrissimis , vene rabilissimis , et piissimis viris nathanielirich militi ; richardo knightlie , et iohanni pim , armigeris ; gvlielmvs prynnvs hancposthumam aulicam concionem clarissimi ioannis prestoni , ss . theologiae doctoris , regis capellani , collegij immanuelis magistri , et hospitij lincolniensis nuper concionatoris , nunc primum typis mandatam , annotationibusque nonnullis marginalibus illustratam , amoris et beneuolentiae suae minutulum pignus d. d. d. gellius , noctium attic. lib. . cap. . beneficium dando accepit , qui dignis dedit . a sermon of spiritvall life , and death . iohn . . he that hath the sonne , hath life ; and he that hath not the sonne , hath not life . the apostles scope here , is to shew vs what great priviledges wee haue by iesus christ ; amongst which this is one of the chiefest , that he that hath the sonne , hath life ; that is , he hath a life of grace for the present , and shal haue a life of glory for euer hereafter ; which he sets downe by the opposite , * he that hath not the sonne , hath not life . so that the point lyes euidently before vs : that whosoeuer hath not a spirituall life for the present , hee is not in christ , and whosoeuer hath it , is in christ , and shall liue for euer ; whence these two points are to be obserued . . that euery man by nature is a dead man ; that is , dead in trespasses and sinnes . . that yet there is a life to bee had , which is contrary to this death . first , i say , euery man by nature is a dead man , for life you see here is from the son : now there is a no man borne a member of the new adam , but euery man is borne b a member of the old , & therefore in that sense is borne a dead man , though otherwise indued with a naturall life : for if the c roote be dead , as the old adam is , all the branches that rise from the root , must be dead also . againe , spirituall life is nothing else , but a coniunction of the soule with the spirit of god ; euen as the naturall life is a coniunction of the body with the soule : now as the soule leaues the body , so the holy ghost withdraws him selfe from the soule , when it is disioynted , distempered , and made vnfit for vse . for euen as a man dwels in a house while it is habitable , hee playes on a musicall instrument while it is fit , and in tune ; he vseth a vessell while it is whole , and sound ; but when the house growes ruinous and inhabitable , he departs from it ; when the instrument is vnstrung , he layes it aside : when the vessell is broken or boared thorow , hee casts it away . and as the soule departs from the body when it is growne ruinous , when it is made inhabitable through mortall diseases , it layes it aside as an ouerworne garment : after the same manner , the holy spirit withdrawes him selfe from the soule of a man , when it is broken , ruinatëd , and distempered , through the mortall disease of sinne and of naturall corruption : and this is the case of euery naturall man whatsoeuer , till he be reuiued by the infusion of a new life . and yet it is the common opinion of naturall men , that if they liue in the church , and be baptized , and pray , and heare the word , and imbrace the true religion , and practise the outward duties of it ; that they are out of doubt in the state of this spirituall life . and therefore i thinke it would bee an houre well spent , to discouer dead men to themselues : to perswade them , that except they be made new creatures , d except they bee borne againe , they are in a state of death , and cannot be saued in that state and condition : for you see , he that hath not life , hath not the son , and he that hath not the sonne shall dye , the wrath of god abides on him for euer , iohn . the last verse . now it is said , ephes. . . that men are strangers from this life , through the ignorance that is in them , and the hardnesse of their hearts : marke it ; they are strangers from this life , partly through ignorance , because they are e ignorant of this worke of life and regeneration : they thinke there is a greater latitude in religion than there is ; within which compasse if they come they are safe : that is , though they bee not so strict , and so zealous ; though they goe not so fast to heauen as others , yet they shall do as well as the best : in a word , they are ignorant what belongs to this life , saith the apostle , and therefore they are strangers to it . partly againe they are strangers to it , because of the hardnesse of their hearts ; that is , either because they are so distracted and possessed with worldly businesse that they cannot attend it ; or they are so besotted and surfeited with pleasures and delights , that they are not sensible of the things that belong to this life , and therefore they are strangers to it : that is , they are not able to iudge of it , whether they haue this life of grace or not . you will say vnto me , how shall we know it ? you shall know it , from those properties of life and death that are taken from the naturall life and death . . a man may know whether he remaine in the state of nature , whether he be a dead man or no , by considering whether hee haue any change wrought in him . for as it was said of christ ; f he was dead , and is aliue ; so it is true of euery man that is in christ , g hee was dead , and is aliue : now there are many changes in a man ; age makes a change ; place and company makes a change ; education , custome , and experience makes a change : but when a man is translated from death to life , it is another kind of change ; h as if another soule dwelt in the same body ; that a man can say , ego non sum ego ; that when his old lusts , his acquaintance , his old temptations shall come , hee is able to answer them , and to say , hee is not the same man : though they knocke at the same doore , yet there is another inhabitant come into the house , and they finde not him they looke for . euen as you see when a graft is put into a crab-tree stocke , it changes all ; the sappe , and the fruit , and the leaues , and all are of another fashion ; so it is , when the life of grace is put into the heart of a naturall man , it changes the inward man and the outward ; it changes the whole frame of the soule . for my beloued , this is not a light alteration ; but as the old stampe must bee obliterated before the new can be imprinted ; as the old building must bee pulled downe , before you can set vp the new ; so this old nature of ours , must in a great measure be broken in peeces , before a man can be made a liuing man ; which is done , by the infusion of the supernaturall qualities of grace and holinesse : i say , supernaturall ; for euen as the earth may bring forth grasse and common wilde flowers of it selfe ; but it must be plowed and sowen before any wheat , or choice plants can grow there ; euen so , ( my brethren ) these corrupt natures we haue , may bring out things that are morally good , many morall vertues ; but before they can bring forth fruites of true righteousnesse , they must be i plowed and sowne : plowed ; that is , a man must be k broken in heart with an apprehension of his sinne , and of gods eternall wrath : hee must see himselfe but a dead man ; hee must be l pricked and wounded in heart with the feare of it , as those acts . . after the sermon of peter , it is said , they were pricked in their hearts , and cryed out ; men and brethren , what shall we do to be saued ? this is that plowing and breaking the heart . but this is not enough , it must also be sowne ; that is , there must be an implanting of spirituall graces , which change and renew vs : according to that which you shall finde , rom. . . fashion your selues no more after this world , but be ye changed , or metamorphosed , by the renuing of your minde : and this is the first way by which you may discerne , whether you be dead or aliue . secondly , when there is no action , when there is no motion in a man , you say hee is dead ; when a man acts nothing , when hee stirres not himselfe , wee reckon him a dead man ; and this is the case of euery naturall man , he is not able to moue hand or foot in the way of true godlinesse . and if you say , yea but they are able to pray , to heare the word of god , to receiue the sacrament ; they are able to doe many excellent duties of iustice and righteousnesse amongst men . i answer , it is very true ; but yet the scripture speakes of certaine dead workes , as heb. . . the blood of christ , is there said , to purge our conscience from dead workes ; that is , all these before mentioned they may be done , and they are good workes in themselues , hauing all the lineaments of good workes , as you know a dead body hath of a liuing ; but yet indeed they are but dead workes ; that is , they may haue a golden out-side , and be very beautifull in the sight of the world , and also in the sight of men ; but yet as christ speakes , m be abhominable in the sight of god : for so a naturall man may pay a certaine debt of duty and obedience to god ; but he payes it in counterfeit coyne , that hath the stampe , the similitude , and colour of true coyne ; yet it consists ( if you looke to the inwards ) but of base mettall . as i remember a story , that n remigius tels , who was a iudge in lorreigne , vnder whose iudgement many hundred of witches were condemned vpon their owne confession ; who said , that the deuill did bring them many boxes of currant coyne to the apearance of the witches , but when they came to vse them , they proued nothing but withered leaues . i say after the same manner sathan cozens naturall men in things of greater moment ; hee suffers them o to thinke well of the good workes and duties that they doe , to make them thinke they are currant coyne : but when they come to make vse of this treasure at the day of death , they finde them to bee but withered leaues , such as god will not accept of in the time of extremitie , at the day of iudgement . the apostle in the tim. . . speakes of certaine men , who had a forme of godlinesse , but denied the power thereof : that is , that haue a formall customarie performance of good workes , and good duties , with which the conscience is satisfied ; and not able to iudge because it is ignorant . and therefore sathan doth with men in this case , as wee are wont to do with children ; take from them true gold ; and when they fall a crying , stoppe their mouthes with counters . so i say , sathan labours to keepe men from the liuely and thorow performance of good workes and holy duties ; and then satisfies their consciences , with that which hath but a forme of godlinesse , without the power of it . but you will say ; how shall a man discerne this , whether these good workes which are good in themselues , be good in such a manner as they are wrought by him ? to this i answer ; you may know it by these two things . first , it is certaine , that except they be vital actions ; that is , except they proceed from an inward principle of life within , they are not good actions , they are such as the lord regards not . now you know , there are motions , ( as the motions of clockes and watches ) that proceed not from life , but from art ; so it is in this matter of religion ; many good actions may be done , many good motions in the waies of godlinesse , which yet may not proceede from the life of grace , but from outward respects to men ; from feare of hell ; from feare of iudgement ; or in sickenesse ; from the apprehension of death and calamity . in such cases , we may be stirred vp to do them ; and then euen as the wheeles that are set a going by the spring , when it is downe , you know they cease their motion : so commonly it is in these good fits , in these good moodes of godlinesse , when that which set them on worke is remoued p there is an end of them . and therefore if you would know whether the workes you do bee right or no , such as god will accept at the last day , consider if they proceede from an inward principle , from a principle of life within . . you shall know them by their coldnesse . for coldnesse you know , is a symptome of death . now these good workes when they are done by a naturall man , there is no life in them ; there is no warmth in them , no viuacitie nor quicknesse in them : where as you know , it is said , iames . . prayer if it be feruent , preuailes much : & rom. . . be ye burning in spirit , seruing the lord : that is , all those duties that haue not heat in them , that haue not fire in them , why , the lord regards them not : the reason is this ; because if there be no heat there , there is none of his spirit there ; and then you know our prayers are but the voyce of our owne spirits : the workes we doe are but dead workes , because they are but the fruits and effects of dead flesh , if there be none of the holy ghost there . now if there be no heat there , i say , there is none of the spirit there ; for the spirit is as fire : and therefore ye know what iohn baptist saith of our sauiour : q he shall baptize you with the holy ghost and with fire : that is , he shall baptize you with the r holy ghost , which is as fire . and therefore you shall find that holy men haue beene vsually described by the similitude of fire : as s chrysostome saith , that peter was like a man made all of fire walking among stubble : and one that desired to know what kind of man basil was , it is said , there was presented vnto him in a dreame a pillar of fire with this motto , t talis est basilius , such a one was basil ; and old u latimer when he was asked the reason why there was so much preaching and so little practizing , gaue this answer , deest ignis , fire is wanting . the same we may say in this case ; there may be a performance of many good duties , of prayer , of hearing , of receiuing the sacraments , of worshipping god : but consider whether there bee fire , consider whether they bee not done without that liuelinesse , that feruencie that the spirit of god requires ; either done without heat , or but halfe baked , as x hosea's cake was ; and if so , they be but dead workes : whereas true praying in secret betweene god and vs , why ? it is such as warmes and quickens the heart : it is such as brings the heart into a good frame of grace , and sets it right before god : and right hearing is such as kindles a fire in vs , that in great measure y burnes vp the drosse of sinfull lusts and corrupt affections . and so we haue dispatched the second meanes , by which we may know whether we be aliue to righteousnesse , or dead in sinnes ; to consider , whether we haue any motion , and of what kind those motions and actions are . againe , you shall know it , by considering what you contend for most , for life is sweet , and euerie creature would maintaine this life , and z would part with any thing rather then that . for a man that hath this life of grace in him , a he will suffer any thing , he will lose his life , his credite , his goods , his libertie and all rather then he will wound his conscience , and violate his peace and communion with god , because that b is as sweet and as deere to him as life ; whereas another man contends as much for his life , his credite , his profite , his pleasure , and sinne , and will rather suffer the losse of a good conscience , rather suffer any vneuennesse in his wayes towards god and men , any sinne , rather then he will be preiudiced in these things , because in this is his life , being dead to christ and aliue to sinne . againe , such as the food is , such is the life : if it be the life of sinne that a man liues , which the c scripture cals death , why then the secret thoughts and inward affections feed on carnal delights , either past , present , or to come ; that is , either he solaceth himselfe with the contemplation of what he hath had , or he feeds on that which is present , or he cheares vp himselfe with the thought and proiect of those carnall delights that are future : whereas a man that lines the life of grace , the contrarie is most acceptable to him ; for euerie life drawes to it selfe that which is most suitable and most agreeable with it , that is the food wherewith it is maintained , and that wherein it delights ; for pleasure is but applicatio conuenientis conuenienti ; but the application of that which is conuenient and agreeable to vs. and if you say now , they may occupie themselues in hearing , reading , and praying , and such like holy exercises . i answer , they may , and it is well ; these things are verie commendable , and not to be omitted ; but yet there is some thing must be added , for that is not enough , except we be nourished by these duties , and grow by them ; as you know it is said , . pet. . . desire the sincere milke of the word , that you may grow thereby : & as your common saying is , shew me not the meat but the man. for christ , d the great shepheard of the sheepe , is affected in this case , as shepheards are wont to be , that say not to their sheepe , shew me the hay i haue giuen you , but shew me , e lac & lanam , the wooll and the milke ; that is , shew me the fruits and effects of all thy f hearing , reading , and praying ; for a man may be conuersant in all these duties , and yet for want of life , and for want of a digestiue facultie within ; that is , not turning them to blood and spirits , he may not be nourished , he may not grow and be strengthened by them , but be as a man in an atrophy , that eates verie much , & yet is as leane , and as meager , as if he had eat nothing : of such the scripture saith , that g they haue a name to liue , but yet are dead ; h that they are alwayes learning , but neuer come to the knowledge of the truth ; that is , to the sauing knowledge of it . last of all ; the last propertie of life , either of sinne , or of grace , is , ( as the propertie of euerie life ) not onely to draw to it selfe things suitable , but to i expell and oppugne whatsoeuer is contrarie and hurtfull : so he that is a liuing man in christ , though he hath the reliques , the weiftes and remainders of sinne still in him , yet he is sicke of them , k he fights against them , and resists them continually , as health resists sicknesse , or as a liuing fountaine resists mud that fals into it , it workes it out , and doth not rest till it be cleane againe ; when another man workes out those good things , those good thoughts , and motions that are iniected and kindled in him ( for some good moods and fits they may haue ; ) i say , they l reiect them and are sicke and wearie of them , and the meanes that should encrease them , and they are not well , till they haue gotten themselues into another element : but for the sinnes that are sutable to them , either by disposition , or by education , or by custome , m m those they suffer to lye vnexpelled , vnresisted , as mud in ponds , or dead waters . and this ( my brethren ) is a great signe of death : for i will bee bold to say this , that if we lie in any knowne sinne , that is , if there be a continuall tract of any sinne , that we know to be sinne , that is drawne as a thred through our whole conuersation , ( be it fornication , or adulterie , or swearing , or drunkennesse , or malice , or enuie , or any other ) i say , it is n verie dangerous , yea deadly , if it haue any dominion , if we lye in it : for you know , a preuailing disease will kill , and one disease will doe it as well as a hundred : as a swine that passeth through a thousand durtie puddles and wallowes but in one , it is enough to make her vncleane and filthy all ouer as well as if she had done it in more . the scripture is plaine in this case , cor. . . whosoeuer is in christ is a new creature , old things are passed away , all things are become new . gal. . . whosoeuer is in christ , hath crucified the flesh with the affections and lusts thereof . so that if there be any liuing lusts in a man , i say , if there bee one lust that is perfectly liuing , o it is an argument , that the whole body of death is in vs. and if it be so , we are yet in the state of death , and are not translated into the glorious libertie of the sonnes of god. and so i haue shewed you , that euerie man by nature is dead in trespasses and sinnes , and how you may know it , and that if wee continue in that condition , and are not partakers of the first resurrection , p we shall neuer be partakers of the second resurrection . now we come to the next , which wee will dispatch very briefly ; namely , that there is a life contrary to this death . and that you may vnderstand what it is ; you must know , that euery man by nature is in a dead sleepe ; and therefore hee sees not this death , nor feeles it , nor regards it : for it hath this property of death , that as a dead man feeles not that hee is dead ; so he that wants this spirituall life is not sensible of it ; q for the soule in the worse condition it is , the lesse it feeles it . it is not so with the body : and therefore the first thing that is to bee done to bring a man out of this miserable condition of death , is to waken him ; to open his eyes to see that he is a child of wrath , and to see what extreame need hee stands in of iesus christ , and to seeke and long after him , as a condemned man longs after his pardon ; as r hee that was pursued by the auenger of blood , in the old law , ran to the citie of refuge for shelter ; i say , after that manner we must first be wakened . this you shall see , s ephes. . . awake thou that sleepest , and stand vp from the dead , and christ shall giue thee light ; that waking therefore is the first worke : and rom. . ( it is an excellent expression of the apostle ) saith he , i was once aliue without the law , but when the law came , sinne reuiued , and i dyed ; the meaning of it is : before , when i was ignorant of the law , i thought my selfe a liuing man in as good estate as the best ; but when the law came , that is , when i was enlightened to see the true meaning of the law , that i see my selfe and sinne in a right glasse , then sinne was aliue and i dyed ; that is , i found my selfe no better then a dead man. so that is the first worke that god doth to a man that he means to saue , to waken him out of this dead sleepe , to lay him vpon his conscience , that is , to set it vpon him , and to pursue him as the auenger of blood we spake of before : when that is done once , then a man will flye to the citie of refuge , that is t to christ , as u ioab did flye to the hornes of the altar , and cry earnestly for pardon of his sinnes , euen as x sampson did for water , or else i dye . and when a man comes thus to christ , thus humbled , y then christ accepts him , and then he breathes this breath of life into him , z as god breathed the breath of life into adam , and so he is made a liuing man , according to that , ioh. . . the houre shall come and now is , that the dead shall heare the voyce of the sonne of god , and those that heare it shall liue . for when a man toucheth christ by faith , a as the woman touched the hemme of his garment , there goes a certaine virtue out from him that b heales his soule , as that virtue healed the bloody issue . this then is a thing much to be marked , that euen as you see , when iron comes neere the load-stone , there goes a virtue from the load-stone that drawes the iron to it , so though c christ be in heauen , and we vpon earth , there goes a certaine attractiue virtue from him , that d drawes vs to him ; and not onely so , but it changeth vs , it quickens and e reformeth vs , by this infusion of a new life , by this transmission of a certaine power and virtue that comes from him . you will say , this is some-what obscure ; what kind of virtue is this ? what kind of infusion ? what kind of transmission ? my beloued , it is true , it is the great mysterie of life and regeneration : but that we may explaine to you what vertue this is , that comes out from christ ; what kind of infusion and transmission it is , we will explaine it as farre as it is expressible ; and it is done after this manner : euen as you see an artificer , when he goes about any worke of art , there goes a certaine influence from the skill that is stated in his mind , that passes vpon the worke as he molds it , and fashions it , and sets a stampe vpon it , according to the idea that is seated within : or as when the will moues the members to and fro , there goes a commanding acting power , that acts the members , that stirs them according to the disposition of the will : or as we see in the worke of nature , when as bees make their combes , or birds their nests , there goes out a certaine instinct from god the author of nature , that impels and instigates the creatures to doe according to their kind . such a kind , i say , such a kind it is of vertue and power ( which the scripture cals , the g vertue of his resurrection ) that comes from christ : the spirit of christ , that h molds and fashions the heart of a man , that i commands powerfully in him , and k guides and directs him to doe agreeable to his will. and this is it ( my beloued ) which the apostle speakes of , ephes. . . he prayes there , that their eyes might be opened to see the exceeding greatnesse of his power ; that is , it is not an emptie forme of godlinesse , but an effectuall preualent power , that puts not vpon vs onely a washy colour of a good profession , but dyes the heart in graine with grace and holinesse ; that is , it doth not onely alter the superficies , l but changes the whole frame of the heart , m and turnes the rudder of the life , and guides the course to a quite contrarie point of compasse . and thus it differs from the forme of godlinesse we spake of before , as the life differs from the picture , the substance from the shadow ; as that which hath sinewes and efficaciousnesse , differs from that which is weake and powerlesse . this vertue and power comes from christ to the soule , when god meanes to make any one a liuing man ; it not onely makes proffers and offers , not onely breeds good desires and purposes in the heart , n that when they come to the birth , have no strength to bring forth : but it so plants them in the heart , that they liue as the creatures liue in their owne element ; whereas in those that haue their old natures still , they wither and vanish away , as plants that are in a soyle that is not connaturall and suitable to them . therefore if we would know , whether this life is wrought in vs or no , let vs consider whether euer we haue had experience of such a great power , vertue , and influence from christ , that hath changed , reformed , and renewed vs , and not onely made vs o willing to liue a holy life , to haue our lusts mortified , to pray feruently , and to keepe the sabbath with delight , but likewise enable vs to doe the things also , as the apostle speakes , p i am able to doe all things through christ that strengtheneth me . so much shall serue to shew you that we are by nature dead , and that yet there is life to be had contrarie to that death . now for application of this , which shall be three-fold . first let vs bee exhorted to beleeue that there is such a life , for it is said , col. . . that this life is hid in christ with god : it is hid , and therefore to be beleeued . the things that we see , we need not beleeue , but it is said , it is an hidden life ; now why it is said to be an hidden life , let vs consider from whom it is hidden , and with what it is hidden : it is hidden from naturall men , euen as colours from a blinde man , or as they are hid in the darke : the colours are there , but they are said to be hid from him ; because either there wants an eye , or there wants light to see them . againe , with what it is hid . this spirituall life , this life of grace , first , it is hid with this naturall life , we see men to breath and liue , but this life is within , we cannot see it . againe , it is hid vnder a base out-side , as r christ was vnder a carpenters sonne , as the s wisdome of god is hid vnder the foolishnesse of preaching ; as t those saints the world were not worthy of , were hid vnder goats-skins ; and as the great mysterie of saluation hid vnder u the elements of bread and wine : after this manner , i say , this life is hid vnder a base outside , because they that liue this life of grace , for x the most part are base and contemptible in the eyes of the world : and this is one thing that hides this life from vs. thirdly , it is hid with the infirmities of the saints , euen as you see this naturall life is hid in a swowne , or as reason is hid in drunkennesse ; there is life there , there is reason there , but it is not seene . so it is true , that y holy men haue many infirmities , and because of them we cannot see this life , and we thinke therefore there is no life in them : you know z dauid and a peter what they fell into . last of all , this life is hid from vs by misreports , euen as christ was hid from the world , being b reported to be a wine-bibber , a companion of gluttones , and c one that cast out deuils by beelzebub the prince of deuils . thus he was hid . so the apostle paul ; and the rest of the apostles , he saith , they were hid from the world after this manner , cor. . . saith he , we are as deceiuers though true : that is , though we be true , yet we are as deceiuers : that is , we are reported to be deceitfull , and false men . and therefore they that are in great place should take d speciall heed how they admit of reports . for yee shall findethis , that e in all ages , in all stories , as they say , men for the most part are mis-reported : good men are reported the worst of , and euill men are reported the best of . so that , if we iudge by reports , we shall f iustifie the wicked , and condemne the generation of the iust . i say , all these wayes this life is hid from vs , and therefore we must beleeue it , though we may helpe our selues a little by experience . we see there is a generation of men whose life is not in carnall pleasures and delights , that giue not themselues vp to sinne against god ; and it is certaine that no man can liue without some delight , no creature can liue without it , and since their delight is not in these things , it is likely there is an other life that they liue ; that is , an inward and retired life , euen this life g that is hid with christ in god. againe , you see there is a generation of men that are k willing to suffer tortures , and imprisonments , to suffer death for christ ; and sure they would not be so willing to part with this naturall life , if there were not a better life that they set a higher price vpon ; they would not let this goe , if they did not hope for another . thus we may helpe our selues with experience , we see not this life , but yet we must beleeue it . and this is the first vse we are to make of this , to beleeue there is such a life . secondly , if he that hath not this life is not in christ ; why then ( my beloued ) it concernes vs all to see , that we haue the fruits and effects of this spirituall life in vs , that that change be wrought in vs which we speak of , that we haue these motions and actions that proceed from an inward principle of life ; that we haue that attractiue , and that expulsiue disposition , that may emptie the heart of all knowne sinnes , which is the effect of this life . and further ( which for ought i see , the holy ghost points at aboue all other signes of this spirituall life ) you must consider whether you loue the brethren , you haue it in the first of iohn . . we know by this we are passed from death to life , because we loue the brethren . you know a dead member hath no sympathy with the rest , but a liuing member hath a fellow-feeling , yea , a quicke and exquisite sence within , when any member is pained and hazarded ; therefore let vs labour to find this character in our selues , by being affected to our neighbours , brethren , and churches abroad ; by hauing bowels of compassion in vs to melt ouer their condition , and to desire their safetie as our owne . for why should we not ? are they not i the same church of god that we are ? are they not the same piece ? and are they not as deere to god ? and certainly if wee shew loue vnto any church because it is a church , k wee would doe it to one as well as to another . againe we haue reason to commiserate them for our owne sakes , for wee cannot stand alone , and god hath so ordered it by his prouidence , luke . . looke what measure we mete to others in their distresse , the same shall men measure to vs in our necessities : and how soone the fire may take here also wee know not , but this wee shall find in the prophet l ieremie , when the nations dranke of the cup of gods wrath , wee see there the cup went round , all the nations dranke of it , some more , some lesse . but yet if we drinke it not , yet certainely god will recompence vs , with good if we doe it , with euill if we omit it . for though he seeme angry with his churches for a time , as m dauid was with absalon , yet ioab neuer did dauid so acceptable a turne in all his life , as when he sought to bring home absalon his banished sonne , though he were angry with him all the while . so we cannot doe god a more acceptable seruice , than to helpe the church , though for the present shee seeme to bee vnder the cloud of his anger . and doubtlesse , as the lord would take it exceeding ill if we should neglect our dutie to them ( as i hope we doe not , and shall not ) as we see in iudges . . how the lord is affected in such a case as this : curse ye merosh , saith the lord , yea curse ye the inhabitants of merosh bitterly , because they came not out to helpe the lord , to helpe the lord against the mightie . marke , not because they did them any wrong , but because they came not out , but sate still ; and you know the rule ; n he that keepeth not off an iniurie when he may , doth it . againe , marke the ground why they came not out , because it was to helpe the lord against the mightie : when the enemies were mightie , they had respect to their owne safetie , and sate still ; and the phrase is to be obserued chiefely , they came not out to helpe the lord : it was not to helpe the lord , but to helpe the churches at that time : but yet the lord takes it as done to himselfe . so i say , as the lord will take it ill if we doe it not : so againe , if we doe it , he will take it exceeding well at our hands . this worke hath meat in the mouth of it , it will bring o a sure reward with it . euen as p the arke when it was harbored by obed-edom & others , it brought a blessing , you know , to them . so certainly the church brings a blessing to them that defends it : whereas on the other side , q when the arke was violated and ill vsed by the philistines , and the men of beth shemesh , you know how many thousands were slaine for it . whence i gather , if god would doe so much for that which had but a typicall holinesse , that which was but a dead temple , where he dwelt but for a time ; what will he doe , if this liuing temple be destroyed ? for the people of god are a r liuing temple . ier. . , it is said there , israel is an hallowed thing , he is my first fruits , therefore he that deuours it shall offend , and euill shall come to him , saith the lord : therefore in helping the church of god from being deuoured by strangers , we helpe an hallowed people , as we see the lord reckoned israel , though they were subiect to many failings . i say , let vs be stirred vp to do it with all diligence : we may fall out and in at home , and the vicissitude of faire and foule weather within our owne horizon may passe away and blowe ouer , as i hope it will , and i pray god it may : yet in the meane time , if any of the churches bee swallowed vp , you know that it is a thing that cannot bee recalled : and therefore let vs do our best , and do it in time . and this i will be bold to say for our incouragement , they are the churches of god ; and there is a god in heauen that tenders them , and he is a god that s delights to be seene in the mount , even when things are past hope ; and though their enemies be exceeding great and mighty ; yet when they go about to oppresse the church , they are as an t heape of strawe that goes about to oppresse a coale of fire that will consume them ; or as one that deuoureth a cup of poyson that will proue his death ; or as one that goes about to ouerthrow a great stone that will fall downe againe and bruise him to powder : they are all the scriptures expressions , as you shall finde them in zach. . though wee haue not leisure to quote the particular places . so , i say , will the lord deale with the enemies of his church , and will preserue her : therefore let this hope incourage vs to do it : and for those who haue greatest power and opportunity of doing good in this businesse , let them consider that excellent speech of mordecay to hester , hester . . saith mordecay to her , if thou holdest thy tongue at this time , deliuerance shall appeare to the iewes from another place , but thou and thy house shall perish . the meaning is this ; there was then an opportunity of doing good to the church , ( you know then what extremity the iewes were in ; ) therefore saith he , if thou do it not , thou and thine house shall perish . so if any be impediments ; nay if they do not their best ; i pronounce this in the name of the most true god , that will make it good sooner or later , they and their houses shall perish : they shall be as the straw we spake of before , that oppresseth the coale of fire . so i say againe on the other side ; if they seeke to deliuer the churches from their and her enemies , there is this great aduantage in it , it will moue god to deliuer them from their enemies againe , and to deliuer them : as salomon saith ; u when a mans waies please the lord , hee will make his enemies be at peace with him . thirdly and lastly , wherein i will bee very briefe ; let vs bee exhorted to liue this life of grace , that is , to doe the duties of obedience , wherewith this life is nourished and maintained : for so the lord saith , x he that keepeth my commandements , shall liue in them : euen as the flower liues in the oyle ; as the creature liues by foode : so man liues by keeping the commandements of god ; that is , this spirituall life , this life of grace ; it is maintained by doing the commandements : whereas euery motion out of the wayes of god , and into sinne , is like the motion of the fish out of the water ; euery motion is a motion to death : and oh that we could thinke of sinne as a motion to death , and of euery good action as a putting on towards life ; that wee could thinke this life of grace farre more excellent then the life of nature , or of sinfull lusts , pleasures , and delights ; for so it is . for surely the life that god and angels liue , it must needes bee the most excellent , and fullest of ioy ; and this life they liue . and to incourage vs to it , let vs consider , how god interlaceth this life of grace with the life of ioy , of peace , and outward prosperity ; as you see in diuers examples . y gideon while he did the actions of this life , you know how he prospered ; but when he set vp a golden ephod , after which the people went a whoring , it was the destruction of him and his house . z solomon , how glorious was his rising , like a bright morning without cloudes , and so he continued till the euening of his life ; but when he begunne to suffer rebellions in his kingdome against god in matter of religion ; as it is said , a hee set vp ashteroth the abhomination of the zidonians , and milcom the abhomination of the ammonites , &c. then god stirred vp rebellions against him : b then it is said , that hadad , and reisin , and ieroboham his owne seruant lift vp his hand against him ; as it is said in the text , the lord stirred him vp for that cause ; so that as long as solomon did the actions of this life , god prospered him continually in high degree ; when hee fell from it , he fell from his peace that hee had . so god interlaceth the life of grace , with the life of ioy , and peace , and outward prosperitie . and the like you see in his son rehoboā for . yeeres : when hee sought the lord , saith the text , and did the actions of this life , . chro. . . so long he prospered , things went well with him and in ierusalem ; but after . yeeres hee forsooke the lord and suffered the people to make them high places ; then , saith the text , in the . yeere of his reigne ( god gaue him . yeeres respite ) c hee powred out his wrath vpon him and vpon ierusalem by the hand of shishak king of aegipt ; because they had transgressed against the lord. where it is to bee obserued , that it was not because that shishak the king of aegipt , was angry with rehoboam , for it is not said it was shishaks wrath , but the * lords wrath , shishak was but the instrument : he was but the viol through which it was powred vpon him . but an example you shall finde of this most cleare in vzziah , . chro. . . it is said , vzziah sought the lord all the daies of zachariah the prophet , and as long as hee sought the lord , god made him to prosper . as long as hee did the actions of this life , the life of ioy , prosperity and peace , ran along with it . but after , in vers . . when the lord had helped him that hee grew mighty , then ( saith the text ) his heart was lifted up to destruction ; that , euen as you see blasings comets ( though they be but comets ) yet as long as they keepe aloft , they shine bright ; but when they begin to decline from their pitch , they fall to the earth . so when men forsake the lord , and mind earthly things , then they lose their light , and are dissipated , and come to destruction : whereas on the other side , you see all holy and good kings that liued the life of grace constantly , they shined in the dark world , as stars in a dark night , neither losing their light nor falling from their place . and this you shall finde in al the stories of the kings of israel & iudah ; that either the suffering of idolatry and superstition at home , or the resting vpon ashur and egypt abroad , was the cause of all their miseries . for when they were in distresses they sought to these nations that proued d broken reeds , that did not onely deceiue them , but run into their sides . on the other side , you may obserue , that those that liued this life of grace perfectly , whose hearts were with god , that they emptied out all the old leauen of idolatrie , and superstition at home , and in all their distresses , they trusted vpon god : and you shall finde it proportionablie , as they did it more or lesse , so they prospered . as you may see in asa ; it is the prophets owne speech to him from the lord in the . chron. . . . saith he , because thou hast relied on the king of syriah , & not relied on the lord thy god , therefore is the hoast of the king of syriah escaped out of thine hand : were not the aethiopians and the lubims an huge hoast , with very many chariots and horsemen ? yet because thou reliedst vpon the lord hee deliuered them into thy hand . asa , when a mighty companie came against him , of lubim● and aethiopians , that were , as it is in the chap. before , as the sands , because hee rested on the lord , he gaue him the victorie ouer them : afterwards a small army escaped his hands , why ? because hee rested vpon the king of aram. so likewise iehosaphat when hee came back from helping achab at the battell at ramoth gilead , the prophet iehu meets him in . chro. . . and saith vnto himthus : oh iehosaphat , wilt thou help the wicked ? wilt thou loue those that hate the lord ? wrath is gone out against thee . so in the e next chap. ver . . it is said , that a great army came from beyond the sea , and iehosaphat was sore afraid : and likwise when hee ioined with ahaziah to make ships to goe to tarshish , the prophet eliezer goes to him and tells him , that god bad broken the ships at ezion . geber , because hee had ioined with ahaziah the son of achab , . chron. . the last verses . i might giue you many examples ( i must not goe beyond my time ) iacob , though the thing that he did was good , as you know hee might seeke the blessing lawfully ; for it was promised to him : yet because hee vsed euill meanes , rebeccha and hee vsed ill means , a lye , you know what it cost him : hee was banished from his fathers house many yeeres ; and you know how much sorrow rebeccha had for it , euen for failing in the manner . so dauid , looke what his intermissions were in doing the actions of this life , this spirituall life , you see likewise his troubles were : and therefore let vs bee exhorted to liue this life of grace , seeing we haue so great incouragements : i say , if you obserue throughout the scriptures , and aboue all other places from the . chron. . to the end of the book , which is exceeding well worth the reading , where you haue not onely the stories of the kings set downe , but the causes of all the accidents that did befall them ; wee see all along , as they liued this life of grace , as they did the actions of this life , that is , as they kept their hearts perfect with god , so their outward ioy and prosperity was accordingly ; and the interruption and intermission they found in that , was according to their intermission in this . and therefore let vs bee exhorted to liue this life . for certainely , euery life hath an excellency , hath a sweetnes in it , more then any meere being ; and as any life exceedes another , so it hath it more : as the life of a man exceeds the life of a beast , so the life of grace exceeds the life of a man : and therefore it is capacious of greater ioy , and of greater grief . on the other side ; as you know the ioy of the saints is vnspeakable and glorious , and passeth all vnderstanding ; so the despaire and horror of conscience againe , exceeds as much . and let vs marke this ; that as hee that liues the life of a beast , destroies himselfe as a man ; so hee that liues the life of a man , that is , the life of reason only , the life of a humane wisedome and pollicie , hee destroies himselfe as a christian. therefore let vs bee exhorted to liue this spirituall life of grace : it is the best for our selues ; yea let vs abound in the actions of this life as much as may bee ; for one man may liue more in a day then another man doth in a yeare . for life is in the action ; so much as wee doe , as farre as wee exercise this spirituall life , so much wee liue : and looke what time is spent vainly and idlely , so much of our life death possesseth : as in the tim. . . it is said , the woman that liues in pleasure is dead while shee liueth . finis . notes, typically marginal, from the original text notes for div a -e * mors est ●ita sine christo ignatius epist. . ad romanos . the generall doctrines . the doctrines the first doctrine . a fiunt enim , non nascuntur christiani . tertullian . apolog. aduers gentes . hierom. epist . ad laetam . c. . b psal. . . rom. . . c math. . , . c. . . iude . spirituall life wherein it consists . iohn . . . e pessima ignorantia boni est , bonum non esse . prosper . cont. collatorem . cap. . . the properties & markes of spirituall life & death . first property f reuel . . . g ephes. . . rom. . , ● . luke . , . h pa●ca del praecep●● sic totum ●omic nem immutant , vt expo●ito vetere novū reddant . lactant. de falsa sapientia cap. . i ier. . . hosea . . . k psal. . . isai. . . initium enim est saluti● notitia peccati . seneca . epist. . l primum enim ●pus fidei pe● dilectionem operantis , cordis companctio est : in qua sine dubi● ejiciuntur daemonia , cuu eradicantur decorde ●eccata . bernard . in a●centione . dom. sermo . . col. . m. . property . obiection . answer . m luke . . n in his booke de damonolatria . lugdumi . . see dell. rio. disquisitio . mag. o omnes enim sua extollunt : omnes etiam minima qua in altum çontulere dilatant . seneca de beneficijs , l. . c. . question . answer . two wayes to discerne whether the workes we do are good or no. first if they proceed from an inward principle of life . p caduc● sunt quaecunque sucata sunt ; nec fiduciam praebent , possidentibus stabilem , quae possessonis non habent veritatem . cyprian de habitu virginum . lib. secondly , if there be warmth in them . q math. . r ignis verò qui deus est , consumit quidem , s●d non affligit : ardet suauiter , desox latur faeliciter . est enim vere carbo desolatoriut ; sed qui sie in vitia exerceat 〈…〉 ignis , vt in anima vicem exhibeat vnstionis . bernard . super cantica , sermo . . col. . a. s petrus christs amore vstus ardebat . hom. . in rom. . . c. . t see greg. nazianzeni monodia , in basilij mag. vitam . u m. fox in his martyriologue . x hosea . . y hoc igne consumpta emni labe peccati , et rubigine vitiorum emundata , atque sanata conscientia sequitur . bernard . hom. . super cantica . the . property . z iob. . . nihil homini tanti est vt vita , homer . ili . l p. . a nunc incipio discipulut esse , cum nihil expetam visibilium , vt iesum christum assequar . ignes , crux , ferarum concursus , sectiones , ●auiena , ossium discerptiones , membrorum concisiones , totius corporis solutio , diaboli tormenta in me veniant , tantummodo vt iesum nanciscar . melius mihi emori propter iesum christum , quàm imperare finibus terra , ignatij epist. . ad romanos . b psal. . . the . property . c ephes. . . obiection . answer . d heb. . . e 〈…〉 qui diuinas scripturas legens , verba vertit ; in opera . bernard . de ordina vitae . col. . . h. f ●●bus christianorum est verbum dei , quo pascuntur omnes sancti tam homines quàm angeli bernard . in assumpt . b. mariae ; sermo . . col. . c. g reuel . . . h tim. . . the . property . i omnes dolos èt consi ●a tex●i ob vitam . homeri odys . l. p. . k gal. . , . cor. . , , . rom. . , to the end . tim. . , . l mal. . . zach. . . i say . , acts . . and no maruaile , for luxurioso frug al●tas p●na est , pigro supplicij loco labor est , delicatus mise● retur industria : desidioso studere torquert est . seneca epist. . m non prius est vt de vita homines quam de iniquitate discedant . quis exim non cum iniquitatibus suis ●oritur , et cu● ipsis , atque in ipsis sceleribus sepeliatur . m tunc enim consummata inselicitas , vbi turpia non ●●●um delectant , sed etiam placent : et desi●it esse re●ed●o locus , 〈◊〉 qu● suerant . vitta , mores fiun● . seneca epist. . o nihil enim prorsus de virtutum splendore attingit , nihil de pictatis suauit●te g●stat qui magis vul● sordescere in ijs quae i●munda sunt , quam in ijs splendere qua sancta sunt , leo de ieiunio . mensis sermo . . c. . p reuel . . , . the . doct . q i say . , . hosca . , . vulueri vetusto et neglecto callus obd●citur et eo insanabile , quo insensibile fit . bernard . de consider . l. . c. . r deut. . . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . qua propter dicit : wherefore it saith ; not he saith : that is , the light mentioned in the former verse , saith : awake thou that sleepest &c. hence vve vsually say to those which lie long in bed in the day-time ; awake & arise for shame , for the very day-light , or sun doth call you vp ; which interpre tation the very dependency & connection of the words , together with the thes. . , , , , . & rom. . , , . do fully warrant . t for amina petrae vul●●ra christi . in his passer in●e●it sibi 〈…〉 , & 〈◊〉 nidum vbi reponat p●llo● suos : in his sec●lumba tutatur , et circumuolat , &c. bernard . u king. . x iudges . . y psal. . . z gen. . . a math. , , ● . b mat. . . c acts . . d cant. . . e rom. . . question . answer . f manna absconditum est , nomen novum est , quod nemo scit nisi qui accipit . non illud eruditio , sed vnctio docet ; nec scientia sed conscientia appraehendit . bernard . de conuersatione ad clericos , cap. . g phil. . , ephes. . , , . h ezech. . , . iohn . , . rom. . . i ephes. . , . . & . . . k rom. . , . gal. . . l ezech. . , . cor. . , . psal. . . cor. . . m rom. . . pet. . , . n isay . . o obedientia ●ollis imperium ; nec dura ibi necessitate seruitur vbi diligi●ar , quod iubetur . leo de ieiunio . mensis sermo . cap. . p phil. . . . vse . q quia lu●en cacis oculis non vident , non oculorum ●utant esse culpam , sea soli● . hierom. epist. . c. . r math. . . s cor. . . t heb. . , . u cor. . , to . x cor. . , to . . y iames . . z sam. c. . & . a math. . , to . . b luke . . c math. . . d exod. . . e see tertulli an , iustin martyr . tatianus , arnobius , in their apologies for the christians against the gentiles . f prou. . g col. . . h acts . . reuel . . . . vse . i ephes. ● , , . k ephe. . . col. . . iohn . , ● . l ier. . , to . m sam. cap. . n qui cum possit malum non impedit , mali est act or potius quam qui id facit . thucydides historiae , l. . o prou. . . p sam. . , , . q sam. cap. . . r pet. . . s gen. . . t zach. . , , . u prov. . . . vse . x leuit. . . y iudges . z chron. cap. . to . a kings . . b kinges . . to the end of the chap. c chron. . . * verse . thus saith the lord : ye haue forsaken me , & therefore haue i left you in the hand of shishak . d isay . . e chron. . . the fulnesse of christ for vs a sermon preached at the court before king james of blessed memory. by iohn preston, dr. in divinity, chaplaine in ordinary to his majestie, master of emmanuel colledge in cambridge, and sometimes preacher of lincolnes inne. preston, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the fulnesse of christ for vs a sermon preached at the court before king james of blessed memory. by iohn preston, dr. in divinity, chaplaine in ordinary to his majestie, master of emmanuel colledge in cambridge, and sometimes preacher of lincolnes inne. preston, john, - . 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the true picture of iohn preston , dr. in diuinity , and sometimes 〈◊〉 of lincolnes-inn . the fvlnesse of christ for vs . a sermon preached at the court before king james of blessed memory . by iohn preston , dr. in divinity , chaplaine in ordinary to his majestie , master of emmanuel colledge in cambridge , and sometimes preacher of lincolnes inne . offendunt homines non cum christi multa dicurt , sed cum addunt sua : sic quippe incidunt ex multiloquio in falsiloquium . ambr. london , printed by m. p. for iohn stafford , dwelling in blake-horse-alley neere fleetstreet . . the booke-seller to the learned and godly reader . courteous reader , you know better then i , that the church hath beene pestered with writings falsly fathered upon men of renowne . there is scarce an age in which many instances are not given . not onely fathers , and councels , but historians , have beene stuffed from other mens pennes with adulterine conceits . the divell knowes that as labans sheepe have conceived by the eye ; so men have been apt peremptorily to conclude from the opinions of their great masters : and men have so cleaved to the persons of men , that they have catched up all shreds that have fallen from them with admiration and resolution to follow them . this hath been very offensive : it hath stayned the dead , and corrupted the living . it is not therefore alwayes safe to trust posthume writings , and to say , this such a man held , because we finde it in the books published under his name when hee is dead . yet is there an excellent use of such workes of good men , as may truely be affirmed to be theirs , though time have brought them forth , when their owners have inhabited their eternity . now bookes are of excellent worth ( not to satisfie some greedy tradesmen , who know how to value them for themselves , though otherwise they care not two pence for the author , when their own turne is served , ) but to take up , and gaine , the eyes , hearts , and times of many , who would reade none except they can reade new ones . this here presented is certainly the authors pretended : though not for every word ( for i cannot promise that , from a copy which hath passed through many hands ) yet for the fu●●●●stance , and sense : and it is as certaine that it is new , and so , apt to invite unto it as a new fashion . it is wondred that it is so new , when many of the same authors are so old . it surely might have beene set in the front both for age , and worth . it was preached before many of the rest , and savours of the authours learning , modesty , piety , and affection to iesus christ , and his church with us . but though it hath beene formerly neglected , yet now it is tendered in the authors owne words and hearty affections , so neare as i could . you may see in it a glimpse of the full glory of christ , and of that use which we make of him , as we must receive him to salvation . if it may doe any service in the church , i , into whose hands it hath fallen , am glad . if not , yet i beseech you , accept of my good meaning , and be to me , as i am to you , a christian , ayming more at the glory of christ , and peace of the church , then at my owne profit . farewell . iohn stafford . the summe of this sermon is this . it propounds the fulnesse of christ. in respect of his person in respect of his offices uncreated . created . as a prophet . as a priest. as a king. in respect of his righteousnesse . in respect of his effects . it maintains it above the fulnes in the saints it applies it by foure corrallaries . therefore we must be invited to come to him . we must answer it with full affections . we must be satisfied with full christ. we must comfort our selves with the fulnesse of christ , against the fulnes of sin . it propounds this fulnesse of christ for us , which we must receive if ever we have it . it applies it for direction of iudgements about the receit of grace . practise . in not deferring our repentance . in not being idle though we are receivers . in going to him from whom wee receive . in being affected as receivers . with thankfulnes for all receits . with humility because wee are receivers . with begging grace by prayers both private , publike wherof liturgies . setformes . esteeme of them . the fvlnesse of christ for vs : or a sermon upon john . . of his fulnesse we have all received grace for grace . saint augustine seemes to stand amazed at the mystery which appeares in this chapter . calvine saith , that god doth heare thunder from on high . iunius saith , that hee was never strucke with an apprehension of the deity , till he read this chapter : affirming it to be the first , and chiefest cause of his conversion from atheisme , to a sincere imbracing of christianity . and in all this chapter , i find no richer and fuller sentence then this , which describes christs fulnesse for us : of his fulnesse we have all received grace for grace . you may be pleased to observe with mee three parts . a fulnesse given to christ. not a repletive fulnesse here , but a diffusive fulnesse : that is , not shut up in his owne banks , but running over for our benefit and use . these receits are amplified from the variety of them , grace for grace . that is , christ hath given us for all the graces which he received of his father for us , graces answerable . as the seale is said to give to the waxe print for print , character for character : or as the father is said to give to the child , limbe for limbe , member for member , ( though not of the same bignesse and proportion : ) so doth christ to us in grace and truth . so that here is a full shop , and many buyers , and receivers ; choyce of wares and precious commodities : or rather ( to use the scriptures phrase ) a full table , many guests , and variety of dishes , of his fulnesse have wee all received grace for grace . note first , that fulnesse is given to christ , and that in foure respects : in regard of his person , of his offices , of his righteousnesse , and of his effects . in regard of his person he is full , with an uncreated fulnesse . moses could have no communion with this fulnesse , but with his back 〈◊〉 the effects of 〈◊〉 deity 〈◊〉 in him are not onely the effects of his deity , as then ; but the deity it selfe , which is said to dwell in him corporally , or personally in his incarnation . he is full with a created fulnesse , with all created and excellent good things , wch st. iohn reduceth to two heads : first grace , which comprehendeth all the beauties and perfections of the will : secondly , truth , which comprehendeth all the vertues of the understanding . in regard of his offices , as a prophet he is full of all treasures of wisedome and knowledge . so that all light that the world ever had , came from him as a prophet . all the mysteries that ever were declared to saint paul , and saint iohn , came from him . all the revelations of adam , noah , abraham , came from him . thus all received their light from this sunne , which from the very first moment of time , shone to the darke world , without setting ( more or lesse ) though the darkenesse comprehend it not . as a priest , hee is full of favour with god , whereby he hath audience alwayes : full of compassion to men wherby he is ready to entertaine any suite or suiters : full of merit , by which he is able to prevaile in all his requests and intercession . as a king , he is full of authority . all power is given him both in heaven and earth . he is full of strength to defend his servants , and resist his enemies , till he hath made them his footstoole . lastly , he is full of royall munificence , wherby he is ready to supply to the wants of all his servants , and to give them in the end a full recompence of reward . in regard of his righteousnesse , this fulnesse is attributed to him : he is full of all righteousnesse , originall , actuall , active , passive , generall , and particular in all habits : whereby we have this benefit ; first , that he that was so full himselfe , is able to helpe us , if we want love , faith , or any other grace : secondly , by this we know what a mediatour wee have to deale with , even with one full of love , patience , compassion , which may invite us to come unto him : thirdly , that though our righteousnesse be weake , and small , yet in him we are compleate . in regard of his effects and workes , this fulnesse is given to him , that there is scarce any action which christ ever did , but you shall find a fulnesse in it . at the first miracle hee ever wrought , he filled sixe water pots with wine . afterwards hee filled five thousand guests with five loaves and two fishes . so he filled the nets with fishes , so as they were ready to breake : and ( which is the best fulnesse ) he filled his disciples with the holy ghost on the day of pentecost , and after when they were said to be full of the holy ghost . thus is there a fulnesse given to christ : and there is reason for it , both in respect of himselfe , and in respect of us chiefly . in respect of christ himselfe , he was the chiefe corner stone ; and therefore reason good that he should bee the fairest of the building . he was the prince of our salvation : therefore meet it was , he should be like saul , higher by the head and shoulders , yea , fully exalted above all principalities and powers . in respect of us chiefly , & our emptinesse ; that with his fulnesse hee might replenish us and our vacuity . otherwise we could neither have seene , nor received it of him . not have seene ; for the glorious beauty of the divinity was too bright for us to behold . therefore it is reason that it should be put in the lanthorn , and vaile of christs humanity , that wee might behold it . neither could wee have received it : for the deity is an unaccessible fountaine : therefore it is reason that christs humanity should be a cisterne to receive it for our use , & model . it may be you will say that s. stephē , & other saints are said to be full of the holy ghost as well as christ ; how then do these two fulnesses differ ? i answer , that they differ three wayes . first , others are said to be full according to their measure , but christ above measure . as a little dish may bee said to be full as well as the ocean : so they are filled according to the narrownesse of their present capacity . christ was full according to all dimensions , length , depth , bredth , and height of fulnes . secondly , there was in them a fulnesse of the vessell , but in christ , a fulnesse of the spring . in them was a derived and participated fulnesse , in christ a fulnesse of a fountaine proceeding from himselfe . this is well expressed by the schoolmen , when they say , that christs , & the saints fulnesse differ as fire , and things set on fire . the fulnesse of the ocean is too little to expresse it : for if you take a drop or two from it , it is so much the lesse : but the fulnesse of fire is such , as though you light a thousand torches at it , it is not diminished . thirdly , their fulnesse was in them comparatively ; saint stephen was full in comparison of other lesser saints : but in christ it is an absolute fulnesse without limits , or comparisons . what shall we now deduce from hence for our benefit ? foure consequences . first , that we ought to be invited to come to christ to take of his full heape . this incentive saint paul often useth to inflame the desires of the gentiles to come to christ , even the riches of that fulnesse which is in him , which in the fulnesse of time was exposed to all commers ; which was hidden before , but now ( as hee saith ) fully revealed ; seene before , but in types and shadowes , now with open face ; before preached to a few , now to every creature under heaven ; before given by his spirit , by drops but now he that ascended up on high , and led captivity captive , hath so received for , & given gifts unto mē , that he hath filled all things . let us therfore be exhorted , when we heare of such a fulnesse , not to take the grace of god in vaine , but labour to have our parts therein , that , with the corinthians , we may be made rich in christ , filled with all knowledge , and every grace . content we not our selves to know this onely , ( for that is our common fault to rest in the notion of such things without practise ) but goe to christ as bees to a meddow full of flowers , as merchants to the indies , that are full of wines and spices , that you may experimentally feele your selves return from him full fraught with treasures of truth and grace . in other things fulnes invites us much ; iosephs full barnes drew iacob and his sonnes downe into egypt . canaan was a land full of milke and honey , & that invited the israelites to seeke it . solomons aboundance and fulnesse of wisedome invited the queen of sheba to come out of the south to his court. in every thing , fulnesse doth much allure , and affect . the covetous man though he spend but a little , yet he delights to take it from a full heape . how much more then should the fulnesse of christ worke in us , seeing there is in him not onely a repletive , but a diffusive fulnesse ; not only plenty , but bounty ? but , alas , if we looke to the actions and lives of men , we shall finde that they seek a fulnesse in every thing else almost . a fulnesse in pleasure and delight ; a fulnesse in honour and preferment ; a fulnesse in profit and worldly incomes ; but this full hony-combe is almost every where despised . but happy is he the bent of whose heart god hath turned the right way , to seeke a fulnesse of faith and wisedome , a fulnesse of the holy ghost . happy he , who cares not to be empty of other things , so he be full of these ; to be a looser in other things , so he be a gainer in this . such an one hath indeed chosen the better part which shall never be taken from him . secondly , we should therfore answer the fulnesse of christ with a fulnesse of affection fully to beleeve , and trust in him , fully to love and adore him , fully to joy and delight in him . for it is good reason that the affections should be answerable to the object . a little excellency deserves at our hands a little love and esteeme , more excellency more love ; but when there is a fulnesse of excellency , wee ought to prosecute it with all fulnesse of affections . all excellency of the creature in comparison of this , is but a drop to the ocean , and as a sparke to the whole element of fire . if therefore we proportion our affections to the object , ( which ought to be the rule and square of them ) we must bestow upon the creature but a drop of love and delight , but the full streame of our affections should runne after christ , in whom is all the fulnesse of perfection . it is true , as men hide treasure from theeves under straw , or some other base covering , so god hideth this full excellency from the world , under a base outside , that his secret ones onely might find it : and that others ( truely blinded ) might not see but stumble at it . so he hid christ himselfe under a carpenters sonne : so he hideth divine mysteries under the meane elements of bread and wine ▪ so the wisedome of god is hid under the foolishnesse of preaching , and under sheepe-skinnes and goat-skins , such as the world was not worthy of : yet there is a fulnesse of excellency notwithstanding . for if ever we saw beauty in the sunne , moone , starres , men , women , or any thing else ; all must be more abundantly in god , who is the maker , giver , and author of all these things . as david reasoneth , he that made the eye , shall not he see ? and he that made the eare , shall not he heare ? so he that made these things shall he not have them more eminently in himselfe ? for as the worth and value of many pieces of silver is in one peece of gold : so all the petty excellencies , which are scattered abroad in the creatures , are united in god ; yea , all the whole volume of perfections which is spred through heaven and earth , is epitomized in him . why doe we not then with saint paul , trample on the glory of the world , for the excellent knowledge of christ ? why doe wee not with david turn our hearts , eyes , and affections from beholding vanities , and pitch them all in him ? why doe we not recollect our affections , and gather up our thoughts , which are scattered abroad , and busied about a thousand trifles , and bestow them all on him in whom is the fulnesse of all excellency , beauty , and perfection ? thirdly , let us also therefore be content with christ , having our hearts satisfied with him and his fulnesse . first , in regard of spirituall things goe not to the brooks of teman , the broken cisternes of rome , as saints merits , church treasures , and the like . for if there be a fulnesse in christ , that needeth not , in him we are compleat . secondly , for temporall things , be content with him alone : for he is our fulnesse even in them also . for the better conceiving whereof , we must know that the first adam brought a generall emptinesse over all the world . for though , the world be full of pompe and pleasure , as saint iohn calls them ( the lust of the flesh , the lust of the eye , and the pride of life ) yet properly it is empty , because it is not full of that which it should be . evē as we say , a well is empty , though it be full of ayre : so all creatures , if not filled with that they should be . for emptinesse is not so much an absence of entity , or of something that is , but of that being that is due , and should give filling to that which should be full . hence therefore not onely the heart of man , but all creatures also are said to be empty . vanity of vanities , saith solomon , that is , emptinesse of emptinesse . the whole creation is subject to vanity , saith paul , that is to emptinesse . hence is it that the hearts of men are not satisfied with the world : but , as the prophet speaketh ; they eate and are not full , they drinke and their soule is empty : because now the creature is as the huske without the graine , the shell without the kernell , full of nothing but emptinesse ; and being empty of it selfe , cannot give us satisfaction . but christ the second adam hath filled all things againe . all in all , that is , not onely the hearts of men , but the things also . it is the neuter gender ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) all and in all . hence we may observe , that many find a want in the midst of plenty : their hearts find no rest in all they injoy , no satisfaction ; with the holy regenerate man it is much otherwise . though he have but a little wealth with a little food , yet there is a fulnesse put into that little which maketh it fit to give him satifaction . this is the meaning of that in the psalme , a small thing that the righteous hath , is better thē great riches of the ungodly . the reason is , because that little being filled with the blessing of the second adam christ , they find a fulnesse , when the wicked find an emptinesse in their greatest abundance . lastly , hence therefore issues singular comfort ; what though there be a fulnesse of sinne and guilt in us , yet is there a fulnesse in christ able to remove it and take it away . a fulnesse of mercy to receive our supplications : a fulnesse of merit to make atonement for our fowlest sinnes : a fulnesse of favour to prevaile with his father in any requests . if therefore there be a fulnesse of christ ( as there is ) be not discouraged . though thy sinne abound , yet ( if thou turne from sinne to christ ) his grace abounds much more . thou canst not be out of measure sinfull , as he is out of measure mercifull . remember but the two metaphors used in the scriptures . i will scatter your sinnes as a mist , and they shal be drowned in the bottome of the sea. now , the sunne , by reason of his force , can scatter the greatest mist , as well as the least vapour : and the sea , by reason of his great vastnes can drowne the mountaines as well as the mole-hills . so christ , by reason of that vast fulnesse that is in him , is able , yea forward , and as willing to forgive the greatest sinnes as the least : i say , as forward , and willing ; for mercy , though it be a quality in us , yet it is a nature in him : now , what is naturall , there is no unwillingnesse , nor wearinesse in that . the eye is not weary with seeing , nor the eare with hearing fit objects . therefore though our sinnes be never so great , and many ; yet ( if this condition be observed that we lie in no knowne sinne , that god bearing witnesse to our consciences , we have a full and resolute purpose not to doe the least evill , nor to omit the least good ; in a word , that we make our hearts perfect with god in all things ; for without this there is no remission of sinnes ) then they are not beyond the price that was paide for them , nor beyond the grace of him with whom we have to doe ; because there is fulnesse in him . now , i beseech you take not this exhortation in vaine . for there is nothing more effectuall to heale a rebellious heart , to instill soveraigne saving grace , to cause a sinner to change his course , then to be perswaded that he shall be taken to mercy , and that his sinnes shall bee forgiven in christ. even as the thiefe while the hue and cry pursues him , never returnes willingly ; rebels and pyrats , while the proclamation of rebellion is against them , never come in : but if there be a proclamation of pardon , yea of some great advancement , if that be beleeved once truly , that , and nothing but that causeth them to lay downe their courses , and become loyall and loving subjects : so is it with poore sinners upon the apprehension of christs willing supply . therfore let the fulnesse of the mercy of christ moove us to lay downe our armes of rebellion , and to chuse god for our god , and to give our selves wholly unto him . and thus i passe the fulnesse given to christ. now next view for whom it is . it is for us , that we may receive grace for grace . note , that as there is a fulnesse of grace in christ , so is it for this use , that all grace may be received . as all starres shine in the light of the sunne : so doe all the saints through grace received . the scripture is evident for this . it is god that worketh in you both to will and to doe , of his good pleasure . wee are not sufficient of our selves to thinke any thing , as of our selves : but our sufficiency is of god. so that all grace , and all preparations to grace , and all ability to accept grace , is all from god , and not of our selves , ( whatsoever men dreame ) and that for these reasons . because nothing can work beyond the spheare of it's owne reach : the effect exceedeth not the cause . therefore it is impossible for corrupt nature to get supernaturall grace , or to doe any action preparing , inclining , or bending the will unto it . for as the water cannot heate , which is an action above the nature of it , untill an higher principle of nature be infused into it : no more can meere nature doe any thing tending to saving grace , having no principle in it selfe whereby it can raise it . indeed , to will is naturall , but to will good , is supernaturall , and must needs arise from an higher wels head then nature is . for as an hatchet will cut when it is handled but with a common hand , but to make a chaire , or stoole , or like artificiall thing , except it have the influence of an artificer , it cannot : so though to will be natural , yet to wil well , to doe a supernaturall work in a supernaturall and holy way , it cannot except it have the influence of a supernaturall agent to guide and direct it . from this consideration arise two corollaries to direct our judgments , and practises . first , for our judgements , this part shewes the errour of the pelagians , who ascribe the beginnings , preparations , and abilities , of our accepting of grace to our selves , and our owne free-will , although the complement be of god. but you see ( by that which hath been said ) that not onely the full streames , but that every drop of grace hath beene received from his fulnesse . this errour of theirs proceeds from their not distinguishing aright betwixt acquisite habits , and those that are infused . indeed , in acquisite habits the acts goe before the habits , & prepare for it . but in infused habits it is clean contrary . it is with them , as with the naturall powers of the soul. we have first the faculty of seeing before we see , and of hearing before wee heare : so have we first the infused habitts before wee exercise the operations of it . for as the wheele doth not runne that it may be made round : so the heart doth not first doe the action whereby it may be set in a good frame : but it is first fashioned , and made a new creature by grace , & then it doth performe actions , and bring forth fruits worthy amendment of life . for that which is said of the soule , it doth frame an house for it selfe , and frame it selfe a roome , is as truely said of grace ; it useth no harbenger : for nothing can prepare for grace , but grace . if it be objected , that such as seneca , and socrates were much enlightened , and did also approve the law in the inner man , and had not onely an offer some way , but had a certaine kind of universall and common grace . this priviledge cannot be denyed to many of the heathen ; who as alchimists , though they misse of their end , yet they finde many excellent things by the way . so though they fayled of the right end , of the glory of god , yet were they not destitute of many common and excellent gifts , wherein though one did goe farre beyond another , as seneca beyond nero , yet , as they say of sins that they doe all alike passe the rule of rectitude , though some goe further beyond it then others ; so were they all destitute of originall righteousnesse , though some were more inlightened from it then others ; all are alike dead in sinnes , though some as dead bodies were putrified , and corrupted more then others . now to direct our practise . if all grace be received , then first deferre not repentance . for no repentance is acceptable to salvation , but what proceeds from sanctifying grace , and that you see , is received , and given of god as he pleaseth . it is not in him that willeth , nor in him that runneth , but he hath compassion on whō he will , and whom he will he hardeneth . as i said , the spirit breatheth where , and when he pleaseth . therefore we should doe as millers and marriners , take the gale when it commeth , and make use of it , because they have not the wind in a bottle . suppose a man were to passe the seas in twenty dayes upon paine of death ; if the wind should blow the first , second , and third dayes , no wise man would omit that opportunity , because he knowes , the windes are not in his power . but if the spirit shall breath into our hearts good motions of turning to god unfainedly in our youth , yeares of age , or whensoever , it is the greatest wisedome in the world to take the opportunity , and not to put it off . who knowes whether ever it will be had againe or no ? how many thousands are in hell , who thought to have repented , and did not , because they neglected the breathings of the spirit when they were offered ? there are certaine acceptable times , after which god offereth grace no more to them that wilfully refuse . happy is hee that knowes the day of his visitation , and the things that belong to his peace , which jerusalem did not , and therefore christ wept over it ; which saul and the iewes in ieremies time did not , and therefore god forbad him to pray for them . as there were certaine times when the angel moved in the poole of bethesda , and he that then stept in was healed : so are there certaine acceptable times wherein god doth , as it were , thaw and soften the hearts of men , and then this time must be taken . it is wisdome with the husbandmen , then to put in the plough when the ground is soft : for the heart in such cases is like to the iron in the furnace , easily wrought upon ; but stay while it is cold , and it will not so easily be fashioned . i beseech you therefore be exhorted to take the opportunity : and be not like them , of whom esay complaineth , who like bull rushes doe hang downe the head for a day , while some storme of outward , or inward trouble is upon them , but when a faire sun-shine day is come to dry it up againe , they lift up their heads as upright as ever . if any man would sit down , and cast his thoughts together , but one halfe houre , and consider this seriously , i have but a little time to live here , i have another place where i must live to all eternity : as i spend this short time here , so shal it be with me there and then for ever no more . if a mans thoughts ( i say ) were such , i should wonder if any thing else should take up our intentions , but to take our seasons , and make sure our elections . but , alas , wee are robbed of our selves by our worldly delights , and in great earnestnesse and contention we spend our selves in trifles . but if we would not have with he merchant an estate hanging upon ropes , and depending upon uncertaine winds ; how much lesse should a man have his salvation depending upon uncertainties , seeing grace ( whence repenance proceeds ) is , as you see , received , and not in our owne power ? but here most mistake repentance , and that is the cause why it is deferred . it is not onely a sorrow for sinne ( as it is commonly thought to be ; ) nor a leaving of sinne out of feare of hell , and desire to be saved , which a man may doe out of the strength of nature , wisdome , and providence for his owne safety : but it is ( when it acompanies salvation ) a much different thing , to wit , an act of life by one that was dead , an act of a new creature by one that was old : it is the change of the whole frame of the heart , as if another soule dwelt in the same body , or , as he said , i am not my selfe , by repentance i differ from what i was . in a word , when a man is a quite other man then he was , serving god out of an inward propension , & having the whole bent of his heart turned to delight in the lord , and in his law , without all by-respects . and that this yet may be made clearer , and put out of all doubt , i would aske you this one question . that repentance which men take up in age , or times of extremity , whence proceeds it ? if from selfe love , as is usuall in such cases ( because the soule is thē most strongly possessed with an apprehension of death , and hell , and another life ) then there is no more then nature in him : for the streame naturally riseth no higher then the fountaine . a beast would as much , for when he sinks into danger he would struggle to save himselfe . but if it proceed from love to god , why is it not done sooper , why not in the flower of youth ? yea , when it is done soonest , would we not be heartily sorry that it is not done sooner ? if it proceed of love to him , it cannot but rise from his holy spirit , the breathings whereof as they are most free , so are they most precious . therefore when such a sparke is kindled in our hearts , let us be carefull to put fuell unto it , and not let it goe out againe . all the creatures in heaven , and earth , cannot helpe us to them againe : yea , the best ordinances are but as pennes without inke , and empty conduit pipes which give not one drop of true grace , except christ , who is the fountaine pleaseth to convey it by them . therefore let us take heed how we let such motions rise like bubbles , and breake againe , or goe out like sparks upon wet tinder ; least often checking , snibbing , and quenching the spirit , in the end we be found guilty of resisting the holy ghost , and then god sweare in his wrath , that we shall not enter into his rest . here , by the way , observe , that this doctrine teacheth us not to be idle ( though all grace be received frō christ ) we must not therefore leave all to god ( as we are slandered to say and doe : ) but as st. paul makes the cōsequence , because god worketh in you the will and the deed , therefore worke out your salvation with feare and trembling . others may be thought contrarily to inferre , our selves work in our selves the will & the deed , therefore we need notwork out our salvatiō with such feare & trēbling , seeing we may do it at our pleasure . but it will be said , this is an hard case , although a man would repent , yet he cannot , although he desire to serve god , yet it is impossible except he receive it . to remove move this scruple we must know , that god is exceeding free and open handed in giving grace , if it be taken in time . and if ye will not beleeve it , st iohn comes here and tels you , i have received of his fulnesse , and not i onely , but we , that is , i , and all the saints that either are , or have been , and since st iohns time many thousands , and shall not such a cloud of witnesses perswade us ? if a begger heare of an open house kept , or a great dole given , it affecteth him , and invites him to goe ; but when he sees many comming from it with armes full , & laps full , is he thē confidēt , this addeth wings to him so if a sick man doe but heare . of a famous physitian , or an healing well , it stirres him up to goe and try ; but if he meet with many hundreds , and thousands comming from thence , and saying , i have been with him and am cured , i have been there , and am healed , then he makes no question . so doth saint iohn here , all wee have received grace for grace , therefore come . as a bird that hath received from a full heap , cals his fellowes : so doe we one another . say not therefore , alas my sins are so great , my wants so many , that i shall not be supplied : but rather thinke thus , if there was grace for so many , then surely there is enough for me . onely be sure to receive it in an acceptable time , when it is offered in the houre of salvation , least often grieving the spirit , god suffer his spirit to strive no longer , & then though ye strive to enter ye be not able , because ( as i said , ) god hath sworne ye shall not enter forever . secondly , if all grace bee received , then let us be affected as receivers . first , let vs be thankfull to god for all receits . the most gracious are the most gratefull . secondly , let us carry our selves in humility towards men . for what have we that we have not received ? shall our purse or vessell boast it selfe against another , because the owner hath put more gold , and more precious liquor into it ? or shall the wall that glistereth with the sun-beames , exalt it selfe against another that standeth in the shadow ? thirdly , let us beg grace at gods hand by prayer . for in obtaining any thing meerely given , and received , that is the most proper meanes ; therefore prayer is said to be the banket of grace : and it is a true observation , that a man of much prayer , is a man of much grace . now , prayer is either publike , or private . private , is that whereby wee expresse our private and publike occasions to god every day ; wherein we renew our repentance and covenants of abstaining from the sinne we are most prone unto , and doing the duties whereto we are most unapt : in a word , that whereby we doe every day set our hearts streight before god in all things . this is the very life of religion , and in this we must be frequent and fervent , binding our selves with an invincible resolution to keep a constant course in it : but of this there is no doubt . the next is publike prayer , which because it is more questioned , and not received of all with the reverence it should , i will adde a word or two of it , and so conclude . that a set forme of prayer is lawfull , much need not be said . the very newnesse of the contrary opinion is enough to shew the vanity and falshood of it . it is contrary to the approved judgements of approved councels , learned fathers , and the continuall practise of the church . tertullian , who lived a little above an hundred yeares of the a apostles death , saith , set and ordinary prayer going before , it is lawfull to build upon them other petitions . this shewes that they had some ordinary set allowed prayers , to which some others might be added in words of more liberty . in origens time , who lived neere tertullian , it is evident , that there were set formes of prayer used in the church . for , in his homily , he repeateth & expoundeth some passages of them . vpon which b illiricus saith , without doubt , at that time ▪ they had certaine formes of prayer . saint basil , in his sixty six epistle saith , that there were used letanies in the neocessarian churches : and ambrose in his time affirmeth , that the use of letanies was frequent . * constantine the great prescribed a set forme of prayer to his souldiers , which is set downe by e●sc●ius in his fourth booke . and calvine in his eighty third epistle to the protector of england , saith , that he doth greatly allow a set forme of ecclesiasticall prayer , which the minister should be bound to observe . but ( as i said before ) of the lawfulnesse there is little question . that which is to be reprehen̄ded , is , a asecret dis-esteeme of publike prayers , by reason of which many neglect to come to them , and they that doe come , doe it in a perfunctory , and overly manner , which is an extreame madnesse . better it were that men would come to this disjunction : either it is lawfull to use them , or not : if not , why doe they not wholly abstaine ? if so , why doe they not use them lawfully in a reverend manner ? one thing there is which if it were well considered , would breed in our men another esteeme of publike prayer then indeed there is ; and that is , that , besides the end of attaining what wee want , ( wherein yet publike prayer hath a promise ) there is another end of prayer , and that is , to worship god , and performe , a service to him . for proving of which there are two places of scripture unanswerable . a anna served god with fasting and prayer , night and day . and the prophets and teachers of antioch , b ministred to the lord , or observed a liturgy to the lord , whence the word liturgy is derived : and this should breed reverence . ob. besides , how sleight is that which is objected against the lawfulnesse of it , to wit , that the spirit is stinted when we are fettered with words appointed ? sol. i answer , the freedome of the spirit stands not so much in the extent of words , as in the intention of zeale wherein they are uttered . ob. it is againe objected that we cannot pray for occasionall necessities . sol. i answer , that therefore we bind not onely to them , but may and ought to use priuate prayer wherein we may expresse our private , particular , and accidentall occasions . and if they be more publike , there be prayers both before and after sermons ( according to order ) wherein the minister is left at more liberty , according to fuller apprehension of the lords prayer . and if it be yet more generall belonging to the state and church , we adde to it more generall and publike prayers , as in the time of publike infection , warre , and the gun-powder treason dayes . but there needs not much to be said to convince the judgement : that which is chiefly to be desired is , that they may be better observed , and more esteemed : especially seeing our publike prayers are holy , and good , and ( which should be a great inducement ) the church hath commanded them . for if the church be to be obeyed in indifferent things ( as it is ) then much more in gods owne ordinances . and if a set forme be lawfull , then must a set forme needs excell , which is dictated by a christ him-himselfe , and is therefore more frequently to be used , and with all reverence both in minde and gesture . nor doth this want the practise and approbation of the ancientest . it is saint a cyprians speach , by how much more effectually do we obtaine that which we aske in christs name , if we doe aske it in his owne prayer . and saint augustine saith , learne ye , and hold without booke the lords prayer , and with all the saints utter it with one same-sounding voyce . thus if we would shew our selves affected as good receivers both in private and publike prayers , we shall finde that successe which both iohn and the rest of 〈◊〉 saints found , who of his fulnesse received grace for grace . this god grant for iesus christ his sake . finis . perlegi hans concionem , dignamque judico quae typis mandetur . tho. wykes . notes, typically marginal, from the original text notes for div a -e detonare ab alto . fulnesse is given to christ. in person . col. . . iohn . in offices ▪ in righteousnesse . col. . in effects . why fulnesse is given to christ. in respect of himselfe . in respect of us chiefly . o● . 〈◊〉 betwixt christs fulnesse , and others . sol. ioh . plenitudo vasis . fontis . igni● ignita . application . we are invited to come to christ to take of his full heape . de pleno tollere acerno . we must answer the fulnes of christ with a fulnesse of affection . we must be content and satisfied with ful christ. col. . christ is our fulnes in temporall things 〈…〉 eccl. . rom. . col. . psal. . there is a fulnesse in christ against the fulnesse of sinne . rom. . all grace is received from christ. phil . . cor. . . influentias artificis . application . to helpe judgment . fabricare fibi domi●ilium . ob. sol. to helpe practice . wee must not defer repentance rom. . . luke . . ioh. . es. . . pet. ● . magno conatu magn●s nugas agimus . fortunam rudentibus apt●● . ephes. . . cor . . ego non sum ego . the 〈◊〉 . act. . psal. . though grace be received , we must not be idle . phil. . ob. sol. cor. . ephs. . gen. . luk. . . we must be affected to grace as receivers with thanks to god. with humility to men . with prayer . both in private . and in publike prayer . set forms of prayer lawfull . a proemissa legitima & ordinaria oratione , jus est su perstruendi petitiones . b tunc temporis certas quasd●m orationis formulas proculdubio habuerunt . * 〈◊〉 〈◊〉 esse frequentem . a publike prayers are highly to be esteemed . a luke . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b act. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a the excellency of the lords prayer . a quanto essicacius impeti amus quod petimus ▪ christi 〈◊〉 , si 〈◊〉 oratione petamus . discite , & reti●ete 〈◊〉 dominicam , & iater omnes sanctes conso●o ore profer●tis . three sermons vpon the sacrament of the lords supper. by the late faithfull and vvorthy minister of iesus christ, iohn preston, dr. in divinity, chaplaine in ordinary to his majestie, master of emanuel colledge in cambridge, and sometimes preacher of lincolnes inne preston, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) three sermons vpon the sacrament of the lords supper. by the late faithfull and vvorthy minister of iesus christ, iohn preston, dr. in divinity, chaplaine in ordinary to his majestie, master of emanuel colledge in cambridge, and sometimes preacher of lincolnes inne preston, john, - . [ ], p. printed by thomas cotes, for michael sparke, and are to be sold at the blue bible in greene arbor, london : . cf. folger catalogue, which gives signatures: [a]² b-m⁴. reproduction of the original in the union theological seminary (new york, n.y.). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng lord's supper -- sermons -- early works to . sermons, english -- th century. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion three sermons vpon the sacrament of the lords svpper . by the late faithfull and worthy minister of jesus christ , iohn preston , dr. in divinity , chaplaine in ordinary to his majestie , master of emanuel colledge in cambridge , and sometimes preacher of lincolnes inne . london , printed by thomas cotes , for michael sparke , and are to be sold at the blue bible in greene arbor . . i iohn . . and this is the assurance which wee have in him , that if we aske any thing according to his will , he heareth us . the scope of the holy apostle in this chapter , is to set forth some of those principall priviledges we have by iesus christ. one maine and principall ( which is the greatest of all the rest ) is that through him we have eternall life ; and therefore ( saith he ) know this , that when you have the sonne once , you have life : in the . ver . he that hath the sonne hath life , and he that hath not the sonne hath not life . therefore ( saith he ) have i written this epistle to you for this purpose , that you might consider well what gaine you have by christ iesus : these things have i written , ( saith hee ) in the verses before this that i have now read unto you , to you that beleeve in the name of the sonne of god , that you may know that you have eternall life . after this he names another great priviledge , that wee have by christ ; mentioned in this verse , that i have now read unto you . this ( saith he ) is the assurance we have in him , that whatsoever wee aske according to his will , hee heareth us . this is the second great priviledge we have by christ , we shall be heard in all our requests : it is no more but aske and have , put up what petition you will , if you be in christ once , you have this assurance , that hee heareth you : but he delivers it with this condition , you must first be in him : we have this assurance in him ( saith he ) that if we aske any thing , according to his will , he heareth vs. so that you see , here are two plaine poynts lying evidently before us . that except a man be in christ , he must not , hee ought not to apply to himselfe any of these spirituall priviledges , that wee have by him : if we be in christ , this and all other are ours ; if you be in christ ( saith he ) then you have this assurance , for wee have that assurance in him . the second point that the verse affords us , is , that whosoever is in christ , whatsoever he askes he shall have it . now my full intention was , onely to have handled that which is mainely aimed at in the verse ( for the other you see is but touched by the way ) which is this great priviledge that belongs to all christians , that whatsoever they aske in prayer according to the will of god , they shall bee heard in it : but because i understand you had a sacrament appointed for this day , i have altered a little that course ; the hearing of that hath somewhat diverted mee , and caused mee at this time to pitch upon the other point which i named to you ; that except a man be in christ , be ought not to apply any priviledge to himselfe ; if hee be , i say , all belongs to him . when you come to receive the sacrament , it is a very great priviledge to meddle with those holy mysteries , to have those simboles given to you of the love and favour of god in christ ; but yet you must remember this , that except you be in christ , you have nothing to doe with him , and therefore it is a fitte and necessary point for this season . for when the apostle would give directions to the corinth . what they should doe , to prepare themselves to the sacrament , that they may be worthy receivers ; hee gives it in this short precept : a let every man ( saith he ) examine himselfe , and so let him eate this bread and drinke this cup. now what is a man to examine himselfe of ? surely every one that comes to the lords table , is to examine himselfe concerning these two things . whether he bee in christ , and so whether he hath any right at all to come neere to him in that holy ordinance . though he be in christ , yet he must examine himselfe , whether hee bee particularly prepared , quickned , and fitted ; whether his heart bee put into such a trance of grace , or fashioned so as it ought to bee , when hee comes to the immediate performance of such a duty as that is . now because i handle this point , but onely for this particular occasion , i will not enter into such a manner of handling of it , as i was wont to doe at other times , but onely take up so much of it as may serve for the present occasion ; therefore because i say this to you : that except a man bee in christ , hee ought not to take any priviledge to himselfe : wee will , first exhort every man to consider whether hee be in christ : for this is the present question which any mans heart would aske , when hee heares this propounded ; why , if all the priviledges bee suspended upon my being in christ , my maine businesse is to examine whether i be in christ or no. now because a man may bee in christ and yet be suspended by some interveniall sinne , by some indisposition of minde and heart , that may grow on him , from the actuall injoying of the present fruit and benefit of that priviledge which belongs to him therefore we will first give you rules to examine your selves whether you be in christ or no. it is very usefull to all that now are to receive , or at any other time ; its usefull you know too , not onely upon such an occasion as this , but upon all occasions ; and therefore a point , ( though peculiarly belonging to this time being taken up for preparation for the sacrament ) which we may the more boldly venture upon , and you ought to attend it more diligently . i will give you but these two maine notes or rules by which you shall try it . whosoever is in christ , there must passe a double act : one on our part , another on christs part , b my beloved is mine , and i am his ; wee take christ and christ takes us ; wheresoever you find these two acts , such a man is in christ : there must be an act of our part , something the heart and mind of a man must doe to take christ. secondly the lord sends and puts forth something of his , he doth put forth an act of the holy spirit , whereby he comprehends and takes us . now if thou finde in thy selfe these two things ; first , that thy heart hath exercised that act of taking the lord iesus ; secondly , that he hath sent forth a vertue and put forth an act of his to take and to comprehend thee ; then certainely thou art in christ ; and if it be so , all the priviledges belong to thee ; if not , thou hast nothing to doe with this holy sacrament . now for the cleare discerning of that act which is on our part , you must consider these things . whether you make christ your chiefest excellencie . whether you make him your chiefest treasure . whether you make him you chiefest ioy and delight . whether hee bee your chiefest refuge to whom your hearts retire on all occasions . whether you set him up in your hearts for the chiefest commander . my beloved , if you finde all this done by you , then out of doubt , christ belongs to you ; they are all severall , but they meet in one center , and serve together to make up one rule of triall , to know whether you have tooke christ to you or no ; and i will handle them all distinctly as i have named them to you . therefore consider whether christ be thy chiefest excellency ; for it is naturall to every man to seeke some excellency or other . indeed beasts , so they may have that which is necessary for the life and service of nature , it is enough for them ; and it may be it is enough for all brutish men , whose soules are buried in their bodyes that are but sepulchers of men , in whom that spectacle of excellency which is rationall , belonging to a man , is quenched in sensuality . these men , it may be , seeke no excellency at all , but so they may live in pleasures , so they may have that which belongs to their bodies , and to this present life , it is enough for them . but a man who hath any thing of a man in him , as hee is a man , considered in these higher parts of his soule , his mind and his will ; hee seekes another excellency sutable to these parts : hee serves a higher , a more spirituall immateriall substance , such as the soule is ; and according as mens mindes are of divers fashions , so they are in a way of seeking severall excellencies for themselves , yet according to their different ages . children delight in childish things , and so doe men likewise , from whom this childishnesse is worne ; yet according to their severall fashion and understanding , so they seeke a severall excellency . some seeke learning , knowledge and excellency in their profession ; this is the excellency they would have ▪ some seeke great places of authority and command , and if they had their wish , that is , the excellency they would have ; some seeke the favour of the prince : some to have a great estate , that men may say , hee is worth so much , he hath such lordships , such faire houses , & lands belonging to him ; if he had the excellencie he desires , these he would have . every man in his owne kinde , according as mens understandings are stronger or weaker ; according to their different education , as it hath beene more noble , and ingenious ; according to the severall companyes they keepe , where they finde such and such things magnified ; according to the severall ages they live in ; ( as wee say something is in request is one age , in one company , something in another ) i say according to these severall occasions , so every man seekes a severall excellency to himselfe . now consider what is the excellency thy heart desires , above all thing else , whether it bee iesus christ ; to be in him ; to excell in grace ; to have a new draught of gods image in thy soule ; or whether some such thing as i have named : consider what is the proper vertue thou wouldest have thy soule to excell in , for there are severall vertues ; every thing hath some vertue or other which is proper to it ; as the vertue of a knife is to cut well ; the vertue of a horse to goe well ; the vertue of a souldier to fight well ; and the vertue of a christian to be a holy man ; to bee holy , gracious , and unblameable in his conversation . now what is the proper excellency thy heart aymes at : what is that thou esteemest thy vertue , that if thou wert put to thy choyse that thou mightest have a wish granted thee , thou wouldest most desire ? whether wouldest thou desire this ; to excell in grace and holinesse , to have thy sinfull lusts mortifyed , to have thy heart put into a holy frame of grace ? or whether , ( if thou wouldest deale impartially with thy selfe ) is it not some other excellency that thy heart runnes upon ? that thy thoughts and affections are most set upon ? consider when thou lookest upon others , what seemes most gracious in thy sight , by what thou doest most value the excellency of another man ; for it is likely thou so esteemest thy selfe also : consider therefore i say what thou measurest thy selfe and others by ; a man that is in christ , sets so much by himselfe , and by every man as he is in gods booke : as you see , men are rated , and their wealth esteemed according as they are in the kings bookes . see what thy heart saith to this , whether thou settest so much by thy selfe and by every man else , as he is in gods favour ; as he hath the eminency of grace and holinesse above others ; or whether it bee something else by which thou ratest thy selfe and others : consider what is that outward badge , that livery , that cognizance thou desirest to weare , which thou wouldest boast of among men : you shall see it in paul , ( saith he ) when i come amongst you , i doe c not regard the excellencie of naturall wisedome ; i care not to come with that ; the time was when i prized it , as you prize it now ; but now ( saith hee ) it is another excellency which i seeke , which i desire to weare ( as it were ) when i come amongst you , to preach the gospell , ( saith hee ) i care for nothing else , i care not to bee thought to know any else , than christ crucifyed : consider with thy selfe now what thou wouldst have most eminent in thee , in the eyes and eares of men , that which thou wouldest weare in the view of all the world ; whether it be the livery of christ ; to professe the feare of god , to excell in grace and holynes , though the world disgrace , despise and hate thee for it ; is this that thy heart desires ? if so , it s a signe thou seekest christ for thy excellency . consider likewise what it is that thou esteemest thy chiefest wisedome ; for it is the disposition of men before they bee in christ , before they have experience of the wayes of god , before they be regenerate , when they look upon those wayes in others , they reckon them folly , they are d foolishnesse to every naturall man : but when they are once in christ , then they are wisdome unto them , that is , they reckon him the wisest man that excels most in these foolish courses , as before they deemed them . it is the lords expression , deu. . . c this shall bee your wisdome before all people , to keepe my lawes and commandements . consider now what is that thou reckonest thy chiefest wisedome , before all people ; whether that which before thou thinkedst folly and weaknesse , and hadd'st a disposition in thy heart to contemne and scorne ? whether now settest thou it at a higher price , and dost in truth thinke it thy wisedome , and art willing that all the world should know that thou thinkest so ? by this you shall finde whether you make christ your excellency by considering whether your hearts goe this way or no , to seeke a vertue in the excellencies of iesus christ , and so shew them forth to others ; by examining whether this be thy cheifest wish , that thou mayest bee a christian ; that thou mayest bee found in christ ; that thou mayest be able to say as paul said , f i reckon all other things as drosse , as base and vile things ; onely to bee found in christ , to be cloathed in his righteousnesse , to excell in the graces of his spirit ; this onely i prize as most excellent , and most worthy : and this is the first . secondly , consider what is thy chiefest treasure , for you see g hee that had gotten the field , hee gave all that heehad for it , and went away rejoycing , for hee reckoned it his greatest treasure , and worth all the rest . it is certaine , whosoever hath taken christ , doth so esteeme of him , hee reckons him to bee his chiefe treasure . you will say , how shall i know it ? why , consider what men do with their treasure , for it is certaine ( as i said before , of excellencie , so ) every man hath some treasure or other ; the poorest man that is , hath a treasure , something that hee esteemes of , which hee makes account of . i aske not what thou art possest of , but what thou most esteemest ? for treasures are as they are most esteemed of . as wee say of jewels , the worth of them is according to mens fancies , according as they are esteemed , so it is with every mans treasure ; one makes this thing his treasure , another that . now ( i say ) consider what thou makest thy treasure , and you shall know what your treasure is , by these markes . a man layes up his treasure in the safest place . then if christ be thy treasure , thou wilt lay him up in the innermost parts of thy heart , he shall not dwell in thy tongue , he shall bee laid up in the closer of thy heart ; hee shall not dwell in thy outward man , in thy understanding only , but hee shall bee laid up in thy inward part ; ( that is ) he shall bee pitched upon the very bottome of thy heart , and there hee shall rest , there thou wilt entertaine him . againe , what a mans treasure is that hee keepes with his greatest care , with the greatest warinesse and solicitude . so wilt thou the lord iesus , when once thou layst him up in thy heart ; thou wilt not be carefull for any thing , so much as to keepe him safe ; that is , to keepe the assurance of his favour safe , to keepe him neere thee , and thy selfe neere unto him ; thy minde will be more carefull of this , more than of all things else : thou wilt then take heede of all things that may cause a distance betweene thee and him ; thou wilt then take heede of whatsoever may loose him , of whatsoever may make a separation betweene the lord and thee ; thou wilt be more carefull for this , than any man is to keepe his wealth , or to keepe whatsoever it is that he makes his treasure . againe , whatsoever is thy treasure that thou wilt most esteeme , thou wilt set it at the highest rate above all things else . before a man is in christ there are many other things , which in truth , ( howsoever hee pretend something else ) hee prizeth at a higher rate than christ ; worldly vanities before hee is in christ , seeme great things to him ; but when he is in him once , he lookes upon them with another eye . my beloved , you know there was a time when h god looked upon the creatures , and they were exceeding good , even all that are in the world ; those things that men magnifie so much , i say , there was a time when they were exceeding good : but sinne hath blowed upon them , it hath blasted the beauty and vigour of them , so that now when the lord lookes upon them , this is the sentence that is pronounced of them , you know , in eccl. . they are all vanity and vexation of spirit . consider if thou be able to looke on all these things ( even the best things the world hath ) as things being but meere vanity ; things wherein the lord sowed not mens happinesse , and therefore thou canst not thinke to reape it there . if you marke but the expression the wise man useth in . eccles. saith he ; all things under the sun are but vanity : now there is a reason conteined in these words why they are but vanitie , for waters you know they ascend not higher than the fountaine , and they carry not any thing higher than their owne ascent ; so all the creatures that bee in the world , they be but under the sunne , therefore they cannot ascend to that happinesse which is above the sunne , nor carry you to that condition which is above ; for happinesse is above the sunne , laid up in heaven . therefore saith he , all things under the sunne if they bee considered to make a man happy , they are but vanity : now consider whether thy judgement be so of them or no , whether it bee conformable to the holy ghost , whether thou hast this conceit of all other things , but the quite contrary conceit of iesus christ ; whether thou canst thinke of him , as of one that is most excellent and thy chiefest treasure , as one that is farre beyond all these , as one upon whom thy heart is pitched , as one in whom thy happinesse is conteined . againe , a mans treasure is that which he will bee at any cost to get , hee will bee at any paines to attaine it . it is that , on which his heart is bestowed , and his affections are occupied about . is it so with thee when thou commest to christ iesus ? art thou willing to bee at more cost and paines to get him , than any thing besides ? is thy heart and affections more bestowed upon him ? i for where a mans treasureis , there his heart is . i doe not aske whether thou bestowest more time upon the matters of grace , than the duties of thy calling ; but , whether thou dost them with more intention , whether thou bestowest thy time and paynes upon them , as upon that which thou reckonest thy treasure , farre exceeding all other ? fiftly , consider whether thou art willing to part with any thing rather than with christ iesus : for whatsoever is a mans treasure , you know a man will part with any thing rather than it . is it so with thee ? hadst thou rather part with any thing than with christ ? than to part with a good conscience ; with the graces of the spirit , or with any thing that tends to holinesse to build thee up further in the worke of gods grace ? i say , consider whether thy heart bee willing to part with any thing rather than with christ ; for you shall find this , that sathan and the world will cheapen christ , and when they come to bidding , they will bid well . consider whether thy heart can give a peremptory answer to the world , and say thus ; i will not sell christ , i will not sell a good conscience for any thing ; yea when satan and the world bid highest , and tell thee as he did christ , k that hee will give thee all the riches , and all the glory in the world , if you will part with christ ; consider whether thy heart be ready to deny whatsoever hee offers to thee , ( as he will bee sure to offer that which will be most sutable to thy disposition ) whether thy heart hath taken this resolution to it selfe ; christ is my chiefest treasure , i will part with all therefore , i will part with liberty , with life , with goods , with credit , with pleasures , with profits , with whatsoever is neere and deare unto me , rather than i will part with the lord iesus . if this be thy hearts resolution and minde , then christ is thy chiefe treasure , that 's the second thing . thirdly , consider what is thy cheife joy and delight , what is thy life ; ( i put them together , for that which is a mans chiefe joy indeed , is his life . ) for wee know life is nothing else but that joy that the heart hath , whereby it is nourished and fed as it were ; for life is not to have body and soule joyned together , to bee a living man , in that sence we usually take life ; for if that were life , then those in hell should not bee said to dye the death , for you know in hell there is a conjunction of soule and body , and yet men are not said to live there ; for it is death which is the punishment of sinne ; and indeed you shall finde that there is something a mans heart cleaves unto , wherein hee rejoyceth , which is the same with his life . therefore looke as the soule enlivens the body , so the conjunction of the present things which he reckons his joy , that is , his life , enliven his soule , he cannot live without them . now if christ bee thy chiefe joy , thou wilt finde this , that thou canst not live without him , as men are wont to say of their delights ; such a man cannot live without such a thing ; so it is true of every man that hath taken christ , he is not able to live without him . this life is no life , and therefore if there be but a separation betweene thee and christ , if a mans conscience bee as it were clouded for a time , hee findes no rest , hee doth as the spouse in the canticles ; l she seekes from one place to another , and gives her selfe no rest , till she finde him ; and why ? because it was he whom her soule loved . so you shall finde , beloved , whatsoever it is that your soules love , whatsoever you make your chiefe joy , you will take no rest , but as farre as you love and enjoy it . therefore for the finding of this , whether christ be thy life and thy chiefe joy , consider what it is that thy thoughts feed upon ; every wicked man , every man that is out of christ , there is something that his thoughts feed upon , some things there are in contemplation of which the soule so laceth it selfe ; some pleasures that are past , present , or to come ; the very thinking of these are the greatest ioy of his heart , he roules them under his tongue ; even as a servant that hath got some dainty bit out of his masters presence , and eates it in a corner , so the soule of a man hath out of christ some secret , some stolen , some unlawfull delights , that it feeds upon and delights in : consider therefore well with thy selfe , what breakfast thy morning thoughs have ( that i may so say ) what breakefast they have every morning , what is that pabulum , that food of thy soule , wherewith thy thoughts and affections are nourished and refreshed from day to day ; whether it be some carnall pleasure , some reflecting on thy state , upon thy wealth , upon thy friends , or whether it be on christ. see ( as david exercised it ) whether be they thy m songs in the night time ? all carnall men have something past whereby they comfort themselves , something present whereby they cheare up their hearts , something to come , something in hope . so every man that is in christ , hee hath the comforts of the spirit , the meditation of the priviledges that he hath in christ , the hope of gods favour ; these are his appointed food , these are the things that his soule feedes on in secret ; yea the very workes that he doth , that seemes to be the hardest part of a christians life , the very workes that hee doth in serving the lord from day to day , even that is his meate and his drinke ; that is , it is as sweet and acceptable to his soule , as meate and drinke is to the hunger and thirst of his body : now consider with thy selfe whether it be so with thee ; whether that which is thy continuall feast , without which thou canst not live , bee christ ; or the assurance thou hast , that he is thine and thou art his ; whether it bee the priviledges thou hast in him ; and the things that belong to the kingdome of god ; see whether these be thy life , the things without which thou couldst not live ; or whether it bee some thing else , some stollen delights , some unlawfull pleasures , some thing else that thy soule and affections are set upon . this is the next thing by which thou maiest try thy selfe whether thou belong to christ or no , to consider whether he bee thy chiefe joy , whether thy soule bee most filled and satisfyed with him . and this is the third thing . the fourth is ; to know whether he be thy chiefe refuge ; if thou bee one that hath tooke him and received him , i say , he is thy chiefe refuge . for every man hath some refuge , some castle or other to which his soule retires in all difficult and doubtfull cases , by reason of that indigency ; that insufficiency to which the nature of man is subject . there is something that hee must have to leane vnto , ( marke it ) for mankinde is like that generation which the wiseman speakes of : you know it is sayd of the connyes , n they are a generation not strong , and what then , and therefore they have their burrowes to hide themselves in . i say such is the generation of mankinde , he is a weake creature , a generation not strong , therefore there is something that he must leane to , something out of himselfe , some sufficiencie besides himselfe , some strong hold , some refuge every man hath ; i say every man hath some refuge or other , whither he thinkes his soule may goe , and there hee may have succour in cases daungerous and in troubles . now consider what is thy refuge , whither thy heart runnes in all such cases , to what wing , to what strong hold : in dangerous cases , you see every creature hath some refuge or other , the child runnes to his mother . the chickens runne to the henne , the fox to his earth , the connyes to their burrowes ; so every creature to their severall corners and receptacles proper to them : i say so it is with every man , so hath every one of you to whom i speake , there is somewhat that is a secret refuge to which your hearts fly . now consider whether that be christ or somewhat else . a covetous man ( or rather a man of this word ) he hath wealth for his strong hold , in which his heart comforts it selfe ; well , saith he , what change of time soever come , yet i have an estate to hold me up ; and when he is ill spoken of abroad , yet hee applaudes himselfe with that hee hath at home ; the courtiers , they have the princes favour , that is their refuge wherein they comfort themselues ; those that are given to company they haue good fellowes , such as they , that are their companions , and so long as they speake well of them , they care not who speake ill of them ; some haue a refuge of this kind , some of another , every man hath his refuge . if you will looke into the scriptures , you shall see davids refuge , in any distresse , vpon any occasion ; at o ziglag he comforteth himselfe in the lord , his hart did fly to him , as the chickens fly to the henne , there he comforted himselfe , there he shrowded himselfe , there he encouraged himselfe in the lord. when he fled from his sonne absolon , was not the lord his refuge ? yet ( saith hee ) hee is my buckler and my strong hold , psalm , which was made vpon that occasion . what was iacobs refuge when he fled from his brother esau ? did not hee goe to the lord , and seeke to him by prayer ? p lord thou hast said thou wilt doe me good , now i fly vnto thee , i beseech thee performe thy promise , thou art my refuge . consider others now , what was their refuge : iudas , when hee had betrayed his maister christ , and his conscience was vpon him for it , hee goes to the high priests and brings the silver to them , why , saith he , you set me a worke , you are the authors of it , and i hope to find some comfort from you ; you see he found little comfort in his mind , yet that was his refuge . the kings of israel and iudah when they were distressed , they fled to egypt and to ashur , to this or that helpe , which ( the lord said ) were broken reeds to them , but yet that was their refuge : this is the manner of every man being out of christ , of every unregenerate man , that is in his naturall estate , some refuge he hath ; friends , or wealth , or credit , or the favour of the prince , something or other it is : and if he bee destitute and have no refuge ( as sometimes it so falls out ) then his heart is shaken as the leaves of the forrest ; their q hearts were shaken even for feare of the king of aram , as the leaves are shaken in the forrest ; and why ? because they knew not how to defend themselves : they had no refuge to fly to : so you see it was with belshazars heart ; so achitophel , and so saul , when he sees that he must dye the next day , and that there was no refuge for him : then i say their hearts sanke and dyed within them : and now consider how it is with thee , what is the refuge to which thy heart flyeth , and which thy heart makes most account of , ( for every man thinkes with himselfe , change of time may come , and what shall bee my comfort , what shall be my strong hold at that time . ) dost thou flye to iesus christ ? is hee thy succour when thy heart is dejected at any time and faints within thee ? from which fountaine dost thou fetch thy comfort ? dost thou fly to christ , to comfort thy selfe in him , when thou art in a doubtfull case , that concernes thee as much as thy life ? whither dost thou goe for counsell and direction ? is it to christ , to beseech him to guide thee , and direct thee , when thou art pressed hard ? whither doth thy heart goe for succour and for helpe to keepe thy selfe safe ? is it to christ , or to somewhat else ? my beloved , i assure you this , that a carnall man that is not in christ , in these times of distresse knowes not whither to goe , hee dares not goe to christ , for he feares that it shall be asked him , vpon what acquaintance ? for he hath been a stranger to the lord , he was never acquainted with him : but a carnall man that is out of christ , hee goes to his muses , he goes to his farmes , he goes to his bushes , as the hunted hare was wont to doe , to goe to the places that she used when she lived quiet , thither shee flyes when she knowes not how to escape : so in that fashion it is with men , looke what things they were wont , to which their hearts had recourse in time of prosperitie , and what their haunts haue beene ; to those bushes they fly : but alas ! they are but bushes , such as will not defend them . but now the christian on the other side , the muse , the farme as it were ( it is but to expresse it to you ) that his soule is acquainted with , the strong hold that hee was wont to fly vnto , upon every severall evill , upon every ordinary doubt , vpon every deiection , discouragement and fainting of heart ; he was wont to fly to christ , and there he was wont to find comfort , and thither hee goes in time of greatest difficulty in the day of death , and there hee finds comfort . consider if hee bee thy chiefe refuge , for if thy heart hath taken him as he is thy chiefe excellency , thy chiefe joy , thy chiefe treasure ; so he will be thy chiefest refuge , yea when all things else are taken away , yet that cover remaines safe : suppose thou be in prison , suppose thy credit be taken away , ( i meane ) thy worldly credit , ( for the other credit cannot be taken away from any man that hath christ , ) suppose thy life be taken away , suppose thou bee stript of all that thou hast ; yet thou hast christ for thy chiefe refuge , and thou thinkest so , and thy heart is satisfyed with it . as paul saith , when hee was a prisoner , when he was naked , when he was destitute , when he was stript of all , yet ( saith he r i know whom i haue trusted ; as if he should say , yet i haue him safe , yet my cover is over my head , yet i am safe in my castle , i haue chosen him , i haue him in death , yea then christ he is advantage , he is a cover , a castle , and a refuge . last of all : consider whom thou settest up for thy chiefest commaunder , who it is to whom thou givest the chiefe command in thine heart . you will say how shall i know that ? why ( my beloved ) he whom a man feareth most , and loveth most , that is , he whose friendship above all others he would least loose , and whose dislike and separation he doth most feare , certainly he will bee most obedient to him , he will be most observant of him . art thou so to christ ? take all the things in the world , if thou set vp him , as him whom thou most fearest and lovest , thou wilt most obey him : so againe , he whom thou thinkest can doe thee the greatest good , and the greatest hurt , him thou wilt most obey ; if thou thinkest in good earnest that christ is able to doe it , certainly then thou wilt most obey him . as for example , if thou looke to any man in the world , a man that is out of christ , he thinkes that the favour or the wealth of the king , can doe him more good and more hurt , than the favour , or the losse of the favour of christ ; he thinkes that wealth , or credit , or something else , ( many things there are that hee thinkes ) can doe him more good and more hurt ; therefore hee more respects their command , than the command of christ ; but a man that sets vp him for his chiefe commander , hee regards nothing else when it comes to crosse it , when it comes to thwart any command of christ , because hee saith thus to himselfe in his heart in secret : it is the lord that can do the greatest good , and the greatest hurt , therefore i care for no more . so naboth he cared not for ahabs wrath . so s mordecay cared not for hamans displeasure : so did the apostles , they cared not for the high priests , nor what they could doe , acts . so did the children ( as you call them ) they t cared not for the fiery furnace of nabucadnezar , nor for all that hee was able to doe ; and why ? because they thought that christ , that god was able to doe them more hurt , and more good . now take any commander in the world , when you regard not the punishment , nor the reward that he is able to inflict or to give you , his authority is gone ; now when you set vp christ , and thinke so of christ , you are ready to obey him , & obey him rather than any other . therefore consider with thy selfe this , and consider seriously ; aske thy heart the question , what is that thou settest vp to be thy chiefest commander ? for there are three great commanders in the world , that divide all mankinde betweene them almost . and that is wealth , and estate ; worldly credit and honour , to liue in esteeme ; pleasures , and delight ; now thinke with thy selfe when any of these three great commanders come with any command , contrary to that which christ commands , thinke with thy selfe what thou wilt doe in such a case , what wast thou wont to doe , looke to past experience : looke backe to thy former wayes , see what thou wast wont to doe : thinke with thy selfe when such a command comes , what thy heart reasons vpon ; if concupiscence , if a strong lust , if a strong impetuous desire come , and bid thee to doe something , which is contrary to that which christ would haue thee to do , what art thou ready to doe in such a case ? if thy profit , the maintenance of thy estate , thy liberty , thy wealth , thy convenience in this world come and command thee to doe one thing , and thy conscience ( which is christs vicegerent ) come in his stead , and command thee another thing , what art thou ready to doe in that case ? for when thy credit , thy honour , and reputation , thy vaine glory shall come and bid thee doe one thing , and christ shall bid thee doe another , what is thy resolution , what art thou wont to doe ? by this thou shalt know whether thou settest vp christ , as the chiefe commander in thy heart or no , whether thou givest him thy chiefe throne , whether thou exaltest him for god in thy heart ; you know when you exalt him for god , every thing then yeelds , if in truth hee be set vp for god in thy heart : therefore consider what it is that thy heart sets highest , whether thou exaltest him most , whether ( when any of these threatning , crying commands come ) thou canst give them an absolute deayall , and say with thy selfe , i will not obey you ; and if they threaten imprisonment , or disgrace , and losse of life , and if i doe not obey such a lust , i shall be wrung and pincht for it , i shall lose such delights : well , i am resolved to beare all this : on the other side , when they shall come with faire proffers , you shall haue this honour , and this advancement , and this convenience . if thy heart can say now , i will haue none of you , for i see it is a command contrary to his that is aboue , whom i haue set vp for my chiefe commander , whom i resolue to obey whom i take to be greater than all the friendship in the world , than all the profits , pleasures , and credits in the world ; i say thus examine the selfe what thy heart is toward christ , what it is to his command ; and ( let mee touch that by the way ) thou must also shew thy obedience to christ , in thy obedience to others ; my beloved there are indifferent things , that are in themselves not of moment one way or other whether wee doe them or not do them , and though the omission of them in themselues be nothing , yet when it shall be of contempt and neglect of those that are set in superiour place over you , in such a case you ought not to doe it : this is a rule , and a true rule in divinity , that indifferent things may be omitted except in two cases , in case of scandall , and in case of neglect , and contempt of authority : therefore when there is neglect , when men shew contempt , for that case it is to be done , though for the other it is not to be done . this i touch but by the way , that you may consider it in your particular occasion . now my beloved , you see these five things , by which you may know if you have tooke christ , or no : yee know when a man comes to examine himselfe whether he be a fit man , a man that hath any right to come to the lords table , hee must consider whether hee bee in christ , otherwise he hath nothing to doe either with this priviledge , or with any other . now to bee in christ , there must ( as i said ) goe a double act , there must be one on thy owne side , there must be one act on thy part to take him ; and there must be an act on his part , there goes out a strength and a vertue from him by which hee takes thee and comprehends thee : the time is past , and i cannot proced further , onely remember this that hath beene said to you , and examine your selves by it whether you be in the truth , whether you make christ your chiefe excellencie , your chiefe treasure , your chiefe ioy , your chiefe refuge , your chiefe commander ; if thou finde that thou hast done this , if thou finde thy heart wrought to such an act as this , to take christ in such a manner , then thou hast christ , thou art in him , then thou hast a right in him , and maist come with comfort : but if thou have it not , then i must charge every one of you in the name of christ iesus ( in whose authority we come ) that you meddle not with such holy mysteries ▪ my beloued you know what i haue often told you , there is a necessity layd on men to come to the sacrament : you know he that neglected the v passover was to be cut off from the people . it was a very great sinne : so it was to omit the sacrament : you haue diverse sacraments every tearme , and if your businesse hinder you from one , you may come to another ; yea there is a necessity lyes vpon you to come , but yet we must giue you a double charge , one that you omit it not , and another that you come not hither unlesse you be in christ ; what hast thou to doe that art a profane person , thou hast nothing to doe with christ thou that art yet a stranger to him , that thou shouldest thrust in to the lords table ; thou ought'st not to doe it , if thou dost , x thou eatest and drinkest thy owne damnation , instead of thy salvation . the second sermon . and so now wee come to the vse , and that is , that there is an act of christ to make an union betwixt vs , that we may be his , and he ours : there is an act of his , that is , there is a certaine power or vertue comes from him , even as there doth from the load-stone to the iron , that drawes thee to him ; there goes out a vertue and power from him as to the woman that touched the hemme of his garment , that healed her bloody issue , such a power goes out from christ to every man , that is in him . and as you must examine it by your owne act , so in the second place you are to examine it by this ; consider whether there hath gone out any such power from christ to take & comprehend thee : for you must know this , that when once we are in christ , then there goes forth an effectuall almighty power from him , which doth not make a little light alteration on the superficies of the heart , but it alters the very frame of it , it turnes the very rudder of the heart , so that a mans course is to a quite contrary point of the compasse ; it is such an alteration as doth breed in vs , not some good conception onely of purposes and desires which many have , which when they come to the birth , there is no strength to bring them forth : but he gives to vs a power and strength to performe them : that is , hee doth not put vpon us a washy colour of profession , but hee dyeth us in graine with grace and holinesse . and therefore consider whether thou hast found any experience of such a power going out from christ to thy heart ; this my beloved , differs from common graces , from the common forme of godlinesse which is in the world , as much as the life differs from the picture , or the substance from the shadow ; as a through performance differs from a proffer , or an offer : or as that which hath sinewes and vigour , differs from that which is weake and powerles . therfore this power of christ which hee puts forth and diffuseth into the heart of euery man that is in him , is called the kingdome . and the y kingdome of christ is not in word , but in power : that is , when once he rules but as a king , hee exerciseth a kingdome there , and he saith not onely to us ; i will haue such a thing done , they are not weake and powerlesse commands that he giues to the heart of a man that he dwels in ; but saith he , the kingdome of god is not in word but in power ; that is , there goes an efficacie with those commands , there goes a great strength with them , that brings every thought , and every rebellious affection into subiection to it ; and therefore consider i say , if thou wouldest have these vertues , whether thou be in christ , whether any such power hath gone out from christ to thy heart . but you will say , what is this power and vertue , and in what manner is it infused into the heart of man , for this seemes to be a narration of a thing a farre off ? my beloved , we will explaine it as well as we can to you ; even as you see an artificer working with his instrument , there goes a certaine vertue out from that art which is in his minde , and guides the instrument to make this or that , the which without it could not be done , when hee makes any artificiall thing , as a knife , or a sword ; or when the potter fashions the port , his hand is set on worke , and there is a certaine invisible passage , a certaine secret influence of the art that goes along with his hand , that brings forth such an artificiall thing ; or even as you see the members move ; a man moving his arme , or his hand , or any part of his body , there goes a certaine vertue from his will , a certaine secret power , efficacy , and command that stirres them this way or that way ; the thing we see not , yet we see it in effect , or as you see it in the creature , you see the creatures that god hath made , they have all the severall instincts , by which they are instigated to doe this or that ; you see the birds are instigated to make their nests of such a fashion , at such a season ; so every creature according to his severall kinde . there goes out from god who is the authour of nature to these workes of nature , a certaine vertue that puts them on , and instigates them to this or that : and as you see an arrow that is shot by the archer , there goes a vertue together with it , that directs it just to such a marke , so farre , and no further . so after this manner there comes a power from christ to his members ; as soone as a man is in him , there comes such a secret divine , unexpressable efficacy that workes vpon the heart of him in whom he dwells . and therefore the conjunction between him and vs , is compared to that which is betweene the soule and the body , that acts and stirres vs to and fro , according to its will and pleasure : such an efficacy shalt thou find , if thou belong vnto him , and therefore consider if there bee such a thing in thee or no. but you will say , to what purpose is this efficacy , and what doth it in my heart when it comes there ? why , i will tell thee what it doth ; it is expressed in plaine termes . cor. . . whosoever is in christ is made a new creature ; that is the worke it effects ; it is such a power and efficacy as makes thee a new creature ; that is , it breakes in peeces the old building , it quite takes away the first print ; as when a man comes to make a new stampe , the first must bee removed . so that this efficacy that goes out from christ , it hath a double vertue in thy soule , to weare out the old stampe , to breed a death of the old nature , of the old man , to ruine and breake downe the old building , and to set vp a new one ; and that the scripture calls a new creature : and therefore consider with thy selfe , whether thou find such a vertue as hath put thy heart into such a new frame , as hath moulded it all together , and hath put it into another fashion than it was , consider whether all in thee be new . you will say , this is strange , must all be new ? my beloved , you know the words they are cleare ; a old things are passed away , all things are becom new . ( in the same place which i quoted before ) that as the command was in the offering of the passover , not a jot of old leaven , but we must part with it ; now this is the nature of leaven , it is alwayes purging out , and it will be purging out while we are here , only the efficacy and strength thereof remaines not ; then thinke with thy selfe , is all new in me ? looke what naturall disposition i haue had : looke what naturall lusts and desires i haue had , see what acts i was wont to doe , what old haunts and customes i haue had , looke what old company i kept , what old courses i tooke , what my tract hath beene ; is all this altered and every thing become new ? ( for , saith he , it must be b a new creature , a new nature : ) that is , it is not enough for a man to haue a new course for a fit , to haue new purposes and a new change that comes like flashes , i say , that is not enough ; you may haue many new thinges in you , that may be in old hearts , c like peeces of new cloath in old garments , that will doe thee no good at all ; the lord regards not that : like new wine in old vessells , so it is where there are some new things , that are good things in themselves ; in a carnall and old heart , they are not fit for the heart , and therefore they never stay long there : so saith the text , put a new peece into an old garment , and it makes the rent greater . therefore all must be new ; i say there must be a new nature , that these new things may be there : even as the severall creatures are in their severall elements , as the elements are in their owne place , as the plants are in their proper soyle , as the branches are vpon their own roote . for then they florish , then they hold out , then they continue ; therefore see whether this vigor , this efficacy , this vertue hath gone out from christ into thy heart ; whether it hath not only renewed all in thee , but also hath given thee a new nature ; that is , whether it hath wrought such a change in thee , that all the wayes of godlines and new obedience , become in a measure naturall to thee , so that thou canst doe them cheerefully , even as we heare , and see , and doe naturall actions , and that thou dost them without wearinesse : for you know , things that are naturall wee are not weary of them ; and so thou wilt doe them constantly , for what is naturall , stayes and abides by us , that it outgrowes and out-wearies what ever is in us beside ; now hath there a vertue gone out from christ , that hath wrought all this in you , that hath made all new , hath not only done so , but hath made it naturall to thee ? but you will say , must it needs be so , cannot christ take and comprehend mee , but there must bee this wonderfull change wrought , who can bee saved then ? i haue then but little hope , when i am vpon my death bed , and then shall looke vpon my old nature , and find no such worke as this wrought vpon me . beloved , i beseech you consider this , that there is a necessity of it : it is so , and it must bee so , and except you have it , you cannot be saved ; you see the words in the scriptures are most cleare , d whosoever is in christ is a new creature : doe but consider whether it be so or no , there must be withall e a new heaven and a new earth ; you see that was the great promise that was to bee fulfilled in our times of the gospell : was it not a new preisthood , was it not a new covenant , hath not the lord said , there must bee a new heauen and a new earth , that is , new graces from heaven , and a new company of men wrought on , and changed by those graces ? shall old adam , those that are borne of him , shall they receiue a power from him , to make them like to him , to carry his image , to bee corrupt , and carnall , and sinfull as hee is : and doe you not thinke that the new adam , the second adam , shall haue as much efficacy in him to make those new creatures , that are in him , that come to him ? certainly there is as much power , life , and vigor in the new adam , to change every man that is in him , that comes to him , and to make thē new creatures , as in the old adam , to make them like him : besides , hath not christ said plainely , i came not into the world to saue soules only , that is not my busines alone ( though that was a great part of the businesse and errand for which he came into the world ) but ( saith he ) f i came to purifie a people to my selfe , zealous of good workes : in the tit. now if that were the end of christs comming , dost thou thinke that hee will loose his end ? and therefore its impossible , that any man should be saved , or haue part in christ , and that he should be in christ and christ in him , except his heart be purified so , as to be zealous of good workes . if christ dwell in thy heart , thou mayst easily know it ; for dost thou thinke , that christ will dwell in a foule and uncleane place ? hath he not g pure eyes ? and therefore it is certaine wheresoever he dwells , that place must be a fit temple for him to dwell in ; wherefore of necessity he must cleanse thy heart , he must fashion it , and keepe it pure , and cleane , and sweet , so as it may be a fit temple for him and his spirit to dwell and delight in . besides , doth he not looke to his glory in all those that belong to him ? hee hath many eyes to looke upon them as it were , there are h many spectators men and angells , to see what they are , and how they behaue themselues : if hee should haue a company of men to belong unto him that are carnall , perverse , and worldly minded , that haue crooked wayes like other men , would this bee for his honour ? would it not bee said , like men , like master ? would it not reflect upon him ? certainly it would ; and therefore the lord so orders it , that those whom he hath redeemed , i should bee holy in all maner of conversation : saith hee , you must be as i am , else it will bee for my dishonour , as i am holy , so every one of you must be holy , in all manner of conversation ; therefore let no man deceiue himselfe , to thinke he can goe away and yet be in christ , and be saved through christ and the mercies of god in christ , when there goes out no such vertue and power from christ to change him , to worke on him , to alter him , to make him another creature ; and therefore i beseech you in the examining of this , ( for its a matter of great moment ) to consider with your selues , if this be wrought in you or no ; whether you finde any experiment & effect of this mighty power , efficacy , and vertue : and let mee bring you a little to particulars . hath there gone out a vertue from him to enable thee to beleeue ? there is a faith required in the deity , there is a faith required in the deity , there is a faith required in the promises of god , there is a faith required in the providence of god , to thinke that every particular thing is ordered by it ; there is also a faith in all the threatnings of god : now for the manner of propounding ; when the scripture comes to propound any thing , it propounds it thus , and no more : as you see in moses , he writes nothing , but k in the beginning god made heaven and earth , &c. and so the apostles write ; such a thing was done , l iesus christ was borne of the virgin mary ; thus and thus he did : now when the naked object is propounded , other writers what they deliver or write is rationall ; they use reasons and arguments to convince men of those things which they deliver ; but when the scripture sets downe any propositions of faith , it doth but barely propound them , for there is the majesty of god and authority of god in them , to confirme them . but now here you will demand , ( the proposition being but nakedly laid downe in the scriptures ) what will enable a man to beleeve it ? i answer : that certainly there is a mighty power that goes out from god & from christ , that enables thee to beleeve with this efficacy , that where the obiect is set before thee , there goes out a power from him to worke faith in thy heart , whereby thou truly beleevest it , and so it appeares in thy life : we thinke we beleeve those things , but our lives doe manifest the contrary ; namely , that there is not a powerfull faith wrought in us ; for all the errours of our lives ( though we observe them not ) arise from hence , that these principles are not throughly beleeved : if they were , it could not bee , that there should bee such inconveniences in the lives of men ; therefore consider if this faith be wrought in thee , whether such a power hath gone out , to worke such a faith , that hath changed thy whole course , as it will doe , if it bee once wrought in thee , by the power of christ : so also consider , whether there hath a vertue gone out from him to worke love in thy heart to the lord ; for otherwise it is certaine that there is no man in the world that is able to love god , or to come neere him , for all love riseth from similitude , there must bee an agreement and similitude betweene those two that love : now every man by nature is as contrary to gods pure nature , as fire is to water , and without an almighty power to change his nature , and to worke a particular affection of love in him , he can never be able to love god : therefore it s the baptisme of the holy ghost ; m i will baptize you with the holy ghost and with fire , that is , with the holy ghost which is fire . n i will multiply thy sorrowes and thy conceptions , that is , the sorrowes of thy conceptions . now love is as fire in the heart , and one fire must beget another ; and therefore you have it in the common proverbe , love is a thing that cannot be bought with mountaines of gold and silver ; yet if thou bee in christ , there goes out a vertue from him , that stampes upon thy heart this holy affection , that breedes in thee this holy fire of love , so that thy heart cleaves to him , thou lovest him with as true , with as genuine , as naturall , and as sensible love , as thou lovest any friend ; as thou lovest any creature in the world . consider if this bee wrought in thee or no. and so for thy knowledge ; there is also a power in it , consider whether any such vertue hath gone out from christ , to make the knowledge which thou hast , powerfull . you will say , what is that ? that is , to bring on these truths which thy heart assents unto , to bring them with that evidence , and fulnesse of demonstration , that thou shalt yeeld unto them , and practise them according to thy knowledge . beloved , there is much knowledge among us , but who practiseth according to his knowledge ? o we know god , but wee glorifie him not as god ; and the reason is , because there hath not gone a power with that knowledge , to make it lively and effectuall , to passe through all the faculties of the soule , and to overrule them ; for if there were such knowledge , it would alwayes draw affection and practise with it . so likewise consider , whether there hath gone a power from him to mortifie thy lusts ? p whosoever is in christ hath crucified the flesh with the affections and lusts , not to lay them asleepe onely , but to mortifie and subdue them . see likewise whether there hath a power gone out from christ , to helpe thee to overcome the world , q the lusts of thine eyes , the lusts of the flesh , and the pride of life ; for whosoever is in christ overcomes the world , and all that is in the world . the world hath many things to worke upon us , and to resist and oppose us : it hath persecutions , it hath disgraces , it hath slanders and reproches , which it casts upon holy men , and upon the holy wayes of god. and the men that are actours in this , are the divels factours , though they thinke not so , as the apostle iames expresseth it ; r their tongues are set on fire of hell , to devise slanders and false reports , and to fasten them upon holy men , especially upon the ministers of the gospell , and so upon all the wayes of god : i say they are the divels factours , though they thinke not so : and those that beleeve them are the devils receivers ; the one hath the devill in his tongue , the other in his eare . but the lord hath appointed this . this is one thing whereby the world fights against the wayes of god , to discourage men and to hinder them , that they might be stumbling blockes to them . so it was with christ , he s was the falling of many in israel by reason of this ; so was paul , as a deceiver , and yet true , &c. consider if thou hast this efficacy put into thy heart , that thou art able to overcome this , that thou art able to overcome all the offences , and persecutions , all the slaunders and reproaches that are cast upon the wayes of god ; and notwithstanding that , to think well of them , and to walke in them , and practise them . likewise , as it hath these things on the one hand , so it hath pleasures , preferments , glory , riches , credit , and all things of that nature on the other ; art thou able to overcome all these ? so to shut up this point & prosecute it no further , thus you shall know whether you be in christ : for that is the point ; we have assurance in him , that if wee aske any thing , wee shall be heard , but first we must be in him ; now to know whether we be in him ( as you haue heard ) there must be an act of ours , and secondly an act of his , which is this power that goes out from him , to change , to take and comprehend us . so much for the first thing . now for the second ; if a man will apply or take to himselfe the priviledges we haue by christ , as this particular priviledge of being heard in our prayers , of coming to the sacrament , or any other ; know this , that it is not enough to be in christ only , but there must be a certaine qualification , a certaine immediate fashioning , and preparation of the heart , or else though thou haue a right to the priviledges , though they belong to thee ▪ yet thou art suspended from the use , benefit , and comfort of them . and this is considered in these five things . ( i will but name them very briefely . ) first , when a man comes to receiue the sacrament , it 's not enough for him to be in christ , no nor when hee is come to do some other duties , but moreover there must be this also ; those graces thou hast , this change , this new creature that is wrought in thee , which is but a heape of particular graces , these must be acted and stirred up upon such an occasion : it is true , no man ought to come except hee haue the graces of gods spirit wrought in his heart , that they may lye there in the habits , that they may be in the heart as fire raked in the ashes . but if a man will come to receiue the sacrament , and suffer these habits , these graces he hath to lie still there , he comes not as a worthy receiuer ; ( there are indeed degrees of unworthinesse ) he comes not as a worthy receiuet except hee stirre them up , except they be acted at that very time : as for example ; when we come to receiue the sacrament , wee ought then to haue an especiall humiliation and sorrow for our sinnes ; wee ought then to haue an especiall love to iesus christ ; we ought then to haue a spciall reioycing in him , and in all the priviledges we haue by him ; wee ought then to haue a speciall loue to our brethern , the men with whom wee converse , and among whom wee live : now if a man come and receiue , and do not stirre up and act these graces , he receiues unworthily , and my ground for it , is this ; you see in the feast of reconciliation , the tenth day of the seventh moneth , the lord tels them there , you shall come , and you shall keepe it , and you shall not doe worke , &c. but is this enough ? no , he that doth not actually afflict his soule ( saith he ) that day , he shal be cut off from his people , levit. . . that is , though they had a habituall disposition , and their hearts were prepared to sorrow for their sinnes , and to take them to heart and bewaile them , this is not enough , ( saith hee ) at this time you must afflict your soules , that is , there must be a stirring up of that sorrow : so likewise you finde this in the feasts , in more places than one , that when they come to keepe the feasts , at that time they shall eate and drinke , and refresh themselues , but in any case rejoyce , deut. . and deut. . i will not stand to repeate the places : that is , it 's not enough for you to haue thankfull hearts , to have hearts prepared for these thinges in the habit , but you must then rejoyce , for it is the season of it , ( for every t thing is good in it's season ) and the lord reqvires it at such a time . therefore thus thinke with thy selfe , whensoever thou comest to receiue the sacrament , this is the time that the graces i have , the habituall graces , must be new pointed as it were , they must be new whetted , new scowred , that they may be bright and shining upon such an occasion , when the lord calls for it , you must then qvicken them , and stirre them up , that they may be all acted in your hearts . and this is one thing , that it 's not enough for a man to be in christ , to take the priviledges that belong to him , but there is a certaine qvalification reqvired that must be done at that time , when the covenant is renewed and this is one , to have the graces thus acted . secondly , there must be a new reconciliation . for the saints , those that are within the covenant , those that are regenerate men , ( you must marke it well , for it 's a point of much use ) when they commit sinnes aganst god , the guilt of their sinnes is retained : though they are within the covenant , and are not cut off from christ , but are in him ; yet ( i say ) when they have sinned , the guilt of their sinne continues , and is continued till they be reconciled and renewed by faith and repentance ; as you see it was with david : nathan would not have said when he came to him , u thy sinnes are forgiven thee , if there had not beene a new thing , if there had not beene a thing done at that time ; and therefore it intimates so much , that before his sinne was not forgiven : that is , the lord was angry with him . you must know therefore this , that when a regenerate man sinnes , there is onely a particular guilt ; the universall guilt of sinnes returnes not , ( for that would cut him quite off , that would put him absolutely into the state of damnation , ) but it 's a particular guilt , for every particular sinne ; that is , even as a father is pleased well with his son , and knowes him to be his sonne , he is affected to him as to his sonne , yet hee hath done such a particular action that hath offended him , and for that particular offence , he withdrawes himselfe from him , hee carries not himselfe to him as he was wont to doe , being offended with him for such a fault ; now till the sonne hath reconciled and humbled himselfe for that particular action , though the father have an hundred gifts to bestow on him , yet hee shall have none of them , till hee hath reconciled himselfe ; so thinke with thy selfe ( if any sinne lye in the way ) when thou commest to partake of this priviledge to receive the sacrament , or when thou commest to call on god for any particular mercy , or to have any request granted ; thinke then with thy selfe , such a sinne i committed , i must humble my selfe for it , i must labour to make reconciliation , labour to have this taken away , that my father may bee reconcilied to mee ; then come and take the priviledge , for now it belongs unto me ; therefore there is a necessity of renewing our repentance and reconciliation most exactly , and to take a very particular examination of our wayes when wee come to receive the sacrament , or when we draw neere to god upon such speciall occasions , least our father , ( though he be a father to us ) have some particular quarrell against us ; for even he whom we call father , pet. . , iudgeth every man ( even his owne sonnes ) without respect of persons ; that is , he will not beare any ill in them : thus you see did he with moses , with david , and others , and the like he doth with all the saints . this is the second qualification that is required before you can have any part in any of the priviledges , before you can attaine unto this assurance , to aske and have ; therefore it is not without use , and that not in the sacrament onely , but also in that which we have to deliver . thirdly , suppose there be no particular sinne , suppose the grace you have , be acted , when you come to receive the sacrament ; yet there is a third thing required , a third qualification that must be found in the heart of him that will be a worthy receiver , and that is , to observe well what distance is growne betweene the lord and him ever since the time , that he hath in a more particular manner beene reconciled to him . this is another thing than what wee named before , to consider what rust hath growne upon his soule , what soyle his heart hath contracted , by conversing in the world , and by medling with worldly and earthly things ; for the soule gathers soyle with medling with them , even as the hands doe ; now thou must thinke with thy selfe , when thou commest to the lord , and drawest neere to him in this , or any other duty , thou must recover that distance againe , and bring thy heart neerer to the lord , thou must draw neerer to him , thou must get thy heart to a more close , and neere , and inward conjunction with him ; thou must labour to have that hardnesse that thou hast contracted ( as it will be in a little continuance of time ) thou must labour i say , to have that tooke away and remooved ; to have thy heart softened , to have the rust rubbed off ; thou must labour to have all these things done ; for thou must know this , that though there be not a particular sinne committed , yet as we see , the outward man is subject to a wasting , though there be no wounds , though there bee no sicknesse ; though a man be in perfect health , and all is well with him , and hee observe all the rules of dyet , yet ( i say ) you see the outward man is subject to wasting , to fainting , to weakenesse , and decay ; and therefore there must be a renewing of dyet , and of strength , or else it cannot bee able to hold out : so it is with the inward man ; though there bee no particular sinne , though a man did keepe some good course in the wayes of godlynesse , without running out emenently or evidently , yet he is subject to a secret decay , so that sometimes hee must have some speciall meate , some speciall feast , which the lord hath appointed for that purpose , ( for he doth nothing in vaine : ) and if this sacrament could bee spared , that a man might keepe the strength of the inward man without it , the lord would not have put you to this trouble ; but he seeth it necessary and therefore he hath appointed it to be received , and that often , that you might feed upon the body and blood of christ , that you might eate his flesh and drinke his blood , and gather new strength from it , that when there is a decay of grace in your hearts , you may goe to this fountaine , and fill the cisternes againe to recover strength ; for when a man comes to the sacrament as hee ought , hee gathers a new strength , as a man doth from a feast ; his heart is cheered up as it is with flagons of wine , hee is refreshed , his hunger and thirst is satisfied ; that is , the desires of his soule that long after christ , after righteousnesse , and assurance , are quickned and refreshed . and this is the third thing . fourthly , besides all this ; first the stirring up of the graces , and the acting of the habits ; secondly , making thy peace and reconciliation with god , and remooving of any particular offence , that is betwixt god and thee ; thirdly , this scouring off the rust , this remooving the distance betweene god and thee , the softning of that hardnesse which thy heart hath contracted ; this recovering the strength that thou hast wasted ; there is besides all these a fourth thing required , which is , that there be an intention , a particular increase of thy will , in taking christ , of thy desire to christ , and of every grace that knits thee and christ together ; for there are certaine sementing graces , certaine glewing graces , that joyne christ and thy soule together , as faith and love ; these are the two maine graces ; there are a great traine of graces that follow them , but these are the chiefe , and these i say must bee intended : for what is the end of the sacrament ? is it not to knit the knot stronger betweene christ and us , to make the union more full and perfect ? is it not to increase our willingnesse to take and receive christ ? for you know all the acts of the soule may be intended . put the case there be a resolved act in the heart and soule of any man , whereby he saith thus with himselfe : i am resolved to take christ , and to serve and love him for the time of my life , yet this resolution of his , though it bee perfect and sincere , may receive intention ; when a man is willing to doe to a thing truly , there may be degrees added to that will ; when there is light in a roome ( when thou bringest in more candles ) that light may be increased . so it may in this , so may your faith & love ; ( by faith i mean nothing , but the resolution of the heart to take christ ; i meane not the beleeving part , but the taking part , the act of the will taking christ , or receiving him , which is nothing else but the choise of the will that resolves to take him . ) i doe but touch this by the way , because it is a point i have handled already at large ; the thing i ayme at is this ; i say the glewing graces are these two ; faith and love , whereby you thus take christ for your lord and saviour ; faith is like the part of the compasse that goeth about and doth the worke ; and love is that cementing grace whereby we are more knit unto the lord ; they have both their office and their place ; you know love is an uniting affection , therefore this is the definition of it , it is a desire of union with that it loves ; now when thou comest to receive the sacrament , or to pray , or put up any speciall request , when thou comest to have to do with god , to make use of any priviledge thou hast in christ , thy chiefe busines is to intend this faith & love , at such a time to draw thee neerer , to make the union perfect . you will say , how is this increased and how is it intended ? i answer ; two wayes in the sacrament , one way is the very repetition , the very renewing the covenant , the very doing it over againe , the resolution of taking him , ( for there is a mutuall covenant , you know betweene christ and us , ) it is confirmed to us in the sacrament , hee confirmes his , and wee confirme ours , as the freindship betweene ionathan and david was increased by the renewing of the covenant , or else why was it repeated ? they very repetition of the act intends the habit , the habit is increased by the repetition of the act , though it were no more ; so the renewing of the covenant exerciseth thy faith , it sets a worke thy faith and thy loue , when thou comest to receiue the sacrament , the very intention is increased : but this is not all , there is another thing in the sacrament that much increaseth it , and that is a thing i would have you chiefely to take notice of ; that is the very sacrament it selfe , the elements of bread and wine delivered to thee , with the very words of the minister , x take and eate , this is my body , that was broken for thee ; take and drinke , this is my blood , that was shed , &c. for when these words are spoken to us , if wee did consider well of them , and thinke thus with our selves ; these words that the lord him himselfe hath appointed the minister to speake ( for therein is the force of them that they are of the lords own institution ) therefore the strength of every sacrament lies in the institution ; that is a rule in dininity ; the papists themselues , who haue added fiue other sacraments , cannot deny , but that every sacrament must haue an immediate institution from christ himselfe , even from his owne mouth , or else there is no strength in it ; so that even as it is with all things that are symbolls of other things , ( as take markes in feilds that stand for the division of severall mens rights ; take counters that stand for thousands and hundreds , the very essence of these things stands in the very institution of them ; ) so in the sacrament , except these words were from the lords owne mouth that delivered it , this very delivering of the bread and wine , being a signe to you of the forgiuenes of your sinnes , except the lord had thus instituted it , there had beene no force in it . i say consider , they are words that the minister speakes not in an ordinary course , but he is appointed by the lord himselfe to speake them ; and now when these words make a new impression upon thy heart , it addes an intention to thy faith and loue . for example , ( to make it a little more cleare to you , that you may understand it distinctly . ) the lord hath said this , he will forgive the sinnes of all those that come unto him , hee will forgive them that forsake their sinnes , and take christ iesus , and love and feare him for the time to come ; the lord might have suffered it to goe thus in generall , that he hath delivered it unto you and no more ; but hee thought good to goe further and say thus to mankind : it s true , i have said it , but i will not content my selfe with that , but will adde certaine seales and symbolls , certaine externall signes , that thou shalt see and looke on ; and i say to thee , this covenant haue i made with thee , and when thou seest the bread and wine delivered by the minister , know this , that the thing that thou seest is a witnesse betweene thee and me : that as it was said by laban and iacob when they made a covenant , y this stone be witnesse betweene us : and god said to z noah , when i looke upon the rainebowe , it shall bee a signe that i will destroy the earth no more after this manner ; when the lord hath said it and hath appointed this outward symboll that thine eyes looke upon , i remember the covenant , and this is a signe betweene us , this shall bind mee to it and him likewise ; now when this is done anew , ( it may be every month ) this is a wondrous great mercy , this is a marvellous great helpe ( if it be rightly understood ) to strengthen our faith . doth it not helpe us , when we see the rainebowe which the lord hath appointed to put him in mind of his covenant ? a i will remember my covenant , when i looke on the bowe in the cloud it shall confirme me , and i will not breake my covenant to destroy the world with a flood ; so this administration of the sacrament , when the lord lookes upon it , hee cannot but remember his promise and his covenant , of pardoning our sinnes ; and when thou lookest on it , thou art assured of it , for hee hath said it ; it shall bee a signe and a witnesse betweene us ; now i say that new impression that these words , ( thus contrived and understood , and delivered by the minister ) make upon the heart , intends our faith and love ; as indeed it is a great matter to haue it spoken to us by a minister of the gospell , sent from christ , from his owne mouth ; b take and eat , this is my body that was broken for you : and this is my blood that was shed for you and for many , for the remission of sinnes . this is the fourth qvalification that is reqvired , that our faith and love bee intended , and our union increased ; that the will , resolution , and purpose of taking christ for our lord , receive more degrees ; that so we may be more fast and firmely united and knit to him ; which i say is done partly by the repetition on both sides ( for the very repetition doth it ; ) and partly by a new impression that these words ( take , eat &c ) make on the soule . now i adde the last thing which is required , ( still remember the maine thing wee are upon , that it is not enough for thee to be in christ , but if thou wilt bee a worthy receiver , thou must haue these foure qualifications in thee , that i have named already ; thou must reconcile thy selfe anew , thou must rub off the rust from thy soule which it hath gathered , thou must recover the distance that is growne betweene god and thee ; thou must adde an intending and an increase , thou must adde more degrees to thy faith and love , and after all these . ) fiftly and lastly , this is also required ( which is much for our benefit and comfort ) namely , to put up thy request , when thou comest neere to the lord in the sacrament : now thou must not only do this , but thou must also make some use of the covenant , which the lord hath made with thee for his part , so that thou mayst thinke this with thy selfe ; when i come to receive the sacrament , i have but two workes to doe , one is to recovenant with the lord , and to renew my repentance , and to set all eaven ; and the other is to remember the lords covenant . you will say , what is the covenant ? it 's a covenant that consists of these three things or points ; iustification , c i will forgive thy sins ; sanctification , d i will make you new hearts , and new spirits ; and the third , all things are ours ; that is , i have made you heires of the world , heires of all things , you have all the promises belonging to you , that belong to this life , and that which is to come ; this is the covenant which the lord hath made . now thou art bound when thou comest to receive the sacrament , not onely to remember this covenant , doe this ( saith hee ) in remembrance of mee , and not barely of mee , and of my being crucified for thee , and of all the love that i have shewed unto thee , but also in remembrance of the covenant , and of those gracious promises , which are the particulars of which that covenant is the summe : and therefore , thus a man is to do . what ? hath the lord vouchsafed mee this favour , that i may come to his table , i may come and renew the nuptials and my covenant with him ? surely , then i will looke about and consider what i want , what request i shall put up unto him ; for there is nothing that is wanting , but it is within this covenant ; and thou art to put up thy request in a speciall manner , whatsoever it be , be it concerning things belonging to thy soule , to have a strong lust mortified , to have thy hard heart softned , to have some sin that lyes upon thy conscience forgiven , and to have that forgivenesse assured to thee : be it any thing that concernes thy particular estate , if it be to be delivered from a potent enemy , or whatsoever it be , put up thy request , and that largely , open thy mouth wide , that is , make thy request full , feare it not . put the case ( againe ) it be somewhat that doth not concerne thee , but that it concerneth the church abroad , or the church at home , it is a case that much concernes any of these in the church , put it up to him , and put it up with confidence . for this is a marriage day ( as it were ) it is the time when he reacheth out his scepter ( as you know the things i allude to ) and thou maist come to his presence : you know , when e hester was admitted to the presence of the king , then said hee , what request hast thou ? when you are admitted to the familiarity and presence of the lord , hee lookes for it , he askes what request you have to put up to him ? and the promises are large enough : i will give it , whatsoever it be , if you aske according to my will ; and therefore , do in this case as moses used to doe : you shall find when moses drew neere unto the lord , when he was admitted into his presence , and saw him face to face ( for that was the great priviledge moses had ) when there was any speciall apparition of the lord to him , moses makes this argument : ( saith hee ) it is a great mercy that thou wouldest shew mee this , that such a poore man as i am , should have this priviledge , and give mee leave to make use of it : f lord , if i have found favour in thy sight , that is , since thou hast vouchsafed mee such a favour in thy sight , do thus and thus for mee : you see he made this request for the whole church of god and saved them , or else they had beene destroyed . if thou hast not any particular argument in this case , say , if i have found favour in thy sight , do this : so i say , when thou hast this promise confirmed , that christ hath given himselfe to thee , & the symbol of that promise is the bread and wine , which he hath given to thee , put up thy request : o lord , if thou hast vouchsafed to give mee christ , g wilt thou not with him give mee all things else ? lord , if i have found favour in thy sight , to do so great a thing for mee , deny mee not this particular request . thus we ought to doe , especially when we come to things that are beyond nature : when we come , let us consider with our selves ; indeed i have a naturall disposition that carries me strongly to evill , i shall never be able to overcome it , there are such duties to doe , i shall never be able to performe them : in such a case thou must doe it the more earnestly , thou must sigh & groane to the lord. h elishah when hee comes to doe a thing so much above the course of nature , as to raise a dead child to life , hee sighed unto the lord , that is , he prayed earnestly . i eliah , when hee would have raine , hee cryed , he tooke much paines , he prayed : so must thou doe in this case : and know this for thy comfort , that though thou thinke thou shalt never be able to doe these things , to overcome such lusts , such hereditary diseases , yet the lord is able to helpe thee : though these are past naturall helpe , yet they are not past the helpe of grace ; though the spirit in us lust after envy ; yet as the apostle iames saith , k the scriptures offer more grace , that is , the scriptures offer grace and ability , to doe more than nature can doe ; nature cannot heale a spirit , that lusteth after envy , or any other thing ; a spirit that lusts after credit , after mony , after the sinne of uncleanenesse , or whatsoever is presented : now the scriptures offer that grace , that will overcome any of these sinnes , bt they never so strong , or so old ; christ healed hereditary diseases , he healed those that were borne lame and blinde : so though thou be borne with such lusts , christ is able to heale thee ; you see a prophet could heale naaman of his leprosie , when there was no other that could doe it ; so saith christ ; m come unto me all yee , and i will heale you . so that you see wee must put up our requests to god. the third sermon . we have already made some entrance upon the words : i told you what the apostles scope is in them , which is to make knowne to all christians to whom he wrote , another great priviledge , besides that which hee named before : that is , that hee that hath the sonne , hath life ; this ( saith hee ) is another priviledge , that whatsoever you aske , you shall have ; onely remember that you have this assurance in him , that is , in christ iesus : that point , ( what it is to be in him , that it may be the ground of all the benefits and priviledges wee injoy ) wee handled the last day . now we come to the priviledge it selfe , if wee aske any thing according to his will be heareth us . the words are so plaine , i shall not need to spend any time in opening of them , but deliver you the point that lyes so evidently before us : which is this , [ that all the prayers of the saints made upon earth , are assuredly heard in heaven ] whatsoever we aske , ( saith he ) according to his will hee heareth us , onely the conditions must be observed . when you heare such a generall as this , it must be limited , there are certaine bounds set to it , which wee will name unto you : which are these foure conditions . first , all the prayers that are made upon earth shall be heard in heaven ; if they be the prayers of a righteous man , and are faithfull and fervent . the person must be righteous , that must first be remembred : because , although the prayer be never so good , yet except the person be accepted from whom it comes , the lord regards it not : you know in the old law , the blood of swine was reckoned an abominable sacrifice , yet if you take the blood of sheepe , and compare them together , you shall finde no difference ; it may be the swines blood is the better : then what 's the reason the swines blood is not accepted ? even because of the subject of it , it was the blood of swine , and therefore you see it was put downe , that it was an abominable sacrifice . so it is with prayer ; take the prayer of a saint , and the prayer of a wicked man ; it may be , if you looke upon the petitions , or whatsoever is in the prayer it selfe , you shall finde some times the prayer of a godly man more cold , and lesse fervent : the petitions are not so well framed as the wicked mans : yet because this comes from such a person , the lord regards it not , you know the condition is mentioned iames fift : the prayer of the righteous man availeth much , if it be fervent . now as this is required in the person , so there is somewhat required in the prayer also , that is , that it be fervent and faithfull ; that it be fervent , you have it in the same place , the prayer of a righteous man availeth much if it be fervent ; that is , it must be a prayer made from the sence of the misery that is in us , and from the mercie of god , when a man takes a thing to heart , that he prayes for , and comes with confidence to be heard , for that makes him fervent . this the lord will have , and also he will have it faithfull : iames the first , when the apostle exhorts them to prayer , if any man want wisdome ( saith he ) let him aske it of god : but then marke , he carefully puts in this condition , see that he pray in faith , that is , beleeue that it shall be done unto him : now this faith includes repentance , for no man can beleeve that he shall be heard , except hee make his heart perfect with god : if he allow any sinne in himselfe , he cannot beleeve vpon any good ground : therefore when i say it must be faithfull , that also is included , we must n regard no wickednes in our hearts , for in such a case , the lord heares not , o hee heares not sinners . so that this you must remember ; first , the person must be righteous , and the prayer must be fervent and faithfull . secondly , the other condition you shall heare in the text , it must be according to his will ; you must not thinke , whatsoever you aske , if you aske it loosely at gods hands , that it shall presently be graunted you : no ( saith hee ) it must be according to his will , if you aske p fire from heaven , that is not according to his will , and therefore you see , they that aske it , were denyed it , with this reason , you know not what you aske . q likewise to sit at his right hand , and at his left in heaven , which was another request of the disciples , he puts them by with this ; you understand not what you aske of the father , and therefore it must be according to his will. and that is the second . thirdly , we must aske it in time , in due season : so the promise is true , knock and it shall be opened to you ; but you know the foolish virgins knockt & it was not opened to them ; what was the reason of it ? because they askt when the time was past : for there is a certaine r acceptable time when the lord will be found : and when that oportunitie is past , he is found no more . it is true , that this life is the time of grace , but god in his secret counsell hath appointed a certaine time to every man , which is the acceptable time , the day of grace , therefore he saith unto them , this day if you will heare : this day if you will come and seeke unto mee , if you will pray unto mee , i will heare you : when it 's past , the lord suffers not the doores to stand open alwayes , his eares are not alwayes open : therefore that condition must be carefully remembered , you must aske in time ; it is a condition that should be carefully thought on by us . for , for the most part , we fly to prayer as ioab did to the altar , hee went not to it for devotion ( for then hee would have done it before ) but when hee was in distresse , when hee was in extremity , then he fled to it , and therefore you know what successe hee had by it , it saved not his life : so we goe not to prayer for devotion , that is , out of love to god , to do him that service ; but ( for the most part ) wee doe it out of selfe love , when wee are in extremitie or distresse , we passe the acceptable times he requires , and we goe to him in a time of our owne : for there is gods time , and there is our owne time ; gods time is to come to him when we may doe him service , in our youth , in our strength , in the flower of our graces : our time is to goe to him when we need him : will not a friend say ( when we never come to him , but when wee have extreame need of him ) why doe you come now ? you were not wont to visit me before , this is not out of love to mee : even the very same answer the lord giveth ; s goe to your idolls ( saith hee ) those that you served in the time of peace , and see if they can helpe you . the fourth and last condition is , that wee referre the time , the manner , the measure of granting our petitions to the lord. that is , wee must not thinke to be our owne carvers , to thinke if it be not granted in such a manner , such a measure , or such a time , presently the lord hath rejected our petitions ; no , t he that beleeves makes no hast : that is , he waites upon god , he stayes himselfe upon god , he is content to have it in that time , in that manner and measure , as best pleaseth the lord : for the truth is , we know not our selves what is meete for us ; we are unto the lord just as the patient is to the physitian . the patient is importunate with him , for such things to refresh and ease him ; but the physitian knowes what best belongs to him , and when to give him such things , in what manner , and in what measure : so the lord knowes best what to doe : many times he doth the same things that we desire , though he doe it not in the same manner : even as the physitian he quencheth often the thirst with barberries , or with such kind of conserves ; what though it be not with drinke , is it not all one so the thirst bee quenched ? is it not all one whether a man be hindred from striking me , or if i have a helmet to defend the blow ? somtimes the lord keepes not off the enemy ; but then hee gives us a helmet to keepe off those blowes , to beare those injuries and evills that are done to us : hee is a wise physitian , hee knowes what manner , what measure , and what time is best , therefore that must be referred to him : now these conditions being observed , you must know that this great priviledge belongs to every christian , that whatsoever prayers hee makes on earth , he is sure to be heard in heaven ; it is a wondrous priviledge , that which wee have all cause to stand amazed at , that the lord should so farre regard the sonnes of men , to grant them such a charter as this ; no more but aske and have , and whatsoever you pray for , it shall be done to you . but a man is ready to say secretly in his heart when he heares it , this is too good to be true , that whatsoever i aske , i shall have . my beloved , i confesse , it is a hard thing to beleeue it as we ought to doe : and therefore before we come to apply this , we will spend a little time in endevouring to convince you of the truth of it , that you may not doubt of it that what prayers you make to the lord , he is ready to heare them . first , consider that whatsoever prayer you make , he takes notice of it , he observes every petition , there is not one petition that you make to him at any time , but he lookes upon it , hee sees what the prayer is . and this thing although you thinke it common , ( and who is there that know not this ) yet ( my beloved ) to beleeve this , to thinke that god is present where i make my prayer to him , to thinke he stands and heares it , even as i speake to a man that stands and heares me , and understands what i say to him ; this is a great helpe to us . that this is true , see in . eph. . hee is in all , and through all , and over all , that is , the lord is in every man , he passeth through every thing , u his eyes runne through the earth , and he is over all , looking what x secrets are in mans heart , what thoughts ; yea y before he thinkes them he knowes them , because hee seeth them in their causes : hee that is in a man , that lookes in all the secret corners of the heart , hee must needes see what thoughts he hath , what petitions he putteth up secretly , even then when his mouth speakes not . and lest that should not be enough , saith hee , hee is over all ; you know one that stands on high , and lookes over all that is below , hee easily can see whatsoever is done ; so the lord , hee is in all , he is through all , he is over all . but this is enough for that , only i would have you remember , that hee takes notice of all , hee knowes thy prayers . but you will say ; i doubt not of that , i make no qvestion but he heares me , and understands me well enough : but how shall i know that he is willing to grant the thing i pray for ? you shall see these reasons , in the . math. where our saviour urgeth this very point , that we have now in hand , from the . verse downeward ; aske ( saith he ) and you shall have ; seeke , and you shall finde ; knock , and it shall be opened unto you ; here is the promise , for ( he backs it with these . reasons ) every one that asketh receiveth ; and he that seeketh , findeth ; and to him that knocketh , it shall be opened unto him : as if he should say ; yee have this reason for it , why you should beleeve it , that it is no more but aske and have ; for ( saith he ) all that ever asked have obtained ; all that ever have sought , have found ; all that ever have knocked , it hath been opened unto them . that is , looke through the whole booke of god , and see what prayers ever have beene made to him , and you shall finde , that there is not a prayer mentioned in all the scriptures , but it hath beene heard . now when wee have such a cloud of witnesses , it is a strong reason , when it is said to us that there were never any prayed but were heard . why , you will say , there were many prayed that were not heard ; did not david pray for his childe , and was not heard ? did not paul pray to be delivered from such a temptation , and was not heard ? my beloved , it s true , they were not heard for the particular , but yet i dare be bold to say , that dauid was heard at that time , though ( i say ) not in the particular ; for though his childe was taken away , yet you may see the lord gaue him a childe of the same woman , with much more advantage ; he gaue him a childe that was legitimate , which this was not : hee gaue him a childe that exceeded for wisedome , solomon was the child that he had : so that the lord did heare him , and gave him this answer , as if he had said to him , david i have heard thee , i know that thou art exceeding importunate ; thou shalt not have this , but thou shalt have another childe which shall be better . and so hee saith unto paule . cor . christ reveales this to him ; paule ( saith he ) though i graunt thee not this particular request , in the manner that thou wouldest have me , ( to take away the pricke of the flesh which thou art troubled with ) thou shalt bee a grater gainer by it , thou hadst better have it than want it ; when paule understood that it was a medicine , and not a poyson as he tooke it to be , he was content and resolved in it ; and a man resolveth not except he be a gainer . hee saw that gods power was manifest in his weakenesse , and he saw himselfe humbled by it ; and when he saw that god gained glory , and himselfe humiliation by it , he was content to be denyed in it ; so i say whosoever asketh findeth , you shall never finde any example but that whosoever sought to the lord as he ought , he was certainely heard , or else he had somewhat that was better graunted to him instead of it . and this is the first reason that is used heare . the second reason is this ; z what man among you , if his son aske bread , will give him a stone ; or if be aske a fish , will give him a serpent ? if you then that are evill , know how to give good things to your children , how much more shall your heavenly father give good things to them which aske him ? ( saith he ) you be not able to perswade your selves of this truth , because you know not the father , for the dwells in light inaccessable , you are not acquainted with him , saith our saviour , i will helpe you out with an argument that you better understand ; even upon earth ( saith he ) take but a father here , a father that is ill ( but the lord is full of goodnes , fathers have but a drop , but a sparke of mercy in them , whereas the lord is full of mercy , as the lord is full of light , he is the god of all comfort ; ) yet , ( saith he ) this father ( when his sonne comes to aske him bread ) he is ready to give it him , he is full of compassion and tendernes toward him ; doe you not thinke that our heavenly father is as true a father as he , that hee loves you as well as he whose compassion and pitty is much greater ? doe you not thinke hee is ready to heare his children when they call upon him ? o this is a strong and unanswerable reason , & this you see is backed in iohn , . you see there the love of the father how it is expressed to us ; i say not unto you that i will aske the father ( saith he ) the father himselfe loves you ; marke , as if he should have said , let this be one ground to you to thinke your petitions shall be graunted , and that they are not only graunted for my sake , for ( saith he ) the father himselfe loveth you , and hath a great affection to you , that is in naturall parents , there is a naturall affection to their children ; so if i were not immediatly to present your petitions ( though that bee not excluded ) yet ( saith he ) the father hath such an affection to you , that he cannot choose but heare you ; i say not ( saith he ) that i will aske the father , for the father himselfe loves you . so that this is the second reason which this promise is there backed with , the love of the father , that hee cannot find in his heart to deny us , even for that affection that he beareth to us . we will adde a third reason that wee meet here in the same chap. . iohn , . in that day you shall aske in my name : verily , verily , i say unto you , yee shall aske the father in my name , and he will give it you ; it is brought in upon this occasion : when our saviour christ was to goe from his disciples , they were ready to complaine , as we see in the verses before , they were ready to say with themselves , alas , what shall we doe when our maister shall be tooke from our head ? our saviour answers them , you shall do well enough , doubt you not , for though i be not with you ; yet ( saith he ) goe to the father in my name , and whatsoever you aske of him , you shall have it : so that hee answers that objection , when a man is ready to say : it s true , i know that a father is exceeding loving to his children : but it may be , my carriage hath not beene such , i am full of infirmities , i haue much in me that may turne the love and affection of my father from me . put the case you have , yet christ adds this for your comfort ; if ( saith he ) the father will not doe it for your sake , yet doubt you not , if you aske in my name , he will doe it ; doe we not see it usuall among men , that one that is a meere stranger to another , if hee get a letter from a friend , he thinkes to prevaile ; and hee doth so , because though it be not done for his sake ( it may be he is a stranger , one that deserved nothing at his hands ) yet such a friend may deserve much : and when we goe to god in the name of christ , this answers all the objections whatsoever you can say against your selves , it is all satisfied in this : i goe in his name , i am sure he hath supply , i am sure he is no stranger , i knowe he hath deserved it , &c. last of all , as he loves us , and because we aske in the name of christ , is ready to heare us : we will adde this , that he is ready to heare us for his owne sake , he is a a god hearing prayer , saith the psalmist , that all flesh might come to him , even for this cause he heares , that men might be encoraged to come and seeke to him ; for if the lord should not heare , then no flesh would come unto him ; that is , men would have no encouragement , no helpe ; therefore he saith , he is a god hearing prayer , doubt ye not , he will doe it for this purpose , that hee might have men to worship him , that men might come and seeke unto him . besides that , he shall be glorified , b thou shalt call upon mee in the day of trouble , i will heare the , and thou shalt glorifie mee ; now the lord is desirous of glory ; it was the end for which he made the world : but in not heareing our prayer , hee loseth this glory , by heareing our requests , the more we are heard , the more glory and praise we render unto him . likewise he doth it for the spectators sake ; moses often presenteth that reason , c lord doe it , what will the heathen say ? and left thy name be polluted among them , they will say thou hast brought out a people , and wast not able to deliver them . so david often , there are many instances in that ; i say , for the lookers on sake he is ready to doe it . all this is enough to perswaide our hearts , that hee is ready to heare us , that when prayers are made to him on earth , ( so the conditions be observed ) they are surely heard in heaven . now to apply this . first , if the lord be so ready to heare , then this should teach us to be more servent in this duty of prayer than commonly we are ; for to what end are such promises as this , but to encourage us to do our duties ? when wee heare that prayer is of so much efficacie , that it prevailes with the lord for any thing , shall we suffer it to lay by ( as it were ) and not make use of it ? if a drug , or a pretious balme were commended to us , and it were told us , that if we made use of it , it would heale any wound , it will heale any sickenes , and this and this vertue it hath : will a wise man suffer it to lay by him , will he not use it , and see what vertue it hath ? and when it is said unto us , that prayer is thus prevalent with the lord , that it is thus potent , that it is thus able to prevaile with him for any thing , shall we not make use of it , when we are in any distresse , when wee need any thing : when we have any disease , either of souleor body to heale ? let us flye to this refuge that himselfe hath appointed . if a king of the earth should say to a man , i will be ready to doe thee a good turne , make use of me when thou hast occasion ; he would be ready enough to do it . now when the lord of heaven saith , aske what you will at my hands , and i will doe it ; shall wee not seeke to him , and make use of such a promise as this ? beloved we are too backward in this ; we should be more aboundant in this duty than we are , we should make more account of it . for whatsoever the case be if , you doe but seeke to the lord , if thou doest but set downe thy resolution with thy selfe : well i see it is a thing ( if i looke upon the creature and the meanes ) i have little hope of , but the lord is able to doe it ; and therefore i will goe to him , i will weary him , and i will not give him over , i will not give him , nor my selfe any rest , till i have obtained it : i say it is impossible thou shouldest faile in such a case . onely remember to be importunate , for an importunate suiter he cannot deny . you know the d parable of the unjust iudge . you know also the e parable of the man that is in bed with his children ; when the widdow was importunate , when shee knockt and would give him no rest , he gives her redresse ; the other riseth and giveth his friend as many loves as he will , saith the text ; yea though she were not his friend ; ( for this is the meaning of it : ) if , saith he , the lord had not much love to you , if he had not such an affection , if you did not come to him in the name of christ whom he loves , in whom he is ready to grant whatsoever you aske , if hee were not a friend to you ; yet for your very importunity , he is ready to doe it . as the unjust iudge ( for that is the scope of the parable ) he had no minde to grant the widdowes request , he had no iustice in him to move him , he had no mercy nor compassion , yet for very importunity he graunted it . remember and observe the condition , for this is commonly a fault among us ; when we goe to prayer , we thinke that the very putting up of the prayer will doe it . no , there is more required than so . as it is the error of the country people , when they heare say , that such an herbe is good for such a disease , they are ready to thinke , that ( howsoever it be tooke or applyed ) it will heale the disease ; no , it must be applyed in such a manner , it must be used in such a fashion . so it is with prayer , you must not only doe the duty ( and therefore when we exhort you to it , not onely to call upon god , for men are ready enough to do that , especially in the time of distresse , ) but with these conditions i have named . you knowe f gehazi when he had got the staffe of elisha , he went to the child , but it was not the staffe that could raise the child from death to life , there was something more required . so in prayer , it is not meere prayer that will do it , there is something else , there must be other conditions that must be observed . for we are wont to do with it , as those conjurers were wont to do with the name of iesus ; they thought if they used the name of iesus , it was enough : but yee know what answer the spirit gives them , g iesus we know , and paule wee know , but who are yee ? so i say , wee are wont to do in this case , wee thinke it is enough to make our request , and that is all . no , there is somewhat more required , you must make your request in such a manner as ye ought . then i adde this further , that when thou makest them in such a manner , yet thou must not thinke to be heard for thy prayers sake : that is another thing we are apt to faile in . when wee have made fervent prayers , and have beene importunate with the lord , wee thinke now surely we shall not faile . no , you must know this , the promise is not made to the prayer , but to the person praying . you shall not finde throughout the whole scripture , that any promise is made thus , because wee pray fervently we shall be heard : but it is made to the person praying , the prayer is but the instrument : but the meanes by which the blessing is conveyed to us , is a meanes without which the lord will not doe it , for the promise is made to the party . a cold prayer ( so there be no neglect in it , so a man seeke the lord , and pray as well as he can , ) it will prevaile sometimes as well , as a fervent prayer : who indites the petition , who makes the prayer fervent ? surely not thy selfe , but the h holy ghost : he makes request in us , sometimes he makes thee more fervent , hee enlargeth the heart more : sometimes againe the heart is more straitned in the performance of this duty : but both may come from the same spirit . not but that we have cause of much comfort , when wee are able to pray fervently , for this is a ground of our comfort , that when we pray fervently , it is an argument that the holy ghost dwels in our hearts , and that our prayers are dictated by him ; it is an argument , that our prayers come from a holy fire within . and therefore fervent prayer may give us hope of being heard , but yet it is not meerely the prayer , but because it is an evidence that it comes from a right principle , that it comes from the regenerate part , and is made by the assistance of the holy ghost : it is not the very fervencie that prevailes . and therefore when you heare this , that the lord is ready to heare , i say make that use of it , be fervent in this duty , remember the conditions : and yet withall know , that you are not heard for the very prayers sake , but for iesus christ his sake . he makes every prayer acceptable , he mingles them with his sweete odours . and if you object , o but i am a man full of infirmities . you know how it is answered in the fift of iames , ( saith he ) i eliah when hee was heard , he was a man , and a man subject to passions , and to the like passions that wee are : as if he should say , do not thinke that eliah was therefore heard , because he was an extraordinary prophet , for it was because the lord had made a promise to him , and hee comes and urges that promise to the lord , and therefore the lord heard him . so ( saith he ) should every one of you , if you have the promise , you may goe and urge it , as well as eliah did : though you be subject to many infirmities , eliah was even so . you know there are infirmities and passions expressed in the scriptures that hee was subject to . and this is the first use we are to make of it , to be freqvent and fervent in this duty , since wee have such a promise . secondly , if wee have such a promise , then wee should learne hence ( when we have put up our prayers at any time ) to make more account of them than wee doe : for the truth is , that we pray for the most part for fashion sake , many a man saith thus with himselfe : i will seeke the lord , if it doe mee no good , it will doe no hurt ; but if wee made that account of our prayers as we should , we would performe this duty in another manner ; but wee doe not make that account of them as we ought . we thinke not with our selves that the prayers that wee make are surely heard : there be many evidences of it ; what is the reason , that when wee seeke the lord , we doe it so remisly that we have scarce leasure to make an end of our prayers : we are so ready to hasten and goe about other businesse , wee are ready to turne every stone , to use all meanes to seeke the creatures with all diligence : but who prayes to the lord as hee ought , to worke his heart to such afervent performance of that duty as he should ? men have scarcely leasure , for it is usuall with them when they have businesse to doe , and enterprises to bring to passe , they are exceeding diligent to use all meanes ; and yet are remisse in the chiefe : what is the reason else , that wee see the doores of princes and great men so full of suiters , though there be porters set on purpose to drive them away ; but the gates of heaven are so empty ? it is indeed because we do not beleeve our prayers are heard , wee do but make our prayers for fashion . what is the reason likewise , that we use prayer in the time of distresse ( if it will be an effectuall meanes to helpe us , when all other meanes faile , ) why use we it not before ? but that is an argument that wee trust not to it , seing we use it , onely in the time of extremity : for if it be not effectuall , why do we use it then ? if it be effectuall , why do not wee use it till that accident ? therefore this use we must further make , when wee heate that the lord heares our prayers , to make more account of them than we doe , to thinke that our prayers when they are put up to the lord shall be heard . say thus with thy selfe , well , now i have prayed , and i expect that the thing should be graunted that i have prayed for , when i seeke to the lord : it 's true , i deny not but wee must use the meanes too , we must lay the hands upon the plough , and yet pray ; both ought to be done , as sometimes we use two friends , but we trust one ; wee use two phisitians , but we put confidence in one of them : in like manner we must both pray and use the meanes , but so as wee put our chiefe trust in prayer , it is not meanes that will doe it . but the truth is , we doe the quite contrary : it may be , we pray and use the meanes , but wee trust the meanes , and not the prayer : that is a common and a great fault among us , it is a peece of atheisme , for men to thinke the lord regards their prayers , no more than he regards the bleating of sheepe or the lowing of oxen , to thinke he heeds them not . and it s a great part of faith to thinke that the lord harkens to them and regards them , as certainely he doth . but you will say , i have prayed , and am not heard , and have sought to the lord and have found no answere . well , it may be thou hast not for the present , but hast thou stayed the lords leasure ? ( for that is to be considered in this case , ) sometimes the lord comes quickly , he gives a quick answer to our requests ; sometimes he staies longer : but this is our comfort , that when the returne is longer , the gaine is the greater . as we se in trades , some trades have their returne very quicke , it may be the tradesmens money is returned every weeke , but then their gaine is so much the lighter ; but when their returne is slower , as is your great merchants , when it stayes three or foure yeares , wee see the ships come home laden , bringing so much the more : so ( for the most part ) when our prayers doe stay long , they returne with the greater blessings , they returne loaden with rich commodities . let this be an encoragement to us ; though i stay , the lord will grant it ; and thinke not with thy selfe , i made such a prayer long agoe , i found no fruit of it ; for be sure , the lord remembreth thy prayer , though thou hast forgotten it , the prayers that thou madest a good many yeares agoe , may doe thee good many yeares hence . may not a man pray to have his child sanctified , to have him brought to better order ? it may be hee lives many yeares , and sees no such thing , yet in the end , the prayer may be effectuall : so likewise it may be in many cases , you see there are many examples for it : abraham prayed , he stayed long ; but you see it was a great blessing that he had , when he prayed for a sonne , you know what a sonne he was , he was a sonne of the promise , in whom all the nations of the earth were blessed . so david when the lord promised him a kingdome , hee stayed long for it : many such examples there are . therefore comfort thy selfe with this : though i stay long , this is my hope , this is my encouragement , that sustaines me , if i seeke the lord , and waite upon him , hee will come with a great blessing , the gaine shall bee heavier and greater , though the returne be not so quicke and sudden . last of all , when you heare such a promise as this , that whatsoever you aske you shall be heard in it ; you should hence learne , to spend some time in the meditation of this great priviledge that the saints have , and none but they ; this i propound to every mans consideration ; that those that are not christians , that is , those that are not regenerate , may know what they lose by it ; and those that are , may understand the happines of their condition , that they may learne to magnify it , and to blesse themselves in that condition , that they have such a great priviledge as this : it is no more but aske and have , therefore that which in the third place i exhort you to , is this , namely to spend time in the meditation of it , to consider what a great advantage it is : david cannot satisfie himselfe enough in it : in . and . psalmes : lord i love thee dearely : he cannot prayse enough , and why ? i sought to thee in distresse , and thou heardest me ; i called upon thee , & thou inclinedst thine eare to my prayer . i say consider this mercy as you ought to doe , it is part of the thankes we owe to the lord for so an exceeding priviledge , that whatsoever our case be , it is no more , but put up our requests , and wee shall bee heard : when there was a speech among some holy men ( as you know that man that was named in the story : ) what was the best trade , he answered beggerie ; it is the hardest , and it is the richest trade . now he understands it not , of common beggery ( for that is the poorest and easiest trade , that condition he puts in ) but ( saith he ) i understand it of a prayer to god , that kind of beggerie i meane ; which as it is the hardest , nothing more hard than to pray to god as we ought , so withall there is this comfort in it , it is the richest trade of all others ; there is no way to inrich our selves so much , with all the promises that belong either to this life , or to that which is to come . even as you se among men , a courtier , a favorite in the court , gets more by one suite , ( it may be , ) than a tradesman , or merchant , or husbandman gets with twenty yeares labour , though he takes much paines ; for one request may bring more profit , may make a courtier , richer than so many yeares labour and paines : so in like case a faithfull prayer , put up to god , may more prevailé with him , we may obtaine more at his hands by it , than by many yeares labour , or using many meanes ; and therefore it is a rich trade , and great priviledge , a priviledge that we cannot thinke enough of , that wee cannot esteeme enough . you have heard of a noble man in this kingdome , that had a ring given him by the queene , with this promise : that if he sent that ring to her , at any time when he was in distresse , she would remember him and deliver him ; this was a great priviledge from a prince , and yet you see , what that was subject unto ; he might be in such a distresse , when neither king nor queene could be able to helpe him ; or though they were able , ( as she was in that case ) yet it might be sent , and not delivered : now then consider what the lord doth to vs , hee hath given us this priviledge , he hath given us prayer , as it were this ring , he hath given us that to use , and tells us whatsoever our case is , whatsoever wee are , whatsoever we stand in need of , whatsoever distresse wee are in , doe but send this up to me , ( saith he ) do but deliver that message up to me of prayer , and i will bee sure to relieve you : now certainely what case soever we are in , when we send up this , it is sure to be conveyed , wheresoever wee are : againe , whatsoever our case is , we send it to one that is able to helpe us , w th a prince many times is not able to do . this benefit we have by prayer : that whatsoever we aske at the lords hands , wee shall have it : now consider this great advantage which you have ▪ it is expressed phil. in these words , be in nothing carefull ( saith the apostle : ) and that you may see wee have ground for this generality , in nothing bee carefull , but in all things make your requests knowne unto god. that is , whatsoever your case bee , i make no exception at all , but whatsoever you stand in neede of , whether it concernes your soules or your bodies , your name or your estate ; yet be in nothing carefull . this is a great matter : there is none amongst you that heares me now , but sometime or other he is carefull for something or other , for which he is solicitous : now when a man heares such avoyce from heaven , that the lord himselfe saith to us , bee carefull for nothing , doe no more but make your request knowne , it is well enough , i will surely heare in heaven and grant it ; it is a great comfort . beloved , comfort your selves with these words , and thinke this with your selves , that this is that charter , and great grant that the lord hath given you , and to none but you , that what prayers you make to him , hee heareth you . but it will bee objected , why is this said so generally ? that we must in nothing be carefull , but in all thinges make our request knowne ? for then if a man were but a poore man , it is but going to the lord , and asking riches , and hee shall have them ; if a man were sick of an incurable disease , it were no more but going to the lord , and hee should be sure to be recovered ; if a man hath an enterprise to bring to passe , it is no more but goe to him , and it shall be done : what is the reason then , that godly and holy men have not these things graunted to them ? to this i answer , you must understand it with this condition , even as it is with a father ( i will prove it to you by that , ) suppose he should say to his sonne , i will deny thee nothing , whatsoever i have , i wil deny thee nothing but thou shalt have part in it ; though he say no more , yet we understand it with these conditions . first , that if his childe shall aske him for that , that is not good for him , or if the child should refuse to have that done , or pray his father and say , i beseech you do it not , when the father knowes it is good : here the father is not bound hee thinkes : as for example , if a father sees his childe needes physick , it may be , the child finds it bitter , and therefore is exceeding loath to take it , it makes him sicke , and is irkesome unto him , so that hee earnestly desires his father that hee may be excused , that hee might be freed from it ; in this case , the father will not heare him , for hee knowes the child is but mistaken : on the other side ; if the child aske something that is very hurtfull , if he aske for wine in a feaver , the father denyes it him ; no , ( saith he ) you are mistaken , i know your desire is that you might have health and recover , and this i know will hurt you , though you know it not ; this the father understands , and therefore he puts in that condition : so when the lord saith , in nothing be carefull , but in all things make your requests knowne : if you mistake the matter at any time , and your prayer shall not bee the dictate of the spirit , ( so that yee alway make request according to his will ) but the dictate of your owne hearts , and shall be the expression of your naturall spirit , and not the lords spirit : in this case there is no promise of being heard , and yet the lord makes his word good ; bee in nothing carefull , but in all things make your request knowne . secondly , a father when hee saith to his child , i will deny you nothing , but you shall have part in all that i have , yet the childe may carry himselfe so , that the father , upon such an occasion may deny him , and be ready to say unto him ; well , if you had followed your booke , if you had not runne into such disorders , if you had not bin negligent to doe what i gave you in charge , i would have done it : in this case , the father withholds the blessing that hee will bestow upon his child ; not because he is unwilling to bestow it , but because he would thus nurture his child , hee useth it as a meanes to bring him to order : so the lord saith to k moses , that because he had spoken unadvisedly , because he had not honoured him before the people , at those waters , the waters of strife , therefore the lord tells him by the prophet , he should not goe into the good land : and so he tells l david , that because he had sinned against him , he would not give him the life of the child : so the lord saith to us sometimes ; i will not graunt you this request ; for though i be willing to graunt it , yet this is one part of the discipline and nurture that i use to my children , that such a particular request , i will deny you for such an offence ; as worshipping of idolls &c. beloved this is not a generall denyall , and this is not for our disadvantage , but it is a helpe to us , it makes us better , that sometime we should be denyed ; knowing hereby that it is denyed to us for our sinne , that we may learne to come to the lord , and renew our repentance , and to take that away , that we may come to prevaile in our prayers with him . thirdly , when a father is willing to graunt it , yet he will thus say to his child , though i bee willing to doe what you aske at my hands , yet i will not have you aske it rudely , i will have you aske it in a good manner , and a good fashion , ( for when wee come to call upon god , and come in an unreverent manner , in such a case the lord heares not . ) or againe , hee will say to his child ; i am ready to heare you , but you must not aske in a negligent manner , as if you cared not whether you had it or no : so the lord saith to us ; i will have you to pray fervently , you shall aske it , as that which you prize . againe he will say to his child : i am willing to bestow this upon you , but i do not give you this mony , to spend it amisse , to play it away , to spend it in trifles , and geugawes , that will do you no good : so saith the lord , i am willing to give you riches , m but not to bestow upon your lusts . thus speakes the father to his child , when he comes to aske , hee tels him hee must come in such a manner as becomes a child , he must speake to him as to a father , he must speake with confidence to receive it : so also the lord tels us , n we must come in faith ; so that ( in a word ) this is to be remembred ; that though the lord promise , that he will give whatsoever we aske , and bids us , in nothing be carefull , but make our requests knowne ; yet notwithstanding this , he would have us to understand that our requests be made in such a manner as they ought to be . last of all , it may be the father is willing to do it ; but hee makes a little pause , he will not give it presently , and suddenly to his child , though he purpose to bestow it upon him , that he may come by it with difficultie : so the lord useth to with-hold his blessings many times , that his childe might be exercised in prayer , and seeke him the more , and likewise that he might come the hardlier by the blessing , that so hee might learne to prize it more ; or else he will be ready to do as young heirs : as it is with some when they never know the getting of it , they spend it easily ; but he that hath known what it is , he takes more care to his estate , he looks more diligently to it : so it would be with us in any blessing , if we had it with such facility as we would , we would not make much account of it ; but when it comes with some hardnesse , with some difficultie , it teacheth us to set a higher price on it , and so it makes us more thankefull , it teacheth us to give more praise and glory to the lord. there are many that have had a sicknesse long , and have obtained health with much prayer , and much contention , and therefore they learne to prize it more , than another that obtaines it easily . and thus it is in every like case . so when you heare this great priviledge : that it is no more , but , aske and have : and , be in nothing carefull , but in every thing make your requests knowne : yet ( i say ) these conditions must needs be inserted , these are such as must be included . but these considered , remember this priviledge , rejoyce in it , let the lord have the praise of it , that whatsoeuer we aske according to his will , he heareth vs. finis . notes, typically marginal, from the original text notes for div a -e doct. . doct. . a cor. . . b cant. . . c cor. . . . d cor. , . c deut. , . f phil. . . . g math. . . quest. answer . h gen. . . i math. . . k math. . . . l cant. . . m psal. . . n prov. . . o sam. . . p gen. . . q isaiah . . r tim. . . quest. answ. s hest. . . t dan. . , , . v levit. . . x cor. . . notes for div a -e vse . y cor. . . quest. answer . quest. answer . quest. answ. a cor. . . b cor. . . c math. . , . quest. answ. d cor. . e pet. . . f tit. . . g hab. . . h cor. . . i pet. . , . k gen. . . l math. . luke . . quest. answ. m math. . . n gen. . . quest. answ. o rom. . . p gal. . q iohn . . r iames . . s luke . . levit. . , , , . t eccles. . . u sam. . . quest. answ. x cor. . , . y gen. . . z gen. . , , . a gen. . , . b cor. , . c ier. . . d ezech. . . cor. . e ester . . . f exod , . . g rom. . . h king. . . i iam. . . k iam. . . m math. . . notes for div a -e doct. . cond . esay . . iames . . n psal. . . o iohn . . . cond . p luke . , . q mat. . . . cond . r cor. . . s iudg. . . . cond . t esay . . u . chron. , . x psal , . y psal. , . quest. answ. quest. z math . , , . quest. answ. a psal. , . b psal. . c exod. , , . vse . d luke . , , . e luke . . f king. . . . g act. . . h rom. . , . object . answ. i iam. . . vse . obiect . answ. vse . quest. answ. k numb . psal. . , . l sam. . . m iam. . . n iam . . the deformed forme of a formall profession. or, the description of a true and false christian either excusing, or accusing him, for his pious, or pretended conversation. shewing that there is a powerfull godlynes necessary to salvation, and that many have but the forme, but not the power thereof. in handling whereof these three things are plainely and powerfully explained and applyed. what godlines is. what the power of it. what the reasons why some have but the forme thereof. together with the meanes, and marks, both how to attaine, and to try our selves whether we have the power thereof or not. by that late faithfull and worthy minister of iesus christ. iohn preston. doctor in divinity, chaplaine in ordinary to his maiestie, master of emmanuel colledge in cambridge, and sometimes preacher of lincolnes inne. preston, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the deformed forme of a formall profession. or, the description of a true and false christian either excusing, or accusing him, for his pious, or pretended conversation. shewing that there is a powerfull godlynes necessary to salvation, and that many have but the forme, but not the power thereof. in handling whereof these three things are plainely and powerfully explained and applyed. what godlines is. what the power of it. what the reasons why some have but the forme thereof. together with the meanes, and marks, both how to attaine, and to try our selves whether we have the power thereof or not. by that late faithfull and worthy minister of iesus christ. iohn preston. doctor in divinity, chaplaine in ordinary to his maiestie, master of emmanuel colledge in cambridge, and sometimes preacher of lincolnes inne. preston, john, - . [ ] p. printed by iohn wreittoun, edinburgh : . the words "what godlines .. reasons why" are bracketed together on the title page. signatures: a-b⁴. the last leaf is blank. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title 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review (qc) and xml conversion the deformed forme of a formall profession . or , the description of a true and false christian , either excusing , or accusing him , for his pious , or pretended conversation . shewing that there is a powerfull godlynes necessary to salvation , and that many have but the forme , but not the power thereof . in handling whereof these three things are plainely and powerfully explained and applyed . what godlines is ▪ what the power of it ▪ what the reasons why some have but the forme thereof . together with the meanes , and marks , both how to attaine , and to try our selves whether we have the power thereof or not . by that late faithfull and worthy minister of iesus christ. iohn preston . doctor in divinity , chaplaine in ordinary to his majestie , master of emmanuel colledge in cambridge , and sometimes preacher of lincolnes inne . not every one that saith unto mee lord , lord , shall enter into the kingdome of heaven , but he that doth the will of my father which is in heaven , math. . , pure religion , and undefiled before god , and the father is this , to visit the fatherles , and widowes in their afflictions , and to keep himselfe unspotted of the world. iames. . . edinbvrgh printed by iohn wreittoun . . . timothie . . chap. . verse . having a forme of godlinesse , but denying the power thereof . ovr apostle saint paul doth in these wordes give us a part of a description of wicked men in the latter times , and hee bringeth them in by way of prevention or objection or answere to an objection , as if some should wonder that there should be such kind of persons in the church , as he in the former verses had described , covetous , boasters , proud , blasphemers , disobedient to parents , unthankfull , unholy , &c. doe these live as the church doe ? doe these retaine the sacraments , and the like . yes saith the apostle , they doe , wee cannot deny it , only this , they have a forme of godlinesse , but &c. so that the point of doctrine arising from hence , doth plainly appeare even at the first sight to bee this , viz. that there is a powerfull godlinesse necessarie to salvation , and that many have but ●●e forme , but not the power thereof . now there bee three thinges to bee explained in opening of this doctrine , to shew — what godlinesse is , what the power thereof is , the reasons why many have no more but the forme thereof . for the first that you may the better conceave what godlinesse is , i will first show you what it is not . first then it is not bare nature , but that godlinesse which god requireth of all men is more then so , god indeed hath commanded nature , yea even corrupt nature to bring foorth many fruits of godlinesse , as much abstinence from pleasure , much patience , much temperance , and such like , which are all very beautifull in their owne spheares , but because they come not from god , nor his spirit of sanctifying , or because they have no respect of god , therefore they are not godlynes , neither doth god regard them . secondly , it is not the act of religion proceeding from selfe love , though offered to god in regard that men see that god is the governour of the world , that hee hath the keyes of heaven , and earth , and men may doe much to god for such respects , using him as a bridge to get to heaven by making themselves the utmost ends , and therefore this is not godlynesse , but what is it then you will say ? why . thirdly it is a divine grace infused into the soule by god , whereby a man followes god , loves him , magnyfies him , sets him up in his heart above all , and manifesteth this in his life , and the whole course of it , doing all for him and to him , and it is thus wrought when the creature comes to see no beauty in himselfe , and no help in himselfe , and sith god is full of all beauty , and all excellency , and all power , able to answere our desires , in every thing , when he comes to see , and consider this , then he begins to set up god in his heart , as the ivy having no roote cleaves faster to the tree , so likewise doth he only to god , seing that he cannot subsist of himselfe , and when he comes to see that he depends on him for all things , he will doe all things for him , because that all are from him . whereas before seing some thing in himselfe , he magnified himselfe , and so withdrew himselfe , and his heart from god. and so i come to the next particular . secondly what is meant by the power of godlynesse , and for that you shall know there is a godlynes , which is not only in words and complements , but in deed and truth , for it not onely ●u●ts upon a man a washie colour of perfection , but dyes his heart in grai●e in holynesse , and it differs from the other in five things . first . it is done in the power , when it is not the bare picture , where there are not only the outward lineaments of nature , but when there is life in it , and that you shall know when a man needes not to bee called on to goood dueties , but there is a naturall principle of life in him , whereby hee doth them with facilitie , and constancie , as naturall actions of life , when likewise hee doth growe in them , for where their is life , there is also growth , and when hee doth likewise desire that which may feede it , as the other meanes , which may strengthen him in the doing of it , as if a man have life he desireth meat and sleepe , and when as there is life , then the workes that come from a man are not dead works , and then you have the power of godlinesse , it is not a fashion only . secondly it is not true but counterfeit , when it is like the true but not the same , but wants some particular property , that is to be found in the true , as that which is counterfeit balsame , which is like the true , but wants the power of healing , and so likewise a counterfeit drug , and a counterfeit jewel which wants that property , which the true hath , & the want of this you shall finde in the use , and in the wearing , as a rotten bow is found to be rotten when the arrow is drawne to the head , & so if a mans godlynes be counterfeit , & he unsound , it will be discovered in the wearing or in some particular case , when he is put to it , or tryed , a ieweller will find out the propertie of a iewell , but an ordinarie man can not doe it , but by use and the wearing , to instance in some particular parts of godlynes , the love of god if it be true , it hath these properties , that a man loves the brethren , for how canst thou love an immateriall holinesse in god , which is stampt upon the creature like thy selfe , so likewise rectitude , and uprightnesse of heart , trye it by this propertie , which our saviour christ makes of it , gratious speeches ; christ saith that that which is predominant in the heart , the mouth will be full of : so for keeping of the commandements , if in trueth they have this properly , that they will not bee grievous , they will do them with a naturall delight , and inward willingnes . so for taking of christ by faith , every man believeth hee doth so , but our saviour christ tryeth it by this , goe sell all that thou hast , and thou shalt have treasure in heaven , and so mayest thou trye thy selfe when thou art put to it by losse of goods , or credit or otherwise . thirdly , it is in the power when it is strong , and not weake , when a man hath power and strength in doing good dueties , and heereby many are discovered , who have good purposes onely , which though they be heartie in them for a time , yet they want power and strength , and this is the case of many which bee in the church , who though they have the knowledge of the word of god , and approve the truth in their consciences , desiring to be saved by the practise of it , and so take up many good purposes , which yet come to nothing , because they want power and strength , consider therefore if thou hast power and strength to performe thy purposes , and then thou hast the power of godlynes , but not els . many will say , i am but flesh and blood , and what will you have me to doe ? now here wants the power , as you may see in the fifth chapter of moses called deut , from the . ve . to the . the people there said to moses that what the lord should speak to him they would doe it , they said then what they thought , and what they meant and minded , and the lord saith of them , o that there were such an heart in them , that they would feare mee , and keepe my commandements . &c. they wanted the power though they made good purposes . fourthly , if thou wouldest knowe whether thy godlynesse bee in the power or no , see whether thou hast not only the shaddow of it but the substance , for their is a shadow with the substance as if thou pray there is a formall doing of it , which is as the shaddow , but to pray in the holy ghost , not in the voice of thy owne spirit but out of gods owne spirit , but of gods , not out of memorie or wit , but out of thy heart , and that an heart sanctified by the spirit of adoption , this is the substance , and so for to heare for knowledge only that is the shadow , but to heare for practise that is the substance , and so againe for us to preach the gospell , for to doe it , because necessitie is laid upon us , and there 's a woe denounced against us if wee doe it not , as saith our apostle of himselfe , there is the shadow , but to preach with power , and authoritie , and not as the scribes and pharises with the enticing words of mans wisdome , this is the substance . fifthly and finally , it is in the power when as a man goeth thorough the work , a thing is said to be in the power when it is effectuall , when a man bringeth it to an end , and doth it not by halfes ▪ so some begin indeede , but then they leave the worke in the rudiments , but if a man haue the power hee will breake through all difficulties , hee will leape over all till hee hath wrought out his salvation with feare and trembling . and thus having dispatcht the two former particulars , i hasten to the third , and last of the premises . thirdly , the reasons why some have but the forme ? and not the power and they are especially these . first , because it is most easie , but the power is a matter of more difficulty , for the former , it doth not call upon a man to cut off his right hand , to pluck out his right eye ▪ and to deny himselfe in things nearest , and dearest unto him ▪ as the power doth , for it requyres a man should take paines in good duties , and goe throughout in them , not to omit or slight the least of them , in the least measure that may bee , or tolye in knowne sins , and farther it requires a man should doe this from day to day , and that when it crosses the flesh most , this is an hard saying , and caused many , that they would no longer abide with christ , they were willing to obey the forme but not the power . secondly , because this power breeds hatred , and opposition in the world , & the world will crosse it again , now then when a man may retaine the former , and hold in with the world , a man may bee of the world still , and the world will love his owne , whereas the power maks them antipodes to all the world , this makes many care for no more but the forme : fit for this purpose is that place wil'd . . where the ungodly say of the righteous on this wise , these mens lives are contrary to ours , and their doings reprove our thoughts , therefore let us oppresse them : and christ tels us we must look for no other , saying , we shall bee hated of all men for his names sake , and it is no easie matter to have all men in contention with us , this then is another reason heereof . thirdly , because it is enough to serve a mans turnes , for his unregenerate ends , for men having a naturall conscience , whereof they must stop the mouth , and it being injudicious , and not able to judge of the power of godlynes , they are satisfied with the forme , as now when children are wayward and wrangling , because we know they are not judicious , wee give them nutts , not gold or silver to still them , and it serves their turnes as well . so is it heere in the naturall conscience . it doth judge the forme to be enough to cary a man to heaven ; and who would doe more then he needs must . fourthly because if men have but the form of godlynes , satan troubls thē not , nor the flesh , but satan , ( for he knowes it will bring them to heaven ) when men labour for the power of godlynes , and goe on any further than the forme , then he hath the power of hell against them , and he keepes a great busseling with them to hinder them what he can , and so doth the flesh too , but it will not resist the forme , for that will stand with a mans lusts , but if he be divided against himselfe he cannot endure it , as to deny a friend or a stranger if he be importunate is a hard matter , but to deny a mans wife that lyes in his bosome , if shee be earnest is more difficult , but to deny a mans selfe when he is importunate with himselfe is most difficult , and yet this you must doe , if you have the power of it . now to deny the power of it , is when it is laid open to men and offered , they with stubbornenesse of will resist and deny it . and so much for the opening of the words , now for the solding of them up againe , and from the first what godlynesse is : let us learne not to deceave our selves , for it is not ( as i told you ) naturall or morall vertues onely , no nor the doing of the actions of religion , a man making himselfe his utmost ends therin , content not your selves therefore with any thing that is not godlynesse , let mee speake unto you as peter to the dispersed brethren , whereafter that he had reckoned up many vertues , patience , knowledge , temperance . &c. he bids them adde to all these godlynes , as if hee had said all the rest are not availeable unlesse you have godlynes also , see therefore that all these bee godlynes , that is that they all come from him , and looke to him , for this is the nature of godlynes to come to the wells head . and to search higher then nature . to have another alpha , and omega , of all that is within us , or that comes from us , than what is within us of our selves . and then againe if wee bee to preach to others , wee should learne to preach christ and god , that is to inforce all as from them and to them , not only to exhort to morall vertues , with such instructions as may be takē out of seneca or plutarch ( thogh these have their use & place ) but as out of the scriptures , let christ & god come in , and shew you how all doe come from god , and looke to god and so all you that are hearers , be sure all you doe be godlynes , that is comming from god , and tending to him , for motions have their denominations from their terminus a quo , and from their ends as that is called calefaction , that tends to heate , so is that truely godlynes that tends to god , and hath respect unto him , as now a student , when he studies and takes pains in his books see whether thou dost it for thy selfe or for thy creddit , or doest thou make god thy utmost end , examine thy heart , and examine it narowly : and see likewise you are exercised in other callings , doe you doe them that you may doe good to mankinde in them , as a servant that uses his talent to his masters service , then is this godlynes , so if you eat or drink , or recreat yourselves , doe you doe it that you may doe good better , as men whet their sythes that they may mowe the better , then this is also godlynes , for it tends to god and godlynes . but you will say , doe you altogether condemne naturall , and morall vertues ? must they do nothing , yes you shal have this use of them , that they will helpe as winde to drive the ship , only it is godlynes is the rudder guides it , and aymes at the right haven , as for example , you are commanded to love your children , and your wives , you are bound to doe this , if you had no naturall affections in you , only having these affections in you , you doe it with more ease , els you must drive the ship with oares , wheras now the wind fills the sails & you do it with more facility , and ease , and so likewise you are bound to be patient and meek and you must be so , though your natures be not so , but if your natures be so , you may the more easily be so , yet so as godlienes must set the cōpasse , and steere the ship , morrall vertues are like good horses , that draw the chariot , but godlynes is the auriga , the coachman without which take the most excellent things , that nature is capable of , if it be not guided by it , the lord regards them not , for god regards nothing but that which drawes the creatures unto him , but now morall vertues makes us rest upon our owne bottoms , and so likewise all things whatsoever they bee that beautyfie the flesh , for god wil have no flesh to glorifie in it selfe , but let him that glories glory in the lord , nay i add more , take the graces of the spirit , wherewith god adornes his saints , as an husband doth his wife with jewels , if you magnyfie them you doe so much withdraw your hearts from god , therefore in heaven it is said there is neither , sunne , nor moone , now what is that ? there is no excellencie in any creature that is magnified there , but god is all in all , hee is sunne and moone , and therefore in the revelation of saint iohn it is said , and said to their honour , it is made their worth that they give all to god glory & power be to our god for ever , they fal on their faces , throw down their crowns , though created glorious creatures , yet when the evill angells began to reflect upon themselves , it was their ruine , they fell from god , for the creature of it selfe is like a glasse without a bottome , if it commeth to stand upon its owne bottome , it falls , and breakes , and so the angells when they would stand of themselves , they fell downe to the lowest pitt , and therefore of all graces labour for emptying graces , as faith and love , for these give all unto god , nothing to mans selfe , and therefore they are the great graces in religion which you must chiefly labour for . secondly , from that there is a power in godlinesse , if it bee such a powerfull a thing ( as you haue heard it is ) then this may serve to comfort us , in the wayes of it . wheresoever it is in trueth , there it is in power , say that thou hast such a light that thou canst not believe , that bee such roades as that thou canst not walke by them , yet if thou hast godlinesse thou shalt bee able to overcome . for the kingdome of god consistes in power , as it is saide , when god commeth to dwell in any mans heart , hee sendeth godlinesse into it , which rules in it as a king in his kingdome , thinke therefore of it as of monarches as alexander was , or those which daniel speaketh of , which carry all before it , it bringeth in everie thought into subjection , and therefore also the spirit is called a spirit of power , and if you have godlinesse , it commeth from the spirit , and therefore is accompanied with power , and therefore christ is said to bee full of the holy ghost , and of power , and so steven , and iohn the baptist , and grace is said to bee a powerfull thing : bee strong in the grace of god , and in the power of his might . now the reason why godlinesse hath power is , because god hath put virtue into it , as when you see such and such an hearbe , have such a virtue in it to doe such and such a thing , it is because god hath endued it with such a power , and so hath hee done with godlynesse , if therefore thou hast any thing to doe in religion , set on it , hast thou any lust to overcome ? set on it , and let mee speake to thee as hee spake to gideon , goe on thou valiant man in the might of the lord. the people of israel travelling to the land of canaan , they saw the citties walled to heaven , and that the gyants were there , the sonnes of anax , yet ioshua biddeth them bee of good comfort , and feare not , for the lord would fight for them , and deliver their adversaries into their hands , so though you see difficulties in the way to heaven , yet godlynes is a powerfull thing that will carrie you through all , therefore likewise the apostle having prayed for the ephesians that they might not faint at his tribulations for them , which was their glorie , but that they might be strengthened with might by his spirit in the inner man , to comprehend with all saints the breadth , and length , and depth , and height , and to know the love of christ which passeth knowledge , which because they might thinke they should never bee able to doe , hee addeth to him that is able to doe above all that wee can aske or thinke , according to the power that worketh in us , to him bee all glorie , as if hee should have said , god is able to doe it , and that by the power , which worketh in him : so suppose it bee to subdue some lusts of a flesh , a thing so hard as you think it will never be done , nay you conceive it to be a thing so improbable , as that you are ashamd to aske it , yet according to that power , which worketh in you , hee is able to doe above all wee aske or thinke , and therefore he prayeth , that theîr eyes may bee opened , that they may see the greatnesse of the power that wrought in them , and it was not that they might see and looke at it idly , but for the use to serve their turnes , that they laying holde of it , and using of it , might bee able to doe these things , which they desire should bee done , even such things to which a mans nature is as untoward , as water is to heate when their is none in it , onely as christ said to marie , believe and you shall see the power of god , thou must go to god for it by faith , and god will shew it foorth unto you , and you shall have fruits of it , the end of faith is not onely to apply the promises of iustification but for sanctification also , as for example hee hath promised to baptize you with the holy ghost as with fire , that is , with zeale and other graces of the spirit , which must give them power and strength , and all that sinne might not raigne in their mortall bodies , goe to god then and urge him of his promise , and hee cannot deny you : when men therefore thinke to excuse them-selves by saying , i am not able to doe such a thing , what will you have mee to doe ? it is no excuse , for if they were but willing , it is all hee requireth of them , the power , that belongeth to god , which if men would but believe , and goe to him , hee would undoubtedly give it them . i therefore now aske thee , wouldst thou turne to god ? if thou wouldst overcome such and such a lust of vncleannesse , drunkennesse , &c. bee it what it will bee , if thou answere no , then thou art justly condemned , thy blood bee upon thy owne head , but if thou sayest yes , thou wouldst , then come but to god , bee resolute to bee religious in good earnest , and i will assure thee hee will vouchsafe thee power to doe it . the apostle saith that god would confirme them vnto the end , that they might bee blamelesse in the day of the lord iesvs , for saith hee , god is faithfull , hee hath said , hee hath promised it , hee shall breake his word if hee doe not , let mee reason it a ●ittle with you , is it not an acceptable request to goe to god with all thy heart ? and to saye , lord , i desire but the power and strengeh to goe through with thy owne worke ? dost thou thinke hee will not heare thee ? remember christ , the onely physitian , how readie hee was to heale men of their bodily diseases when they came unto him , and hee hath not put off his nature now : dost thou think the power of death and resurrection were but fancies , or a notion ? if not goe on , and feare not , for as god said to ioshua , so shalt thou find him to deale with thee , i will never leave thee , nor forsake thee , and so leaving what i have said to your further consideration , i come to a third : that seeing godlynes is such a powerfull thing , as you have seene , that therefore you take heed how you deceave your selves with fond desires and purposes , that have no power , no force in them , so as to thinke that they will serve the turne , no yet a few , feeble , faint endeavours . i saye to men that set on religious courses without haveing their hearts changed , as christ said unto his disciples , tarrie yee in the cittie , till yee bee endued with power from on high , as if our saviour christ should have said , if yee goe presently into the world , yee will not be able to goe through with your works : stay therefore with fasting and prayer till you have received power from on high to carrie you through , for new purposes in a man that returnes to old nature , is like new wine in old vessells , they will breake the vessells and bee too bigge for your hearts : it is therfore enough to take up now a purpose , and begin to bee diligent in your calling or sanctifying the sabbath , for it is impossible that purposes should live in an heart that is carnall , for as the soyle must be sutable to every creature , or els it will not live so likewise you will never bee able to performe these purposes , in the first place therefore labour to get new hearts , as the bottome to these purposes , which may be as the root to give sap to thē , for then they wil live & grow in you , when there is a soyle to suite with them . secondly , get power in believing christ our saviour , when he came unto his countrey , it is said , he would not put foorth his power to worke many miracles there , why so ? one would have thought he should rather have wrought them there then any where else , both for his own honour , and the good of his countrey men . no place then was fitter for that then it , yet there hee workes few or none , and the reason was , because of their unbeliefe , they believed not , so that it is the want of faith that holds gods hands from strengthning you , you will not i say believe god , he hath sworne ( and it is not an old oath ) that hee would grant that we should serve him in godlynes , and holynes , all the dayes of our life , when the widow came to christ to be healed of the issue which she had had many yeares , it is said , that vertue went out of him to heale her because she belieued , and though it have beene a disease of never so many yeares , yet if he say be ye whole , it is not matter what the disease is , so god be the physitian , and therefore , believe . thirdly , pray and furnish yourselves with all the graces of the spirit , not only goe about things , but maintaine a stock , fill the cisterne every day , within whet and point the graces of god in you , for the inward man every day is subject to decay , as well as the outward man , and doe not take ayme at yourselves , or at your strength when you are in a good mood , or by the present temper , for it vanishes if there bee not a supply from day to day , from grace within , if you doe not whet your soules every day . fourthly , in the last place is this true , that many are partakers of the forme , that have not the power of godlynes , that when we come to look on the faces of our churches , we finde the forme in many . but if wee come unto their dealings , and cariages in private , ye shall scarce finde the power , it s as rare as the other are frequent , in their profession indeed there is a forme , but yet ye shall find religious servants , as idle as others , and wives as stubborne as others , husbands , and masters , as like lyons in their families , and as false in their dealings as others , if this be true ( i say ) as it is too true it is so , then be not deceaved god is not mocked , but try and examine your selfes heerein , for the kingdome of god consists not in word but in power , the lord will not judge you according to your intentions and purposes , but according to your workes , and it s not he that saith lord , lord , shall inherit the kingdome of heaven , but he that doth the will of my father . &c. be not then children in understanding for to take counters for gold , lay not out your money for counterfeit things , be not fooles to take paines , and yet not have your turnes served , let me speake unto you as iames doth , if you say yee have faith , and not workes , can your faith save you ? i say if you have the forme of godlynes and not the power , will that save you ? if you would not be deceaved then examine your selves : first of all , if thou dost more than nature , see that thou beest not the same man thou wast , that thou standest not up in the same troupe thou didst , if thou dost thou hast no more but the form of godlines in thee , for if thou hadst , it would turne thy nature , and add wings unto thee , making thee soare higher then nature ▪ i am able through christ that stēgthens mee . and that not to doe some things but all things , he sayes not i doe purpose or desire , but i am able to doe all things , &c. those therefore that are able to stand against some lusts that are against their dispositions , but not against all are weake , and have not this power in them , it may be thou art able to serve god when thou art poore , but what art thou when the world comes in upon thee ? thou art able to obstaine from sins by nature , but godlynes as we say of physicke , helpes when nature failes , and as although a naturall man with his sight see far , but with an optick glasse sees further , so when nature falls short , art helpes , as though by nature a man may measure or count , yet if he comes to a large piece of ground , or a great summe , art is required , so though thou mayest doe many things by nature , yet when godlines comes , it helpes out in things wherein nature failes , as sampson could doe many ordinary things by his owne strength , but when he came to take downe or cary away the gates of a citty , and to pull downe an house , it is still said , the spirit of the lord came upon him , the lord went with him , and even so it is heere . secondly , examine whether ye bee in truth or no , for in christ there are said to be dead branches , as well as living , that is those have the forme as well as those that have the power , but how are they distinguished ? the dead beare no fruit , and therefore as iohn said , every tree that bringeth not foorth good fruite , god puts the axe to it , and so the three grounds they did not bring foorth fruite , examine therefore your selves whether ye be full of fruite or no , whether ye abound in good duties or no , and doe them with an honest heart , for therby the fourth ground is distinguished from all the rest . thirdly examine whether ye hold out in tyme of tryall or not , whether you are able to approue your selves with joy as the apostle sayes of himselfe that hee did when hee was in trouble on everie side , on the right hand , 〈◊〉 ●n the left hand , in prosperitie , and in adversitie , the third gro●●d 〈◊〉 n●t out in temptation and the reason was , because they had not depth of earth , that is they wanted power , and an inward stock of grace f●●●h●t is depth of earth , as a man that keepes a great house , if hee ha●e ●ot ● st●ckable to supply him , he will soone prove bankrupt , and for a trades-man . as yee say , if hee be not diligent in his trade , and follow it well , and make his returnes hee will soone breake , so also when a man wants inward power , and an inward stock of graces to beare his dayly expences out , hee will soone become bankerupt . fourthly , everie grace hath some propertie annexed to it , which doth distinguish , and difference it from counterfeit , as in faith vnfained , laborious love patient hope , and the like . thirdly , take heede least some lust overcome all , and so lust overtop all , and be predominant , as the praise of men , or a respect of pleasure , as an halke ( you see ) though she may soare and flie high yet she will have an eye to the prey below , and so have hypocrites , see therefore that ye serve god in singlenes of heart , and not with eye service , that you doe not harbour any last within , for that will spoile all at last , as weedes in a garden , if they be let alone , and not plucked up , they will over-run the whole hearbes , so is it with sin , if it be but suffered , though it be but a little one at first , yet it will like a leprosie over-spread the whole man , and therefore looke to that , that some lust doe not overcome all in the end , and so i end for this text and time . finis . amen . notes, typically marginal, from the original text notes for div a -e what godlynes is . five differences betweene the forme and power of godlynes . reasons why many men have but the forme . cor , , ● cap . cor , ● , tim , , ● eph , , to the end , eph , ● . cor , luk , , how to get the power of godlynes rom , five marks whereby to know whether wee have the power of godlynes or no ioh , , the saints qualification: or a treatise i. of humiliation, in tenne sermons. ii. of sanctification, in nine sermons whereunto is added a treatise of communion with christ in the sacrament, in three sermons. preached, by the late faithfull and worthy minister of iesus christ, iohn preston, doctor in divinitie, chaplaine in ordinary to his majestie, master of emmanuel colledge in cambridge, and sometime preacher of lincolnes inne. preston, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : , : ) the saints qualification: or a treatise i. of humiliation, in tenne sermons. ii. of sanctification, in nine sermons whereunto is added a treatise of communion with christ in the sacrament, in three sermons. preached, by the late faithfull and worthy minister of iesus christ, iohn preston, doctor in divinitie, chaplaine in ordinary to his majestie, master of emmanuel colledge in cambridge, and sometime preacher of lincolnes inne. preston, john, - . sibbes, richard, - . davenport, john, - . [ ], , [ ]; [ ], , [ ], , [ ] p. printed by r[ichard] b[adger] for nicolas bourne, and are to be sold at his shop at the royall exchange, london : . editors' preface signed: richard sibs. iohn davenport. printer's name from stc. marginal notes. signatures: [par.]⁴ a⁴ b-v x² ² b-² p a- f g⁴ ² q-² r⁴ ² s² . includes index (² q-² r⁴ ² s² ), which in some copies, is found bound before 'the cuppe of blessing' (sig. a- f g⁴). "a sermon preached at a generall fast before the commons-house of parliament: the second of iuly, " has separate dated title page; pagination and register are continuous. "the nevv creature: or a tratise [sic] of sanctification" has separate dated title page on x ; text begins on ² b r with new pagination. "the cuppe of blessing" has separate pagination, and dated title page on a . final line of contents, a v, "finis." variant: final line is "the end of the contents.". "the cuppe of blessing" identified as stc on umi microfilm reel . reproductions of the originals in the henry e. huntington library and art gallery and the union theological seminary (new york, n.y.). library. appears at reel (henry e. huntington library and art gallery copy) and at reel (union theological seminary (new york, n.y.). library copy). created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is 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illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -- th century. humility -- sermons -- early works to . sanctification -- sermons -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion effigies iohannis prestoni viri clarissimi ss theologiae doctoris . how can this shaddow please thee : when thou know'st the substance was but dust at best , at most . goe rather view his volume , and there finde a picture farre more curious more refinde : pervse thou this , and yet neglect not that : that tells thee , who he was ; the to ther , what. what here thou see'st , salute , and passe it o're ; the saints qvalification : or a treatise i. of humiliation , in tenne sermons . ii. of sanctification , in nine sermons : wherevnto is added a treatise of communion with christ in the sacrament , in three sermons . preached , by the late faithfull and worthy minister of iesvs christ , iohn preston , doctor in divinitie , chaplaine in ordinary to his majestie , master of emmanuel colledge in cambridge , and sometime preacher of lincolns inne . when men are cast downe , then thou shalt say , there is lifting up : and be shall save the humble person , iob. . . cast away from you all your transgressions , whereby yee have transgressed , and make you a new heart and a new spirit : &c. ezek. . . he that eats my flesh and drinkes my bloud , dwelleth in me and i in him , ioh. . . london , printed by r. b. for nicolas bourne , and are to be sold at his shop at the royall exchange . . illvstrissimo , nobilissimo viro , philippo , pembrochiae et montis gomerici comiti , baroni herbert de cardiffe et sherland , ordinis garterii eqviti , regiae domvs camerario , regiae maiestati a secretioribvs consiliis , &c. triplicem hvnc iohannes praestoni , s.s. theologiae d ri . collegii immannuelis nvper magist . et regiae maiest . a sacris , tractatvm , de humiliatione , de nova creatura , de praeparatione ad sacram de synaxin . indevotissimae , tam avthoris , qvam ipsorvm observantiae testimonivm , l.m.d.d.d. richardus sibs . iohannes davenport . to the christian reader . the good acceptance , the sermons of this worthy man have found amongst well disposed christians , hath made us the willinger to give way to the publishing of these , as comming from the same author . the good they may thus doe , prevailes more for the sending of them forth , than some imperfections ( that usually accompany the taking of other mens speeches ) may doe to suppresse them . something may well be yeelded to publike good in things not altogether so as we wish . they are inforced upon none that shall except against them , they may either reade or refuse them at their pleasure . the argument of them is such as may draw the more regard , being of matters of necesarie and perpetuall use . for humiliation wee never so deeply see into the grounds of it , ( sinfulnesse of nature , and life ) or so farre as we see , looke upon it with that eye of detestation we should , and therefore a holy heart desireth still further light to be brought in , to discover whatsoever may hinder communion with god , and is glad when sin is made loathsome unto it , as being its greatest enemy that doth more hurt than all the world besides , and the only thing that divides betweene our chiefest good , and us . as this humiliation increaseth , so in the like proportion all other graces increase : for the more we are emptied of our selves , the more wee are filled with the fulnesse of god. the defects of this appeare , in the whole frame of a christian life , which is so far unsound as wee retaine any thing of corrupted selfe , unhumbled for . the foundation of christianitie is layd verie low ; and therefore the treatise of humiliation is well premised before that of the new creature . god will build upon nothing in us . we must be nothing in our selves before we be raised up for a fit temple for god to dwell in , whose course is to pull downe before hee build . old things must be out of request , before all become new , and without this newnesse of the whole man from vnion with christ , no interest in the new heavens can be hoped for , whereinto no defiled thing shall enter as altogether unsutable to that condition and place . nothing is in request with god but this new creature , all things else are adjudged to the fire , and without this it had beene better be no creature at all . by this we may judge of the usefulnesse of discourses tending this way . one thing more thou art to be advertised of ( courteous reader ) and that is , of the injurious dealing of such as for private gaine have published what they can get , howsoever taken , without any acquainting either of those friends of the authors that resided in cambridge ( to whose care hee left the publishing of those things that were delivered there ) or of us , to whom he committed the publishing of what should be thought fit for publike view , of that which was preached in london . hereby not onely wrong is done to others but to the deceased likewise , by mangling and misshaping the birth of his braine , and therefore once againe we desire men to forbeare publishing of any thing , untill those that were intrusted have the review . and so we commit the treatise , and thee to gods blessing . richard sibs . iohn daven-port . a briefe collection of the principall heads in the ensuing treatises . part . doct. . hvmiliation must goe before iustification : page two things in humiliation : reas. . in reference to iustification : reas. . in reference to sanctification : vse . to labour for humiliation : five helpes to humiliation : vse . the best men should labour to be humbled : doct. . the nature of man is full of all vnrighteousnesse , and vngodlinesse : mans nature evidenced to bee so by the law : originall sinne : the corruption of the vnderstanding , in five things : the corruption of the will in foure things : the corruption of the memory , in two things : the corruption of the conscience , in three acts of it : the corruption of the sensitive appetite : the corruption of the affections : actuall sinnes : mans nature shewed to be corrupt by the rule of the gospell : vse . the ignorance of those that know not the corruption of nature : vse . to labour to prize christ the more ; vse . our sinfulnesse should drive us to christ : circumstances agravating sinne : excuses of sin : helpes against those excuses : doct. . there is a revelation of wrath against all vnrighteousnesse of men : vse . to teach us what sin is : vse . to labour for a sense of gods wrath : vse . to make us goe to christ : doct. . all men before regeneration with hold the truth in unrighteousnesse : the greatnesse of this sin in three things : vse . to humble us : vse . the miserie of men that are neare and not in the kingdome of god , in three things : how farre men vnconverted may goe , shewed in five things : how far they come short in five things : vse . most sin out of love to sin : vse . the danger of disobeying the truth : vse . to give the truth leave to rule . doct. . the truth or law of every mans judgement is made manifest by god : vse . the greatnesse of mens sinne against this truth : vse . to be thankefull for the truth : vse . to doe nothing contrary to the truth : vse . to expect happinesse or miserie as wee observe or neglect this truth : doct. . god hath revealed so much to every man as makes him inexcusable : excuses that men frame to themselves : vse . to justifie god , and to blame our selves : vse . to give god the glory of his long suffering : the contents of the sermon before the commons house of parliament . fasting necessarie : fast defined : defects in fasting : doct. . god onely doth good and evill : foure connections to demonstrate it : reas. . else god were not god : reas. . else the creature should be god : vse to labour to see god in his greatnesse : vse . to looke to god in all our businesse : vse . to set faith on worke to judge of these things : doct. . sinne causeth wrath : gods wrath a treasure , in three respects : vse to see sinne in the effects of it : how to prevent gods wrath : doct. . zeale turnes away wrath : vse . not to discourage those that bee zealous : vse . foure convictions of our want of zeale : doct. . want of zeale makes gods ielousie grow hotter : doct. . iealousie for the most part shal proceed to utter destruction : vse to learne to feare : part . doct. iustification and sanctification are inseperable : how sanctification ariseth from iustification : reas. . none saved by the second adam that are not borne of him : reas. . it is the will of god : reas. . it is the end of our ingraffing into christ : ibid reas. . it is the end of christs comming : reas. . christ is prophet and king where he is a priest ibid reas. . all the meanes of grace tend this way : vse . to pray for sanctification : sixe incouragements to pray for it : ibid vse . to esteeme sanctification as highly as iustification : the excellencie of grace : vse . to take heed of ch●llenging iustification without sanctification : foure signes of a new creature : new creature what : the heart new framed : the conversation changed : a new qualitie of holinesse infused : old man what : mortification of the old man : where god pardoneth he healeth sinne : first , it stands with gods honour : secondly , with our comfort : ibid thirdly , with gods service : ibid doct. those that are in christ have another nature : vse . not to defer comming to god : vse . not to content our selves without a new nature : vse . to see that good performances be naturall to us . vse . to abhorre our old nature and labour for a change : vse . not to feare falling away : vse . not to bee discouraged with the difficultie of any dutie : vse . change of nature a ground of comfort : doct. we must be new creatures : consect . . we are redeemed from old customes . ibid. consect . . not to wonder that the world wonders at us . consect . . to pull downe all that is old . consect . . not to wonder at unevennesse in mens lives . consect . . to expect a combate . consect . . not to wonder at aukednesse that wee finde in the waies of god. consect . . to give god the praise of the changing of natures . doct. the new creature is gods work : foure arguments to prove it : ibid vse . to shew our condition in christ is better than in adam : vse . god setteth us not about an impossible worke . vse . to make us love christ. vse . not to put off christs call . ibid. vse . to see with whom wee have to doe in hearing the word . vse . to give god the prayse of any good in us . vse . expect not that ministers come with excellencie of wisedome or words : vse . observe what the preaching of the word works on our hearts : doct. first , in christ , and then new creatures : doct. to bee in christ is the ground of all salvation : vse . first , to increase vnion with christ in those that have it : five helpes to doe it : secondly , to seeke it , if it be wanting : five motives to seeke this vnion : part. doct. in the sacrament there is a communication of the verie body and bloud of christ : arguments against transubstantiation first , there is no necessitie of it : secondly , no possibilitie of it : thirdly , it is against sense : fourthly , against reason : fifthly , against scripture : sacrament of the lords supper what : condition of the covenant on gods part : vse . to confirme our faith in the forgivenesse of sins : conditions of the covenant required on our part : papists objection out of ioh. . of eating christs flesh answered : vse . to see the greatnesse of christs love to us : and to love him againe and serve him : two things to move us to come in to christ : first , our miserie out of him : we are subject to death : to the feare of death : to hell : secondly , our happinesse by christ benefit by christ : wee shall have life : our debts shall be payd : wee shall have rest : wee shall have a kingdome which consisteth in : libertie : plentie : peace : glory : riches : wee shall have a feast : properties , of spirituall food : apparr●ll : what this spirituall cloathing is : finis . certaine sermons vpon hvmiliation . romans . . for the wrath of god is revealed from heaven against all ungodlinesse and unrighteousnesse of men , which with-hold the truth in unrighteousnesse . it is true , wee that are the ministers of the gospell are to make it our chiefe businesse to preach christ ; indeed that is all in all . but we may preach christ long enough to men , telling them of remission of sinnes , and iustification , but they will not hearken to us , because before they can come to christ they must be humbled . it is true our end is consolation , for that is indeed the end of the scriptures ; i say , the end of the scriptures is consolation , that through them you might have hope : and so is it the end of this doctrine of humiliation , as , though a purge or lancing are troublesome to the body , yet the end of the physitian using them is health , and helpe ; and without this course there is no helpe . and for that cause wee have fallen on this text , that it may teach us to know our selves , and the need we stand in of christ. you shall finde these three to be the three great parts of the apostolicall ambassage : first , to humble men , to make them know what need they stand in of christ. secondly , to raise them againe , to preach remission of sinnes . thirdly , to teach the doctrine of sanctification . these three , humiliation , iustification , and sanctification , are the three maine things wherein our condition to god consists . therefore my intent is to goe thorow these three . and we will do it briefly , beginning with this text which wee have in hand . the occasion whereof is this . paul tels the romans that his intent was to come to them : but what should he doe there ? he would preach the gospell : yea , but it was an ignominious thing to be a christian , a thing that would expose him to much persecution and shame . it is no matter , saith he , i am not ashamed of the gospell , for it is the power of god to salvation . but how doth hee prove that it is the power of god to salvation ? wee see that in the gospell the righteousnesse of god is revealed , that is , there is no way in the world for men to be justified , to be counted righteous before god , but to have a righteousnesse revealed from heaven , even another kind of righteousnesse than any man hath in himselfe ; a righteousnesse of christ , a righteousnesse that is to be imputed to men ; and this , saith he , is revealed in the gospell : and therefore the gospell only is the power of god to salvation . but here comes the great question ; why is it needful that there should be a new kind of righteousnesse revealed , a righteousnesse wrought by another , and made ours only but by imputation , saith he : it must be so , else no flesh can be saved : every man must needs be condemned , for all men are unrighteous , every man is full of all impiety and wickednesse , which he delivers in this verse ; thence concluding that it is needfull to have the gospell revealed , for that is it that reveales the righteousnesse of christ. a righteousnesse of christ , which is onely wrought by christ , and will onely stand out before the iudgement-seat of god. so that the end of the words is to convince men , to shew unto them that they have no righteousnesse of their owne , to assure them , that if they stand in the condition , they are in by nature , they remaine in condemnation , for he that beleeves not , is condemned already : there needs no new condemnation , if he have not the sonne , the wrath of god abides on him . so that the maine thing in these words is this assertion , that mans nature is full of ungodlinesse and unrighteousnesse . two things are charged upon mans nature . first , a fulnesse of all kind of sins against god. secondly , of all injustice and unrighteousnesse to men ; one touching the first table , the other the second . now when hee saith , all ungodlinesse , and all unrighteousnesse of men . the meaning is , that in mans nature there is all kind of ungodlinesse , and unrighteousnesse of all sorts . and againe , that is to be marked unrighteousnesse of men : he sets it down in generall , because he speakes it of all men , none excepted , so you must take both in ; every man ( none excepted ) is full of all unrighteousnesse , all impietie , all parts of impietie , all kinds of unrighteousnesse are found in him . but how will this be proved ? he proves it by two arguments . first , because the wrath of god is revealed against every man ▪ and god being a just iudge , his wrath would not be kindled against men , except there were just cause ; and that is one argument . but how shall we know that god is angry with men ? saith hee , it is revealed from heaven . whence three things may be noted . for thence you may see the evidence of his wrath , it is revealed . and secondly , the surenesse of it , it comes from heaven , and god will be as good as his word . and thirdly , the terriblenesse of it , it is revealed from heaven . for when god is said to sit in heaven , and to laugh them to scorne . and cor. . to sit in heaven , it argues he doth things powerfully . but you will aske , how is the wrath of god revealed from heaven ? it is revealed by the light of nature . every man hath so much light in him , as to know that hee deserves wrath , and judgement , and punishment . and partly it is revealed by the scripture , and partly by continuall experience , god is ever and anon executing his wrath and iudgement on sinners . and that is the first argument . the second argument to prove their unrighteousnesse , is , because they with-hold the truth in unrighteousnesse . and here is a secret objection answered . for it may be objected , there be many excellent things in men , as your morall philosophers , had they not much light in their understandings ? much rectitude in their lives ? did they not practice many morall vertues ? that is all one , it will but encrease their condemnation . it was gods worke to put so much light , so many excellent things in them , which had they used as they should , and might , those principles would have shed themselves into their whole soule and conversation , but they imprisoned them , shutting them up within the walls of their conscience : men doe not use the light they have , nor improve it , they doe not bring it out in their lives and conversations , but with-hold it in unrighteousnesse . so that in the words there are three points laid downe , all which will helpe exceedingly to humble us . first , that mans nature is full of all impietie and unrighteousnesse . the second is , the wrath of god will surely fall on men for this . if sinne went alone it would not so much amaze men , but when the wrath of god comes too , accompanied with the fruits of his wrath , men out of selfe-love will be moved therewith . the third , that all the good in a man before his regeneration serves only to helpe forward his condemnation . but before i come to the handling of these points ; one point we must needs observe out of the method of the apostle . this that hee saith here in few words , is amplified to the middle of the third chapter . all which time he spends in expressing particularly how mans nature is full of impietie , and unrighteousnesse : and when he hath done that , he urges iustification by christ ; and after that he comes to sanctification . wherein the apostles method is very observable : and therefore from his method ( before we come to the maine ) we will briefly deliver this point . that humiliation must goe before iustification : you may observe it from the method used . men must first be convinced of their impietie and unrighteousnesse , before they can be fit to receive the gospell . as the physitians have their method in curing , first to purge and cleanse the body , and then to give cordials : so it is a rule in divinitie , you must be humbled before you can be justified , or , humiliation goes before iustification . which may be gathered not only from this , but likewise from many other places . you shall finde it is the course god takes every where with men , and it is a very necessary thing to be knowne ; for by reason of the ignorance of this method , men doe not take the right course , they goe not the right way to worke . this is the cause many continue in the gall of bitternesse , and in the bond of iniquity , they know not the right way to come out . i say , you shall finde this in other places . observe , deut. . , . you shall find there how god deales with his people , hee carries them thorow the wildernesse , and to what end ? to humble them ; and how doth he humble them ? two wayes ; first , by shewing them the sinfulnesse of their hearts , letting them know their rebellions and startings aside , when he led them along , saith he , i have carried thee these forty yeares in the wildernesse to humble thee , and prove thee : all thy sinne and corruption was there before , but thou knowest it not . but that is not enough , for if men saw never so much sinne in themselves , yet if they have a bottome to stand on , if they have health , and strength , they regard it not : therefore he addes further , i humbled thee , i made thee hungry , and then i fed thee with mannah ; that thou mightest see thou had'st nothing without me . and this i did , that when i bring thee into the good land , ye may know it was not for your owne righteousnesse , but for the covenant i made with your fathers abraham , isaac , and iacob . this is nothing but a resemblance of the same god doth now . carrying men thorow this world , he first humbles them , he lets them fall into sin , that they may know themselves , and withall afflicts them , suffering them to fall into other necessities , that they may know what they are , that they may see their miserable condition , and that god brings them not to heaven for their righteousnesse , but for his covenants sake , with abraham and isaac , that is , for his mercy sake in christ. so zechar. . and . chap. you shall find first god powres on them the spirit of compunction that they shall mourne for their sinnes , as a man mourneth for his only sonne ; and when they are humbled , then ( and not before ) i will open a fountaine to iudah and ierusalem for sinne and for uncleannesse ; that is , it is shut before they be humbled , but when that is done , the fountaine is opened . so you shall see paul when he had to doe with felix ( a place worth your marking ) act. . . you shall finde that when felix and his wife drusilla , a iewesse , called paul before them , it is said , they heard him of the faith of christ : but how began he ? hee began , saith the text , with preaching of temperance , righteousnesse , and the iudgement to come : he told felix what righteousnesse , and what temperance the law of god required , and likewise the iudgement to come ; for those two things must bee in humiliation . an endictment to shew how farre short we be of the righteousnesse and temperance that the law of god requires , and withall a pronouncing of the sentence , a declaration of the iudgement to come . and this course made felix to tremble . so iohn the baptist , that came to prepare the way of the lord , to make way for christ : how did he make way ? he came as with the spirit and power of elias ; so with much terrour calling them a generation of vipers , told them of their miserable condition , as much as he could , to humble them . and that was the way to prepare them . so when christ went about to convert any , this was his method , as in ioh. . when he had that discourse with the woman of samaria , meeting her by accident ; first hee tels her of her sinne ; the man whom thou hast is not thy husband , thou hast committed adultery : whereby hee amazed her , and made her looke into her selfe ; and then he tells her he was the messiah , and , that in him there was hope . so he deales with nichodemus , he tells him he was flesh , that all that was in him was nought , and not any thing good ; and then he preaches the gospell , telling him , he must be borne againe . but of all places you shall find the clearest to be that in ioh. . where christ promises that he would send his spirit into the world , and three great workes the spirit should doe ( which were wrought by the ministery of the apostles ) he should convince the world of sinne , and of righteousnesse , and of iudgement . first , he saith of sinne , because they have not beleeved in mee ; marke that , there were many other sinnes that the holy ghost convinced them of , but the contempt of the gospell , the not taking of christ offered , that is the maine sinne . and the holy ghost shall convince men of this sinne . all the men of the world cannot doe it . wee may tell you long enough of particular sinnes , you have done these and these sinnes , sworne such oaths , defiled your selves with such abominations , and yet all will come to nothing ; but when the spirit sets in , and makes a man sensible of sin , that workes to purpose . then it followes in the method , he shall convince the world of righteousnesse , because i am risen againe and gone to the father : he should teach that there is another righteousnesse , in me , by which you must be justified , when you see no righteousnesse in your selves , then the holy ghost shall shew you the righteousnesse that i have wrought . but how will this appeare ? in that i am dead and risen again , and gone to my father , whereby it is declared that i am righteous , that i have overcome death , & satisfied my fathers justice . and then when that is done , he shal convince the world of iudgement , that is , of holinesse , for so the word is there used , that is , then the prince of this world shall be judged . satan reignes in the hearts of men , in the children of disobedience , till they bee justified and engrafted into christ ; but when they be once justified , then christ shall cast him out ; you shall see him fall like lightning out of the hearts of men and this is that which was before prophesied , hee shall bring forth iudgement unto victory ; that is , hee shall overcome the prince of the world , take away sinne , and enable men to serve him in holinesse . and this is the method you must observe in turning to god , labour to be convinced of sinne , then of righteousnesse , and then of iudgement . and to shew the necessitie of this , take that one place , gal. . . a place you all know , the law must be a schoole-master to bring us to christ. no man living can come to christ , till the law be his schoole-master . now how is the law a schoole-master ? it gives lessons that we cannot goe through with , thereby is such a rectitude required , as we are not able to reach , like the schoole-masters taske to the scholler , which he is not able to performe , and is therefore faine to goe to another to doe his exercise for him . so the lord tells men , you must be exactly holy , perfect righteousnesse must runne through the whole course of your life : when we see we cannot doe it , it makes us runne to christ , to have his righteousnesse imputed to us ; such a necessitie is there that men be humbled . now that you may a little better understand this point , you must know that there are but two things that keepe men off from comming to christ. one is unbeleefe , when they do not beleeve that he is the messiah , or that they are to be saved by him . this was the great hinderance in the apostles time , and that is the reason that you have faith in the messiah pressed so much , to beleeve that that was he . but that is not the thing to be pressed so much in these times . but , as you see in the old testament , when the prophets spake to a church to confirme it in the truth , they do not presse so much to beleeve there is a god , and that hee is one god , and that a god of truth , but to trust in god , and to make use of their knowledge . so must we doe . there is therefore another thing that hinders from christ , and that is , negligence : men care not for christ , they are not affected with him ; and this is two-fold , totall , or partiall : totall is that which they were guiltie of that were bidden to the feast , and excused themselves , and had bought a yoke of oxen , another had married a wife , another had taken a farme , and therefore they could not come . they were perswaded there was a feast of fatlings provided , but they minded other things , for they were not hungry , and therefore cared not for it . and in this kind the greatest part of men , of your common protestants , neglect the gospell : tell them of remission of sinnes and iustification , they minde it not . secondly , there is a partiall neglect : and so many professe christ , do many things for him , but regard him not . and in this the second and third ground failed : the second did much , but not so far regarded him , as to endure persecution . the third did respect him more , but not so as to forgoe their lusts for him , this is a partiall neglect . and that that helpeth this double neglect is humiliation . now to give a reason or two of this point , and so we will make use of it , and come to the other which is the maine , and that i most intend . god will have it thus , for these two reasons : first , with reference to our iustification ; he will justifie none till hee hath brought him to acknowledge both his iustice and his mercy , he will have men know what he doth to them , before he justifies them , and receives them to favour : i say , he will have a man acknowledge his iustice , that is , confesse himselfe to be a sinner , to be ashamed of his sins , to acknowledge himselfe worthy to be destroyed . as in ezek. . there you shall find how god justifies men , and washes them with cleane water from their sinnes . then when i doe this , whensoever i shall justifie any man , then you shall remember your deeds that were not good , and shall acknowledge your selves worthy to bee destroyed . god will have this honour given him , he will have men know that it is not done for any thing in themselves , he will have the glory of his iustice and righteousnesse ; and that is the summe of the fourth verse of the one and fiftieth psalme , against thee only have i sinned , &c. that thou mightest be justified when thou speakest , and be cleare when thou judgest : that glory may bee given to god , and shame taken to himselfe . this god will have done . as in the worke of redemption , his iustice and mercy are both satisfied ; so in the application of it , in taking hold of this redemption , god will have a worke wrought , wherein his iustice shall bee acknowledged . secondly , hee will have his mercy acknowledged ; as princes , when they will make a condemned man bee sensible of their mercy , they will bring him to the uttermost , they will bring his necke to the blocke , then he will know that he was saved , he shall have more sense of his pardon . and so god in the worke of humiliation , humbles a man exceedingly ; and when that is done , then hee is seene in the mount. he is not seene till men be in extremitie , that is , he will have them on their knees , and so be sensible of that mercy of his , which otherwise they would not prize . the end of all is christ , he will have christ esteemed and knowne ; and this men will never doe till they be throughly humbled . secondly , god will have it so with reference to sanctification , that is the second reason , and that for these causes . first , because otherwise mens thoughts would never bee drawne inward , men would never withdraw themselves from covetousnesse , and from regarding vanity ; but lusts of youth in them that be young , and businesse and correspondencie in matters of state , and one thing or other would take up the mindes of them that be old , and would so occupie their thoughts , that we might speake long enough , but mens mindes would goe after an hundred severall vanities ; as the psalmist saith , god is not in all the thoughts of a wicked man , before hee be humbled , that is , god is not there to any purpose , , nor the things belonging to the kingdome of god , but vanity is in their thoughts , and that raises such a tumult and noise within , that they attend not to what we say , but locke up the doores of their heart , that what we say can have no entrance . we shall see it in chro. . when manasses had corrupted himselfe with monstrous abominations there set down , the lord spake to him , but hee regarded it not , till hee was humbled , but when being led into captivitie and bound in fetters , he was humbled , then hee besought god , who was intreated of him . in the fifteenth of luke you shall find this phrase , the prodigall sonne came to himselfe ; it is parable shewing every mans naturall condition , he was not himselfe before , hee was a drunken man , or a mad man ; and that is the case of every man before hee be humbled , hee is as a drunken man ; now come and speake to a drunken man , as long as you will , so long as he is in his drunkennesse and madnesse he heares not : it is only this humiliation that brings a man to himselfe . in chron. . . you shall finde this phrase , if they shall turne with all their hearts in their captivitie , and repent for their transgressions , then doe thou heare in heaven , &c. i name it for the phrase , if they shall turne with their heart , which they will not doe till they be humbled , till then they be busied about pleasures , or profits , or something else , but they looke not into their hearts . the phrase imports so much : suppose a man be instant in some sport and recreation , and one come and tell him in the midst of his sport , there is an officer without ready to take you and carry you to prison ; such a message will turne to his heart , and make him consider what he hath done , and what a miserable condition he is in : so when the law comes it humbles a man , making him to draw in his thoughts , and to see his misery ; and when he is wounded with the sense of his sins , and with the wrath of god , then , and not till then , the feet of them that bring glad tidings of salvation are beautifull . likewise humiliation is necessary for this cause , because except men be throughly humbled , they will never take the kingdome of heaven by violence ; and they must take it so , else they shall never have it : now by the kingdom of heaven is meant the gospell ; you know it is called the gospell of the kingdome , that is , righteousnesse and grace therein revealed and offered . in matth. . and luke . . you shall find that from the time of iohn the baptist , the kingdome of heaven suffered violence , and the violence take it by force : the meaning is this , saith christ to them , we preach the gospell , so did iohn , with him it began to be preached ; but deceive not your selves , many thinke they take the kingdome of heaven , but you must know there be two kinds of taking ; some are content to be saved , and to doe many things as herod did , and as the second , and third ground did , but this is a false taking , and deceive not your selves thereby . there is another kinde of taking , when a man takes this kingdome violently , and indeed none shall have it , but after this manner . now , what is it to take it violently ? when a man takes a thing violently , he doth it with all his might , he puts all his strength to it , he doth it not coldly , and slightly , and overly , but with all his might . so the meaning is this ; the kingdom of heaven is as if one were to come within a narrow doore , which cannot be without difficulty , when hee puts to all his violence and strength to doe it . according to the phrase in luke , since the time of iohn the baptist , they presse into the kingdome of heaven , that is , with violence , as if god seemes to hold the kingdome of heaven in his hand , that unlesse you pull it , and extort it from him , as it were , you shall never have it : now will any man doe thus till he be humbled ? it is impossible he should . when a man is brought into feare of his life , and is like to die , the feare of losse of naturall life wil make him worke any thing with violence , much more then when a man sees eternall death , that he shal die for ever , will he take the kingdome of heaven with violence , that is , he will not performe duties in a slight manner , as if god were beholden to him , not with that laxity in his judgement of the truth , as he conceives , nor with that coldnesse in the duty . those that will be saved , must take salvation by force , which a man will never doe till he be humbled . there is much profession , and many kinds of taking christ in the world , but the right taking is , when a man wil be at this cost , to part with all , to deny himselfe perfectly , and every way , and take up his crosse , and every crosse , when his lusts are throughly mortified , and this cannot be till hee be humbled : for marke , nothing mortifies but joy and love , that doth properly and immediately mortifie ; for no man will part with his lusts , till he finde christ sweeter than they , till then he will never part with them in good earnest ; now christ will never be sweet , till we have found the bitternesse of sin , till god hath so prest it on their consciences , that they feele the weight and burden of it . and so much for the reasons of it . now the vse of this is double : first , is this so necessary ? then labour to see your selfe humbled , if ever you looke to be saved and justified ; for though god offers salvation to all ( as it is true none is excepted ) yet he lookes to none with a gracious eye to save him indeed , but him that is poore and contrite in heart , and trembles at his word . and good reason , for none else will looke after him ; the poore receive the gospell and none else : when we preach the gospell , it is like cyrus his proclamation , it was a generall proclamation , that all that would might go out of captivity and build the temple , but saith the text , onely they went , whose heart the lord stirred up to goe ; other would no● goe : so when we preach , we offer salvation to all men , that is our commission , marke . goe and preach to all nations , that is , offer grace and salvation to all men ; but when it comes to the point that men must goe out of their captivitie , and build a temple to god , they will not doe it , they will rather live in captivity still , because they be not humble . to goe out of their sins wherein they have been captivated , a great while , and to build a temple to christ , that is , to make their hearts fit temples for christ , to purge themselves from all filthinesse of flesh and spirit , to labour to walke in his feare , to leave all , even the beloved sinnes , and to delight in the lord , in the inner man , they will not , what is the reason ? they are not yet humbled , and therefore they cannot be saved . the iubile among the iewes may be a very fit resemblance hereof , and for ought i know , may be so intended , to resemble the glorious liberty in the times of the gospell . now the iubile was this , all servants should then goe free , but if any would not , ( as of them there were many ) then he was to be bored in the eare , and to be a perpetuall servant . so when we preach the gospell , this is the great iubile , every man may be free , the son comes to that end , and it is the end of the truth to make men free : the son comes to deliver every man out of the gaole , if he will , but men will not be at liberty , they will be servants still , because they were never humbled , they never felt the heavinesse of satans yoke , they were never wearied with sinne ; for if they were so , this would be acceptable newes , but it is not so . now marke this by the way , if a servant would not go free , he should not afterwards be at libertie to goe , and stay when hee list , but his eare shall be bored , and he should be a perpetual servant . so if you deferre this , when you heare the gospell preached , and thinke i will not alway live in this condition , i will repent and come out of it , know , that is not enough , god will not wait thy leasure , if thou wilt not come out , take heed lest god bore thee in the eare , that is , never give thee an heart to come out . doe not say , if it be so necessary , i will doe it hereafter : take heed that thy opportunities be not wholly taken from thee , and know that christ came into the world not only to take away sinne , for that was but a part of it : but what was his businesse ? he came like wise to purifie to himselfe a peculiar people zealous of good workes . if men might runne out their age in sinne , and christ forgive them in the end , when they please to give over sinning , then he might have one of his ends made good , which is to take away thy sinnes , but thou couldst not be a people zealous of good workes , neither could he have any service of thee . but thou must know christ hath hired thee for the whole day , that is , all the time of thy life . when he went out in the morning to call in labourers into his vineyard , they did not make answer . well , we will come at noone , but when his pleasure is to call , whether at one or two a clocke , that is his call , but if he call thee in the morning , that is , if thou have the word preached , if he knocke at the doore of thy heart , and by his spirit suggest many good motions in thee to come home , if his will be revealed to thee , it may bee thou mayest not have such an opportunity againe ; that is his call : take heed that thou defer it not , lest so his wrath should be kindled against thee ; and woe unto thee if his wrath be kindled but a little ; this is a thing not considered . in ezek. . . thou remainest in thy wickednesse ; and why is that ? he gives this reason for it , i would have purged thee , and thou wouldst not be purged , therefore thou shalt never be purged till my wrath light on thee . that is , when god makes an offer , when the powerfull word sounds in our eares ; when he cals , and wee cannot deny his knocking at our doores , and yet wee will not come in ; because then , and there at that time , thou wouldest not be purged , therefore thou shalt never be purged , till gods wrath light on thee ; therefore deferre it not . but you will say ( and that is a thing that keepes men off ) i have done it already , and what need you to presse this ? i hope i am not now to practise these principles and rudiments , i hope i have done this dutie of humiliation long agoe . it is well if thou hast , but take heed thou deceive not thy selfe in this case , than which there is not a greater evill in the world , even to thinke thou hast done it , when thou hast not . i will give thee one note of it : is it such an humiliation as hath brought thee to christ ? to count him the chiefest good , to over-goe any thing rather than him , to stand out against all persecutions , rather than to forsake him ; canst thou forsake all syrens , all lusts and pleasures which allure thee ? art thou thus brought home to christ , to esteeme him above all things , that come what will come , hadst thou an hundred lives to part with for him , all were nothing ? art thou thus brought home with humiliation , that thou wilt not let christ goe for any thing , neither losses , nor pleasures , for temptations on the right and left hand , then thou art come home indeed ; otherwise thou hast not taken him truely , neither art humble , for thou must know there is much counterfeit humiliation , there be many light wounds that may trouble thee , but not bring thee to the physitian . god awakens sinners , but what kinde of awakening is it ? with such awakning that they fall asleepe againe . god may send many messengers of wrath to knocke at the doore of their hearts , which perhaps disquiets and troubles them a little , but they returne to their rest againe . and this god may not only doe outwardly , but he may cast many sparkes of his displeasure into their hearts , which may there lye glowing for a time , but they last not , they goe out in the end . and this is the condition of most men , therefore they make many profers , as if they would be saved , and come to christ ; and this they take for humiliation . but this is not the humiliation that is required . when god means to save a man , hee will goe thorow with the worke , and never give over till he hath brought him home , causing sorrow to abide on his heart . as it is christs office to give repentance to men , and remission of sinnes ; so it is his office , luke . . to guide mens feet into the way of peace ; now when he will save a man , he will set it on so , that his heart shall never bee quiet till his feet be guided into the way of peace . others may have much humiliation at time of a sacrament , or under some great sicknesse or crosse , or in a good mood , or for apprehension of some iudgement and wrath to come , but it is like a flash of lightning that quickly vanishes ; but when christ will humble a man , he sets a pillar of fire before him , that leads him along from time to time , till he be brought home to christ. a small thing , when god hath the setting of it on , shall worke , and never give over working , till our hearts be qualified aright , till we beleeve in christ , and embrace the gospell . and such an humiliation you must have , else it is nothing : if it be a right humiliation , i say , it will bring you home ; for you must know this is the condition of every man , they cannot abide the net , no man will come in if he can chuse . now the gospell is a net that catches men , and as in the taking of fishes , if they will take the fish , they beat the sides of the river , and will not suffer them to rest in any corner , for if they can finde any place to rest in , they will not come into the net : so man hath many starting holes , and faine would be quiet ; god humbles him a little , but hee gets in a nooke , and there hides himselfe , that if god beat not the river thorow-out , that is , if god doe not pursue a man , he will not be brought in . as it was with them that fled to the citie of refuge ; you know if one man killed another at unawares , if he could get into the city of refuge he were safe ; but were not he pursued by the avenger of bloud , he would not fly thither : if god ever give over pursuing a man till he be just at the city , he wil step aside and not regard it ; but when god shal charge sin upon the conscience , and pursue him , never giving him rest , this brings him to the city of refuge . this is exemplified in the prodigall sonne , so long as he had any thing to restraine him , while his goods lasted hee never thought of going home to his father : when he had spent his goods , so long as he could get worke , or had any thing to doe , though he hired himselfe in a very meane condition to keepe the swine , yet he was well content ; but in the end , when he came to have huskes , his utmost shift , ( and yet if he could have had huskes , he would not have come home ) when he had no sustenance , but must needs perish , then he goes home . and indeed a man will never goe home till he have no bottome to stand on , nothing to hold by , to sustaine him ; when a man is nothing , is cut off the tree he grew on before , and sees that he must now perish eternally ; this is true humiliation . you that are to receive the sacrament , what doe we therein , but offer christ to you ? we preach christ in the sacrament , he is therein indeed offered more sensibly : now what have you to doe with christ , if you are not humble ? consider if this be not wrought in you ; and remember this , that whosoever comes to the sacrament without this humiliation , that wants this brokennesse of heart , receives it unworthily , and provokes god to wrath . the passe-over was to be eaten with sowre herbes , and the maine businesse therein was to remember the condition they were set at liberty from , to remember their bondage in aegypt , and their miseries endured there ; for by that , they saw the greatnesse of gods mercies . so one of the maine businesses you have to doe , is to consider your sinnes , and be humbled , to consider your miserable condition , and to think it not a light matter that you may omit it . consider but that one place , levit. . you shall finde there that in the day of expiation , in the day of atonement , when they came to offer sacrifice , he that on that day did not afflict his soule , he was to be cut off from his people . you have it two or three times repeated , it is an ordinance , and this is still put in , hee that comes to make an atonement , to be reconciled , and offer a sacrifice , remember this ordinance for ever , he shall afflict his soule , and hee that doth it not , shall be cut off from his people : therefore you have occasion to make use of it that are to receive , and not you only , for the doctrine is generall , whosoever doth not afflict his soule , he shall never bee reconciled , but shall bee cut off from his people . but , you will say , i should be willing to doe this , but how shall i be able to doe it ? if god would humble me , and set it on , and convince me by his spirit , it might be done , but how shal i doe it my selfe ? i answer ; thou art to goe about it thy selfe ▪ it is not for nothing that those words are used in ioel . . rend your hearts and not your garments : he sayes , rend your hearts . and ier. . . plow up the fallow grounds of your hearts ; that is , you shall afflict your soules : and iames . . be afflicted , that is , suffer your selves to be aff●icted for your selves , sorrow and weepe , that is the way to cleanse you . therefore a man should goe about the worke himselfe , that is , take this resolution , well , i see i must be humbled , else i cannot on good grounds take christ , for i shal not prise him , therefore i will not give over labouring of my heart till it be humbled . suffer thy selfe to be afflicted , as if he should say , men are not willing to suffer it ; if they doe hang their heads for a day , they are quickly weary , outward businesse comes , or pleasure commands , and the worke growes tedious . therefore is that in ioel . sanctifie a fast , that yee may rend your hearts ; that is , sequester your selves from all other businesses , from all other occasions , sanctifie a fast , that ye may have leasure to doe it ; if one fast will not doe it , take another : let a man goe alone and resolve never to give over till it be done , till he hath brought his heart to doe it . when i have done this , what shal i then do ? consider your sinnes , looke backe and consider how many oathes you have sworne , how oft you have broken the sabbath , whether you have defiled your selves with sinnes of uncleannesse , how often you have broken the commandements ; looke on your idlenesse , your omissions , your sinfull silence , your neglect of prayer and other duties . goe over all particular sinnes , and their multitude will amaze you : remember the sinnes you have committed twenty yeares agoe , and take this rule withall , that these sinnes are the same now that they were , though not in thy apprehension , that is , the weaknesse of our nature ; as it is the weaknesse of our eye , we cannot discerne a thing that is a great distance from it , it is its weaknesse that it cannot see things as they are , but that will seeme little or nothing which in it selfe is big . so it is with the sinnes that we have committed many yeares agoe , we thinke them little , and past , but know that they are the same in themselves , and , in gods esteem , as they were before , for he sees them as they are : therefore , i say consider them , lay them together , and see the multitude , and that will helpe to amaze thee . and not that onely , but consider them with their circumstances : some , it may be , have been committed against light of conscience , and that aggravates sinne , it makes a small sinne out of measure sinfull : when it is committed against knowledge , it is not the same with the sinne against the holy ghost , but it is neare to it . againe , consider the hardnesse of thy heart , in sinning , the very sinne doth not hurt so much as that , when a man slights it , hee knowes hee hath sinned , yet goes about his businesse , and neglects it , and this god lookes at . when a man is injured , the injury is not so much to him , as it is to see the other to neglect it , he cares not for angering me . so you looke backe on your sins in a cold , regardlesse , and negligent manner . againe , consider your relapses and fals into the same sins , againe , and againe , though you have beene often admonished of it , yea , and have made a covenant and vow to god never to fall into it . and know this , that relapses and fallings into sin , often stand for so many sins as in numbers the second figure is in proportion to the first , which is ten times as much as the first , and the third an hundred times as much : so the addition of sins , by falling into them again and againe , and that carelesly too , that makes the sin a great deale more ; consider this . and if you goe about to excuse our selves , it is true if god should marke all that is done amisse , who can stand , but i hope i shall be pardoned , my nature is violently carried , i am flesh and bloud , and i hope god will pity mee . but this should humble you the more , that you are readie to fall into sin againe , and again , if it be thus in your actions , it is much more abundant in the heart . for put case there be a necessity , hast not thou caused it thy selfe ? againe , you must know actuall sins intend originall corruption , and there is no man that is guilty of any prevalent lust , but he was the cause of it , for if he had not by committing it often , carelessely and negligently given so much strength to it , it had not so prevailed . addition of sin in every act of sin varnishes over originall sin , it makes it more active , more efficacious in his life . a mans weight in the ballance weighes downe the scales , but if he put to his strength too , that is as much more as his weight . so if you have any strong sins , you have cause to be humbled for it , but when you put your strength to it , it intends that originall habit of sin : so that the necessity that lyes on thee , by reason of thy nature , it aggravates thy sinne . ier. . . the prophet aggravates their sinne from their custome in it , they could choose not to sinne no more than the black-moore could change his skin : the prophet , i say , brings it in for this purpose to aggravate sin . see it in our owne case , when a man comes to be accused before a iudge , if he plead he is accustomed to such a sin , to swearing or drinking , doth it not encrease his condemnation ? so that though you say , i d●d slip through frailty , yet , i say , you have cause to be humbled for it . i will but name the second use ( for i have respect to the time and weather ) . secondly , not only evill men , but good men within the covenant should make this use of it , to humble themselves , for they have need of it . a man must know this , when he is once humbled and come into state of grace , he hath not then done with humiliation , it is to be practised still . for there is this difference between a wicked man and another . many are like a land-floud , none more ready to be religious than they , ( as your great land-flouds swell , though they have no spring to feed them ) but with a godly man it is otherwise , humiliation is in him as a spring , he hath not done with it at his conversion , but practiseth it still . and not only so , but he must labour to adde to the measure of it , and that will adde to his love , and to his faith , and drawes him nearer to christ , the more his sin is discovered . it is said of the woman , she loved much , because much was forgiven her : others had as much mercy as she , but shee had more sense of it , because shee was more humbled , the more you see and are sensible of your sins , the more it addes to your love , it makes you to prise him , when you see you are so much beholden to him . againe , it will adde to faith , i meane not only the act of beleeving , but the act of taking christ. the more a man sees the need he stands in of christ , the more he is convinced of sin , the more he takes christ ; for there be degrees of taking him . when a woman takes an husband , there be degrees in her will , there may be additions to her will , shee may be morefully contented in him , and more prise him . and so in taking of christ for our lord , and husband , and saviour . it is true , if we will take him in earnest , any measure of true faith will save us , but we may doe it more abundantly , for the more sense we have of sin , the more greedy shall we be of him . againe , the more empty the soule is , the more a man is humbled , the more he sees into himselfe ( as faith comes with an empty hand ) the faster hold is laid on christ. therefore , adde still to humiliation , let it be your exercise , the worser you be perswaded of your selves , and the better you conceit of god , it is the more for your advantage ; the more you can hate and abhorre your selves , the more you are improved thereby , for the flesh in you must be abhorred , and it is our fault we doe it not enough ; and againe , the more you apprehend christ , the nearer you draw to him . and take this withall , humiliation doth not weaken assurance , but workes the contrary : indeed , the lesse sincerity , and the lesse mourning for sin , and the lesse humiliation , the lesse assurance . but reckoning up , and thinking on thy sinnes encreaseth it . if i have so many sins , how can i be saved ? yes , so much the rather , the more thou canst see and be humbled for them , the more thou addest to thy assurance , and so to thy love and faith . therefore a man should make a daily practise of humiliation , for it is to a mans great advantage , it is a thing too much omitted , we should take time for it . and thinke it your advantage to be able to see what we have in our nature , how much guilt we have contracted by sinne , and how our sins may bee aggravated ; for this will teach us to prise christ. and so much for this point . the end of the first sermon . certaine sermons vpon hvmiliation . the second sermon . romans . . for the wrath of god is revealed from heaven against all ungodlinesse and unrighteousnesse of men , which with-hold the truth in unrighteousnesse . we come now to the matter of humiliation , contained in these words which i have already opened and shew'd the points that may thence be drawn . the first wherof , which we will begin with , is this : that the nature of man is full of all unrighteousnesse and ungodlinesse . you know by that which you heard before , how it is gathered . it will be a vaine labour to goe about to prove it , you know how plentifull the scripture is in it , and you are not so ignorant of the grounds of divinity , as not to confesse it . the businesse will be to shew wherein it consists , and how the nature of man is corrupted , for by making this evident , we shall by the same labour , prove and confirme it to you . now the way to evidence this , that the nature of man is full of all unrighteousnes and ungodlinesse , is to look to the rule . if you will find out the disorder and distemper that any thing is subject to , the way is to looke to the rule to amend it by . now every creature hath a law , the fire , the water , the sea , yea , every creature sensible , and insensible hath a law given to it , which , as they observe , they continue in perfection , and looke how farre they goe aside , that so farre they be imperfect . now the law given to man , is the morall law and the gospell , and these two he is to observe . and if you will find out the truth of this , that the nature of man is full of all ungodlinesse and unrighteousnesse , looke to these two . first , looke to the law of god , and see if that doe not conclude all men under sin , looke therein to both the tables . it is true , hypocrites make a good shew of keeping the first table , they seeme to be forward in the duties belonging to god ; but looke to the second table , and that discovers them . civill men seeme to be exact in the second table , in performing duties to man , but look to the first table , what their carriage to god is , what little conscience they make of taking his name in vaine , of sanctifying his sabbath , of performing holy duties in an holy manner , of love , and feare . this discovers civility : ( that is , when there is nothing else but civility . ) againe , looke to sins of all sorts , some grosse sins , peccata vastantia conscientiam , crying sinnes , and smaller sinnes too , sinnes of lesse moment , the law discovers all . now , by the law you must not only understand the ten commandements , but that rectitude which runnes thorow the whole booke of god expressed in the whole scriptures . as in the scripture , the law and the prophets are put together , as if the prophets were but a commentary on the law ; looke on the scriptures , looke upon the straitnesse , the rectitude in the whole booke of god. then when that is done , look on your owne natures , your owne errours , the secret windings , and turnings of the heart , your owne thoughts and affections , and see what a disproportion , a dislikenesse there is ; see how far you are from that holinesse , that purity , and rectitude described in this booke of god , for that , i say , you are to understand by the law. and when you have done that , you shall finde your sins to be exceeding great for their quantity , and exceeding many for their number , and that will amaze you . this amazed paul , when hee once understood the law , when he looked on all the parts of it , not only on grosser sins forbidden , but on the rectitude , the holinesse which is required that amazed him , rom. . . that made sin alive , he was alive before , and sin was dead , but when the law discovered lust to be sin , then sin was alive , and he died . so if wee could see the law , the strictnesse of it , it would doe thus with us . and marke what is said of the law , for we may presse the law long enough , but many are remisse in attending to it . therefore , to stirre you up ( as i know it is but a small matter ) i will name but one place , and let that stay in your memories , matth. . . heaven and earth shall passe away , but one tittle , one jot of this law shall not passe away : marke that , not one jot of the law shall perish . that is , looke thorow the whole law of god , take all the commandements there , you shall give account of every idle word , you must keepe the sabbath exactly , you must not speake your owne words . take any commandement that you thinke the nature of man is most ready to breake , and consider that saying of christ , not one jot of the law shall perish ; heaven and earth shall passe away , but the law of god in the least part of it shall not perish : that is , there shall not be one of these small things , that the law commands , but if you neglect it , by disobeying it , god will surely require it ; there is not the least thing , wherein you have gone aside this rectitude , and disobeyed this law , but it shall be required of you . and that is the meaning of that phrase , thou shalt pay the uttermost farthing . though we reckon them trifles , the uttermost farthing shall be paid , for this is our fault , though we presse the law , and tell you of your sins , yet you thinke this is a small thing , and god may beare with me in this , for we be apt to judge of god , as of our selves : a small fault i can beare with in my servant , therefore god may in this dispense with me . we thinke of the law of god , as of mans law ; but we must not judge of god so , we must judge of him according to his owne rule , his thoughts are not as our thoughts ; he hath given a rule , and hath said , the least jot of it shall not passe , but be fulfilled , not the least breach of it , but it shall be requried . consider this , and it will amaze us , and make us to tremble , when you know that the sins you have forgotten , and the least breach of this law shall be surely required to the uttermost . but , you will say , you talke of impossibilities , which no man is able to performe ? it is true , it is a thing we are not able to performe : but therein is seene the terrour of the law , and that should humble you the more , for i cannot compare the law to any thing better , than to the taske-masters in aegypt , the people had enough to doe , indeed more than they could performe , complaining of their sore bondage ; what releefe had they ? they are told , they shall give in the same number of brickes that they did before , and yet shall have no straw ; now how should they do this ? so it is with the law , it commands , doe this ; you complaine , alas , i know not how to doe it , i have no ability ; you bid me make bricke , but allow mee no straw ; that is all one , the same tale of bricke shall be required of you , that is , the same measure of obedience that was required of adam , as if you had the same abilities remaining in you . and yet god is not unjust , he doth not reape where he did not sow before ; he sowed it once in adam , and consequently in his posterity . and that no man may thinke this hard , looke to the first sin that adam committed , and if wee be guilty of that sin , there is equity that the law be required of us , though we have not ability to performe it . now , why should it seeme unreasonable that i should be liable to adams account ? even to the same exactnesse , though i want ability to performe it ? it is true , adam ran in debt , but doe not we pay many debts of our grand-fathers and fathers , which wee never drunke for ? though we run not into them , yet we stand liable to the payment . in the law , if a man had committed an offence , and was adjudged to be a bond-slave , it was his particular offence , but were not al his children bond-slaves after him ? and yet it was not their offence . so adam forfeited his liberty , became a bond-slave to sin and satan , and the same is the condition of all his posterity . and besides the common reason , which is a true one , and a good one , that if in equity we should haue stood with him , therefore in equity we should fall with him , i will adde two considerations , and then you shall finde it very reasonable that we should fall with him , and that the same should be required of us , which was of him , though we have not the same ability . one is , that the angels ( though we did not sin as they did , for they sinned every one in his owne person ) are justly condemned , because every angell sinned himselfe , he committed the sinne , he was the author of it ; and therefore it is reason they should be punished . but come to adams posterity , consider that they had a meanes given them , and that they that are condemned ( except children ) of adams posterity , they are condemned for their owne sinnes , they might doe much more than they doe , they sin against the law , they have , and so they are not only condemned for adams sin , but for the sins committed in their owne persons . for god intended to give them a second board after the great shipwrack in adam , on which they might save themselves if they would , if the fault were not in themselves ; for , it is true , they might doe more if they would , they might keepe the law of nature better than they doe , and for that they are condemned . againe , as we are condemned for adams sin , though we did not commit it , so we are saved by the righteousnesse of christ , though we did not performe it ; and therefore there is an equity in that regard : wee can see an equity for our salvation , and is there not as much equity in the other ? that we should stand guilty of it , though we never acted it : for as we are condemned by adams sin , though not done by us , so are we saved by christs righteousnesse , though only imputed to us . so that in equity the severe righteousnesse of the law should be required of us , though we have not power to fulfill it . now that we may not stay in generals only , telling you that the law of god is holy , and pure , and you carnall , and contrary to it , we will come to particulars . and that we may helpe your memories , observe the breaches of this law in the severall faculties of the minde . and we will begin first with the generall : the generall sore over-spreading all our nature , and that is it which the divines call originall sinne : first consider that , and see how your nature is full of all unrighteousnesse and ungodlinesse . first , i say , consider your originall sin , and the generall corruption of your nature thereby , iohn . . whatsoever is borne of flesh , is flesh . and rom. . . i know that in me ( that is , in my flesh ) dwelleth no good thing . marke that , he sayes no good thing . wee thinke wee have something that is good , for all our generall corruption , but there is nothing good at all ; as gal. . . the scripture hath concluded all under sinne : not onely all men , but ( for the word is in the neuter gender ) all things . therefore in gen. . . he doth not only say , the frame of a mans heart is evill but it is only evill , and alway evill . in all actions , at all times . this is a common truth , but men consider not of it , they thinke there is some goodnesse in them , they will not be perswaded of this truth in good earnest . and therefore when a man comes into the state of grace , it is not mending two or three things that are amisse , it is not repairing of an old house , but all must be taken downe , and be built anew , you must be new creatures . and therefore god promises , i will give you a new heart , and a new spirit : for all is out of order , and nothing good . and there is an equity in this ; for , as in psal. . . man being in honour abideth not , but is like the beasts that perish : that is , as god raised man above himselfe , giving him supernaturall glory , in which he was created ( for he was created in holinesse , and perfect righteousnesse ) so man not keeping this condition , he was cast beneath himselfe . and in this there is equity , that being raised above himselfe , having an holinesse given him transcending common nature , he should now be made worse than himselfe , even as the beast that perisheth . consider this corruption , and know it is a thing that makes you loathsome in gods sight . for this , tit. . ult . men are called abominable : that is , men that god abhors , as you abhorre the snuffe of a candle , or name any filthy thing your nature abhors ; such is the nature of men to god. you know how we hate toads and serpents for their loathsome poisonfull nature , though they doe us no hurt . now god lookes on the corruption of our nature , as we looke on toads that are contrary to us , against which we have an antipathie . it is disputed by the schoole-men , whether this be unum peccatum , one sin or moe , we may easily answer it : it is one in act , one in essence , but many in vertue , and power , and efficacie . as a seed is one individuall , but it is many , as many branches may arise from it : as drunkennesse , ( which will better expresse it ) is but one fault , but it disorders the whole man , neither the head , nor the feet , nor the reason is excluded : so originall sin , though it be but one sin , yet it distempers the whole man , it sets the whol● soule out of order . and when the instrument the heart , is out of tune , every sound , every action is unsavoury , and sinfull , and thus should you looke upon your selves . it is further disputed , whether this be privative or positive , likewise i answer , it is only privative , it is nothing but a meere want of righteousnesse : but seeing it fals upon an active subject , as the soule of man is , which is never idle , but ever stirring ; thence it comes that the habites and fruits thereof are active and positive . it is true , the want of sight to guide , is enough to cause errour , but the vigour of nature is enough to make it positive . therefore divines say well , it is not only compared to darknesse , which is a meere privation of light , but to sicknesse , where is not only want of health , but corrupt humours which are contrary to health . that is the first thing to be considered , even the corruption of nature which is in you , which will exceedingly aggravate sin , as i have shewed heretofore , and shall more largely hereafter have occasion to speake of it , therefore i will say no more of it now , but so much shall serve for the generall originall corruption that is in us . and now we will come to the particular faculties , and will shew how they are corrupted , that we may know our selves , and the truth of this point , which i am to prove , that the nature of man is full of all impiety and wickednesse . and first , we will begin with the vnderstanding or minde of a man. in this , marke first the vanity of it , how ready it is to attend to trifles ; which was the disposition that the apostle found fault with in his epistle to timothy and others , that they gave themselves to fables , and genealogies , and this is in every man by nature . how full of questions were the schoole-men ? and so every man is ready to turne religion into questions of curiosities , which shewes a sicknesse in the understanding , it sets a man on worke to finde out what is propounded to it , that hee may not lose his labour . and thence come so many errors , this is the vanity of the mind . the lord knoweth the thoughts of men ( sayth the psalmist ) that they are vanitie . and this should humble us , that our minds are no more ready to attend the meanes of salvation . as the schoole-men spent themselves in idle speculations , so are we ready to attend to idle questions , but that which is wholesome and sound we neglect . secondly , consider the blindnesse of the minde , we are unwilling to learne , and so long must needs be in an errour , and not come to the knowledge of the lord. to other things we are forward enough , but to doe well we have no understanding . therefore it is , that men continue ignorant , notwithstanding so much preaching ; when they learne other arts , they are quick and dexterous , but in the things belonging to salvation , how ignorant doe they continue ? the schoole-men give a good reason of it , and we may take it from them ; because spirituall light is above us , it transcends us , we have not enough in us to see spirituall objects , for they be supernaturall , and above our reach , but other things are proportionable to us ; bats and owles in the night can see well , because the glimmering light , and their weake eyes agree well together : so can we discerne vaine things , but things truly spirituall we doe not : cor. . . spirituall things must be discerned by spirituall light , a naturall man cannot conceive of them ; why ? they are spiritually discerned , that is , they are above him , and his nature is not able to reach them . consider that blindnesse in the understanding , that unaptnesse , how quicke and ready men are to bring their owne ends to passe ? how wise are they for other things ? but they desire not to come to the knowledge of the truth , and when they apply themselves to it , they profit not by it . adde to this blindnesse the unteachablenesse of the understanding , the resistance that is in it ; for it is not a simple blindnesse , but a resistance of the truth , and an unaptnesse to receive it . now this is distinct from the second , which you may see by this comparison . the aire is darke , but it is fit to receive light , if the sun cast light into it ; but the understanding of a man is not so , it is not fit to receive light , but resists it . philosophers were wont to say , that the soule , the minde of a man , is , rasa tabula , that having nothing written on it , it is a table of wax to any thing that is evill , and will receive a quicke impression , but a table of flint , of adamant , to any thing that is good . therefore the mighty god must write his law in our hearts , for we want that which is good , and are of our selves unteachable . and therefore this disadvantage we have that preach the gospell , above others . if an astronomer come and tell a country-man , that a starre were bigger than the earth , it would seeme a strange position at the first hearing , but if he might have liberty to deale with him , and to demonstrate his grounds , he might make him to beleeve it , and to see reason for it : but we cannot doe so , we can only propound things to faith , and there is not only a blindnesse in men , but an unteachablenesse , and resistance against the truth . adde to this the incredulity of the understanding , how unapt it is to beleeve . in other things it is too credulous , and apt to beleeve , and to be deceived with false tales and idle stories ; but come to the scripture , doubts and questions arise . therefore , this unaptnesse of the minde to beleeve , is to be considered . this i take to be the meaning of that , cor. . . where it is said , the god of this world hath blinded the minds of them which beleeve not : as if he had said , the light of the gospell is cleare , you may as well see the light of it , as you see the light of the sunne at noone-day , but the god of this world hath blinded your eyes , not by a privative extinction of the light , for that is more than the devill can doe , but by a positive blindnesse , a positive ignorance , that is , the devill tels you something against it , and that you beleeve : and that is our nature , we are more ready to beleeve the devill than god. this may seeme strange , yet eve you know did it , and that sinne is transmitted to all our natures , wee are ready to beleeve false suggestions against the truth , which weaken faith rather than the sure word of god. last of all , adde to all this the enmity of the understanding , which is more than all the rest . rom. . . the carnall minde is enmitie against god : that is , the understanding is not onely vaine , ready to pitch on idle speculataions , and not onely blinde , ready to resist , and not onely slow and backward to beleeve , but it is an enemie , and fights against the truth ; and the reason is in these words : it is enmity , and why ? it is not subject to the law of god , neither indeed can be ; and therefore , it is an enemy , that is , when the mind of a man lookes on the exactnesse , and strictnesse of holinesse and purenesse that god requires , he doth not meane to be subject to it ; and seeing he will not be subject to it , he resists it , fights against it as an enemy , lookes on it , as a thing contrary to him ; did it give more liberty , he would be ready to embrace it , and thinke well of it ; but because it is too strict , he breaks these cords , and casts them away , and fights against the truth , and this is the nature of every man. now when we say the wisdome of th● flesh is enmity , we doe not say that men oppose the truth , for there is not any truth in divinity , but a man may fully embrace and assent to it , and yet be an enemy to holinesse , to the image of god stamped therein , to the saving knowledge , that is , the saving manner of knowing the truths he assents to . therefore the apostle saith , many know much , but nothing as they ought to know : so many may know these spirituall truths , and confesse them to be good in themselves , and yet may have a reluctance against them , a distaste of them , they savour not the things they understand . tit. . ult . they are to every good work reprobate ; which i take not to be meant passively , but actively , that is , men that cannot judge aright of any work , that looke not on it with a right eye , as a thing lovely , and imitable , as right and good , but in this regard they strive against it . therefore , the apostle speakes of some that exalt themselves against the knowledge of the truth ; that is , that fight and defend themselves against it , that speake evill of the things they know , ( for they know them , else they would never speake of them ) but they know them not so , as to love them , and delight in them ; therefore they resist , and fortifie themselves against the wayes of god , against the strictnesse and holinesse that god requires , and perswade themselves to thinke amisse of them , that they need not to be so exact : this is the nature of every man , and the enmity of the understanding . and now my brethren , if the understanding be thus bad , thinke it is no small matter , if the light that is in thee be darknesse , how great is that darknesse ? the understanding is that that must guide thee , and when the stearne is out of order , when the auriga , the waggoner is blind , or amisse , and sees not the right way , think what a case you are in . but you will say this is ignorance . but is not this of great consequence ? when a man is blinde he knowes not whither he goes , he is altogether a stranger from the life of god : therefore first let this humble you , labour to see how your mindes are full of wickednesse , and unrighteousnesse . secondly , let us come to the will , and you shall finde that to be no lesse corrupt than the understanding ; for the will takes every thing as the understanding presents it ; and if the understanding , the minde of a man be thus corrupted , the will must needs be corrupted . as a man that lookes thorow a coloured glasse , every thing he sees is coloured ; or as a man that hath his pallate possest with a vicious humour , every thing seemes bitter according to the humour : so the will of man sees every thing thorow the understanding , as we see thorow a glasse , but ( seeing ) is not so proper a word to expresse it : the understanding tastes things , it is as the pallate is to the stomacke , when it is out of order , it perverts the wayes of god , it sees no such beautie , nor excellencie in them ; and the will disposes of it selfe accordingly . now you shall finde that the understanding reckons the wayes of god both enmity and folly , and godly men to be partly fooles , and partly enemies , and contrary to them . therefore you shall finde a disposition , an affection , a frame of the will to answer that , mingled partly of hatred , and partly of contempt , and a man partly hates , and partly contemnes , and thinks light of holinesse : and this is the disposition of the will of every man before regeneration , i say , the holinesse described in the pure word of god , and expressed in the lives of the saints , he partly hates as a thing contrary to him , and partly contemns it as folly . but we will shew you the particulars of the will , as we did of the understanding . therefore , first consider the contrariety of the will , it is contrary to god in all things ; looke what gods will is in any thing , you shall finde your will contradicting it , and going a contrary way : it is said of the iewes , as a thing that exceedingly aggravated their sin , and the miserable condition they were in , they were contrary to all men ; and if it be so much to be contrary to men , what is it to be contrary to god , to resist him , to goe against him ? and yet what hee will have done , that we will not doe ; and what he will not have done , that we doe , that is the disposition of our will. secondly , consider the pride of the will , how ready it is to exalt it selfe above its measure , for the will of man should be a dependant will , a subject will , waiting on god , as the servant waits on the master , or as the hand-maid waits on her mistresse , that is , a mans will should be disposed in every thing as god pleases . if hee will have him to be poore , in disgrace , or in a lower place and condition , the will should be subject , for we must remember , god is the creator , we are creatures , and must be subject to the will of the creator ; but our will will not stoope to gods will : as adam would be in another condition than god had placed him in ; so we exalt our selves aboue measure , we are not content to be disposed of , to be carried from condition to condition , to have our affaires ordered as god pleases , wee will have plots and projects of our owne , we will shape out our owne condition , else we murmure and are discontent , and that is the pride of the will. thirdly , consider the inconstancie of the will , the weaknesse of it in good things , and its peremptorinesse in evill ; in good things our resolutions are weake and inconstant , and as bubles come to nothing ; but in evill things we are stiffe and peremptory , and will doe what we list . our tongues are our owne , we will use them , who is lord over us ? this is the nature of men , they sweare and breake the sabbath , they doe it , and will doe it , though they say it not in words , yet god lookes on it , and sees it ; many purposes they have , they will change their courses ; but what come they to ? it is but by accident , when the wind is in that corner , when the weather-cocke stands that way , so that there is no constancie in our wils . againe , marke the disobedience of our will , and that is not a small thing , that is the great and proper fault of the will , that it is disobedient to god , that is , when god commands a thing , and sayes , this i will have done , for the will to be disobedient to it , negligent of it , is a great and fearefull sin , the eating of the forbidden fruit was unlawfull , because god commanded adam the contrary ; if gods command be on the least thing , the neglect of it makes it a disobedience ; when god came to adam , saith he , hast thou eaten of the tree concerning which i have said , thou shalt not eat of it ? that is , hast thou beene disobedient ? hast thou broken my commandement ? you see what followed on it . so saul , when god bade him destroy the amalekites , you would not reckon it a great sinne to save a few cattell alive ; but because god commanded the contrary , the fault was great . so the prophet , king. . one would not thinke it to be a great matter for him to goe that way or the other : yet because he went that way , god sent a lion that devoured him . the sin of disobedience you may thinke a small thing , no man thinks it so grosse a sin as idolatry , adultery , and murther ; but see how god judgeth of it , sam. . . rebellion is as the sinne of witchcraft , and stubbornenesse is as iniquity and idolatry , that is , thou thinkest it no great matter to save as few cattell , and to keep the king alive , though thou destroyest all the rest : thou thinkest it a small thing , but it is not so , looke what thou thinkest of the sinne of witchcraft and idolatry , such is disobedience . now let men apply this to themselves , looke what is revealed to you to be a sin , i know this is a sin , i know it is gods command not to commit it ; if thou fall into it , it is now a disobedience , as adams was , and as sauls was , and as the prophets was , and consider how god will take it ; you see how he dealt with them . come to particulars , doe you not know , it is his command you should not sweare , not only greater , but lesser oaths ? to keepe the sabbath , to keepe your vessels pure , your bodies cleane , for they are the temples of god , and therefore that you ought not to defile them with any uncleannesse , drunkennesse , or gluttony : doe not you know , he commands that you should be constant in prayer , that you performe it constantly , and earnestly , and fervently ? now consider what disobedience is ; remember that speech , hast thou eaten of the tree concerning which i commanded , saying , thou shalt not eat of it ? this is the disobedience of mans will , labour to see this , how apt thy will is to breake the commandements of god , and how in this respect thy nature is full of all unrighteousnesse , and ungodlinesse . next we will come to the memory , and you shall finde that out of order likewise , that the things god commands us to remember , those we are exceeding ready to forget , and the things we should forget , we are too ready to remember , wherein i will be briefe . first , for the things he commands us , he doth command , remember thy creator in the dayes of thy youth . in your youth you shall serve me , and yet how apt is youth to forget god ? and for the sabbath he bids us remember to keepe holy the sabbath day : how apt are we to neglect it , to disobey it ? it is out of our minds . so psal. . . he would have his wondrous workes , and the great acts he did for the children of israel , remembred , but they remembred not ( saith hee ) his wonders in aegypt . and so we may go through any thing else , hebr. . you have forgot the consolations , &c. againe , wee are ready to remember what god bids us to forget . we are apt to remember injuries , yea , one injury will be thought on more than many yeares good service , or many good turnes . we should not do thus , but should remember the benefits from god and man for the encrease of love . so idle tales we are ready to remember , but good things , though they be accompanied with the motion , and quickening of the spirit goe out like sparkes in wet tinder , they goe out againe quickly , as if they had not beene . so for hearing the word , iam. . we are called forgetfull hearers , when we are about that duty , if a tale be told us in a sermon that we can remember , but what is profitable and wholesome , that we forget . our minds are like strainers , all the milke passes thorow them ; that that we should grow by , that which is wholesome , and necessary for nourishment runs thorow , but the drosse remaines : trifles and vaine things we can remember , and carry away with us , and this is the sinfulnesse of our memories . you may call it weaknesse of memory , and may thinke that it is not so great a matter . no , it is not the infirmity of thy memory , but the corruption of thy nature , if we forget other things as much , it were another case , but because holy things are spirituall , and the frame of the heart is nought , our corrupt ill disposition makes us ready to forget them ; and more than that , there is a carelesnesse in our minds , we regard not the things of god , but every vanity we regard , and our minde is instant thereon , and that is the reason we remember it , but forget the things that concerne god , and our salvation . come we from the memory to the conscience . the conscience of a man is that which should have life ; it should be like iobs last messengers , to bring us word that all the rest is dead : there should be a remaining light of conscience to tell us that all the rest of our faculties are dead , disordered , and corrupted , but looke upon the conscience , you shall see how short it is in that which belongs to it , and it is a great matter to have that out of order . there be but three acts of the conscience , and it is disordered in them all . the first act of the conscience is to be a remembrancer , to be a faithfull register , to set all downe , and to present it to us , but it is a false register ; like the steward in luke , that when there were hundreds , set downe fifties : so the conscience sets downe things by halfes , it thinkes not what is done , it recals them not ; if it were as it should be , it would recall our sins , and their circumstances , in another manner than they doe : and so is in that regard corrupt . the second act or office of conscience , is , to instigate to good , and to restraine from evill , but in this you shall finde it exceedingly corrupted . in this act there be three vertues which should be in the conscience . the first is clearnesse ; the conscience should be so cleare as to see all things that are amisse , but in this it sailes exceedingly , tit. . it is said , their minde and conscience are defiled , marke that ; looke as in a glasse , which is in it selfe cleare , when it shall be covered with dust , it showes nothing , it presents not things clearely , for it is defiled , so the conscience of man should be cleare as a bright looking-glasse , that should present every thing that is amisse in a mans heart or life , but it is defiled , and you can see nothing by it . the second vertue in this act of conscience is , as to see sins clearely , so to feele them , to be sensible of them : like a fine flesh which is sensible of the least prick , or like the eye that is sensible of the least mote . now in this it failes more than in the other ; there is a brawninesse growne over the conscience , and in some it hath lost all sense , and therein you may see the corruption of it . if you looke to the glasse , and there finde swearing to be a sin , you are not sensible of it , you feele it not . but there is a third vertue wherein it failes more than in these two . it should stir us up , and give us no rest , till it had constrained us to doe the good thing god commands , and restrained us from the evill he forbids , it should awaken us , but it being dull and sleepie , stirres up sometimes good purposes , thereby awaking us , but it lets us fall asleepe againe ; we can rest in sin , we can sin , and our minds be quiet in it , and can put off our turning to god. this is a great corruption of the conscience which should amaze us : this is the sinfulnesse of it , which should perswade us that our natures are full of all unrighteousnesse and ungodlinesse . last of all , the third office or act of the conscience , is , to accuse aright , and excuse , and in this we shall see it failes as much as , or more than in any of the other . but you will say , the conscience is ready enough to accuse ; it is true , but the light it hath , by which it is able to see sin , and to accuse us for sin , it abuses , and perverts to a wrong end , for this you shall finde in the conscience when we preach the law , and the conscience should joyne with us to accuse , then it excuses , making every thing seeme small and little . and againe , when we preach the gospel , and the conscience should excuse , then it accuses ; my sins are so great and many , that there is no mercy for me . and this perverting of the light , this excusing , when it should accuse ; and this accusing , when it should excuse , causeth us , declinare ictum , to scape the blow of law and gospell , and we are robbed of the fruit of both , because the conscience doth not his part aright . and so you may see how farre off you are from a good conscience . but , you will say , i doe many things in secret out of conscience , and i hope it is not so much corrupted ? i will adde this then to that i said before , you must know it is not a good conscience which only suppresseth and restraineth from evill . the matter is , in what termes it stands with god ; if it looke on god , as a chast loving wife lookes on her husband , or a son on the father , that out of reverent loving respects , feares to offend him , because they prize their favour more , than any mans favour in the world , and after this manner restraines , it is a good conscience ; but if it restraine us , as a servant is restrained under an hard master , or as a theefe under the iudge , trembling at his word , at his iudgement , this is not a good conscience . your conscience may restraine you from many things ; nay , you may doe many things in secret between you and god alone , and yet for all this have no good , but an evill conscience . so you see the corruption of man in the vnderstanding , will , memory , and conscience . i will adde another , and that is the sensuall appetite . and this you shall finde exceedingly out of order above all these faculties i have named , it is ready to run over , and beyond all measure . by this i understand , that appetite in a man , by which he taketh pleasure in sensible things , such as are conveyed by the eyes , the eares , or the taste ; set any object before it , it is ready to run out quickly , by inordinate affections , as to women , to meat and drinke , to any kinde of sport , or recreation , or sensible thing . how corrupt is this sensuall appetite ? how prone to evill ? how ready to run out ? to breake over the pale , to goe aside the rule ? if any delightfull object be propounded , how ready is it to embrace it ? but , you will say , ( and indeed it is bellarmines quarrelling . ) the rebellion of the sensuall appetite is but naturall , the same that is in beasts , because , before originall sin was committed , he was in the same constitution , there was such rebellion between the sensual appetite and reason , as there is now , and therefore being naturall , it is not sinfull . but this is his errour , though every man be hereby ready to excuse himselfe , thinking the rebellion of the sensuall appetite not to be so great a matter . but to take his owne words , he saith , the same as it is in beasts ; it is true , if it were with us , as it is with beasts , it were no sin , and so not a thing which gives us cause to be so much humbled : for in beasts the sensual appetite hath no superiour governour , but is supreme . to expresse it to you , take an horse in a pasture that is loose , and free , if he run up and downe and play , we finde no fault with him , for he is loose ; but if he doth this under the bridle , when the rider is on his back , will you not now reckon him a stiffe-necked horse , and count it a fault in him , for there is a rider on his backe . so for this sensuall appetite in beasts , where there is liberty , and no superiour command to keepe them in order , the beasts are not to be blamed . but take a man where god hath set reason above the sensuall appetite , and grace above reason to guide it ; in him this sensuall appetite rebels against reason , which it should obey , and this shewes it to be a great sinne in men , considering that reason should be the rule to guide , and keepe in the sensuall appetite , for god hath giv●n it for that purpose . indeed some desires are naturall ; christ desired life , which was lawful , and a right object of desire ; but take this withall , it was perfectly subjugated and brought under , and made obedient to the will of god , as his will was holy and sanctified : so we may desire meat and drinke , but many times the law of god may forbid it , as in many cases it doth , for it may differ from the will of god , as it is holy , and yet in it selfe it may be right . here is no more but subordination required . but when this runnes out amisse , affecting of things inordinately , though you doe suppresse it , yet that affection is sinfull , and you must be humbled for it ; god sees it in you , and it is hatefull , and abominable to him . these things i should make use of , but i am lesse carefull of that , because all these points are immediately usefull . why ? it is to make you know your selves , and to be acquainted with the corruption of your nature . and doe not you thinke it to be enough , that this be as an hand in the margent , pointing to the corruption of your hearts , or that you may content your selves with the contemplative knowledge of these things , so to cause a new light to shine in your understanding . our end is to make you examine the corruption of your natures , your disobedience , your rebellions , to see how you have behaved your selves , to be acquainted with your owne particular sins , your owne particular failings , and to labour to bee humbled for them . otherwise you may have a knowledge of these truths , but not a saving knowledge , and such as wil be profitable : but this you shal see when i come to make use of them . and now for the sacrament these things be of speciall use , because , as you heard before out of levit. . on the day of reconciliation , when an atonement was to be made , he that afflicted not his soule , was to be cut off from his people . when we come to the sacrament , there is a reconciliation , an atonement to be made in a speciall manner ; what must you do then ? afflict your soules , consider your sins , see what debts you have run into , see what corrupt natures you have , and likewise know what you have in christ , and rejoyce therein , ( for those must goe together ) an humbling of the soule for sin , and rejoycing in christ for your deliverance from it . the end of the second sermon . certaine sermons vpon hvmiliation . the third sermon . romans . . for the wrath of god is revealed from heaven against all ungodlinesse and unrighteousnesse of men , which with-hold the truth in unrighteousnesse . the last faculty , is , the affections , and here you shall find exceeding great cause to say that they are full of unrighteousnesse and ungodlinesse , for they come like a mightie tempest , like a turbulent wind that carries us away , even then , when we are well set . the disorder of them exceeds the disorder of all the rest , for they are quickly moved , nothing sooner , and when they are moved , they are exceeding apt to exceed , to transcend their limits , for such is the fullennesse , the awkednesse and waywardnesse of our affections , either they are not active , not placed where they should be , or if they be placed as they ought to be , they are ready to run over , to over-love , and over-grieve , and over-joy . i say , where we may love lawfully , and rejoyce lawfully , they are readie to exceed . if i should come to particulars , you should finde how exceedingly they are out of order . come to love and hatred ; we little thinke we hate what is good , and love sin ; come and tell any man so much , hee will not beleeve it , but examine it a little . doe not you hate holinesse in others ? you will say , no , we hate no man for his goodnesse : but consider , the nature of man doth so , every unregenerate man doth so . david was hated for that cause . and cain hated his brother , because his workes were good . and gen. . the enmity betweene the seed of the woman , and the seed of the serpent : whence comes it , but from the holinesse of the one , and the wickednesse of the other ? looke to our actions , and you shall finde we doe not hate sin , we doe not hate our lusts , for if we did , we should not be angry with them , that speake evill of them ; if we hated these things , we should like them that speak against them , but we be enemies to those that be enemies to them , and friends to those that be friends to them . doe we not lodge them ? doe we not feed them with the things they desire ? they can aske nothing , but they have it . godly men hate their sins , though they be carried away with present objects , but a wicked man loves the lust it selfe ; he can say , i could wish i were free from this lust , from the vexation it puts me to , but for all this he is not angry ; hee may indeed be angry with it , as with a friend , when he hath done some unkinde turne , but he hates it not , for if he hated it , he would not be at peace with it againe , for hatred is implacable . againe , if a man hates , he hates all the kinde : but why doest thou love one more than another ? if thou didst hate any one , because it is a sinne , because it is a rebellion against god , thou wouldest love none : as the lambe hates all wolves . againe , if thou hatest them , why wilt not thou labour to have them utterly destroyed ? why wilt thou cherish them a little ? where hatred is , it will have the thing hated utterly taken away , as if there were no such thing ; and that shall be laboured for , not remissely , but we will put our strength to it , and doe it with all our might , and in good earnest . but seeing we doe not thus , it appeares we hate goodnesse , and love sin . it is true , we are ready to lay it on other things , and to say , the infirmities of the saints , which we see , we hate , but their goodnesse wee love , if it be every way right . but let me aske you a question ; didst thou love them for their holinesse , wouldest not thou rather labour to cover their infirmities , grieving for them ? do you not so out of love ? then your hearts are deceived , when you thinke you hate the infirmities , and not the goodnesse in them , you hate the goodnesse it selfe ; and this is the nature of every man before regeneration . besides these of love and hatred , looke to your delight , and see if that be not turned upside downe . the wheele turnes the quite contrary way . we delight in things we should not delight in ; you know we delight in vain things , in sinfull things , in things that are sutable to our lusts and humours . againe , we delight in the fals and sufferings of others ; as cor. . they were puft up when others fell , and they stood . it should no be so , we should be humbled at the fals of others , and be grieved for them , that they being members of the same body with us , should bee any way blemished . againe , the things we should delight in , are they not tedious to us ? are they not grievous ? the sabbath should be kept with delight , but how burthensome is it to give god his whole time , to keepe it holy , and not to rob him of any part of it ? that is , not to pollute it with unholy actions . and so holy company should be our delight , wee should thinke our selves in our element among them , and so the hearing of the word ; how tedious are these to our natures . but i cannot stand on this . come we to feare . doe not we feare men ? doe not we feare the creature , and this and that particular evill ? but god we feare not . take it in that one sin of lying : a man will lye to a man , to keepe his credit with him ; but he cares not to lose it with god. this is a signe you doe not sanctifie god in your hearts , that is , not reverence him , not value him . come to sorrow , how ready are we to exceed in worldly sorrow ? let us be told of an injury in our names , losse in our estate , of troubles and calamities any way , it affects us much , but sin we make nothing of ; we thinke it is but a passion , a trifle , and it is not so great a matter to be in passion . yes , my beloved , it is a great matter to have passion ; these passions shall condemne us , if they be not mortified , if you kill them not , they will be your death : whosoever is in christ , hath crucified these . againe , consider that affections are the principles of actions , therefore it is not so light a matter to erre in your affections , for they will cause errour in your actions . consider that your estimation is taken by your affections , according to them you are said to be good or evill . therefore , an holy man is described to be one that loves god , feares god , delights in his commandements , so as it is no slight matter to be distempered in your affections ; and know this , if it be no more than lust , you know what christ saith of that ; hee that looketh on a woman to lust after her , hath committed adultery already with her in his heart . now if lust breakes the match in the mariage of men , these inordinate affections , these whorish affections , these adulterous affections will breake the marriage betweene god and us . affections are placed in us for this purpose , to draw nearer to god , but we misplacing them , and setting them on the creature , they draw us further from god. againe , when they be thus distempered , they grow hinderances : as the israelites could not pray for the anguish of their hearts ; and peters feare made him to deny christ. so that this distemper of our affections , as well as the disorder of the rest of the faculties doth shew the truth of this point ; that the nature of man is full of all unrighteousnesse and ungodlinesse . and so much shall serve to shew the corruption of nature by the faculties . now this is not all ; there are besides these actuall sins , whereby likewise this truth will be made manifest . and these are of three sorts , that is , in thought , in word , in action ; for they be all actuall sinnes , though inwardly they be the acts of the minde . first , let us see it by the thoughts , and you shall see in them this great corruption of nature , and the great cause you have to be humbled , and it is that that should amaze us , wee shall finde in us abundance of idle thoughts , and wicked thoughts , which like a shower of raine , you cannot number for multitude . if a man should write down all the thoughts that passe thorow his minde in one day , and observe their little dependence one up another , so vaine are they , and so foolish , when he comes to reade them at night , he will thinke he was half out of his wits , and be amazed at himselfe . and thinke not this a small matter , for thoughts are the first contrivers , the first plotters of good , and evill , and therefore are of more moment than that which immediately acts it . againe , are not they things which we should entertaine god with ? hee comes and dwels with us , he sups with us , we are temples where god inhabits . now if we are to entertaine a great prince , if we never speak to him , but spend our time with idle companions , will not hee thinke himselfe much injuried ? and will not god thinke so , when we bestow the thoughts in vaine things , which should be occupied about him ? againe , consider , thoughts are other things than men reckon them , for it may be said of every christian , he is a garden wherein god walks , wherein he eats his honey with his milk . god would have fruit of the trees which he hath planted in us ; now our thoughts are the fruit of the best tree , even of the vnderstanding : you know christ was angry with the tree that bare no fruit : and when he comes to the understanding of a man , that should be full of good thoughts , and finding nothing b● loose , nothing but empty and frothie thoughts , what will he thinke of it ? wee doe not give a due esteeme to thoughts , and that 's the reason we give such liberty to them , that we are not more humbled for them ; for thoughts are the water wherwith is driven the wheele of businesses , and why doe we let so much water run beside the mill ? that is , they are the things we should occupy in every thing we doe , they are precious . and as esay saith of a cluster of grapes , destroy it not , for there is a blessing in it : so your thoughts , which you so little account of , have a blessing in them ; then why doe you make such waste of them , as if they were of little worth ? consider , it is no small thing to anger god with your thoughts , they being the same to god , that words and actions ( the interpreters of thoughts ) are to men ; god sees them without any interpreter , as men heare and see words and actions . therefore , it was said to simon magus , pray to god , if perhaps the thought of thy heart may be forgiven thee . if thou seest a christian in poverty , and despisest him for it , god sees it , and it is a sinne in thought . the second actuall sinne is our words ; and here likewise you shall finde the truth of this , that our natures are full of impiety and wickednesse , and exceeding proane to evill . the tongue of man is very slippery , nothing being so cheape as breath , it is ready at hand to doe any evill . if a thing be to be acted , there is time required to prepare for it , but a word is quickly out : so the frequencie of offending with our tongue should humble us . and againe , as our offences herein are frequent , so it is a matter of much moment , which we haue cause to marke , because we do esteeme not so of them . iam. chap. , . vers . . you shall finde three similitudes , by which the tongue is expressed , and there you shall finde what it is to offend in words . it is compared to a bit , which will keep in the wildest horse ; and to a rudder , which ( though it be exceeding great ) will turne the ship. and thirdly , to a fire , what a great matter will a little fire kindle ? men thinke it a small thing to offend in speeches , but god will have them know it is another kinde of matter . therefore , consider this , you that suffer your tongues to walke up and downe at randome , from morning till night , and thinke it a small thing . i will aske you these questions out of these similitudes . is it a small matter to neglect the rudder of the ship ? will it not quickely runne to the sands ? suppose a man ride on an unruly horse , is it a small thing not to keepe the hand on the bridle , to neglect it ? to have a tongue without a bridle , is as an unruly horse in a dangerous place , or on a narrow bridge , the neglect is not small . therefore consider it , and if you have not yet learned the meaning of that place , learne now to understand it . secondly , you shall give account for every idle word ; it will be thought , that to speake a few words is not so much , but a few sparks will set a great city on fire ; you see what the tongue did in arrius for evill , and in luther for good . there is no element so active as fire , and nothing so efficacious as your tongue , which you so lightly esteeme of . againe , fire flies about , so doth the tongue , it hath wings . fire likewise assimulates , turning things quickly into its own nature ; so the tongue assimulates the hearts of men , to whom we speake , it changes them , and now consider if it be a light thing to neglect it . you are wont to say , take heed to the fire , for you know not what a sparke may doe , and is it a small matter to neglect your tongues ? specially where there be thatched-houses and combustible matter neare ? and are not the hearts of men , to whom we speake , as tinder , ready to take fire at the least sparke , if you heed it not ? and is it then so small a matter to neglect words ? gather this out of all these similitudes to humble you . if the tongue be as a bridle , as the rudder , and as fire , then it is of much efficacie ; that cannot be denied , for to prove that , it is the only end of these similitudes . and if it be so , then learne hence to know what the illnesse of your speech is ; for the more efficacious any thing is , if it lye idle , the greater is the sin ; looke what good you have done with your tongues , the more that is , the more is on your reckoning . againe , if you have imployed them amisse , a little rudder turnes the whole ship , the meaning is , it is very effectuall : and therefore , i say , if there be such efficacie in them , consider of how great moment they are , when you use your tongues amisse , to corrupt speaking , to lying , dissembling , slandering , back-biting , thinke it not a matter of small moment , it is a fire , and if the state provides death for them that set barnes , and houses on fire , what punishment shall they be worthy of , that set the soules of men on fire , the temples where god dwels ? and this the tongues of men doe ; ignem in ore gestamus , we carry fire in our mouthes . take heed lest we kindle such a fire in the brests of others , as we shall never live to quench againe , and so kindle the fire of gods wrath , which shall smoake to our destruction . thus by your words , learne to know the sinfulnesse of your natures . lastly , see it by your actions . now sinnes in actions are of two sorts , either sinnes of commission , and here you are to goe backe and consider what sinnes you have committed , whether drunkennesse , uncleannesse , inordinate affections , or injuries to men , what provocations or rebellions against god , and when you see them , look on the number of them , and on the greatnesse of them : consider their circumstances , and among the rest , the frequencie of them , your relapses into them ; and that will make you with david , psal. . to cry out , lord , who can understand his faults ? but we will not stand on this , because i● is obvious , every one knowes that actions are sinnes : we will come to the second sort : and that is sins of omission , which we are ready to slight and forget as no great matters ; but they are other things than wee take them to bee , nothing hath more cause to humble us than they ; i say , the sinnes of omission , the barrennesse and unfruitfulnesse of our lives may humble us , as well as the rebellions and sinfulnesse of them . we will run thorow them . as first to be idle on the sabbath-day , is a sin of omission , and provokes god to anger , as well as polluting it , and breaking it with positive acts. so the restraining of prayer , to neglect it , to omit it , or to performe it slightly ( for god takes prayers by weight , and not by number , ) this is not a small thing . againe , to neglect the hearing of the word , to neglect the sacraments ( a fault we have much cause to be blamed for in this place ) and thing you have often beene admonished to , i beseech you learne by our admonitions , for they are the admonitions of god ; let them , i say , learne that are guilty of it . so communion of saints is a thing we thinke not of : but heb. . . you shall see what a matter it was to neglect that ordinance : so fasting and prayer we thinke are not required at our hands , and if nothing but the neglect of that were laid to our charge , it were nothing . but see what that is , when the time is that god cals for it , i say , the very omission of that when god cals for it , is a sin , saith the prophet , which shall never be purged away by sacrifice , but shall remaine to death . besides these omissions of acts , come to the omission of graces , i meane the want of them , as the want of love to iesus christ. yet who confesses this want of love , although cor. . . hee is pronounced accursed that loves not the lord iesus , let him be had in execration to the death . so the want of delight in god , who thinkes of it ? come to our callings , and see our negligence and idlenesse in them ; shall we give account for every idle word we speake , and not for every idle houre wee spend ? let young gentlemen looke to this , that passe from vanity to vanity , spending their time idly , and unprofitably trifling out their seed-time . consider what this sin of omission is . and so for growing in spirituall graces and knowledge , that we gather not more knowledge , it being the key of heaven ; that wee grow not in good workes , but are poore in them , omitting our times and opportunities . againe , our sinfull silence not speaking when we should , either out of sluggishnesse , or feare of men , or by-respects , this is no small thing , god will call thee to an account for it . consider whether you have let goe occasions of doing good ; denying of meat and drinke kils a man as well as poison , so the neglecting of duties , the omission of what tends to salvation shall be death , as well as actuall sinnes , by which you provoke the eyes of gods glory to vengeance . therefore in that sentence of christ , he doth not tell them what they have done , but what they have not done ; you have not clothed me , you have not visited me : learne therefore to judge aright of these sinnes of omission , that they may helpe to amaze us , and so much for actuall sins . and so much for the law , the first part of our rule , wherein we have runne thorow the corruption of the faculties , and so have discovered our habituall sins , and now thorow the three kinds of actuall sinnes , in thought , in word , and in action . the second rule , which i told you we are to observe , is the gospell . and here you thinke you shall scape well enough , for the gospell brings damnation to no body . but if you consider of it right , you shall finde that the gospell is much more terrible in this case than the law , that it will humble us more , and that the sins against the gospell are much greater than those against the law. marke this in briefe : the refusing of iesus christ when god offers him , and remission of sins by him , that you may have him when you will , if you will have him on such consequent conditions as are required , which is to deny your selves , to take up your crosse and follow him ; this wee preach continually : i say , this contempt of the gospell , your unwillingnesse to take christ is a great sin , and that that should humble you above all the rest . and that you may know that i have reason to say so , consider christs speech , it shall be more easie for sodome and gomorrah , than for such a people , for such a city , as when the gospell of the kingdome was preached to them , neglected it , so that the sin of sodome is not so great a sin as the refusing of christ. you know the greatnesse of that sin , the punishment shewes it , yet it is not so great as this . againe , it is said of moses and christ , being compared together , that if they that sin against moses law are condemned , how much sorer punishment shall they be worthy of , that breake the law of christ , that beleeve not the gospell ? it exceeds the sinne against the other . againe , consider , is it a small thing to cause the bloud of iesus christ to be shed in vaine , to trample it under foot , and to count it a common thing ? but so doth every man that neglects it , that hearkens not to it , that is , not ready to receive it , that is , not poore in spirit , and so doth not hunger and thirst after christ. againe , consider , it is the chiefe command , and the breach of the chiefe command must needs be the greatest sinne . when the disciples asked christ what was the great commandement , he said , this is the greatest of all , to beleeve on him whom the father had sent . so ioh. . . this is his commandement , that we should beleeve in the name of iesus christ. againe , the gospell is the uttermost , the law makes way for the gospell , therefore the sentence , and condemnation of the gospell is peremptory , and terrible , and nothing beyond it . againe , consider , god was angry for the contempt of this , you shall not finde in all the scriptures any thing that angers him so much ; with them that were invited , and would not come hee was angry , and commanded them to be slaine . so psalm . . ult . kisse the sonne , lest he be angrie : the contemning of this condemnes a man most of all to wrath . last of all , consider , that when you neglect iesus christ , and sinne against the gospell , and are not ready to receive it , you take his name in vaine in the highest degree , and he will not hold him guiltlesse that taketh his name in vaine , at all . now gods name being in his sonne most revealed , take heed of taking it in vaine , cor. . . i beseech you take not the grace of god in vaine : it is a greater matter than you thinke it to be , that when god shall offer christ , shall profound to marry his sonne to you , you should refuse him ; consider the sinne , and be humbled . and by this is seene the corruption of our nature , and this should humble us more than any sinne committed against the law and thus much shall serve to make plaine the point in all the parts of it , that the nature of man is full of all unrighteousnesse , and ungodlinesse . now to make use of it . and first , if this be the condition of all men by nature , then hee that sees not this , he that is not perswaded of it , he is deceived , he is an unskilfull , an ignorant man , he hath not yet his wit exercised to discerne betweene good and evill . and let him so reckon of himselfe . if this be the condition of every man by nature , and yet god hath not opened the window for him to see it , and to stand amazed at it ; he is , i say , an unskilfull man , he is not yet enlightned , the true light hath not yet shined into him . for when god enlightens a man truely , it workes such an alteration as was in them , in act. . that were pricked at their hearts and were amazed , at that , which before , being as other men , they saw not . so that you may observe a double disposition in men ; one is a complaining , a selfe-accusing disposition , when a man is apt to complaine of himselfe , and can never find too much fault with himselfe , delights in the exactnesse of other mens conversations , loves that doctrine which is selfe-separating , wonders at his owne corruption ; so that no man can say so much against him , but he can say much more against himselfe . this is a good signe , and such a condition was in iesiah , when his heart melted , and in paul , rom. . where you may see how he complaines of the abundance of his corruption . but there is another excusing disposition , when a man sees nothing amisse in himselfe , that will not have any such doubts made betweene man and man , and that for his owne part , he will not be shut out of the number , but answereth for his owne righteousnesse , that he is rich , and increased in goods , when indeed he is naked , and poore , and miserable : i say , this is an ill signe that thou hast not yet received the holy ghost , that thou art not yet partaker of the righteousnesse of christ , for the holy ghost will first convince thee of sinne , and if thou art not so convinced , it is a signe thou hast not yet received that righteousnesse ; and know this , that in all the saints , in all to whom god hath revealed himselfe , you shall finde this disposition to complaine of themselves . how abundant was it in david ? he was ever complaining that his sinnes were more than the haires of his head . as in psal. . who can understand his faults . and , my sinnes are too heavie for me , and they are gone over my head ; hee is still complaining of himselfe . and what is the reason ? it was because a veine of cleare light shone into his heart . others have but a common illumination , and there is great difference betweene a bright beame that shewes the smallest mote , and common light . another may have light to see great deformities , but not to see motes ; thou mayest have a common light , and mayest carry it to hell , for it is no better than darknesse . therefore know that if thou hast not in some measure beene perswaded of all these truthes , the righteousnesse of christ is not yet revealed to thee ; for this is gods method , first hee reveales his wrath against unrighteousnesse of men , and then discovers the righteousnesse of christ by faith . and if this be not done , if thou art not throughly humbled , so that god hath opened a crevise of light to see this corruption of nature , so as to abhorre it in thy selfe , and to be vile in thine owne eyes , to be much humbled for it , not to hang downe thine head for a day , but to take it to heart in another manner , i conclude , thou art not a man enlightned , thou art an unskilfull , an ignorant man , and you know what condition that puts a man into . secondly , if mens natures bee thus full of corruption , even the saints themselves , then godly men may make this use of it , to learne to prise iesus christ : doe you make this use of the table wee have drawne for you to looke into , and to see the multitude of your sinnes , and the corruptions of your natures , to learne to prise iesus christ ? for you must take this for a rule , no man will ever know the length , and breadth , and depth of gods mercy in iesus christ , and his love therein , unlesse hee first know the length , and breadth , and depth of his sinne , and this use you must make of all these explications . to see the greatnesse of sinne is of much use to the saints , that they may know how much they are beholden to god ; you will never see how gods grace hath abounded towards you , if you doe not see how your sinnes hath abounded towards god : labour to see it , that you may love much , because much is forgiven you , that you may prise christ much , and bee brought much more into love with him . that use the saints should make of it , and it will be profitable . and they that receive the sacrament should specially consider of it . when they came to the passeover , one of the chiefe things they were directed to doe in that ceremony , was to remember their bondage . againe , looke on the concomitants of the passeover ; their sowre hearbes , their going in haste , their staffe in their hand . againe , the passeover it selfe ; their sprinkling of bloud on the doore-postes , all was to put them in minde of their misery , and their deliverance , which was the onely way to magnifie his mercie . so in this spirituall freedome , remember your bondage , the sinnes you have committed , your condition by nature , that you may learne to magnifie your freedome by christ , and give god the praise of it , to magnifie and love him with all your heart , and strength : the more you doe this , the more it will enlarge your hearts , to know the love of christ , which passeth knowledge . of many wayes to know which , this is one , and a principall one , even to know the greatnesse of your sins . the third and chiefe use of all the rest is this : this corruption of nature , this abundance of corruption which hath beene shewed to you , should drive us to christ. and that is our end , wee doe not preach damnation , our end is salvation . therefore wee would have men to know their condition , to know that they bee in state of death . for that that keepes men from comming to christ ; and the reason that so few are saved , that so few take the gospell , is , they are not poore in spirit . and why are they not so ? because they see not their sins . and for this cause wee have beene thus long in opening this point , that you may know your selves . and this i dare say , if you did know your selves , if god had kindled a light within , whereby to see your corruptions , you would not stand cheapning the kingdome of heaven as you doe ; you come now in a lame , and remisse manner , but you would then come , and give all that you have for it , and goe away rejoycing , and thinke you have a good bargaine . god should not then deny you , you would wrestle with him , as iacob did , and give him no rest till you have obtained a blessing . this would awaken men out of their dead sleepe of security , as that is the condition of every man by nature , as he is sinfull , so he is secure , he considers not his sins . therefore , to all that i have said , you must adde something of your owne ; what i have said , is no more able to shew you the sinnes you are subject to , than a little mappe is to shew you the whole world , it doth but point to the sinnes you are subject to , as a point in the margent : the way to make it profitable , is to goe home to your owne hearts , to consider these things particularly , to see how your minde , your conscience , will , and memorie is out of order , to consider how you have offended in thoughts , in words , and in actions , by sinnes of omission , and of commission ; and by that meanes you shall reade your natures in your hearts , and make what i have said profitable to you . and doe not thinke you may goe too farre . doe not thinke we wrong your nature , in saying it is more guiltie than it is ; for wee doe not so , i may boldly say this , take that man that thinkes worst of himselfe , hee is worse than he thinkes himselfe to bee ; and that i may not speake without ground , looke upon the first epistle of saint iohn , the third chapter , and the twentieth verse , if our conscience condemne us , god is greater than our conscience , and knowes all things : that is , the conscience of man hath some light , but what is it to the eye of god ? to the light that is in him ? and so much as his light is greater than ours , so much more hee sees what is amisse in us . the heart , saith ieremie is deceitfull aboue all things , who can know it ? there is a depth of evill in the heart , which no man can search , it is deceitfull , and puts false glosses on things , to hide them from our eyes . therefore doe not thinke thou canst exceed , but labour for thy humiliation , to see all these things in a greater measure in thy selfe , than as they bee here described , and that not nakedly , but with all circumstances . the end of the third sermon . certaine sermons vpon hvmiliation . the fourth sermon . romans . . for the wrath of god is revealed from heaven against all ungodlinesse and unrighteousnesse of men , which with-hold the truth in unrighteousnesse . and this is a thing wee are very unwilling to do , for the medicine shews the disease . the apostles taking of so much pains to perswade men that they shall not be saved by their own righteousnesse , is an argument , that it is an hard matter to perswade them . it is the hardest thing in the word to perswade a civill man that he must not sticke to his owne righteousnesse , till god himselfe puts his hand to the worke , for it is not in any mans power to convince him of his sinne , or of the deficiencie of his righteousnesse . therefore that use wee should make of all that hath beene said , to see the necessity that lyes on us to goe to christ , and that there is no salvation without him . now to make this doctrine more effectuall , to awaken you the more , to rouze men out of that sleepe , wherein they are by nature , we will handle these two points : first , that the aggravations of sin are more than the sins themselves . secondly , we will take away all excuses , that so every mouth may bee stopped , and when these two are done , you will have much adoe to finde any starting-hole to keepe you from comming to christ. for that is our end ; and these are very necessary : for though you doe consider in your selves all the sins formerly named , if it be done negligently , without the circumstances ; sin is a sword without an edge , the circumstance is that that gives it an edge , that sharpens sin , that makes it fit to wound us : and secondly , if the sword be never so keene , and sharpe , and yet we be forced to keepe it off , it will not wound us : therefore we will , i say , in the second place , take away the excuses , by which men fence themselves , and decline the stroke of truth , decline this wound of the law : and so we will conclude this point , and hasten to the rest . for the first , to make all you have heard before effectuall , we will adde the circumstances , which is a thing necessary , for it is a true rule the schoole-men have , that in moral things , the circumstance is more than the thing it selfe . many times in natural things , accidents are nothing in comparison of the forme ; but , in moralibus ( as they say ) circumstantia plus valet quàm forma : for it is the circumstance by which an action lookes , if you looke round about it , and see all that borders on it , it will aggravate , and make sin out of measure sinfull . to run thorow them briefly . first , consider this circumstance in sinnes committed ( i speake of the corrupt nature of man ) that every sin committed against god , is not only an offence committed against so great a majesty ( for i will not stand to enlarge that circumstance , that the sin is greater , as the person is greater , against whom it is committed ) but consider the affection with which you commit it , and you shall finde all this in a sin committed by a naturall man. first , an hatred of god in the sin . they thinke they love god ; but if it be so , what is the reason that word is put in , rom. . . where the apostle speaking of the rebellion of mankinde , he reckons up particularly , that which here he puts up in the grosse , in the generall , haters of god. you will say you doe not hate god ; but let me aske you this question , wouldest thou not live at liberty ? wouldest thou not have that removed which restraines thee ? couldest thou not wish that there were no such strict law , as gods law is ? couldest thou not wish that there were not any iudge to call thee to account ? every naturall man had rather be at liberty , hee wishes with all his heart that there were no such god , no such iudge . now if thou wishest god were not , certainely thou hatest god ; when we wish a man not to be , to be taken out of the nature of things , out of the subsistence of being , this man we properly hate ; and thus every man hates god. therefore , rom. . . the apostle speaking generally of mankind , sayes , when you were enemies . it is the condition of every man , hee is an enemie to god , and sins out of enmity , and what obedience he performes is out of a false servile feare , that is the first . secondly , that is not all , but he denies god , dethrones him , and sets up another god ; naturall men little thinke they doe so ; when they follow their covetousnesse , lusts , honours , ambitions , they little thinke they doe it ; but they doe , tit. . ult . they professe that they know god , but in their workes they deny him . when they are charged with this , that they thinke there is no god , and told of the greatnesse of the fault , as it is the greatest treason to deny the king to be the king , this atheisme every man is ready to disclaime , he thinkes it is not so with him : but i beseech you consider there be two kindes of thoughts in a mans heart , some we call reflex thoughts , when a man thinkes a thing , and knowes that he thinkes it ; other we call direct thoughts , which are in the heart , but a man knowes it not ; and these must be found out by the actions , for they are discovered by the fruits . but god that knowes the meaning of the spirit , knowes likewise the meaning of the flesh : now , saith the text , they professe they know him , but in deeds they deny him , that is , in truth they deny god , there bee certaine direct thoughts which have not such reflection in the heart of every naturall man , by which he denies god , for he honours not god as he ought , hee denies the power , the omni-presence , the iustice , and omni-science of god , and if you can see this in his workes you may say , there be such thoughts in him , because he lives as if there were no god. but you will object ; every man thinks there is a god ? it is true , there is naturally some light in them ; but where there be two different principles , there be two different conclusions , there is some light planted in them that teaches that there is a god , but take the darknesse that is in their heart , set aside from this light , there is nothing but atheisme , he sets god aside , and puts up something else in stead of him : some make pleasures their god , some make their riches their god , some make their belly their god , &c. but we cannot stand on this . thirdly , they despise god in the commission of sin ; see it in the sin of lying , wherein a man respects man more than god , and so despises god ; he cares not though god knowes it , and is a witnesse to it , and so it is an injury to god , a contending with god. we little thinke it is so , but see that place , cor. . . the apostle speaking there of one particular sin , that is , of eating meat offered to idols , saith , will you continue to doe it ? will you provoke god to jealousie ? are you stronger than he ? it is as if you set your selves against him of purpose , to doe him an injury . and these affections are in the sin of every naturall man. and that is the first circumstance . a second circumstance to aggravate sin , is , when it is committed against knowledge , and indeed no circumstance does it more than this , that a man sins against the light he hath , when he knowes it to be a sin , and ( it may be ) bethinks himselfe of it , and yet commits it . you know how it is with men ; an offence committed , an injury offered to a king , after proclamation , comes to be a rebellion , because his will was made knowne . and so it is with god , when he hath revealed a truth to mee , that i know this to be a sin , and am convinced of it , and yet goe on in it , this alters the nature of a sin , it is not now a bare transgression of the law , but a rebellion , and so god is provoked in an high degree ; for in a sinne against knowledge , there is more harme , more disobedience , more presumption : if a prince be in a place where he is not knowne , and findes not respect sutable to his worth , hee matters it not , hee wi●l not take it amisse , for he is not knowne , but if h● be known , and taken notice of , and yet neglected , it is great dis-respect , and taken for a great offence . so when men sin against light given , it aggravates sin exceedingly . as in the one and twentieth verse of this chapter , this that the apostle laid to the charge of the romans , aggravated their sin ; they knew god , but they glorified him not as god , as if he had said , if you had not knowne him it were another case ; but to know god , and not to practise according to knowledge , to know god , and not to glorifie him as god ; this god will not take in good part , it shewes you are sinners , and in a condition of death . therefore in acts . saith dthe apostle , the times of ignorance god regarded not , but now he admonishes every one to repent , that is , when the gentiles walked in their owne wayes , before the gospell came , before god published and made knowne his will , he wincked at it , but now regards it , not a yeare nor a day shall now passe without an account for it ; the axe is now laid to the root of the tree , he will deferre no longer , he will take it no more as he did heretofore . therefore the apostle paul , tim. . . saith , i was a persecutour , and blasphemer , but am received to mercy , because i did it ignorantly . why doth he adde that ? because if he had had knowledge , and so had done it wittingly , and willingly , his sin had beene out of measure sinfull , and exceedingly aggravated it . therefore daniel tels balthazar ( as an addition to his sins ) thou knowest all this , and yet hast not humbled thy selfe ; if thou hadst not knowne it , if thou hadst not had an example , if it had not bin revealed to thee , thy sin had beene so much the lesse , and perhaps god would have suffred thee to live , but thou knowest all this , and yet didst not humble thy selfe . but of all places , take that in rom. . . was that then which was good , made death unto me ? god forbid : but sin , that it might appeare sinne , working death in me by that which is good : that sinne by the commandement might become exceeding sinfull . the meaning is this , when a man knowes that the law of god discovers this and that to be a sin , if he commits it , his knowledge makes it out of measure sinfull . the same irregularity may be in others , the same sinne may in it selfe be as great in another that knowes not the commandement , but the knowledge of it , makes it to exceed in greatnesse ; for when a man knowes the will of god , and yet sinnes against it , it is a resisting of the holy ghost , and such sinnes offend god more , than the sinnes against the father and the son , for the holy ghost enlightens , and when one is once enlightned , there is a great contempt against the whole trinity ; and therefore when a sin is fully against the holy ghost , it is never forgiven . take heed of this resisting of the spirit , of this tempting of the holy ghost , for so it is called , act. . . as any man hath more knowledge , hath beene more instructed , so it addes the more to his sinne . rom. . . tribulation and anguish to the iew first , and then to the greeke ; for the knowledge of the iew was greater than the knowledge of the greeke : so that as any man hath more light , he hath so much more condemnation , his sinne is so much the more out of measure sinfull : they that sin only against light of nature , their sin is so much the lesse , because they had but that one law , and so not so much light . the iewes that had another light above the light of nature , are sunke deeper into sin than the meere naturalist , and so are in a more miserable condition ; but we that live under the gospell , sin against both the former lawes , and against the gospel too , which makes our sins the greater . and this is a circumstance that should much humble us , as for generall sins , so for particular sins , when they are committed against knowledge . a third circumstance , is , when sinnes are committed without temptation , or with lesse temptation , but when they proceed meerely out of the perversnesse of the will , for when the temptation is lesse , the sin is greater ; quantò major facilitas non peccandi , tantò majus peccatum ; when the fault is only in the wils being amisse , it is a sinne that exceeds : and that is the case of many naturall men . as for example , suppose the will be right , and the affections be well ordered , and the understanding onely be ignorant , this we call a sinne of ignorance ; and that is a circumstance which rather lessens a sin simply considered . secondly , suppose the understanding be right , and the will well disposed , but passion transports a man , this is a sin of infirmity : but when the understanding shall informe , such a sin is a sin , and no violent passion be stirred up to transport the soule , but the will neverthelesse chuses it , this i call a sin without temptation , and this circumstance aggravates sin , because there is more will in it , and it is much to have the will stirring in a sin : therefore , hebr. . . you shall finde this expression , if we sinne wilfully after we have received the knowledge of the truth , there remaines no more sacrifice for sinne . it is true , he speakes there of the sin of apostacie , but marke that word , if we sinne wilfully , that is , if the will have much to doe in it , when the other faculties are rightly informed , and wel set , when there is no temptation , no resistance , it is an ill signe that the sin is out of choice . it is true , a man may have his minde set the right way , and yet a gust of wind may come , and carry him out of the way ; but when the wind is still , and the sea calme , and there is nothing to trouble him , and yet he turnes the rudder the wrong way , and aims at a wrong haven , he now sins out of will and perversenesse . there are many sins of this nature , as swearing , when there is no temptation , when the vnderstanding knowes it to be a sin , and no great affection is stirred up , but men will doe it , because they will doe it . so ordinary neglect of the sabbath , which can have no violent temptation to carry a man to it . so neglect of hearing the word , and prayer ( i speake not of fals through infirmity . ) so the favouring of sin in others , as also scornefull and corrupt speeches , tending to the disgrace of holinesse and purity of conversation . these be sins out of choice , which a man is not transported to , not carried to through any violence of passion : it is one thing for a man to sell himselfe to sin , as ahab did , and another thing to be sold under sin , as paul , it is one thing to goe into captivity , another thing to be led thither with a kinde of over-ruling violence , for in such a case the most upright-hearted man may be miscarried , when sin shall get on the hill of passion , when it shall have the wind of him , and stand on the higher ground , he may be foiled ; but when a man shall be on even termes with sin , when it shall have no such advantage , but a man is every way himselfe , and yet then sin against god , this aggravates it ex●eedingly , for he doth it not out of passion , but ●n cold bloud , and out of choice ; and when he ●hooses to sin , it is a fearefull thing . when it ●s with him , as augustine speakes of himselfe , ●ho when he had apples enough , yet out of ●elight in the action , he would goe to another orchard and rob that , without temptation , be●ause he would doe it . so that there is difference betweene a man that is over-ruled , and over-come out of violence and passion , and a man that seekes company and occasions , and incentives to whet and quicken his lusts , that so he may have more pleasure and delight in it . let those that are guilty consider this ▪ circumstance . fourthly , sinning against vowes and covenants made with god , aggravates sin ; for god hath said he will require our vowes , if a man have covenanted , god wil either have the thing done , or else he will surely punish the party for breaking it , it is a thing he will not omit . now besides particular vowes and covenants , consider the generall vowes we entred into at baptisme , besides those which we have renewed at the sacrament of the lords supper : gal. . . when a man is once circumcised , he is bound to keepe the whole law : so he that receives this sacrament , binds himselfe in a solemne bond to keep the whole law : now it is usuall , that after men have received the sacrament , we see no alteration in their carriage ; if they were given to swearing before , they sweare still ; if they were given to ill company , to vaine and idle courses , they continue the same still , and thinke the sin the same ; but they are deceived in that , for sin after covenant is greater than it was before . ezek. . . sin is there aggravated from this reason , saith the prophet , thou hast beene an harlot , as a wife that commits adultery , that taketh strangers in stead of her husband . as if hee had said , thou art married to me in holinesse and righteousnesse , and so thou plaist the harlot as a wife , and that makes the sin out of measure sinfull . and it is true of particular vowes , that you may judge aright of sin , and know the greatnesse of it . lastly , sin is aggravated from the meanes you have to resist sin , consider how many means we enjoy , and yet profit not by them . the mercies of god should draw us to him , god expects a returne of that fruit at our hands ; and yet ( as the prophet complaines , ier. . . ) you have not said in your hearts , let us feare that god who gives us the first and later raine , and keepes for us the appointed times of harvest . as if he had said , god expects this at your hands , hee gives the first and later raine for this end , that you may remember him , and thinke of him , and when we say not in our hearts , let us feare that god that doth this and that for us , god takes it amisse , for his bountifulnesse should lead us to repentance ; and therefore the despising of it must aggravate sin . so after corrections ( as no man can say he hath had no correction ) a sin is much aggravated . therefore , ierem. . . it is complained of , i have strucken you , and you have not sorrowed ; i have wounded you , but you have refused to receive correction . as if he had said , this is it god takes exceeding ill at your hands , and it showes that your rebellion is come to a great height ; he hath smitten you , and you have not sorrowed , that is , you have not taken the sin to heart , that hath caused this smiting . therefore he is angry , as hos. . . i will visit your daughters no more , &c. because they have not profited by what i have done already : that is the meaning of the place . but chiefly , and of all the rest of his mercies , he will not beare the contempt of his word . i will name but one place , chron. . . saith the prophet there , i rose early , and sent my messengers , but how did you carry your selfe towards them ? you mocked my messengers , and despised my word , till my wrath rose against you , and there was no remedy . as if he had said , when a man once comes to this , that when god shall once speake in his word , shall declare his truth , shall make knowne sin , and call him home by the gospell , but he shall neglect it , take no good by it , not suffer it to worke on him : now there is no remedy . what then ? the wrath of god rises against him , and then comes destruction , so that it rises not the second time ; so that as god hath shewed you more mercy , so are your sins more . doe but think what an unreasonable unequall thing it is , that you should take so many mercies , health and wealth , from his immediate hand , and yet never so much as thinke of him , never worship him , nor feare him , nor take his mercies to heart : how many taste of his goodnesse , and yet continue to despise him , and not to bring forth fruit by his word ? which is no small thing . and so much shall serve for the aggravations of sin . now wee will come to take away the excuses . and first , every man is ready to say , though i faile in many things , yet i hope my meaning is good , i have as good an heart as another man , though i make not such a show . but i will aske thee this briefe question . whence come thy evill words ? &c. are they not fruits and buds that proceed from a sappe within ? when sparkes fly out of the chimney top , shall we not say , there is fire in the house ? if we see evill words and actions , shall not we say the corruption is greater in the root , than in the branches . thou wilt excuse it , it is my nature , and i hope i shall be excused , and that god will not deale so hardly with me , he knowes i am flesh and bloud , and the strength of my nature . well , i will adde something to that i have formerly said , it being a point hard for us to beleeve , and to make use of . i say , the badnesse of thy nature is so farre from excusing thy sin , that it exceedingly aggravates it . i have shewed many reasons , and will now adde these foure , and then it will be evident to you . first , whereas you thinke your sin is excusable , because of your natures , you must know it is most strong , and violent , and stirring there ; for i will aske you , whence come your sins ? it is answered , matth. . . out of the heart comes adulteries , fornications , &c. and if out of the heart , is it not thence as from the cause , the principle ? are they not minted there ? and is not every thing strongest in the cause ? if the dough be sowre , how sowre was the leaven ? if so much ill be in the fruit , there is much more in the parents of that fruit . secondly , as it is strong in the heart , so it is much more abundant there , that phrase expresses it sufficiently , out of the abundance of the heart the mouth speaketh : as if our saviour had said , there is some evill in the tongue , but it is abundant in the heart : so that , take any sinfull action , it is a dish of water taken out of the sea , or like a drop taken out of the fountaine , for there is an abundance , a sea of corruption within . thirdly , consider that sin in the heart is a spring , and therefore an actuall sin , that is exceeding hainous , is not so much in gods sight , as a sinfull lust that is in the heart , because it is a spring , and therefore is vertually more than a great pond : i say , vertually more , for it doth more . take a great vast sin , it is a broad pond that vanishes away as every action doth , but a lust within , is fruitfull , it is a spring of sin , and therefore is in efficacie more . fourthly , the last consideration is neare this , and that is , sin in the heart is permanent , the poison of corruption remaines , the action passes , but the sinfull disposition continues in a man , that when god lookes on him , he sees him as an hatefull person , he lookes on him , as we doe on toads and serpents , for his very nature is bad , and that continues , and in this regard exceeds sin in action . this i say that you may make this use of it . when you meet with any particular sin which appeares hainous , let it be as a river to lead you to the sea. when you see a sin of covetousnesse , of vanity , of wrath , of uncleannesse , let that lead you to the heart , and conclude , that you have an uncleane heart , a contentious heart , a covetous heart , a rebellious heart . this use david made of his murder , and upon that occasion he was brought to conceive aright of originall sin , which , perhaps , he never so considered before . psal. . . in sinne hath my mother conceived mee ; the greatnesse of his sin made him breake forth in that manner , against thee have i sinned , that amazed him , it made him to know what originall sinne was , wherof this was but a fruit , and being the spring it must needs have more efficacie . if a man finde any pride in his actions , let him looke to his heart , it may be god hath left him to such fals that he may see what is within ; as it was with hezekiah , chron. . . for this cause god left him to try him , that he might know all that was in his heart , that it might be discovered to him what an heart he had . the apostle speaketh , rom. . . . ( a place very considerable , for it may helpe to humble us ) of vessels prepared for honour , and of vessels prepared for wrath , and destruction : the vessels be of two sorts ; those for honour , they have a fashion peculiar to them , which when you see , you may say , this is made for such a purpose , and in other vessels you shall see another fashion and may say , this is not a vessell of honour , but of dishonour . so looke on thy heart , see how it is framed , and when thou seest the fashion of it thou maist say , for ought i see my heart is framed , and fashioned to destruction . this use we should make of our nature , it should be so farre from excusing sin , that it should aggravate it . the third excuse is ; but we live in times of the gospell , and god is full of mercy , and will not deale with us now , as he did with them in the time of the law. will you make god all iustice ? i answer , and shew that there is a great deceit in this , out of that place , matth. . . except your righteousnesse exceed the righteousnesse of the scribes and pharisees , you cannot enter into the kingdome of god. this is spoken to them that were under the gospell , for he saith , i say unto you , &c. the meaning is this , the pharisees did many things , they kept the law in a great measure , and thought to be saved by it ; but except you doe more than that , you shall never be saved . as for example , in the sequele of this chapter he names foure particulars : the pharisees say , thou shalt not kill ; but that is not enough : i say , thou shalt not be angry unadvisedly . againe , they say , thou shalt not commit adultery : but i say , if thou cherishest any lust , though thou never commest to act it , thou committest adultery . againe , the pharisees say , forsweare not : but i say , sweare not at all , but let your yea , be yea , and your nay , nay , for whatsoever is more than that , is evill . let them that sweare , by faith and troth , consider this . againe , the pharisees say , an eye for an eye , and a tooth for a tooth . but i say , you shall doe good to them that hurt you , and blesse them that curse you , and except you doe this , ( which is more than the pharisees doe ) you cannot enter into the kingdome of god. you that thinke your condition so good , because you have a new priesthood , a new iubile , a time of liberty , i tell you , except you yeeld an evangelicall obedience to all i have now named ( which are but some of many more ) at all times , and in every particular , although you live under the gospell , you cannot be saved , for otherwise the publicans and pharisees can doe as much as you , and you must doe more than men can do by nature , you must doe something that is singular , and above the reach of nature , you must strive to perfection , labouring to be like your heavenly father . so much for that . the fourth excuse is . but wee doe many things that will ballance our sins , although we doe some things amisse , yet we doe many things well , we give almes , receive the sacrament , it may be , wee come to church diligently ; and these things , in their conceits , ballance their sins ; and though they sin , yet they aske god forgivenesse morning and evening , and their sins are not so hainous , as if they had done no good at all , and for this they thinke god may deale better with them . but it is true in this , as in your law , stoppage is no payment . when a man does somethings that god commands , and leaves othersome undone ; let him know god requires a perfect obedience to every commandement , iam. . . he that keepes the whole law , and failes but in one , that is , omits one duty , he is guilty of all . if that be so , then every bush can stop but one gap , you have no more than was your duty . if you could doe something superfluous , and more than god requires at your hands , it were some satisfaction . but if there be other sins wherein you spare your selfe , and would have a little more liberty , you would not bee so strait laced in this ; seeing , i say , god requires an exact obedience to all , all that you doe is nothing . it matters not how much you doe , if you faile in one , though you be carefull to doe all the duties of new obedience , so that there is no commandement but thou endevourest to performe it to the full , yet if there be one thing wherein thou takest liberty , it is enough to condemne thee . againe : but i hope i am not so bad as others ; i am free from many sins , wherewith others are tainted ; and i have many good things in mee , that they want . to this i answer briefly , and so will passe from it : first , thou maist deceive thy selfe much , in thinking thou art not so bad as others . art not thou cut out of the same peece , and made of the same masse , the same clay ? hast not thou the same nature that other men have ? and what is the reason thou runnest not into the same outrages that others doe ? not because thy nature is better , but because thou art more restrained . a wolfe that is tyed up , is the same with the wolfe that doth all the mischiefe . this therefore know , that every naturall man is restrained by by-respects . that rule is generall , rom. . . they have not the feare of god before their eyes , when he would have a reason why the nature of man is so bad , having spent the former part of the chapter in reckoning up the sins to which it is inclined , he gives this reason , they have not the feare of god before their eyes ; all are alike in this , one is not more restrained than the other . the difference of restraint is in regard of outward actions , there is no new spring of grace in them , as is in the saints . againe , for thy vertues , take heed thou deceive not thy selfe , for thou must know there be natural vertues that imitate those which be true , and are very like them ; as the bristow stone is very like the diamond , yet there is great difference , one is a pearle , the other is only a shining stone : so i say , naturall vertues may be very like true , but in gods sight there is a great deale of difference . for example , two men may come to die , ; one man is not afraid out of a stupidity of spirit , and on false grounds may be as secure as another , that hath peace on the best grounds , and this imitates true faith : so a man that is naturally meeke , may carry it better than one that hath true meeknesse , therefore it is hard to finde the difference ; but if you looke to the principles whence they come , the masters whom they serve , you shall finde , they may be good all the way , but not at the journeyes end , they have an ill scope , they ayme at a wrong marke : let them have what they will , circumcision , nor vncircumcision , availes nothing , unlesse they be new creatures , else god regards them not . and so much shall serve for excuses . now adde this to the rest , labour to aggravate your sin by removing the excuses which the nature of man is witty to invent ; use the ordinance of god which hee hath appointed to humble you , and to worke these things on your hearts , and that is his word , ier. . . is not my word as fire , and as the hammer that breaketh the stones . the scope of the place is to shew the power of preaching the word purely ; what is the chaffe to the wheat ? you shall know my word , and distinguish it from the word of men , my word when it is right , is as a fire which melts and thawes the hearts of men , and as an hammer to break their strong and stony hearts : come to the word powerfully preached , as it is in its owne nature , delivered in the evidence of the spirit as it should bee , and it will bee a meanes to soften the heart , and breake thy stubborne spirit , as an hammer and fire , not suffering thee to be at rest , untill thou commest under the power of it . and if with this thou art not satisfied , goe one step further to the spirit of god , thou must have a spirit of bondage , else thou canst expect no power . all that we have said in drawing this mappe of sin , in adding these aggravations , and removing these excuses , is nothing , if god give not a spirit of bondage to cause you to feare , for it is that that makes the law effectuall , as the spirit of adoption makes the gospel , no man without it can see sin with a saving , and feeling sight . but how doth it worke this effect in a mans heart ? not by making him feare god as a slave , for that the holy ghost will not doe ; therefore that is not an act we can attribute to him , but my meaning is , the holy ghost by the spirit of bondage enlightens a man to see his sin , and the sentence of the law against it , and to judge of his estate with a righteous iudgement , and when he sees things as they are , hee knowes and feeles the bondage he was in before , though before he felt it not . i say , the holy ghost enlightens us , which enlightning discovers to us , and convinceth us of sin ; and then we looke on the law , and there finde , cursed is hee that continues not in all these commandements to doe them . then observing our hearts , and seeing how farre wee are from that rectitude the law requires , our spirits begin to feare , like a man in bondage , that is shut up in prison , and in danger of his life : therefore , as for the word , so labour for this spirit ; the word is a sharp sword , but how can it wound us without an arme to handle it ? and when you have done that , you will easily doe the thing i have exhorted you to do , that is , you will then come to christ , you will not stand to cheapen the kingdome of god , but you will buy it , though you give all you have for it , and yet will thinke you have a good bargaine ; you will not seeke the kingdome of god in such a lazie , and laxe , and remisse manner as you were wont to doe , but will take it violently . and if you come to god after this manner , if you be driven out of your selves , and see what your owne righteousnesse is , that it will not serve your turne , and therefore seeke for a righteousnesse at his hands , you may be sure he will not deny you . you may see what paul saith , galat. . . that you may be assured , that seeking you shall obtaine , saith he , if an angell from heaven preach another gospell , or if i my selfe should doe it , beleeve not the angell , and let me accurst : as if he had said , i have made this truth knowne , that you shall be justified by meere grace , without workes , that you are to come to christ with an empty hand , bringing nothing with you . if any man now should question this gospell , and thinke to bring something of his owne , and will not sticke to this cleare promise ; nay , if an angell come from heaven and contradict it , let him be accursed . this is the true gospell , and you may beleeve it . if you can therefore doe as paul did , philip. . . that reckoned all as drosse and dung , that he might be found in christ , not having his own righteousnesse of the law , but that which is through faith in christ. that when you came to see your condition , you desire the righteousnesse of christ with that earnestnesse that he did , when he reckoned all as drosse and dung , even his own righteousnesse , which he knew would not serve the turne . if , i say , thou canst thus goe to christ , knowing that no antecedent condition is required , but onely thirsting for him , being fully perswaded that thine owne righteousnesse is unsufficient , and having a saving and firme knowledge that mans nature is full of all unrighteousnesse and ungodlinesse . christ cannot deny thee , he will receive the to mercy . we will now briefly come to the next point , and that is this : there is a revelation of wrath against all unrighteousnesse of men . and that is another thing that will humble us , for there must be two things to doe it ; one is to see our sins , to know that there is no worth , no excellencie , no worthinesse at all in us : and the second is , to have an apprehension of wrath due for sin , and so his misery under the same . though a man be never so miserable , yet if he have a bottome to stand on , he will not goe to christ ; but when hee sees his owne nothingnesse , and withall , that the wrath of god hangs over him , so that he must sinke utterly , and that there is no way to helpe him , when both these concurre , a man is humbled . men may have one without the other ; as the scribes and pharisees ( o yee generation of vipers , who hath warned you to flie from the wrath to come , ) they were sensible of wrath , and had so much to humble them , but they did not see that viperous serpentine evill disposition that was in themselves . againe , many men may see their sins , and acknowledge the insufficiencie of all they have , but they are not sensible of wrath , god hath not charged sin upon their consciences , nor revealed his wrath ; and therefore they goe on in a senselesse manner , and are no more moved with the other than stockes and stones . now the scope of all this being to bring us to christ. i will run over a few things , which may from hence be observed . i say , there is a revelation of wrath from heaven against all unrighteousnesse . wherein marke two things . first , the certainety of this wrath , it shall come on all that are unrighteous : and secondly , what this wrath is ; i will but briefly name the heads , and dispatch the point . first , i say , there is a certainty in it , for god hath revealed it from heaven , rom. . . they had thoughts accusing and excusing them , the light of nature told them that they deserved wrath , iudgement strucke them with feare . secondly , it appears by experience , there bee many steppes , many prints and vestigia of the wrath of god in the world continually . lastly , by the scriptures , cursed bee every one that continues not in the whole law to doe it . and as the law , so the gospell reveales it , christ shall come to judge the secrets of mens hearts according to my gospell . nay , it is an old truth delivered before the scriptures , as in iudes epistle , enoch preached , behold , the lord shall come with ten thousands of angels , &c. and if this will not perswade , wee will reason with you a little , for it is not needlesse to strengthen these common truths with reason , because we are not convinced of them enough , which is the cause men live without god in the world . therefore consider , if there be a god , he is not a negligent , an idle , or unactive god , for should hee be such a god , hee must either be dead or asleepe . but god is a living god , and if so then the administration of the things of this world is in his hands , now in that the maine businesse is to punish and restraine them that bee evill , and to reward them that bee good . againe , if there be a god , he will be feared and worshipped by men ; but if hee would not punish men for sinne , if his wrath could not bee kindled against them , for their provocations of him , he should doe neither good nor hurt : and it is naturall to men to condemne that that can neither hurt nor profit them ; and so hee should not be feared . againe , if there be any god , hee must needs be delighted in goodnesse , he must needs have a certaine inclination to that which is holy and right ; and if so , then he must needs hate that , that is evill . if he love light , he must needs hate darknesse , if he loves life , he must needs hate death , and indeed love of goodnesse proceeds from hatred of evill , and hatred of evill arises from love of goodnesse ; and if it be so , why should not hatred be active , as well as love ? therefore , it is certaine there shall wrath come against all ungodlinesse and unrighteousnesse of men . secondly , what kinde of wrath is this ? in this wrath you shall observe three things . first , there is a treasure of this wrath , rom. . . thou according to the hardnesse of thy heart , that cannot repent , treasurest up wrath . now in a treasure you shall finde three things : first , it is an heape , and there is still an addition thereto , a man growes richer , and richer , saving shillings and pence , and they still adde to the heape . so god addes to the heape of his wrath , as men adde sins , he addes drops to his violl , and when the measure of our sins is full , then the violl of his wrath is full , it is still increasing . let not a man thinke , that when he is over the shooes , he can goe no further , for wrath receives addition . secondly , treasures are close , and covered , there being no use of them for the present . it is therefore said , wrath is ●owne for the wicked , as joy is sowen for the righteous , it lyes under the ground for a time : therefore , doe not say god is slacke , because you finde not his wrath presently powred forth . it is not slacknesse , but patience : and if you doe of negligence sin , and god markes it not , but is patient towards you , and suffers you , know that hee will not suffer that patience of his to be abused , but for every houre that you spend after the commission of a sin , without returning to god , you shall fare the worse . revel . . . i gave her space to repent , and shee did not ; what then ? therefore i will cast her into great tribulation . so that as god is angry , and as his wrath encreases , so it lyes hid for a time . thirdly , there is an expence of treasures , in time of need they bring them forth , and use them ; so doth god partly in this life , when he shall smite a man with destruction , that shall quite sweepe him away , as he did saul and iudas , partly and specially in the life to come , which is called the declaration of the just judgement of god , that shall then be declared , which is now for a time hid . secondly , as there is a treasure of his wrath , so there is a power of his wrath , psal. . . who knowes the power of thine anger ? that is , it is not a wrath like the wrath of men , but a wrath that hath much power it it ; so that looke how much god is stronger than man , so much doth his wrath exceed the wrath of men . god shewes all his power in executing his iustice on the wicked : therefore , it is said , rom. . . what if god , willing to shew his wrath , and to make his power knowne , endure with much long-suffering the vessels of wrath fitted to destruction ? that is , he will shew his mighty power in punishing them , as he shewes the great riches of the glory of his mercy on the saints . god is knowne by executing iudgement , and the greatnesse of god is knowne by the greatnesse of the punishment inflicted , and you shall know him to be an almighty god aswell in punishment as in mercy ; there is a transcendent power exercised in one aswell as in the other : therefore it is said , who knowes the power of his wrath ? you know the wrath of a king is great , because hee is powerfull ; and how much the power of god exceeds the power of a king , so much his wrath exceeds the wrath of a king. it is therefore compared to a consuming fire that devoures all , to the wind that breakes the rock in sunder , and to an over-flowing river that carries all away with it . consider god therefore in the greatnesse of his power , for such is hee in his wrath . thirdly , consider the suddennesse of it , it comes suddenly on men , and that makes it the more fearefull : if god gave warning , it were another case , but he surprizes men before they be aware . it is true that damnation sleepes not , but travels as fast as thy selfe , and will meet with thee at thy journeyes end , but men know it not . therefore , when you see this to be your case : what makes you secure ? you feele it not , you have no sense of evill , you live by sense , and not by faith . but consider , wrath comes suddenly , which is enough to awake a man out of his sleepe of security ; for let him thus reason , if god meant to save mee , hee would give mee no rest in sinne , for whom he intends to save , hee afflicts before-hand , that they may not perish with the world , but those that will goe with the world he suffers to goe . that is a terrible saying in the first booke of samuel , the third chapter and eleventh verse , speaking of hophni and phinees , saith god , when i begin , i will make an end , and this is the sentence of all the wicked . it is small comfort that you are free , it being with you , as with them that be seldome sicke , that when they be sicke , for the most part die for it . when all things goe well with the wicked , then the wrath of god comes like an earth-quake , which by reason of the winds being inclosed in the bowels of the earth , hath a calme preceding it ; and so there is a calme in mens spirits , before the earth-quake of gods wrath comes , and then it is as a theefe in the night , who comes when they be in a dead sleepe , and least looke for him : after this manner , comes the wrath of god on the wicked , as it is threatned , prov. . . there shall come on them sudden desolation , and destruction shall over-take them as a whirlewind , it shall surprize them on a sudden ; and this may make men to tremble , when they consider that sinne is attended with destruction ; when they sinne , either god punishes them presently , and then there is small cause of joy , for the bitternesse is more then the pleasure , or else he lets them alone , and there is nothing in the world worse than to thrive in sin , for then destruction will come suddenly . the use then you are to make of it , is , first , to teach you to see what sinne is , in that it hath the wrath of god for its concomitant . wee are apt to make a mocke of sinne , we are ready to slight sin , and to lay it in the light ballance of common opinion , and not in the ballance of the sanctuary , and so we come to be deceived : therefore this word , revealed , must bee marked , it intimates that we are backward to take notice of it ; except the lord reveales his wrath from heaven , and take us in hand to convince us of sin , to shew us our corruption in its owne colours , for we look on these things by a false light . thinke with your selves therefore , what that must be which god punishes with eternall punishment . see what it is in the punishment of chrit our surety , thinke what that is that brought christ from heaven , what that is that cast those angels into hell , to bee bound in chaines of everlasting darknesse . againe , see it as you use to see it in the day of death , for then men are commonly awake , see how it is then presented , if it be not then terrible . againe , judge of sin as men enlightned doe look to holy men how they judge of sin ; and , which is without exception , see how the scripture presents sinne with this concomitant , the wrath of god , as an evill , and bitter thing . see the prophet ieremie , the second chapter , and it is certaine that the judgement of the scripture is right . and let all this humble you . secondly , make this use of it , learne to adde this to your humiliation . as you must labour to see your state , to have that corruption of nature , which is in you , discovered : so you must labour for a sense of the wrath of god , which if you get not , you will never be humbled : labour to see god himselfe in his wrath , looke not nakedly on an affliction , but see god in it . if a man hath a sight of him , the creator , it will wholly amaze , and humble the creature . eliah was not moved with the wind that tare the rockes , nor with the earthquake , though terrible , but when god came ( though in a soft voice , yet ) the presence of god humbled him , that made him cover his face with his mantle . there be two kindes of affliction , one is that which the creature is able to beare , the other sort is , when gods hand is in it , when they are mingled with his wrath . these bee like arrowes dipped in venome , that make a deeper wound , and such an one as is incurable : when you feele the wrath god in any affliction , let it be but a light apprehension in it selfe , yet when the lord shall set it on , and mingle it with his wrath , it will grow insupportable . iudas before his treason thought thirtie peeces of silver to be a great matter , and that he had got much by it , but when god did manifest himselfe , and revealed his wrath a little , so that he saw god , and had a feeling of him , ( as every man shall have sooner or later ) you see what a condition he was in . so it was with belshazzer , it was his feare of god when hee saw the hand , it was not the hand , but the apprehension of gods wrath that raised his thoughts , and loosed his loynes , and made his knees knocke one against the other . so paul , when he heard the word of god by false samuel , it cast him on his face , he cared not for any thing that men did to him , ( you know how david described his valour , ) but when god comes to him , that humbles him . consider what it is to have the mighty god of heaven and earth to be thine enemie , who hath all things at his command , and if hee bee thine enemie , all things shall worke together for thine hurt , as every thing shall be for thy good , if thou be in favour , and covenant with him . if thou say , but i feele nothing for the present ; remember , though thou feelest it not for the present , yet there is wrath laid up for thee , god hath it in store : remember gods dealing with them that sinned against him ; shimei had committed a sinne that in gods sight deserved death ; so did adonijah ; so did saul and his seven sonnes , that were hanged for breaking their oath with the gibeonites : you see how long these lay , as if god had forgotten them , but at length he brings them all to death . hee doth not powre out his wrath on the sudden , perhaps thou shalt feele nothing of a long time , but thou art condemned , and when the gaole-delivery comes thou shalt be executed , for god remembers thy sins . cains sin lay at his doore , though he saw it not , it was not taken away , but continued , and it not onely continued , and kept awake , but it cried day and night unto him , untill the crie entered into the eares of the lord. the crie of sinne is like the crie of an hireling , to whom the just master , when the day is finished , payes such wages as hee deserves : so a sinner , when his time comes , is remembred before god ; though wrath hath beene restrained for a time , yet now it shall seize on him . wee should learne by this to humble our selves . and lastly , if wee finde the wrath of god , and no way to scape it , then goe to christ for these two things we must doe : first , wee must have our mouthes stopped , that so all men may bee culpable before him . secondly , wee must bee shut up in prison , hee shuts up all under sinne , that the promise might bee to them that beleeve ; when a man is shut up under the wrath of god , so that there is no evasion , this will bring him in . indeed , if the minde of a man can finde any way to get out , hee will never come in to christ . but when hee shall not tell how to scape the wrath of god , if hee sinne against man , man shall judge him ; but who shall , when hee sinnes against god ? if hee consider the terrour of gods wrath , if hee shut up , and his mouth stopped , and hee left inexcusable , and shall see himselfe a miserable man ; i say , this will make him goe home to christ . and that is the use you should make of it , and bee sure hee will receive you , if you goe to him . sinne is like the firy serpent , and the wrath of god like the sting , when you are wounded therewith , then know there is no way to bee healed , but to looke up unto iesus christ , the brazen serpent , ( and if a man bee not wounded , hee will not looke up ) gods promises are generall , he hath bound himselfe in his word , goe and preach the gospell to every creature , none excepted , and let him that is a thirst come , and take the waters of life freely . let these drive thee to the lord christ , and thou shalt certainly be accepted . and so much shall serve for that point the end of the fourth sermon . certaine sermons vpon hvmiliation . the fifth sermon . romans . . for the wrath of god is revealed from heaven against all ungodlinesse and unrighteousnesse of men , which with-hold the truth in unrighteousnesse . and now wee have almost gone thorow these words ; the last part of them remains , that is , which with-hold the truth in unrighteousnesse . wherein , after the apostle had declared the corruption of mans nature in generall , he now pitches on one particular , especially , that is , such as with-hold the truth in unrighteousnesse ; against whom the wrath of god is revealed . in these words , marke these three things : first , that there is a truth which god hath written in the hearts of naturall men . secondly , that this truth is with-holden by them . the word in the originall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies keeping it in prison , it is kept downe , not suffered to rise up , and shew it selfe in practice and action . thirdly , the cause of it is , out of love to unrighteousnesse , or delight therein , that is , of unrighteous lusts . but we will put all these into this one proposition . it is the condition of the best men before regeneration , to with-hold the truth in unrighteousnesse . that is the point . paul speakes not of the condition of some few , but of the condition of men in generall . and these be the men against whom the wrath of god is chiefely revealed , these be the men that of all other thinke themselves the free , civill men , that carry themselves soberly , deale justly with men , that doe well in many things , that indeed know much , but practise not according to knowledge : these , i say , be the men against whom the wrath , &c. it may bee you will object here , that is strange , that the more truth is revealed to men , the more knowledge they have , the more morall vertues they practise , the worser it shall be with them ? for answer to this , you must know , that the having of this truth , the bestowing of any of these common graces , puts no man into a better condition . it is gods worke , and put upon his reckoning only . indeed the using or abusing of them is his owne worke , and put upon his owne reckoning . and therefore in regard hee may abuse them , they may doe him hurt . and those that have much of these truthes , but use them not , or that if they doe use some of them , yet doe it for their owne ends , and not simply for gods glory , are as abominable to god , as those that run into the greatest outrages . men that are more civill , are like wolves tyed up , others are like wolves at liberty . it is true , other men do more mischiefe , that is , they commit more sinfull actions , and consequently run into more guilt , and their condemnation shall be greater ; but those that are tyed up , that by civility have their lusts restrained , are no lesse abominable in gods sight than others : a wolfe tied up is as hatefull to a sheepe , as one that is at large ; and so it is with these men , for it is the condition of the best men , before regeneration , to with-hold the truth in unrighteousnesse . now in this point wee will handle three things : first , what this truth is . secondly , how it is with-holden . thirdly , the greatnesse of the sinne of with-holding the truth , &c. for the first , what this truth is , you must know there is a three-fold kinde of truth : first , a naturall truth written in the hearts of men , to whom the scripture was never revealed . secondly , a common truth , or common knowledge , such as they have that live in the church , but are not sanctified . thirdly , a spirituall knowledge , which sanctifies the heart of them in whom it is ; the two first whereof , natural knowledge and common knowledge , naturall men may have . now the thing we have to doe , is to shew you what this knowledge here meant is , because the difference is not very apparant . now as to understand what an accident is , you consider the subject , the author , and efficient , and the extent thereof ; so consider you these three things , and then you shall know what this truth is . first , where this truth is : now there is a truth placed in the speculative part of the mind , or understanding , which is that , by which we know and judge aright concerning god and morall vertues , what is good , and what is bad , what is just , and what is unjust ; whereby many men can discourse learnedly and clearely , as seneca , and tully , and others of the heathen , in whom we finde many glimmerings and sparkles of true light . as wee may finde flowers in the waste , though the proper place be the garden . the church is the garden of god , as in canticles , my sister , my spouse is as a garden inclosed : and it is true , these flowers properly grow there , and if you will have them , you must seeke them in the scriptures , in the church of god : but we may likewise finde them abroad . secondly , this truth is placed in the practicall part of the understanding , and that is when we judge of good things to be done , and of ill things not to be done ; and that as having reference to god that judges or rewards : and this is it divines call conscience , and it differs from the other in this , that that judgeth simply , whether it be good or bad , but this gives lawes , and rules , and edicts of life , it tels us , this must be done , and this must not be done : so there is a treasure first of speculative , then of practicall truth . but besides them , there is in the third place , another thing issuing from both these , which shoots it selfe into the wil and affections . and that is it which the schoole-men call synteresis , that is , a certaine inclination to that which is good , and a reluctance to the contra●y . there is in naturall men not onely a light to know that this is good , or not good , and a conscience to dictate ; this you must doe , or not doe , but there is even an inclination in the will and affections , whereby men are provoked to doe good , and to oppose the evill . and therefore the proposition is true , that naturall men have some truths , because they have this inclination remaining , even in the worst of them . as the aire though it be darke in the night , yet there is a little light ( though it be very little ) by which we can discerne something . so that thus farre men may go , to know the truths of god , to have a practicall knowledge of them , to have an inclination to that which is good , and a dislike to that which is evill . secondly , whence comes this knowledge : it comes from iesus christ , the second person in the trinity , ioh. . iohn was not the light , but he was the true light , which enlight●neth every man that comes into the world : it is he that infuses light into the heart of every man , as he is the true good , that makes good ; and as it is true fire that begets fire , so it is true light that enlightens . iohn was not that light , neither is any minister of the gospell , for they enlighten onely by way of propounding the object , but christ opens the understanding , and puts light within , therefore he is the true light. now thirdly , for the extent of this , to know how farre it reaches ; it enlightens every man that comes into the world , none is excepted , every man hath a part in this light. and if that be questioned , hath every man such light , such truths revealed to him , by which he knowes what he ought to doe , in a great measure , and what he ought not to doe , the apostle proves it by foure arguments in this epistle ( to goe no further for proofe : ) first , they must needs know much , for they have meanes to know it . the invisible things of god are made knowne by the things they see . the heavens are the worke of his hands , and they declare it , and every man understands their language . if we should preach in greeke or latine , every man , haply , could not understand us , but their language every man understands . secondly , every man hath thoughts excusing or accusing him , saith the apostle , rom. . . which shewes that he hath this light , for that proceeds from conscience and light , shewing what is evill , and what is good ; there is a secret remorse of conscience in the worst . thirdly , they doe the things contained in the law , therefore they shew the effect of the law written in their hearts ; they doe many morall things , which shewes that they have the morall law. and last of all , they judge other men , they are able to finde fault with the best , to spie out what is amisse in the most holy man , and be ready to blame him for it , rom. . . thou which judgest another , doest not thou condemne thy selfe ? all this makes the point evident , that every man is enlightned . and so you see what this truth is , where it is placed , whence it comes , and how farre it extends . and now we come to the second particular , to shew how it is with-holden . it is with-holden , saith the apostle , out of unrighteousnesse , that is , after this manner : when men know that such things are true , and that they ought to doe them , yet out of their love to , and delight in their unrighteous lusts , they practice not according to knowledge , they have some light in them , but their darknesse will not suffer that light to shoot forth it selfe into their actions , into their whole conversation : as it is excellently expressed in iohn . a place worth your considering ; the light shone in darknesse , but the darknesse comprehended it not ; or , the darknesse received it not . the meaning is this , when christ shines in the hearts and consciences of men , there the light stayes , it goes no further , it is shut up within the wals of their consciences , within the compasse of that one faculty , it doth not shed it selfe into all the rest of the soule ; therfore it doth not enlighten the soule , though there be some light , yet it doth not turne the darknesse to light , and thence it is , that it is imprisoned , for it is shut up , and cannot put it selfe forth . thus the light in a naturall man is shut up : as for example , take the light of a starre in a darke night , and compare it with the light of the sunne , the starre will shew it selfe , and no more , it cannot turne the darknesse to light , but the light of the sunne , though never so little , look in what measure it appeares , it scatters the darknesse from east to west : so there is light in the mindes of men , which is but as a starre in a darke night , which doth not take away the darknesse ; but if it be a sanctifying light , it is like the light of the sunne , not shut within a narrow compasse , but spreading it selfe into all the parts of the soule : or , as if a candle be brought into a roome , it lightens all the house , but if it be a sparke of fire , it shewes it selfe , and glowes , and does no more , it doth not enlighten the house . it is so in carnall men before regeneration , all the light they have doth but glow in their brest , shewing it selfe there , and making it evident that they have such knowledge , but it is not a candle that enlightens all the roome , that enlightens all the corners of the soule . therefore in matth. . christ speakes of a single eye , when the eye is right , it makes the whole body full of light , that is , when the knowledge is right indeed , when the knowledge a man hath is sanctifying , and powerfull , then it enlightens a man round about , that he may see which way to goe , but if it be a common light , which he termes a double eye , it will not sufficiently direct . like those holy men that the apostle speakes of , philip. . . that shine as lights in the world , that is , men see them , they looke on them , but they doe not change their darknesse into light ; or like that light spoken of by peter , pet. . . that shineth in a darke place . if you will know what is the reason that there should be a light in the conscience , and the minde of a man , which neverthelesse worketh not on the will and affections , but is shut up there . i answer , there is a double reason : the first is that spoken of in thess. . . they received the truth , but not the love of the truth , and therefore they hate it : now what a man hates he keeps off as much as he can , it must not come neare him , for he counts it his enemy , and therefore will not suffer it to diffuse it selfe into the rest of the faculties of the soule . another reason , which goes hand in hand with this , is , they love darknesse rather than light and therefore they are not every way enlightned , for what a man loves , he desires to preserve , to hedge about , and to keepe safe : thus men cannot abide to have darknesse taken away by any information or admonition , for they desire to preserve it , rom. . . their foolish heart was full of darknesse , they knew god , but they glorified him not as god : though there was light , yet their heart was ful of darknesse , and because they loved this darknesse , therefore they would not have it expelled . as a man commits a filthy act , or unseemly thing , he desires to have the light put out , because it is contrary to that which should cover and cloake his action : thus men imprison and shut up the light , , not suffering it to disperse it selfe into their soule . but in this imprisoning of this light , you must know all goe not the same way to worke , for there be these foure different wayes of doing it . first , some there are which imprison this light meerely by laying it aside , meerely by forgetting it , by suffering it to lye still , and not awaking it ; when men remember not what they have to doe , they are so busied about other things , so transported with pleasures and lusts , so occupied in cares , and things of the world , that this comes not into their mindes , they consider it not . secondly , others with-hold it out of perversnesse of opinion , their judgements are not right , they doe not think that such things ought to be done , they are not perswaded that such an exact strictnesse of holinesse is required , they thinke men may live after another manner ; and thus they doe imprison the light ; so doe all heretikes that beleeve lyes , and so with-hold the truth . thirdly , there be some that faile in neither of these , they remember the truth wel enough , and they have no false opinions concerning it , but they resist the truth , as stephen , act. . . speakes of some that resisted the holy ghost , that is , when their opinion's right , and they remembred it too , but they suppresse it , they keepe it downe , they suffer it not to come forth , out of their love to unrighteousnesse , to some lust wherein they are resolved to please themselves . lastly , there bee some that imprison the truth , not out of any of these three respects , but because they mis-apply it , men that know it , that have no perverse hereticall opinions , that likewise doe not resist it , that make not warre against it , that doe not rise in rebellion against it , but yet when they come to the point out of false distinctions and evasions which they have iuvented , they wrest the rule of truth , they bend it too much to their owne particular affections , and practise , though they know the truth in generall , yet in particulars they seeke to evade it , and faile in applying it . as for example , men doe not thinke sabbath-breaking good , but now the question is , whether the action i doe at such a time be sabbath-breaking or no ? here they finde a distinction to put it off ; so vaine company i know is to be avoided , but whether this be ill company is all the question . all these wayes men are said to imprison the truth . and so much for the second particular . the third thing we propounded , was to shew how great a sin it is to with-hold the truth in unrighteousnesse , and that will appeare from hence . it is that which brings the greatest condemnation of any thing else ; this is the condemnation , ioh. . that light is come into the world , and men loved darknesse better than light : as if he had said , there be other things for which god will punish men , but this above all the rest deserves condemnation , it brings great , and swift condemnation , that light is come into the world , but men &c. that is , when men shall be informed , when god shall reveale his truth , so that his light glares in their eyes , and they cannot but see it , and yet they love darknesse more than light , this puts men into farre worse condition , than if they were altogether ignorant of the truth . else why should peter say , it had beene better they had never knowne the way of righteousnesse ? they shall perish that be ignorant of these truths , and of the degree of them , but at the day of iudgement it shall be a great deale harder with them that know and do not practise them : as ier. . . surely , sayes the prophet , they are a poore and foolish people , they know not the wayes of the lord , nor the iudgement of their god : they shall therefore perish ; but then there is another generation that know god : i will get me to the great men that have knowne the wayes of god , but these have altogether broken the yoke , and burst the bonds : that is , these be the men with whom god is most angry , upon whom this condemnation shall fall heavie , that know the iudgement of their god , and yet breake his bonds , that know , and doe not practice . secondly , ( to go no further than this place ) the wrath of god is revealed from heaven , but against whom ? against them that with-hold the truth in unrighteousnesse : that for which god is angry , for which his wrath is revealed against men , in a speciall manner must be a sinne . it is true he will punish other sins , but these words are not here used in vaine , for they that doe thus , sin out of contempt , and amongst men , a sin out of contempt kindles wrath ; so they that know gods will , but practise not according to knowledge , provoke gods wrath against them . an excellent place for this , is heb. . you shall finde this the case of the people , when they knew not god at all , or but a little number of them , god blessed them all that time , but when he had revealed himselfe fully to them , and had endured them forty yeares , when they tempted him proved him , and saw his workes , then he sware in his wrath that they should not enter into his rest . his wrath was then kindled , and that in such a measure , that he entred into such an oath . now when god takes an oath the decree is peremptory , and never to be reversed ; and that is the condition of them that with-hold the truth in unrighteousnesse , the wrath of god abides on them , ioh. . ult . god may be angry with his owne children , as a father is with his sonne , but his wrath abides not on them , he takes them to favour againe ; but they are in a miserable condition , on whom the wrath of god remaines . and consider what his wrath is , the violence of a lion is terrible , the wrath of a king is great , but who knowes the power of gods wrath ? and therefore since the wrath of god shall in such a manner be revealed against such as with-hold the truth in unrighteousnesse : you need no other argument to shew that the sin is great . againe , one evidence more is in this very chapter , that is , from the kinde of punishment , for punishments , you know , where the iudge is just , are according to the measure of the sinne . now marke , god punishes this with giving them up to a reprobate sense ; for this cause ( saith the apostle , rom. . . ) god gave them up unto vile affections : and afterwards in the eight and twentieth verse , as they regarded not to know god , even so , or therefore , god delivered them up to a reprobate minde : that is , a minde without knowledge , an injudicious minde , that cannot judge of things . and looke in all the booke of god , among all the armies of sorrow , there is not any like this , to be given up to vile affections , to lusts , to an injudicious mind , in matters of god , and things belonging to their salvation . this punishment shewes the greatnesse of the sin , but men slight this , as it is the greatest judgement , so it is the least felt ; men lye at rest , they are cast into a dead sleepe , but it is like the sleepe of them that have crazie braines , they wake in a frenzie , so these shall wake in an horrible astonishment , their sleepe is such a calme , as will end in a tempest , and such a tempest as shall never be blowne over . therefore , let no man blesse himselfe in this , i feele none of these things , for thou hast the greatest judgement on thee when thou feelest it least . and so much for the three things i propounded to you , what this truth is , how it is with-holden , and the greatnesse of the sin : now wee will come to make use of it . and the first use we are to make of it , is that which is the maine scope of the apostle here , and that for which we pitched on these words , and that is to humble us , to learne to know our selves , to know in what condition we are , for the truth is revealed to us , but we with-hold it in unrighteousnesse . this truth that should rule in the hearts of men , that should be as the supreme governour in the soule , of which it may be said , as it is said of the peace of god , let it rule in your soules , that where by men should be acted , is by men imprisoned . therefore , rom. . . the apostle denounceth tribulation and anguish upon every one that disobeyes the truth : intimating that truth is our king , that should governe and rule in our hearts ; now when men disobey it , nay , goe further , imprison this truth , it is as when men imprison their lawfull king , or servants their master , and they run riot , and at liberty in the meane time . and this is our case ; we doe with it , as children doe with their masters , we desire to be rid of it , because it watches over us , and so we grow enemies to it . and this is no small sinne , for if we consider whence this comes , who puts it into our hearts , it will appeare hainous ; by the law of man it is death to kill children that are begot by man , but this truth is begot by the holy ghost , it is put in by the spirit of god , and to extinguish this truth , not to suffer it to live , not to nourish it , not to bring it forth , is the great sin of all . even the heathen shall rise in judgement against christians for this , who maintained the vestall fire , because they conceived it to come from heaven , they for that cause never suffered it to go out . but this truth is a fire which came from heaven , a sparke put into the brests of men to guide their feet into the way of peace ; when men shall extinguish this truth , let it goe out , and not maintaine it , the heathen shall rise against them in judgement ; as the men of niniveh should rise up against the men of that generation among whom christ lived . we were wont to take care of precious things , consider the preciousnesse of this truth ; what is precious we wil not be willing to destroy , as the prophet said of the bunch of grapes , destroy it not , for there is a blessing in it . and what doe you thinke of this truth ? is it not a precious thing ? yea , it is the chiefe thing in a man. in a ship a wise man will have an eye to the rudder , for that turnes all the rest of the body of the ship . of all things in our selves wee looke to our eye , the guide of the body ; so we should learne to watch , and be tender over this truth as over our eye , for the one is the light but of this life , the other is the light of the soule to eternall life . in micah . . it is threatned as a great iudgement , when god shal turne their visions into night , and their divinations into darknesse , when the sunne shall goe downe on their prophets , and the day shall be darke on them , and will you bring this iudgement on your selves ? they that are guilty of this , that have not used this truth , but imprisoned it , and laboured as much as they can to cause the sun to goe downe , and rise no more , to turne the day into night , let them consider what the sin is ; when you reade the story of the kings , and heare them saying to the prophets , prophesie not , imprisoning them , as ahab did micaiah , and slaying them , as ioash did zecharial , you will little thinke you are guilty of the same sinne , but when this truth comes as a prophet from god , and tels you , such and such things ought to be done , and such and such evils ought to be abstained from , and you shall desire it to be silent , and shall say , prophesie not , when you shall not suffer it to speake freely , i say , your sins shall be as great as theirs ; therefore learne to consider of it , and be humbled for it : men are wont to thinke their condition better , because they know more than others , but it is quite contrary , for nothing aggravates sin more than that . it is an extreme folly in men when they cannot deny the fact , they slight the fault , and will not acknowledge it . it was adams fault , when god came towards him , he fled , and hides his sinne ; and it is the fault of all adams posterity . but let men know , that the quite contrary way is the way to salvation . it is not with god , as it is with men , among whom confession makes way for condemnation , for with god confession is the way to salvation . therefore be not unwilling to examine your selves , consider how much you have knowne , what truths have been revealed to you . do this with one eye ; with another eye looke on your lives , and see how short your practise hath beene of your knowledge , come willingly , and if you confesse , you shal be forgiven . this wil drive you out of your selves , it will be your schoole-master to bring you to christ. they that carry this light in a darke lanthorne , that rake these sparkes in the ashes , that as they would not have others see what they doe , so neither would they have their own consciences take notice of it that will sinne , let men say what they will , that live loosely , that either heare not , or regard not what they heare , let them consider it , for they doe in a speciall manner imprison the truth , they with-hold it in unrighteousnesse , labour to know the sinne , your miserable condition , and learne to be humbled under it . a second use we may make of this , is from hence to discerne the condition of those men which are miserable , but see not their miserie that are neare the kingdome of god , but not in it : men that are meerly civill , that heare much , and doe much , and goe far , keeping their lights burning till the very point of the bridegroomes comming , and for want of a little more oyle are excluded ; as ananias for a little reservation lost all ; and the young man in the gospel , that kept all the commandements of the lord from his youth up , that came within a step , but never into the mountaine of the lord. this is a race many misse of , as the apostle , cor. speaking of many running in a race , sayes , many run , but all obtaine not , that is , there is a company of men run in the wayes of god , as well as the saints , both run , both doe very much , if you looke on the wayes they goe , you shall scarce finde difference in any outward action that they do , yet , many obtaine not ; and why ? they either runne not as they ought , or else they hold not out to the end : amaziah and ioash ran long , almost to the end of the race , but because they continued not faithfull to the death , they received not the crowne of life , these bee the men that come neare the kingdome of heaven , but never enter into it . and the scope of the text serves to discover these men ; when we heare therefore that there is such a generation , it concernes every man to desire to know his condition , lest hee should be of that number ; for that cause we will spend this use in discovering these three things : first , that the good things that these men have in them doe them no good . secondly , that they doe them much hurt . thirdly , i will set downe how far they goe , and yet how far short they be of that which is proper to the godly . first , i say , the good things in them do them no good , for they are the gifts of the holy ghost , and shall be found to the praise of the holy ghost , and not to their owne advantage at all , they are not their owne , but the workes of the spirit within them . hebr. . the apostle speakes of men enlightned , and that have tasted of the gift of the holy ghost , that is , there be gifts that the holy ghost puts into their heart , as we lay flowers in the window , which doe not grow there , or as some out-landish fruit which is brought over , but it will not grow in our countrey , except the soile be altered , and changed , it will not thrive there , nor bring forth fruit to any purpose : so though these things be in them , yet they are not theirs , neither shall they be to their owne praise , and advantage . againe , they cannot doe them good , because they doe not make them good ; they doe not as divines say , redundare in personam , they make not any mans person better , though a man , not yet truly regenerate , have never so many excellent things in him , yet his person is never the better for them . as we say of godly and regenerate men , though they commit evill , yet their persons are good in gods sight . god sees their evill , but he scowres them by affliction , and he hates the evill , but loves the person , which shewes that the person is not accounted evill , for if the person were evill , he must needs hate it : on the other side , they that have received common graces , though they have gone farre , yet their persons are not the better , but the same : and there is good reason for it , for it is not the person that doth the good thing : but , as paul sayes of ●in , it is no more i that doe it , but sin that dwels in me ; so they may say , it is not i that doe it , but the good that is in me : therefore it is reason it should not doe them good , when it makes not their persons good , but leaves them the same notwithstanding . so that it may be said of the good things in them , as is said of beauty in an evill woman , or as of a pearle in a swines snout , the things be good and precious , the pearle is a pearle indeed , yet notwithstanding they may be evill women , in whom beauty , and swine in whom the pearle is found . so you see the first , that though a man have excellent things in him before regeneration , yet they shall doe him no good . secondly , which may make every man look about him , and to consider with feare and trembling , if it be not his owne case : if a man shall have these truths revealed , but he shall either let them lye still , and rust , or if he bring them to action , shall checke and curbe them , and not use them as he should , they shall increase his condemnation . and that may be made evident from hence , the sinnes such men commit are augmented and aggravated , from hence they are committed against more light , and the more their light is than others , the greater their sin is than others . therefore that is to be marked , rom. . . tribulation and anguish on every soule that doth evill , to whom ? to the iew first , and then to the grecian : marke it , they that doe evill are of two sorts , iewes or grecians . iewes were they that knew and were acquainted with the law , and the grecians were ignorant of it ; therefore tribulation shall be first , and in greatest measure on the iew ; so that their knowledge aggravates their sin , it had beene better for them that they had not had the truth , that they had never heard of the gospell of christ , nor beene acquainted with the wayes of god , because when they have light , and sin against it , the more light they have , the more resistance there is , and so the more inexcusable they are , and the more inexcusable they be , the greater is their sin . againe , these men of all other are most apt to resist god , to resist christ and his righteousnesse , and that doth exceedingly encrease their sin , because they crosse god in his chiefest end , and that must needs make their sin great ; and that they doe more than others , for gods chiefe end is to have christs righteousnesse revealed , but these men having a conceit of their owne righteousnesse , regard it not , and so resist god. what else is the reason of that in luke . . there resorted to him ( saith the evangelist ) publicans and sinners , but the pharisees murmure at him . what is the meaning of that ? it is as if he had said ; they that were righteous more than others , that were in all their conversation unblameable , that did more good , and abstained from more ill than others , these men did not come to christ , for they thought themselves in a reasonable good condition already . but the publicans and sinners resorted to him . so these men that have many good things in them , we have most adoe to drive them out of themselves , and to bring them to christ ; so that they that resist christs righteousnesse , which is gods chiefe end , must needs do themselves most hurt . againe , they in whom gods iustice doth most appeare , their condition must needs be most miserable ; but so it is with these men , they that are acquainted with his will , and doe it not , in them at the day of iudgement his iustice shall most appeare : otherwise , to what end did god send the prophets ? why sent he isaiah , and ezekiel , &c. it was not onely to convert men , to win their soules , to bring them to salvation . what then ? to cleare his iustice , and to increase their condemnation . how was that done ? by making knowne these truths , that knowing them , and not practising them , their condemnation might be greater . so we ministers come not only to convert the soules of men , not only to build , but also to plucke downe , not only to open the hearts of men to beleeve the truth , but to harden mens hearts to hate the truth ; not but that we long for the salvation of men , and that the proper end of the word is to save men , but the use they make of it serves to encrease their condemnation : so that the more truth is revealed , if it be not practised accordingly , the greater is the sinne . againe , these men are of all others farthest both from iustification and sanctification , this truth puts them farther off both : i say , the more knowledge is revealed , the more they are acquainted with the mysteries of salvation , if they precisely answer it not in their life , they are further than other men from iustification , because , as i said before , they thinke not themselves to be as other men ; as the pharisee said , i am not as other men , or as this publican : therefore , sayes christ , the publican went to his house justified rather than the other . againe , they be further from sanctification than others , for they be wise in their owne eyes , and will carve out their owne wayes , they are not willing to resigne themselves to god , they chose wayes of their owne , thinking the word to be foolish , and common , for the more the knowledge , the stronger is the resistance , and therefore they are said to contend with the truth , rom. . . to them that are contentious , and obey not the truth . the meaning is , men that know much , that are much enlightned , but not truly sanctified , they quarrell with the truth , they except against it , they have many things to alleage against the wayes of god , the resistance is stronger in them than in others , they are contentious men , that is , not men that contend with men , nor simply with god , but they contend with the truth , not onely in will and affections , but in their understandings also , men reason against it , and therefore are apt to disobey the truth , and so of all others furthest off from sanctification , they will goe their owne course , and will not be taught . so you see the second thing , that the good things that are in these men doe them much hurt . the end of the fifth sermon . certaine sermons vpon hvmiliation . the sixth sermon . romans . . for the wrath of god is revealed from heaven against all ungodlinesse and unrighteousnesse of men , which with-hold the truth in unrighteousnesse . now to come to that which remaines , which is the third thing , that is , to set downe how far these men may goe , and yet how farre they fall short of that which is proper to the saints that shall be saved . and thus farre they may goe . first , they may be enlightned to understand all the truths of god ; there is no truth we deliver to you , but an unregenerate man may understand it wholly , and distinctly , and may come to some measure of approbation , he may be wel acquainted with the mysteries of fa●th and repentance , so as he may discourse thereof better than many that have the things indeed . secondly , not only so , but hee may have a conscience that shall doe its duty in many things , hee may make a conscience of many duties , as you shall finde of divers in scripture , who notwithstanding were not sanctified . when god sent rohoboam that message , not to goe to warre against ieroboam , knowing it was gods command , he made conscience of obey-it , and likewise for some yeares he served the lord. so when the lord would have amaziah send backe the israelites , hee durst not disobey the voice of the lord , although if he had looked on all probabilities it might have ruined him . so abimelech durst not meddle with abrahams wife , when god had given a charge to the contrary . so balaam in many things restrained himselfe , and would not doe but as the lord commanded him : so that an unregenerate man may keepe a good conscience in secret , when no man sees it or knowes it . thirdly , he may not only have his judgement enlightned , and his conscience enabled to do its duty in many things , but likewise he may have many common gifts planted in his will and affections , many excellent morall vertues of iustice , and temperance , and patience , and in these he may many times exceed the godly , as many times blazing-starres goe beyond true starres for light ; so may these exceed the godly in outward appearance . fourthly , there is not only all this wrought within them , but they doe many times expresse it in their actions . come to their lives , they are able to doe many things ; as it is said of herod , he heard iohn gladly , and did many things : so the second and third ground , as they knew something , so they practised according to their knowledge . in their performances they may not come short of any of the godly , and may for a long time have as faire , specious , and probable showes of goodnesse as any . fifthly and lastly , they may goe thus farre , they may have two men in them , aswell as regenerate men , one that contendes for the truth , the other that resists it . and what stronger signe is there in regenerate men , to evidence their regeneration , than this contention betweene the flesh and the spirit ? yet this may be found in them , there may be strong inclinations to that which is good , and a resistance of it . this truth may lye in their brest , as a fire that would rise , and breake out , but much quench-cole , and wet stuffe within may keepe it downe ; so that there may be , and are two men in the civill man , as well as in the regenerate . now to shew how farre they fall short of them that be truely sanctified . first , in matter of light and understanding that they have , you shall finde a double difference . first , though in the truths they know they goe exceeding farre , as i have shewed you , yet in this they fall short , that they understand not the secrets of god. there be certaine secrets which god reveales to none but to them that feare him : there is something in these truthes that civill men doe not understand . consider that speech spoken by our saviour to ierusalem , o ierusalem , that thou hadst knowne the things belonging to thy peace , but now they are hid from thine eyes ! what was hid from them ? not the things themselves simply considered , for they were fully revealed , christ himselfe preached there , there wanted no light to shine to them ; yet it was hid from their eyes , that is , there was a certaine secret , which , if god had revealed , it would have perswaded them to have turned to him effectually , but that was hid from their eyes , and so they were strangers from the life of god. so the life of holinesse and religion these men understand not , there is something spirituall which they cannot comprehend . there light goes as farre as it may ; when a man hath a naturall , a common light , it will apprehend common objects , such as are sutable to it , it apprehends ; but that which is spirituall , it cannot reach unto . cor. . . a naturall man understandeth not the things of the spirit of god , for they are spiritually discerned , that is , the very thing wherein the image of god consists , wherein true holinesse expresseth it selfe , they do not understand . therefore it seemes a strange thing to them ( as in pet. . . ) that others runne not into the same excesse of ryot . it seemes strange , ( now marke that word ) nothing seemes strange but when a man is ignorant of its cause , is not acquainted with it , and therefore he is still finding fault with it . therefore , unholy men have a light that reaches to common iustice , and to a common care of serving god , to common morall vertues , and to an upright behaviour to men , but further they cannot goe , they know not what it is to be exact , and strict in all things , and that is the first difference , they know not the secret of god , they may goe thorow the whole course of divinity , and be acquainted with all the mysteries of salvation , but that secret of his they understand not . secondly , there is this difference in the things they doe know , they know them indeed , ( i speake of them they doe know , that are within their owne sphere , their owne compasse ) but they have not the savour of what they know , that is it which the scripture cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the savour of these truthes they want , and therefore they receive the truth , but not the love of the truth ; they doe not relish it , they apprehend it not aright , and for that cause they practise it not . you have them excellently set downe in iude . they speake evill ( sayes the apostle ) of the things they know not . you see there be some things they know not , and therefore they speake evill of them : and what things they doe know , as be●sts without reason in them , they corrupt themselves , that is , they doe not practice according to their knowledge , though they are acquainted with the wayes of god in that measure , that they know they ought to abstaine from these and these sins , yet in these things that they know naturally they are corrupt : so you see the difference betweene them and the truly regenerate in matter of understanding . secondly ( to keepe the same method i did in the other ) for matter of conscience , you shal finde this difference , and in this they fall short . though they doe make conscience of many things , notwithstanding they have not a good conscience ; for , conscience is good in two respects ; either because it witnesses good to us , and so wee commonly use it , or as it is subjectively good , and so the love of god , is good , and the feare of god is good , and in this they have not a good conscience , for it is required that the conscience be inherently and subjectively good , that a man make conscience not out of slavish feare , but out of willingnesse , as a chaste wife desires to please her husband , because shee loves him , shee is loth to displease him , will not lose his favour for any thing , and therefore shee observes him exactly , and will not offend him , when the conscience stands in this reference to god , it is a good conscience . on the other side , let a man make conscience of never so many things , yet if it be out of feare , as a servant feares his master , or as the theefe feares the iudge , his conscience is not good . so that the civil men cannot be said to have a good conscience in the things they abstaine from out of conscience , because they doe it not willingly , but as of necessity . now all god lookes to is to have what is done , done willingly , and therefore it is no wonder that divines give this as a sure rule that desire is a signe sure enough of grace : if a man hath a true desire to please god , it cannot deceive him , for the desire is more than the deed , as saint paul saith in cor. . in matter of giving , you have not onely beene ready to doe , but to will , and to be forward ; as if the will were more than the deed ; and so it is indeed . a man may performe many actions of religion , abstaine from many sins , reforme his life in many things , but it is another matter to desire to please god , according to that of nehemiah . . let thine eare be attentive to the prayer of thy servants that desire to feare thy name : there is none but the servants of god that desire to feare him . if others be asked whether they could not be content there were no law to restraine them , that no necessity of holinesse lay on them ; they will answer , they could desire that there were none , that they were at liberty ; and therefore when they make conscience of any thing , it is not out of willingnesse , but out of a slavish feare , though it be out of conscience , yet the conscience is not good , and in this respect they fall short . thirdly , for matter of morall vertues , they may have many excellent vertues planted in their hearts , which are the gifts of the holy ghost , for the holy ghost doth not only enlighten the understandings of some that shall never be saved , but also places many gifts in their will and affections . but this defect they have , they neither come from a right principle , nor tend to a right end , they come from no higher a well-head than nature , they be common to them that be only naturall ; and therefore it cannot be proper to them that shall be saved . i say , nature is able to bring forth these vertues , even as the earth ( for that similitude will expresse it ) is able to bring forth two things , weeds , and grasse : you know weeds are unprofitable , and many of them hurtfull , but grasse is good and usefull : but corne and flowers of the chiefest sort the earth cannot bring forth without plowing and sowing ; so it is with mans nature . take it as secluded from grace , it is able to doe two things , to bring forth sinne and lust , which comes from the corruption of it , and likewise many excellent vertues which proceed from common nature , which is in a man unregenerate , as well as sinfull nature . these things be good and very commendable , but this is their fault , they goe no further , there is no more than nature in them , they are very like true grace , as false iewels are like true ones , and as your wilde corne is like true corne , there is a great similitude betweene them , but yet there is a great deale of difference , if you looke on them with a curious eye , and judge of them with a righteous judgement . fourthly , for matter of actions , it is true they doe many things , but they fall short in these two respects : first , they doe not all , they are alway wanthing in something . it is not said herod did all , but many things , he heard iohn gladly , and did much ; this rule will not faile , they are not general in their obedience , there is not a generall change : now the effect cannot goe beyond the cause , but it is true of the regenerate . they are new creatures every way , and therefore there is a generall observation of the law of god , i speake of an evangelicall observation competent to the saints , i say , they have a respect to all the commandements ; the other have not , because their hearts are not fully , not generally changed , they have light , but it is shut up within the compasse of one faculty , it turnes not the soule into light , and therefore they know many things , and doe many things , yet because the worke is not generall , they have still some exception , something there is wherein they favour themselves , some duty there is that they omit , and that constantly from time to time . againe , as they doe not doe all , so what they doe , they doe not in sincerity , they doe it not to the lord , but for other respects , for themselves , for credit or applause , to winne love and good will among men , or to avoid shame , or they doe it to escape judgement , and to attaine that safety which nature it selfe may desire , or else to satisfie naturall conscience : many other respects there be , but they doe it not in sincerity to the lord. but , it may be objected , when they do things in secret , doe they not doe them to the lord ? it is true , they doe it to him as to a naturall good , as a iudge that punishes and rewards , as a dispencer of good and evill ; so they doe it to the lord , but not to him as a father , as holy and pure , as abstracted from all punishment , and reward , they doe not fix their eye on the person of god , to love him , to desire favour and communion with him ; after this manner they desire him not , and so they faile in the good actions they doe . fifthly and lastly , there are two men in civill men before regeneration , that is , an instigation to that which is good , and a reluctancie to it , a renitencie against it , something contrary thereto , as well as in the regenerate ; but you shall finde them to fall short of the saints in these foure regards . first , this combate in them differs from that in the saints , in respects of the subject , it being betweene the conscience , and all the rest of the soule . the conscience sayes , such things must be done , but the rest of the faculties rise in rebellion against it , because ( as i told you ) the light is shut up there , and all the soule is not enlightned , but in the saints the controversie is between every faculty and it selfe , between the understanding and it selfe , betweene the whole soule , as it is compared with it selfe , there is something good in every part of it , and something ill , and these two con●end . secondly , as it differs in the subject , so likewise in the object , the contention is about different things . a civill man ( that is one that hath many excellent and good things in him , but yet is unregenerate , for that i meane by a civill man ) may have a controversie with himselfe about many things belonging to honesty , vertue , sins of the greatest extent , such as he is able to see ( as in a darke night we see the starres of a greater magnitude , but the other are hid from us ) but there is something spirituall , things that belong to the image of god to the life of grace , which he makes not conscience of , cannot contend about , for he understands them not . he may be troubled about many evils , and if he fall into grosse sins , there may be a contention in him after he hath committed them as well as before , but the spirituall perfomance of duties which belong to godlinesse and true holinesse , is not controverted , and so they differ in the object . thirdly , it differs in regard of the effect and issue of the combate . in a naturall man where there is a strife you shall finde this the issue , the better is the loser , and the worse is the gainer , as it was the speech of medea , deteriora sequor ; but it is not so with the saints , for in their combate ordinarily they have the better ; as paul , when this combate and strife was within him , he was still so sustained by the grace of god that he had the victory , and that i take to be the meaning of that in cor. . . when there was that strife in him about the thorne in the flesh , that is , some strong lust that satan had sharpned against him , the grace of god was sufficient for him , and in the issue thereof he did meliora sequi , but the other goes away with the worst . fourthly and lastly , there is a difference in regard of the continuance , and durance of this combate in carnall men , it continues not to the end , but they give over ; and this you shall also finde , they stand not at a stay , but grow worse and worse , for that is a generall truth , evill men shal wax worse and worse , there may be a contention for a time , the two men may for a time be in an aequilibrio , the ballance may hang equall for a while , but at last they give the raine to their lust , they are weary of contending ; but the spirit in the saints growes stronger and stronger , as it was said of the house of saul , it waxed weaker and weaker , but the house of david grew stronger and stronger . and as it was said of peter , when he should be old , he should be carried whither he would not ; shewing by what death he should glorifie god , that is , this strife should continue til he was old , till the latter end of his dayes , yea , and about that which is hardest of all , that is , to resist the desire of life , to be content to die for christ . so you see how farre they may goe , and yet how farre they fall short . and now have i done with those three things , that the good things , that carnall men have , doe them no good . secondly , that they doe them hurt . thirdly , that they may goe farre , and yet , ( that you may not be deceived , in apprehending what men they are , and what condition we speake of ) that they fall short of that which is proper to the saints , and so much for the second use . thirdly , if this be the condition of men to with-hold the truth in unrighteousnesse ; then this will likewise follow , that commonly men sin not out of mistake , not out of want of information and conviction , but out of the very love of unrighteousnesse : and this serves to take away the common excuse whereby men doe usually mitigate , and extenuate their sins , as if they were committed by accident , out of incogitation , or want of due consideration ; you see it is not so , but that is the case of every man out of the state of regeneration to commit sin out of love to unrighteousnesse . and this is a point that needs much to bee urged , because men are not humbled ; you know the scope of this text is to humble men , to convince them of their sins , to shew them the circumstances by which their sins are justly to be aggravated ; now because men will pretend they sin out of infirmity , and their meaning is good , and they intend not to doe such and such evils , or if they doe them it is not with an ill minde ; i advise you , take heed you deceive not your selves , you know it was ionas his case , when he had no minde to goe to niniveh , he pretends faire reasons . god that searches the heart , knowes your hearts , howsoever you defend and dispute for your sins , and there is a truth within that tels you such and such things ought not to be done . therefore , learne from hence to know your sins , and the quality of them . and , if you object , we doe not resist this truth , we obey it in many things ? let me aske you , doe you obey it in those things that crosse that particular unrighteousnesse wherein you are delighted ? ( for there is the proofe ) there be some personall sins to which a mans nature is most enclined , examine if out of love to them you doe not withhold the truth , for it fares commonly with truth in this case , as it did with iohn baptist , all the while he preached herod heard him willingly , yea , gladly , but when he came to touch upon herodias , then he tooke away his head ; and as he dealt with iohn , so doe we with truth , so long as it suggests nothing to us that crosses our desires , we are willing to obey it in all things that it shall dictate to us , but when it tels us of sins that we are unwilling to heare of , we first imprison it , and then extinguish it , as there be degrees in restraining of it , first in one degree , then in a greater degree , and at last we put it quite out : therefore take heed to it , labour to know your sins , to see those which are most naturall to you , whether in these you doe not with-hold the truth in unrighteousnesse ; which is done after this manner : when a man shall have his heart set upon any particular thing which he is not willing to part with , and the truth shal tell him something that is contrary thereto , now let him trie himselfe . pilate ( the text saith ) knew that the pharisees had delivered christ for envie , this he knew , but yet to content the people , sayes one evangelist , and out of feare of caesar , sayes the other , he delivered him to them . out of those two respects , because he would not part with his love of the people , nor with the good-will of caesar , he would part with christ . now here is the triall , suppose thou esteemest credit , and applause with men , the truth comes and tels thee thou art to doe a thing that crosses this , marke what thou art ready to doe in this case ; you shall see an instance in iohn . . there were many among the chiefe rulers which beleeved on christ , but for feare lest the pharisees should cast them out of the synagogue , they durst not confesse him , for they loved the praise of men more than the praise of god. they beleeved on him , the truth did its part , they were thereby informed well enough what they were to doe , but because they loved the praise of men , they resisted this truth out of love to unrighteousnesse . so put case thy minde be set upon wealth , and in that thou wilt not be crost , this truth tels thee , thou must doe one thing , but it will crosse thee in matter of thy estate , as the young-man had that triall put on him , goe and sell all thou hast , and thou shalt have treasure in heaven : compare thine owne with the young-mans behaviour , hee went away sorrowfull . whence we may gather that he was enlightned to see the truth , he knew it was best to follow christ , the truth was thus farre revealed to him , for otherwise why should he goe away sorrowfull ? if he had not beleeved him to be the messiah , he needed not to have sorrowed , but in that sorrow was left in his heart , it manifested what his minde was set upon . is it thus with thee ? learne hence to humble your selves , to judge aright of your sins , and of your condition by them . and if all this will not perswade you , take this one instance which i will give you . take a view of thy selfe as thou art affected at some apprehension of death , in some dangerous sicknesse , in some good mood , after some quickning of the spirit in thee , after some great trouble into which thou art cast , and see what thou wilt doe in such a case : see what libertie this truth hath at such a time , how ready thou art to obey it in all things , how ready will the truth be to informe thee , these and these things thou oughtest not to doe , and thou hast neglected these and these duties ; how imminent this truth is , to dictate to thee what thou oughtest to doe . consider againe what thy behaviour is in time of health and strength , in time of peace , when thou livest in abundance of all things . see how farre short thou art of performing what in those times thou wouldest doe , and in the same measure thou with-holdest the truth in unrighteousnesse ; in such measure thou imprisonest it , for that declares what light is in thee . take a survey of one or two dayes , goe through the actions that passe by thee in the same , see what evill thou hast done , and what good thou hast omitted , and say thus , might not i have forborne this evill , if i would have set my selfe to doe it ? might not i have performed this duty , if i would have gone about it ? and let this humble thee . for this cause i have chosen this text , that you might be driven out of your selves ; and why should you be backward in it , seeing it is the first step to salvation ? and so much shall serve for this third use . fourthly , if this be the case and miserable condition wherein every man is before regeneration , to with-hold the truth in unrighteousnesse : then take heed of putting thy selfe into that condition , consider the danger of disobeying this truth , of offending it , of doing any thing contrary to it , of restraining and curbing it , for it is of that nature , that if thou offendest it , it will offend thee . it is a truth that god hath set in thy heart , and appointed it to rule there , if thou oppose it , and set up usurpers , he will doe as iehojada did , that set up the right king , he will even set up this truth at the day of death to accuse thee , and to raigne over thee as a tyrant . it sits in thy conscience , it markes what is done amisse , and will be assuredly revenged , for every rebellion , and offence committed against it , as it is said of truth in generall , magna est veritas & praevalet , if thou be for the truth , it will be for thee , and if thou be against it , it will be against thee , and it hath god on its side , it is attended with the wrath of the almighty , who will be ready to execute upon thee whatsoever this truth shall alleage against thee , though he doth it not presently , yet all the while thou art in the way to damnation , as it was with iudas and achitophel . therefore be sure to keepe this truth well , that thou offend it not ; as thou art tender over thy weake stomacke , to give what contents it , to avoid what may offend it , and then it shall be as a continuall feast to thee , otherwise it shall be as a sicke stomacke to thee , that doe what thou wilt , yet whether walking or sitting still , it will trouble thee : so this truth thou wilt not be able to deceive , it will see what is amisse , whether thou wilt or no : cor. . . saith the apostle , wee commend our selves to every mans conscience in the sight of god , by manifestation of the truth : that is , the conscience within will see thee thorow , doe what thou canst , there will be an agreement betweene it , and the truth that is presented to it , it cannot but observe all the obliquities of thy life , all thy errours , thou canst not deceive it , nor long shake it off . but , it may be objected , may not a man observe this truth too much , may he not be too scrupulous , too carefull in regarding it ? i answer , the conscience may mistake , and give that charge that it ought not ; but as wee say of thistles , they are a bad weed , but it is a signe of a good ground where they grow ; so though scrupulousnesse be not good , yet it is a signe of a good heart where it is . if a man be to goe thorow a narrow passage , or over a narrow bridge , it is good to goe in the midst ; so it is good not to be scrupulous , and yet not to give it offence , for if thou dost with-hold it , imprison it , or restraine it , thou shalt finde it will be revenged on thee , for it is attended with the wrath of god. fifthly , if this be the miserable condition of all unregenerate men , thus to with-hold the truth in unrighteousnesse . as there have beene words of humiliation and reproofe , so let mee shut up with a word of exhortation . be exhorted therefore from hence to give this truth leave to rule and governe in thy heart , and life ; doe not make a bancke against it , or an hedge about it , restraine it not , fetter it not , but suffer it to walke freely in every part of thy conversation , to rectifie and reforme every facultie , speech , and action , for so it ought to doe ; and , as i said before , thou shalt finde it a dangerous thing to restraine it . among men , he that imprisons one whom he should not , runs into a praemunire , and forfeits all he hath . commonly we faile both these wayes , we give lusts liberty , which should be restrained ; and imprison truth , which should be at liberty , therefore our judgement shall be accordingly . for letting thy lusts goe at liberty , take heed lest god say to thee , as he did to ahab for letting king benhadad goe , thy life shall be for his life : lest on the other side by imprisoning the truth you forfeit all things , and god take advantage of your forfeiture . since the fall of adam , man doth turne all things upside downe , according to that which is complained of those prophets , they did slay the soules of them that should live , and gave life to the soules that should die . so doe men , the truth that should live they slay , and the lust that should die , they give life unto : but you know what gods judgement was on them , ezek. . he would destroy both the dawber and the wall of untempered morter . god requires at thy hands that thou give account of the authority committed to thee , and take heed of abusing it . if the king send a privie councellour , or a great man about him to reveale his will , to expresse his commandement in this or that particular , that so men may know it , and be free from the danger of the law ; if a man , in stead of obeying it , imprison him , how will the king take it at his hands ? what then will god doe in this case ? he hath put his truth into the hearts of men , he hath sent his messengers to shew his will , that this he will have done : if thou imprison this truth , be assured , god will not hold thee guiltlesse , therefore let it have liberty , let it rule and raigne in thy heart , let it doe what it will. this benefit thou shalt have , thou sets it at liberty , and it shall set thee at liberty , ioh. . . if you continue in my words , &c. the truth shall make you free . from what ? or what great benefit hath a man by this freedome ? a benefit unspeakable , thou shalt be free from the feare of death , from the hands of all thine enemies , to serve god in holinesse and righteousnesse , from the feare of iudgement , from the feare of hell , from the guilt , and punishment of sin , from the rule and tyranny of sin , and is not this to be desired ? againe , if thou set this at liberty , if thou wilt practice and use it , thou shalt finde more benefit and sweetnesse from it , than from the meere contemplation of it ; we are deceived in thinking that the knowledge of it is pleasant , but the practice hard . indeed , that that keeps the world from practice , is , because it is accompanied with persecution , whereas bare knowledge crosses not at all ; and therefore most men are willing to heare , and know , but in practice they fall short . but in this they are deceived , for this truth brings more pleasure in the practice and use of it , than in the knowledge and contemplation of it . instance in faith , suppose thou know all the doctrine of faith , the knowledge is pleasant , much more the practise , if thou wilt let it goe at liberty , if it may pacifie , and purifie thy heart , if thou be much in contemplating thy priviledges in christ , thou shalt finde the sweet of it . and so i may say of love , and patience , and every grace : knowledge of things is like w●ne or cordials standing on the table , thou canst view them , and looke on them then , and have them presented to thee , but if thou feed on them by practise , how doe they warme thy spirits , and quicken thee , and put life into thee , if they be digested , and distributed into all the parts , into all the faculties , ( for that is digesture ) till they turne to flesh and bloud , and spirits , as it were , then thou shalt finde their sweetnesse , even more than any man can expresse , who himselfe hath not felt it . but now all the question is , how shall a man be able to doe this ? it may be many will be ready to say , i could be content to doe it , but i am not able ; i have many good purposes and desires , and am willing to practice what i know , but i am weake in performance . i will onely point to the heads , by these meanes thou shalt doe it . first , thou must seeke to god , beseech him to set this truth at liberty , be convinced of thine owne disability , in thy selfe , that if thou goe about it by thine owne strength , thou shalt lose thy labour : in his owne strength no man shall be strong , it is gods power must doe it , psal. . . i will run the way of thy commandements , when thou shalt enlarge my heart . david had this truth , but it was not in his power to set it at liberty ; therefore he goes to god , acknowledg●s his owne insufficiencie , desires god to enlarge his heart , and when he hath set it at liberty , the harshnesse will be taken off , and thou wilt run freely the way of gods commandements . the like is in cor. . . the weapons of our warfare are mighty ▪ but how ? through god to bring downe the strong holds , in our hearts , these be strong holds in men , certaine reasons in the understanding , certaine lusts in the will and affections , and these cannot be beaten downe by all the wit in the world , and all understanding that thou canst learne out of any morall writer , or the scriptures themselves ; but there is a power through god to doe it , to bring downe these strong holds , to bring all into subjection ; therefore goe to god , beg it earnestly , and let him give thee no deniall . secondly , as thou must goe to him , so thou must do something thy selfe , thou must practise thy selfe , and the more thou dost so , the more thou shalt be set at liberty ; the more thou settest thy selfe to worke , the more ground thou shalt get , the more truth will be enlarged ; as it is in marble , the more you rub it , the more it will shine ; so the more this truth is used , the brighter it will be in our actions ; the more thou puttest it in practice , the more power shalt thou have in thy life , as christ sayes , if ye beleeve my sayings , yee shall understand my words , therefore , if you will have this power , be doing , have a good conscience , for that is the seale of this truth . how did paul doe to give this truth liberty to rule in his life ? why , saith he , i exercise my selfe to keepe a good conscience , that is , if i knew any thing that was to be done , i set my selfe about it ; and as the musitian by often practising his lesson , or as one that writes , by practising his hand doth increase his skill : so in these truths , the more thou dost , the more thou mayest doe , letting them lye still extinguishes them , and for that god often gives men up to a reprobate sense , on the other side , if thou dost use them , doubt not but god will delight to enlarge them . as in other talents , labouring to improve them , is the way to encrease them . againe , adde this to it : the communion of saints you shall finde a great meanes to enlarge this truth , and to set it at liberty ; by walking with the wise , you will be more wise , and what is said of wisdome , may be said of truth , for they are the same : saul , when he was among the prophets , had a sparke of the spirit of prophecie , which though it was but a common action in a wicked man , yet this sparke of a naturall and common gift of the spirit , saul had when he came among the prophets . it is the apostles direction , provoke one another to love and good workes : as one souldier encourageth another , and a fast goer stirres up one that is slow ; so good company whets graces . on the other side , ill company imprisons the truth : if thou wilt keepe company with them that are not good , thou must correspond with them , and this will cause thee to choake this truth , for many times thou canst not doe duties without shame , because thou canst not hold in with them , and with dutie too . it is not for nothing that david uses that phrase , psal. . . away from me yee evill doers , for i will keepe the commandements of my god : as if he had said , when i goe about to keepe the commandements of god , if i have company about mee that is not good , they will be a barre unto me , and as fetters to my soule ; so that it is true both wayes : the company of saints enlarges truth , the other straitens it . saint paul and others were good men , yet when they were mistaken in that , you shall see what a fetter it was : when saint paul was to goe to ierusalem to preach the gospell of christ , they at cesarea wept , and wailed , desiring to stay him ; but , sayes he , what doe you breaking mine heart ? you may see by that speech they were a great impediment to him : and as christ said to saint peter , get thee behind me satan : and as david said to the sonnes of zerviah , sam. . . what have i to doe with you yee sonnes of zerviah , when they advised him to take off shemei his head : so if you would have the truth to have liberty , take heed of ill company . as iames saith of refraining the tongue , i am . . . he that refraineth not his tongue , his religion is in vaine : so we may say of company , hee that lookes not to his company , his religion is in vaine , hee shall finde it so , for this truth will never be at libertie , except it be among them , among whom it will have its libertie . the end of the sixth sermon . certaine sermons vpon hvmiliation . the seventh sermon . romans . , . forasmuch as that which may be knowne of god , is manifest in them , for god hath shewed it unto them . for the invisible things of him , that is , his eternall power and god-head are clearly seene by the creation of the world , being considered in his workes , to the intent that they should be without excuse . we have purposed still to goe on in this point of humiliation , and then , god willing , we will proceed to that of iustification , which we promised to handle . these words doe second the former , which we have gone thorow , the wrath of god is revealed from heaven , &c. the apostle having set this downe , hath two things to prove : first , that there is such a truth revealed . secondly , that they with-hold it in unrighteousnesse : both which he proves in the sequele of this chapter . first , there is such a truth revealed to men , for ( saith he ) that that may be knowne of god is manifest in them ; that is , there is a certaine portion of truth , a certaine measure of knowledge which god hath made-knowne to every man ; indeed there be different measures , but to every one some measure is given , set forth by the author thereof , god ( saith he ) hath shewed it to them . secondly , it is set forth more particularly by the thing that is revealed : and thirdly , by the meanes whereby it is revealed : fourthly , by the end . secondly , the thing that is reavealed , as if he had said ; if you will know more particularly what this knowledge is , it is the knowledge of gods eternall power and god-head . thirdly , will you know the meanes how it is revealed ? it is revealed by his workes , and chiefly by the creation of the world . but , you will object , his eternall power and god-head are invisible , shut up from the view of men , how shall men doe to see and understand these things , seeing they are so remote ? ( saith he ) they are knowne by the things that are seene : you may see the world , you may see the workes of his providence ; these things run into the senses , and by these they are knowne : as the soule of a man is a thing in it selfe invisible , but yet you may see it by the motions of the body , the effects of the soule in the bodie , this the senses are capable of ; so the invisible things of god are knowne by the things that are seene . last of all , this is set out by the end , wherefore god hath done this , the end is , that they may be without excuse : and so far he proves the first part , that there is a truth revealed to men . in the next words he comes to prove , that they with-hold the truth in unrighteousnesse ; for they knew god , but they glorified him not as god , and not negatively only , but affirmatively also , their foolish hearts are full of darknesse , they became vaine in their imaginations . but , they were wise men , grecians , athenians , men excelling in wisdome all other , how did they detaine it , one would thinke they did enlarge it ? it is true , they were wise in their owne conceit ; but thinking themselves wise , they became fooles , how doth that appeare ? they turned the glory of the incorruptible god , into the image of corruptible man , &c. so much for the scope of the words . wee will not runne to every particular , because this is a place of scripture on which wee meane not to dwell , but these three points we intend to handle out of these two verses . in the handling of which , you shall see all these particulars will be brought in : the first is , that that law , or truth , or knowledge , by which every man shall be judged , is made manifest by god himselfe . secondly , the workes of god , or the creation , are the meanes by which he hath made it knowne . thirdly , they are so much made knowne to every man , as will make him inexcusable . to begin with the first , i say , that truth , or that law , or that knowledge , by which every man shall be judged at the last day , is made evident to him by god himselfe . in this proportion you must marke three things : first , what it is that is made knowne ; it is that law or truth , by which every man shall be judged , the word in the original● , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which may be knowne of god , that is , there is a certaine measure and portion of truth , which god disposes and reveales to men , to some one measure , to some another measure , and according to the measure of truth he must conforme himselfe , and for breaking that rule onely , hee shall be condemned at the last day : the gentiles have one measure of truth , the iewes have a greater measure , but christians , to whom the gospell is revealed , have the greatest measure of truth given them : againe , some christians that live under better ministeries , they whose education is better , they have more truth than others : now seeing he saith it is made manifest , the meaning is , every man hath a measure , and that is to be made manifest ; as light when it comes into a roome , it showes all the glory , all the beauty and deformity round about , it showes the right way and the wrong way , if you come to the light , all things are made manifest now , which were covered , when you were in darknesse : thus god enlightens men , he kindles a certaine light in their minde ( for so the word signifies ) he puts a light into their hearts , by which they are able to judge of that which is good and evill , of that which is agreeable to his will , and contrary to his will ; of that which is the way to happinesse , and that which is not ; and this is made knowne . the second thing to be marked in this proposition , is , to shew , how it is made knowne ; you see that the thing is made knowne to us : not it is made knowne to us these foure wayes : first , it is made knowne to us by the light of nature , god hath written the law in their hearts , rom. . . they show the effects of the law , which law is written in their hearts , that is , god hath implanted it there , god hath written it there , he hath fastned it there , he hath revealed to men some truths : but the question will be how it shall be knowne that god hath done so ; why ( saith he ) you shall know it by the effects , every man , even heathens , though they have not come to the knowledge of the scripture , ye● they have the law written in their hearts , fo● they doe the things contained in the law , their actions show it , they could not doe these things , if they had not the law written in their hearts . againe , their consciences accuse and excuse . againe , it is seene by their judging of others , for in judging of others , they judge themselves , and make it evident , that they doe know , though they doe not practice , and so it is revealed by the law of nature . secondly , god makes it knowne by his works , specially , by the creation of the world , by his workes of providence , which be ordinary , and extraordinary , as miracles , that is , when a man lookes on the great volume of the world , there those things which god will have known , are written in capitall letters , and such letters as every one may understand and reade ; so as that which the papists say of images , they are lay-mens bookes , and ignorant mens bookes ; so ( and in a much better sense ) this booke of the world is the heathen mans booke , wherein he may see there is a god , and his eternall power , and wherein all men may see what they ought to doe to this god. thirdly , it is manifest by the scriptures , ioh. . . saith christ , search the scriptures , for therein you thinke to have eternall life , and they testifie of me : this is out of question , that the scriptures testifie of god , they make god knowne to men . lastly , it is made knowne by the saints , as in the same chapter , ioh. . iohn bare witnesse of me , and what is said of iohn , may be said of others , the saints beare witnesse of god. therefore in the second to the philippians , they are said to shine as lights in the world , that is , they make god knowne to men : so by these foure wayes god makes it knowne , namely by the law of nature : secondly , by his workes . thirdly , by the scriptures . fourthly , by the faithfull that live in the world . the two first make it knowne to the heathen ; the two last to them within the church , that is , the faithfull , and these be the meanes by which it is evident . now the third thing to be observed , is , that it is god that maketh this truth evident ; this is enough to prove that it is god , because it is universally done , goe to all nations , to savage men , that seeme to be most remote from the light , that come not neare any meanes of the knowledge of the truth , yet these men beleeve there ●s a god , every man , without exception , doth so ; now where there is an universall effect , it must needs come from an universall cause ; therefore from god himselfe . now this is not added in vaine , but this you may observe in that it comes from god. first , if it come from god , it is not a deceiveable rule , it is not a fancie , but a firme truth which you may build on . againe , if god make it knowne , it is not done sleightly ; whatsoever god doth , if he make it knowne , it is done to purpose , and effectually , if he have blessed any , he shall be blest , so farre as it is his will to reveale , so farre it is to purpose , and this makes men more without excuse . againe , if god have made it knowne , then it is a thing you must take heed to , you must not neglect it , because it is god that is the author of it ; if it had beene made knowne to us by accident , or any creatur● you might have given the lesse heed to it , bu● god having made it knowne , it is of speciall moment , you must in a speciall manner attend to it . lastly , in that god hath made it knowne , then you may know it is the rule of perfection that is given to every man , in observing of which he shall finde happinesse , in breaking of which consists his destruction and ruine ; when god gives a rule , in the keeping of it man shall be made happie , as in the breaking of it he shall be made miserable ; so you see these three things : first , what is made knowne , a certaine measure of truth divided according to gods will. secondly , how it is made knowne by nature , by his works , by scripture , by the faithfull . thirdly , it is god that makes it knowne , therefore not a deceiveable truth , not a fancie , or dreame , but to purpose , therefore you must not neglect it , in observing of it is happinesse , and in breaking of it , you shall finde there will come ruine , and destruction , and misery upon you . now we will come to make use of it : first , if there be such a truth made knowne to men by god himselfe ; then learne hence to aggravate your sinnes , to know the greatnesse of the guilt of your sinnes : hence we may learne to know , that the loosenesse and licentiousnesse men take to themselves against this truth is more desperate , and hainous , and inexcusable : for god himselfe hath made it known to them : for every precept of men is of more or lesse moment , according to the quality of the author , the law is to be valued according to the person that gives the law , therefore mens lawes are of some moment , but gods lawes are of more moment : this truth is most pressed in scripture , when christ preacheth the word , he saith , every sin is encreased that is committed against this word : when ionas came to niniveh , it had beene a great sin if they had not repented , god would have visited them for neglecting the word of ionas , but a greater than ionas is here , saith christ : so the queen of the south came to heare the wisdome of salomon , but a greater than salomon is here : that is , every sin committed against this truth , is out of measurable sinfull . therefore , if they that breake moses law shall die under two or three witnesses , how shall they escape that neglect so great salvation , which began to be preached by the lord himselfe ? he hath made it knowne ; therefore it is a fearefull thing to neglect it . therefore you may see what an emphasis god puts on that , hast thou eaten of the tree , of which i bade thou shouldest not eat ? as if he had said , the thing is a small matter in it selfe , yet it being the commandement of the great god , i have commanded it , and thou didst neglect it , therefore thou shalt die the death . and there is good reason for it , if we consider it , if god giveth the law it is his ; now gods name is taken in vaine , when his law is now observed ; fro though the disobedience be immediately against the law , yet it is terminately against god himselfe ; for whatsoever is done against the scripture , is done against god himselfe : therefore , saith god to saul , in that thou hast cast me away , i will cast thee away . and so siath christ to his disciples , whatsoever is done against you , is done against me ; it is terminated in me : therefore , thinke when you shall come to die , or to any case of extremity , and god shall speake to your consciences and tell you , thou hast broken the law i gave thee , thou hast rebelled against me , thou hast given thy members as weapons of unrighteousnesse against me , now i will be avenged of thee , thou shalt know i am iust , thou shalt know who it is that thou hast offended , this is no small matter . if we ministers come and tell you , you must not sweare , but your yea , must be yea , and your nay , nay , and whatsoever more is evill ; you must sweare no kinde of oathes , if we tell you , you must not dissemble , not lye , not keepe vaine company , not mispend your talents , not restrain prayer from the almighty , if we tell you this , it is no small matter to neglect it , it being the commandement of god ; doe not say of sinne as you were wont , indeed it is a fault , and i would i could doe otherwise , but seeing they be sinnes against god , know what it is to sinne against the iudge of all the world , this wil make thee thinke of sinne in another manner . therefore in your sinnes labour to fix your eyes on god , and it will aggravate sinne . as david in the one and fiftieth psalme saith , against thee , against thee onely have i sinned , repeating it twice in that place ; he composed that psalme to set forth his sin , but that which wounded his conscience , that made him see the hainousnesse of his sinne was this , against thee i have sinned : so the prodigall sonne , this is the circumstance by which he aggravates his sin , against heaven and against thee i have offended : so learne to know that your sinnes are against god , and therefore to presse this truth a little more . consider well with your selves , what is the reason that god hath required such a vast punishment against sinne , that is , eternall death ; thinke what eternity is , it is that which swallowes up your thoughts , it is a punishment , the length , and depth , and breadth whereof you cannto comprehend . thinke why god hath appointed such a vast punishment , and you shall find , it is because you sinne against an immense , a great and almighty god , the length , and breadth , and depth of whose greatnesse you cannot comprehend . againe , what is the reason god should appoint such a mediatour to take away the sins of the world , that the son of god must needs take flesh , which the angels themselves wonder at ; it is such a wonderfull action , that they cannot but admire , and in heaven we shall stand amazed at it ; which evidences the greatnesse of sinne : learne to know this , put al these foure together , and see how these doe hold correspondencie one with another , and you shall finde out the nature of your sinne . first , consider the greatnesse of god his infinitenesse , the greatnesse of his authority , the wonderfull vast soveraignty he hath over all creatures ; from this greatnesse of god , comes the second , the greatnesse of sinne , i have made knowne this truth , but thou hast with-holden it , thence it comes that sinne is so great , that the least sinne which thou makest nothing of , is a thing of so great moment . that is the second , which followes on the greatnesse of god. thirdly , upon the greatnesse of sinne , you see the greatnesse of the punishment ; if such an one as aristotle , or a stranger from the truth should heare of this punishment ( the greatnesse whereof appeares herein , that the worme dieth not , and the fire is not quenched , ) how would he wonder at it ? but knitting these together it will not seeme strange . last of all , the greatnesse of the punishment causeth the greatnesse of such a mediatour , to take away this punishment and sin : so there is a correspondencie in them , come from god to sin , from sinne to the punishment , from punishment to the mediation or redemption , by which this sinne is taken away . learne therefore to know what sin is , i know not a truth of greater moment . and to all adde that , cor. . . the sting of death is sinne : if you look on death , it is the most terrible thing in the world : you know what the philosopher said of it , of all terrible things , it is the most terrible , the most fearfull , but sin is the sting of death : as if he had said , death is a small thing in comparison of sin ; let a man want sin , and death is nothing , it is but sleepe , it is nothing to have the body and soule separated . againe , suppose there were no death , but let body and soule remaine together , yet sin is a terrible thing , it is above all the terrours in the world , as in iudas , see his terrours , though there was no death on him ; see adam when he was not in hell , but in paradise , yet how was he tormented with his sin . therefore weigh not sin in a wrong ballance , looke not on it with a wrong light , take heed of being deceived , for in this of all other things men are most apt to be deceived : that is the corruption of nature , that strange darknesse is brought on men by adam , that in the thing that most concerneth him , which is sin , in that he is most ignorant , most apt to be deceived : therefore when the apostle speaks of sin , he comes in still with this caution , be not deceived , cor. . . be not deceived , neither fornicatour , nor idolaters , nor adulterers , &c. shall inherit the kingdome of god ; as if men in that were most apt to be deceived : so ephes. . . be not deceived , for , for such things the wrath of god comes on the children of disobedience : and observe when christ goeth about to show to any man , or to any church what their sins are , or what their danger is , he addes this , let him that hath an eare heare , what the spirit saith to the churches , his end being to tell them of their sin , still that comes in , he that hath an eare to heare , let him heare : as if he had said , when i come to speake of matter of sin , there be many here that can tell what i say , that can understand me well , but few have eares to understand indeed . as when the prophet came to ieroboam , he heard the prophet so as it anger'd him , he knew what his sin was , but he heard it not to purpose : so when christ pronounceth a woe to the scribes and pharisees , they heard it well enough , but they had not an eare to heare it to purpose : men may heare what flesh and common reason , and common men say of sin , but not what the spirit saith of it , there is another kinde of sinfulnesse in sin , which is the spirituall evill of sin , and what the spirit saith of this they doe not heare : therefore you must even be brought to christ , as the deafe man was , who being both deafe and dumbe , was brought to christ , that he might lay his hands on him , now christ put his finger into his eares and saith , ephata , be thou opened , and then the man heard and spake ; so of all men that heare this word , there is not a man but he is deafe , according to this inward kinde of hearing : therefore you must be brought to christ , and beseech him to give you eares to heare ; for few hath eares to heare what the spirit saith unto the churches , when it discovers their sin and misery : therefore , let not this doctrine be in vain to you , but learne from hence to humble your selves , to come to god , and say to him , lord , i am now amazed and confounded , i thought before losses and crosses were great matters , but now i see they are but flea-bitings to sin , i was heretofore troubled at a small crosse , but little or nothing at sin ; lord , i confesse , this was my case , but i see now sinne is another thing : thus we should learne to humble our selves before god. but , if any object ; this is the way to discourage men , to make them desperate , to make them fly from religion by telling them sin is so terrible ? i answer , it is not the way to discourage men from comming to christ , but to encourage them and drive them to him ; this is the way to salvation : indeed , if there were no remedy for sin , it were a desperate case , but there is a remedy , if you will but see this sinne of yours , and mourne for it , for all that mourne in sion , and are broken hearted , shall be comforted : therefore you must know , there is a passive sorrow for sin , when god shall affright a man with the terrour of his wrath , and that is a flash of hell fire : if our end were only to kindle these sparks , it were indeed to breed torture in the soule ; but there is an active humiliation , when a man labours to be convinced of his sin , to know all hee can against himselfe , and this is it which leads to life ; for this is the end of our preaching , the end of our discovering of sin . and this use you may make of the hainousnesse of sinne ; and so much shall serve for the first use . secondly , if there be such a truth , such a knowledge made evident by god himselfe , then men should learne hence to be thankful to god for it : for whereas all men might have perished as the devils did , as the angels that fell did , yet god hath shewed this mercy to mankinde , he hath given them secundam tabulam post naufragium , and that is this light , which is the thing which you have cause to be thankfull for ; for this light is worth all the world beside , nothing is so precious , because it shewes the way to escape hell and damnation ; therfore you ought to be thankfull to god for it : you specially that live under the sun-shine of the gospell ; you must thinke you might have beene borne in other ages , when darknesse covered the world , or in another nation , and not in goshen , where the light shines ; and if in the church , you might have been ignorant , as many of our countrey people are , even almost as ignorant as turkes and iewes , but when god hath discovered light in great measure , and hath given a great portion thereof to you ; you must know all this is not come to passe by accident , but by gods providence ; you are to take notice of it , and learne to be thankfull , not in show only , but indeed and in truth , that is , by practising according to the knowledge you have , for it is a thing most precious , mat. . . an admonition is compared to a pearle , whereas the admonition is but one part of this light , and what is said of a part , may be said of the whole . salomon could not finde a fit thing to compare this wisdome to : it is more precious than pearles , nay all that can be named or desired cannot be compared with it : therefore seeing it is a precious thing , trample not these pearles under your feet : know that god hath put a price into thine hand , and that is thy light , and it is a price that will buy heaven , it will bring thee to salvation ; but if thou wantest an heart ( as the foole hath a price , but he wants an heart ) it will do thee no good : take heed thou doe not neglect it , doe not abuse it , take not the grace of god in vain , but see thou use this light ; when the great promise of christ his comming was made , what was it but this , that they should have a new light , that the people that sate in darknesse and in the shadow of death , should see a light they never saw before : you that live in this light , that enjoy that which was so many yeares ago promised to the gentiles , and is now fulfilled ; take heed of abusing it , use it to the purpose for which it is given , that is , to guide your feet into the way of peace . againe , thirdly , to joyne that with it : as you must be thankful , so in the third place , you must take heed of doing any thing contrary to this truth , it is a very dangerous thing to neglect it . there is not a sparke of it , not a beame of this light , which is conveyed to you by the ministery of the gospell , which shall be in vaine , though you doe not prize it , it shall set you a steppe nearer heaven or hell , even every sparke and beame of this ; and this is it which may make men afraid , and looke about them , seeing that when this light is made knowne , it is so dangerous to neglect it : therefore thinke this , when god hath sent a right ministery , consider who hath sent this light ; god hath done it , and will god send a vaine m●ssage ? a wise man will not doe so ; if then god send it not in vaine , it is to some purpose , to doe either good or hurt ; now suppose that this light have done you no good , that you have lived long under this light , but have attained no good , you have knowne much , but practised little , then know this shall exceedingly encrease your condemnation . paul saith , we thanke god that he hath caused us to triumph in iesus christ , in making manifest the savour of his knowledge in every place . what is the reason he should rejoyce that this was made manifest , seeing to some it did no good ? yes ( saith he ) it shall encrease their condemnation , it shall be the sweet savour of god in them that are saved , and in them that perish . so when wee preach , if the light doe you no good , it doth you hurt : as isaiah his commission was , goe , preach to this people , and shut their eyes , lest they should see with their eyes , and heare with their eares ; if we are not sent to enlighten men , we are sent to make their hearts fat , and their eares heavie , thou shalt doe no good by thy ministery , yet i have sent thee , that they may know there was a prophet among them . therefore take heed , you to whom this is sent , that it be not sent onely to this end , that it may be knowne there hath beene a prophet among you : those to whom god hath revealed much , let them know it shall not be in vaine ; if the king send a message , and men will obey it , so it is , if not , if they make his authority worth nothing , he will elevate his authority , and will inflict a penalty : so god sends not in vaine , if you will not obey him , god will not suffer any to sleight his authority , but he will be surely revenged . therefore take heed how you detaine this truth in unrighteousnesse , that when god hath discovered this knowledge , you doe not practice it . but , every man will be apt to say , ( and indeed they that are most guilty ) but i hope we doe practise it , and not detaine it ? therefore i will set downe ( though not all , yet ) many of the cases wherein they detaine this truth and with-hold it in unrighteousnesse , wherein they doe not practise according to this knowledge , and these are seven in number . first , in the commission of all knowne sins , there you detaine this truth , there you imprison it , whensoever you finde this to be your case that you commit any knowne sinne , therein you are a detainer of the truth , an imprisoner of it . as for example , when a man shall know that these duties ought to bee done , i ought to pray fervently , and frequently , i ought to sanctifie the lords sabbath , but out of an unlistinesse to it , out of love to ease and pleasure , that carries him another way , he neglects it , and so the dutie lyes undone : this is the commission of a knowne sinne : so againe , i know i ought not to remember an injury , i ought to forgive mine enemy , yet thou invitest him to doe thee a new injury , when this is knowne and not practised , in this case men commit a knowne sinne ; so againe , dost thou not know that thou oughtest not to use any dalliance , any touch of uncleannesse , any chambering or wantonnesse ? if a man know this , and yet will commit it , because his lusts intend his minde to such a sinne , and it is a thing to which he is strongly inclined , this is a knowne sinne ; so in many other things , in cases of election , or in doing of businesses this man ought to be chosen , and businesses ought to be carried thus , but yet out of some by-respects , a man will have it carried otherwise , this is committing of a knowne sinne ; so in case of envie , this mans preferment may be profitable , but because his eminencie may be hurtfull to me , i cannot affect him , this is a knowne sinne ; so in case of the sacrament , doe you not know you ought to receive often , and not to neglect it in the congregation where you are ? are you not bound to that ? you thinke it a sinne not to heare the word , and is it not so , not to receive the sacrament ? if he shall be cut off that came not to the passeover ; shall not he be cut off that comes not to the sacrament ? so you know you must renew your repentance ; are not these truthes knowne ? and yet will you commit these sins ? goe thorow any knowne sin , and in this case you doe with-hold the truth in unrighteousnesse . but what is it to commit a knowne sin , because it may be i am not convinced sufficiently of that ? by this thou mayest know it if thou finde thy conscience to give a secret intimation that it is naught , it is a signe it is a knowne sin , though thou hast got many arguments for it , and canst dispute for it ; for thy conscience shall witnesse against thee : as in case of vsury and inordinate gaine , and matters of the sabbath , many of which things be in question ; see what thy conscience saith , and take heed of disobeying the secret intimations of thy conscience , whatsoever thou hast to say for thy sin before men : men think a sin not to be a knowne sin , because they are not willing to search it out : now if thou finde this to be thy case , that thou art not willing to search it out , to see all that can be said for it , or against it , thou shalt finde it a knowne sin : and this is a notable difference betweene the faithfull and others . a godly man whose heart is set to serve god with a perfect heart in all things ; there is nothing that comes under the name of a sin , nothing that hath the shadow of a sin , but he is willing to search it out , to examine it to the full , he is willing to let all say , what they can against it , and when all is done , he desires god to try him : another is not willing to search , because he is willing to lye in some sin , or because he will not have his conscience troubled with it , this is a signe of a false heart , though they doe not know that this is a sin , yet it having the shadow of a sin , and they being unwilling to examine it to the full , it shewes it is no lesse . secondly , the second case wherein a man with-holds this knowledge , and detaines this truth which god hath made manifest , is when he is not willing to enlarge it ; a man that hath already some knowledge ( as every man hath some ) and is not willing to adde to this knowledge , to encrease it , that man properly with-holds the truth in unrighteousnesse : for he that with-holds fewell , puts out the fire , as wel as he that casts water on it , and he that takes away food from a living creature , kils it , as well as he that takes away its life with violence ; so if thou dost not feed this with fewell , with that which may make it grow and encrease , if thou dost not labour to inlarge it , thou dost extinguish it . and of these men there be two sorts . first , such as doe not care for any knowledge at all , or if they doe come to heare , yet they recall it not , meditate not upon it , and so as good never a whit , as never the better , some things they must doe for fashion sake ; but if they doe heare , they doe it in a negligent manner , they be ever learning , and never come to the knowledge of the truth : these be the first sort of men . but there is a second sort , and that is those which have knowne much , have heard much , have gone very farre in the knowledge of this truth , yet will not goe to the uttermost . i may resemble them by felix ( he went not farre , but i use it as a resemblance ) when paul preached , and began to know some measure of this truth , when some of these sparks began to be revived and stirred up in him , he bade him goe away , and said , he would call for him another time , but he was not so good as his word ; so when a man is loth to be brought to that strictnesse and exactnesse that is required as our duty , when he is not willing to be strait laced , that lives at liberty , and thinkes he will doe it before he dies , but puts it off , this man imprisons the truth ; when the truth is brought to their doores , to such an high degreee that it is almost loose , yet they let it lye there still ; when they shall come to agrippa's case , to be almost a christian , this is to with-hold it , the uttermost end and finishing of the worke is all , and that is the reason men are so shie of it : so when we care not for admonition to live exactly and perfectly in all things , when there shall be little reservation , when we wil have a little liberty in this or that ▪ i say , the not admitting of this , the not going through with the work , is an imprisoning of the truth : when men shall come to be unwilling to be called on , it is as if a man shut the doore , and draw the curtens about him , it showes that he delights to sleepe , that he meanes to sleepe , and to continue so ; when a man puts off the truth , and will not be brought to the uttermost , this is the second way of imprisoning the truth , when he is not willing to adde fewell , to give that which may strengthen and encrease it . thirdly , i will name but the third , and that is when a man is past this degree , and is come to be willing to know all truths , doth not desire to have any concealed from him , doth not say to the prophets , prophecie not , but is willing to be informed to the full , yet when he hath it he acts it not , he doth not exercise , nor practice this truth : that is another degree of with-holding it . and this is a frequent case ; for a man may know and be informed in all truths , yet they may lye there unused , and unacted , they may lye there idle : now when a man is not willing to practice the meanes by which these truths are used , he doth properly with-hold the truth in unrighteousnesse : as for example , the way to act the truths we have to stirre them up , to blow up these coales , to bring them to present memory , so as they may be brought to present practise , is the communion of saints , the company of holy men , that when a man hath forgot , godly company may bring to minde againe ; so frequent reading and hearing these doe act the truth ; for the end of our ministery is not onely to make you to know these things , but to bring those things to minde which you have forgot ; if we will not use , but neglect the meanes of acting the truth , then we with-hold it . so for private prayer , whereas a man should bring his heart to god every day , should doe it throughly , should call himselfe to a reckoning for every sin , for all sorts , of omissions , or of commissions , this is a meanes to act this truth , this good purpose and inclination , this sparke which god hath kindled , were it not for this , they would be raked up in the ashes againe ; now performing prayer in a devout and fervent manner , doth liven them , whereas to doe things for fashion , or to satisfie naturall conscience , and not throughly , is to neglect them ; so that when a man doth not practice , not exercise the truths hee hath ( as the very exercise quickens them againe ) when he doth neglect any of the means by which these coales are blowne up , by which these truths are to be stirred up , he properly imprisons the truth . let no man say , but when a man imprisons a thing , he barres the doore , but to let the truth lye is a matter of negligence , how is it then an imprisoning ? yes , it is an imprisoning , a surprising of it , as it is with fire , if it have not a vent , though you cast no water upon it , yet you put it out ; as on the contrary side , if you give it vent , you encrease it ; so you are guilty in this case of murdering the truth , of putting it out : as in any art that a man learnes , if he let his art or trade lye still and unused , he forgets it , so these truths are extinguished , when a man is not diligent in using all meanes of grace . the receiving of the sacrament is a meanes to quicken and act these truths ; fasting and prayer , when god cals for it , is a meanes to quicken them ; goe through all meanes which god hath ordained to put us in minde of these truths , and so farre as you neglect the meanes , so farre you detaine these truths in unrighteousnesse . the end of the seventh sermon . certaine sermons vpon hvmiliation . the eighth sermon . romans . , . forasmuch as that which may be knowne of god , is manifest in them , for god hath shewed it unto them . for the invisible things of him , that is , his eternall power and god-head are clearly seene by the creation of the world , being considered in his workes , to the intent that they should be without excuse . the fourth case wherein we withhold this truth in unrighteousnesse , and imprison it , is , when we directly suppresse it , when we doe indeed suffocate it , when we doe this of purpose , this is an evident case , when a man not only withdrawes fewell , when he doth not only not act it , neglecting the meanes , but doth purposely suppresse it : as for example , when god shall kindle a good sparke in any mans heart , and put in a good motion , not only reveales , but stirres up some truths which concerne his salvation , and hee doth endeavour to put it out , to quench it , and labours to lay that truth asleepe , and is glad when by any meanes he can forget it , lest it should trouble him , this is a great suppessing of the truth , and by this we not only suppresse this truth , but we doe harden our owne hearts exceedingly ; as in iron , when we quench it , we doe not only put out the fire , but harden the iron : so when god stirs up many truths ( as it is in hearing the word , in apprehension of death , in suffering some calamity in a good mood ) the putting out of these doth harden the heart . therefore , when a man shall have good purposes , and thinke with himselfe , i will now begin to be another man , and to change my courses , and yet shall goe into ill company , such as it may be he hath kept before ; this is an evident suffocating of the truth , a thing often spoken of , and blame me not that i speake of it againe ; for it is the great quench-coale of religion , a man cannot prosper therein , if he looke not to his company , because it is as a continuall dropping on a fire-brand , which will be sure to put out the light , and life and grace which one hath . chrysostome compares ill company to putting in of swine , when a man hath planted an orchard with tender plants , when he hath sowed it , and the corne , or whatsoever it is , appeares , leave the hedge open , and let the swine come in , and they will overturne all by the roots : so when we ministers have sowed the seed , and it begins to grow , a little to put forth , when ill company come in they spoile all , they marre all , they pull up all by the roots , so that we have lost our labour , it is indeed so effectuall to keepe downe the seed , and to make us imprison the truth . againe , custome in sin , giving your selves liberty in any sin , that keepes downe the truth , and nothing more . therefore , of all other things , you must know , nothing suppresses that truth , that knowledge , those beginnings of grace , those good motions in us so much as actuall sin , because it is quite contrary to it : fire is not quenched so much with any thing as with water , being quite contrary thereto ; and light is not hid so much in any thing as in darknesse . take heed then that you be not led away with the deceitfulnesse of sin ; you may thinke you shall be able to leave this sin afterwards , but it is not in your power to do so , for sin takes away the sense , and a great sinne weakens the faculty that should resist , it puts out the truth , because it is so directly contrary unto it . and herein you must observe a notable difference betweene men that live godly , and others ; the godly when they fall into sin , it is so farre from putting out this truth , that it helps it forward , for their fals doe but discover such sins , and so it causes them to search themselves , by which meanes they finde out that to be in them , which they never knew of before , it may be it is covetousnesse , or it may be envy , one thing or other is discovered , and when it is discovered , there is a winnowing of themselves , they see there is drosse , and when they see it , they labour to purge it by repentance : it is quite contrary with the other the more they fall into sin , the more they suffocate the truth , their falling into sin , gives sin more ground , it makes them more in love with sin , it is the more prevalent against them , the more they delight in it ; so that every sin is like the sea , getting ground of the land , which they know not how to recover : so this is the fourth way by frequent quenching of good motions , by ill company , and falling into sin , they doe harden their hearts , and so suffocate and quench this truth . the fifth way is , when we doe not remove the impediments , which if they were taken away , the truth would rise and shew it selfe , for that is it , that keepes downe the truth ; god hath written it plaine enough on mens hearts , but when we let dust and soile lye on it , we cannot reade it : this idlenesse and lazinesse suffering these impediments to lye on you , to cover the truth in you , is to with-hold the truth . therefore , seneca hath a notion in this case , though he was an heathen ; the soule of man , were it free from passions and distractions , and were quiet , truth should be seene clearely , as you see a penny , or a stone in a cleare river , so truth would appeare : doe but remove the impediments that commonly rise from us , and which satan injects , and this truth will shew it selfe : for these words ( they with-hold the truth ) shew that the truth is ready enough of it selfe to come forth . now there be certaine impediments which we remove not , and they are these two ; either businesse , and from thence proceeds feare , and care , and griefe , or else recreations , and the pleasures and joyes that come from them , one of these two are alway the impediments . first , for businesse , when a man takes too much on him , even more than hee is able to weald , or doth give himselfe to too much feare , and care , and griefe , which are contrary to this truth , as luke . it is the promise that wee should serve him in holinesse and righteousnesse all our dayes without feare : but let a man be filled with carnall feare , it suppresseth the truth , and keepes it downe . so for care , philip. . cast your care on god , for he careth for you ; and the peace of god which passeth all understanding , shall keepe your hearts and mindes in christ iesus : the meaning is , if you will care for your owne matters , pester your selves with cares and perplexities , it will interrupt your communion with christ iesus , it will interrupt your peace , and if your peace , then your communion with christ ; therefore he exhorts them to cast their care on christ. so for griefe , it is a great hinderance , the israelites could not hearken to moses for the anguish of their hearts , and he that minds things too much , pierceth himselfe thorow with sorrowes , this was the thing that suffocated the third ground , they were kept downe , partly with care , and partly with divers lusts : martha was troubled with many things : therefore take heed of too much businesse , or intending it too much , or inordinately . secondly , sports , pleasures , and recreations , things wherein men delight too much , these are impediments to the truth , if any of these get predominancie in your mindes , they hinder this truth , if you will set it at liberty , remove this impediment ; divers lusts keepe it downe , as cares , as we may see in the third ground : and esay . woe be to you that laugh ; if there were not something in this inordinate mirth and jollity that keepes downe the truth , why should that be added ? and the removall of these impediments is of great consequence . for there may be many hundreds of men which , perhaps , have not so ill meanings with them , yet are carried away with the tract of vanity , that are not so opposite to the truth , as forgetfull of it , that doe not so much resist it , as neglect it , that yet keepe downe the truth . these men partly busied with cares , partly intent on pleasures , death shall come upon them as a theefe in the night , and shall lead them captive to hell , because they held this truth captive , which had they set at liberty , it would have set them at liberty , free from death and condemnation : that is the fifth case . the sixth case wherein they with-hold this truth in unrighteousnesse , is , when they have it , and doe not use it , and communicate it to the good of others , and herein many faile : as first , ministers that have their charge , yet doe either non residere , or segniter residere ; but that concernes not this auditory : therefore i will not meddle with it ; but it concernes not only them , but common christians likewise : when men are converted , a charge lyes on them to endevour to convert their brethren , they should labour to use this truth , to kindle it in others , the neglect thereof is a suppressing of it ; for there is a charge laid upon them , that according to their measure , in their sphere , according to their callings , they should endevour as much as they can to enlarge this truth : so likewise masters of families are bound to doe it , shall hee bee worse than an infidell , that provides not food for his family , and shall it not be a greater sin in him that provides not spirituall food ? doth it not concerne him in private , as well as the minister in publike ? was it not that which god tooke speciall notice of in abraham , i will not hide it from abraham , for hee will instruct his family , and his sonnes , and they shall know the wayes of the lord : therefore , when they neglect this charge , they with-hold the truth in unrighteousnesse : so patrons of livings , if they doe not their part to bring faithfull labourers into the vineyard , and uphold them when they are there , they with-hold the truth in unrighteousnesse ; for they hinder it , though it bee not their calling properly to bring forth fruit ( for that is the ministers ) yet it is their part to uphold them : it is the vine that brings forth the grapes , but the proppe is to hold it up : so it is the office of patrons to sustaine ministers in the lords vineyard : likewise lawyers and advocates have a charge to minister the truth , not to cloake it : it is the office of iustice , to rectifie the truth , and not to adulterate it , but to informe rightly , and properly , when they doe not discover the truth , they doe with-hold the truth , if they should not labour to doe that , it were a hurtfull calling ; but there is no calling that is not for the benefit of men , but if it be thus used to conceale the truth , it were hurtfull , and not usefull : so likewise they that be governours , iustices of peace in the countrey , they with-hold this truth , if they performe not their duties diligently for this truth : as it is committed to us ministers to preach it , so it is committed to you , that are governours , to bring men into the obedience of it , you are to goe your way by the sword , and by your authority , for it is committed to your keeping , as it is said of the great magistrate , he is custos utriusque tabulae ; you must looke that truth have his progresse , as well as that the common-wealth suffers no detriment : therefore let not your authority lye as a sword in a scabbard , but let it be kept sharpe , to cut downe popery , and whatsoever is an impediment to this truth , and thinke it no small thing to neglect it ; for whatsoever sinnes are committed , which you have authority to restraine , these sinnes are put on your reckoning : looke on the first epistle of timothy , the fifth chapter , and the two and twentieth verse , lay hands on no man suddenly ( saith the apostle ) and be not partakers of another mans sinnes : if any be under thee whom thou hast to doe with , if thou doest not bring him in , and restraine him , thou art partaker of his sinnes ; you know what was said to ahab , thy life shall goe for his life ; and you know that not to strike the nocent , is as abominable in gods sight , as to strike the innocent : therefore take heed of neglecting it , whether it be out of feare , ( as that is one impediment ) or out of negligence , rom. . . let them that rule doe it diligently ; let them that give almes doe it cheerefully : as if that were a thing wherein givers are too blame , that they doe it not cheerefully and diligently : therefore be you diligent in your places , to set the truth at liberty , to bring men into subjection to it , so farre as may be : and so much shall serve for this , being the sixth case . now the seventh and last case , is , when we know these truths of god , and doe not professe them , when god kindled a light , and you put it under a bushell : when god worketh grace in any mans heart , his intent is , it should shine forth to the eyes of others , you must not shut up the windowes , that no body may see ; if you doe , whatsoever your respects be ; you with-hold the truth in unrighteousnesse : he that shall know the truth , and out of feare shall not professe it openly , this feare is a sinne , and hee that with-holds it out of that respect , with-holds it in unrighteousnesse ; it is that which god requires of necessity , with the heart wee beleeve , and with the mouth we confesse to salvation , god requires the one as well as the other ; this is that , that shut out the pharisees , the chiefe men among the rulers that beleeved , they durst not confesse him for feare of the pharisees , you shall see a brand set on them , they lost their soules for it . therefore doe not say a man may keepe religion to himselfe , may have a good minde , and bee devout in secret , and that to bring it to view is hypocrisie , it is not so , it is a false opinion ; in doing so , you robbe god of his glory , and your selves of salvation : it it the bearing witnesse to the truth , which you are bound unto , and you cannot have this truth in you , but it will appeare , grace cannot bee concealed , it cannot be hidde ; and if it could , yet you must know that the very concealing of this truth , puts an imputation on it ; for wee conceale nothing but what wee are ashamed of , and shame implyes ( you know ) that there is something amisse ; so that though you little thinke of it , this concealing of the truth , this hiding of it , is a degree to blasphemie , it layes an imputation on the holy ghost , for it doth on the light and truth which is an effect of the holy ghost : therefore know god desires both , hee will have the inside cleane , and the outside too ; indeed , if the inside be cleane , the outside will bee so also , but it is not true on the contrary ; a man may have a cleane outside , as in matthew the three and twentieth chapter , make the inside cleane , that the outside may bee cleane also : the meaning is , if a man have a cleane inside , it is not possible but a cleane outside will follow : it is true , there may bee leaves , and no fruit , but there can bee no fruit , but there will beleaves ; many counterfeit peeces may looke yellow , but there is no gold but it lookes yellow : doe not say then it is hypocrisie , in them that professe religion , for they would not take the profession of these things to themselves , but that they see a beauty , and excellencie in them . therefore consider it , and know there lyes a necessity on you ; do you think it unequall that god should be ashamed of you , and will you be ashamed of him ? is he such a father that his children should bee ashamed of him ? or such a master as we should be ashamed to weare his livery ? doe this to earthly masters , and see how they will take it : indeed if there were not some losse to men in undertaking this profession , wee need not spend so much time to presse men to it , but there is a losse in professing the truth ; you may lose many friends , and procure many enemies , undergoe many crosses , lose many benefits and preferments , which you might have had , this christ tells you before-hand , but if you love him , you must deny your selves in these . they breed an emnity in men , instance that place of ahab , hast thou found mee , oh mine enemie ? and am i your enemie , because i tell you the truth ? all men shall hate you for my names sake : and the more the truth appeares , the greater is the hatred , because the object of hatred is greater . but , if you object what is the reason peter saith , pet. . . will any man deny to follow that which is good ? i answer , there is a double good , and that is profitable to man , as to be iust , meeke , gentle , patient , ready to doe good ; in a word , all goodnesse of this kinde men will love you for ; but there is another thing in religion , and that is practice of true righteousnesse , and holinesse , and that crosses men : therefore saint peter addes , blessed are yee , if yee suffer for righteousnesse sake : as if he had said , though for your goodnesse men love you , yet for your righteousnesse you must suffer persecution ; therefore that must be made account of before-hand and you must be ready to beare it : so much shall serve to set downe the cases , wherewith men with-hold this truth in unrighteousnesse . fourthly , if there bee such a truth made knowne to us by god himselfe , then in the observing of this truth , looke for happinesse , in the transgressing of it expect misery , ruine and destruction : if god that is the governour , the summum bonum , shall appoint the truth , and set man a law , whatsoever that law is , in observing of that law , there is happinesse : it is so with every creature , he hath given every creature a law , and so long as he keeps to that , he is in a good condition and state : now the law given to us is this truth , in observing it thou shalt keepe thy life , thy happinesse ; take heed , therefore , of departing from it , whensoever a man departs from it he is deceived , and no man will willingly be deceived . but , you will say , a man is not deceived in sin , for i know it is a sin . yes , in this thou art deceived , no man commits a sinne , but at that time he thinkes it better that he commit it , and worse that he abstaine from it , and in this thou art deceived : goe thorow all the scripture , and finde any one sinne there recorded , and see if the party bee not a loser : goe to ieroboam , did hee not lose his kingdome by that , by which he thought to save it : goe to iudas , to gehezi , was it not his ruine ▪ i say , every man is deceived ; as it was said of eve , eve was deceived ; so it may b● said of all the sons of adam , when they commi● a sin they are deceived . but if you object , adam was not deceived ▪ tim. . the woman was deceived , but the man was not . i answer , the meaning is , there is an immediate deceiving , when a man is meerely coozened , because there is a fault in his reason , and for that mistakes a thing , and so was eve onely deceived , shee being the weaker : but there is a second kinde , when a man is not immediately deceived , but transported by a lust , and that was adams case ; and that lust arises from deceit : suppose it be a lust of envie that transports a man to a sinne , although that doth not immediately deceive , yet this ( as all sinnes ) arises from errour . therefore when any temptation comes , see if it be a sinne , if it be a sinne , be sure thou art deceived , and though thou canst not find out the deceit , yet remember it is there , ephes. . you shall finde these put together , the old man is corrupt through lusts proceeding from deceit , and be renewed in the spirit of your mindes after the image of god in holinesse and righteousnesse , which comes from the spirit of truth , you shall finde there is not a lust but it comes from deceit , and not any holinesse , but it comes from a rectifying of the apprehension and from truth ; for in these two things ( marke it ) the image of god and satan consist : the image of god consists not onely in holinesse , but in truth ; therefore the image of god is renewed in holinesse proceeding from truth : as on the contrary side the old man doth not only stand in lusts , but in deceit , from whence the lust comes . therefore take heed of that deceit , and know this , when any sinne is committed , it is contrary to truth , to the law , to this knowledge , and let that be an argument against it . i cannot stand to presse it more : so much shall serve for this point . the end of the eighth sermon . certaine sermons vpon hvmiliation . the ninth sermon . romans . , . forasmuch as that which may be knowne of god , is manifest in them , for god hath shewed it unto them . for the invisible things of him , that is , his eternall power and god-head are clearly seene by the creation of the world , being considered in his workes , to the intent that they should be without excuse . the third point then which now remains to be handled , is this , there is so much revealed to every man , as will make him inexcusable , we see the words are cleare , god hath made it knowne to them by the creation , by his workes , to the intent they should be without excuse ; or if you will translate it , so that they are without excuse , the words will beare either . there is so much revealed then , as will make every man inexcusable : for the manifestation of this truth , goe no further than this chapter . first , consider , god hath made himselfe knowne to every man by his workes of creation , this is the booke every man may reade , this is exposed to every mans eye , it is a language which every man understands . secondly , you shall see what they doe , they did not glorifie him as god , neither were thankfull , but became vaine in their imaginations , and their foolish hearts were full of darknesse , that is their carriage towards god. thirdly , when god doth behold this carriage in them , he gives them up to a reprobate sense , to vile affections , to their hearts lusts , till they be full of all unrighteousnesse , as it is expressed in the latter end of the chapter , because they regarded not to know god , he delivered them up to a reprobate minde , to doe things uncomely , being full of all unrighteousnesse . and if you marke this prophecie , you shall see how god is excused , and how all the world is inexcusable : first , god did that which was sufficient on his part , he made himselfe knowne . secondly , they did wilfully and stubbornely despise this knowledge , they regarded not to know god , nor practised according to knowledge , but provoked him with their sinnes , and became vaine , making no conscience of offending him : then comes in this in the third place , they are delivered up to a reprobate sense , so as they cannot heale themselves , they are brought to an irrecoverable state , as a man in quicke sands that goes deeper and deeper , and knowes not how to get out , they are given up to vile affections , so as they cannot loose themselves out of the bands of the devill , but marke the progresse : first , god reveales himselfe , then they provoke him by precedent sinnes , then he gave them up to these affections . but to open the point at large , and to shew the excuses men have , and their weaknesse , and how they are taken away , and then it will be evident that all men are inexcusable . the first pretence men have , is that they know not god , they are not acquainted with him , they are ignorant of his wayes : that is easily answered , that they that know him least , yet have so much knowledge as will make them inexcusable : they that have onely beene acquainted with the creation of the world , salvage men that never heard the word , that were never acquainted with the scripture , yet these know god , for god hath manifested himselfe to them . this i proved at large in the former point , so that no man can deny but he knowes god , that is , that there is a god , and this very thing , if no more , is enough to make them inexcusable , for they knew god , but glorified him not as god : when such a man knowes there is an almighty power , by his naturall wit , hee is able to deduce , if there be a god , i must behave my selfe well towards him , i must feare him as god , i must be affected to him as god , i must worship him with all reverence as god ; but the most ignorant man confesses there is a god , no nation denyes it , but how farre are they from glorifying him as god ? from carrying themselves towards him , as it becomes men to carry themselves towards an almightie god maker of heaven and earth . but secondly , the second pretence is , but god requires more of mee than that , if that were enough to know god , that there is an invisible god , to acknowledge the deity and eternall power , it were well , but god requires more . to this i answer , god requires no more of any man than either he doth know , or might have knowne ; goe thorow the whole vniverse , all men of the world that are or have beene , and i say , god requires of no man more than either he doth know , or might have knowne : i put that in , because there be many men that might know more than they doe , spoken of pet. . . some there are that are willingly ignorant : he meaneth men that are willingly ignorant of some things , but it is all one as if they knew them . and this makes men of this nation inexcusable , as your ignorant countrey-people , who though they know nothing , yet because they might have knowne , they are as inexcusable as if they had knowne as much as any ; for though every parish have not a preaching minister , ( which is a thing much to be wished ) yet there is no countrey but some light is set up in it , whither they may resort if they will , and this will make them inexcusable : so they that live under much meanes , that are ever learning , and never come to the knowledge of the truth , and so have brought a sottishnesse on themselves , they are inexcusable , because themselves are the cause of their not profiting , as a man that is drunke , though he is not able to understand the commands of his master , yet because he was the first author of the drunkennesse , ( which caused such sottishnesse ) he is inexcusable ; so they that neglect the word , or when the word enters not into the heart , because men delight not in it , ( as you shall finde these put together , prov. . . when wisdome enters into thy soule , and knowledge delights thee ) when the cause that men profit not , is because they delight in other things , the streame runnes another way ; and so as the sunne puts out fire , and the outward heat extinguisheth the inward heat , so they doe drive out the word by divers lusts , when they might have abstained from those other delights , and have attended to the word with more diligence , they are inexcusable : so that god requires no more of any man , than either he doth know , or might have knowne . the third pretence is , and that is greater than the other two , i but wee have no ability to performe the things wee doe know . that every man is ready to say , who is able to practice according to his knowledge ? to this i answer , it is false , there is ability in every man to do according to that he knows ; for so farre as light goes , so farre there is ability in the will and affections to follow that light ; there is a common light in men that are in state of unregeneration ( indeed sanctifying light they have not ) and they are able to goe as farre as their light goes , and i will appeale to any mans experience , let him looke backe to the course of his life , and examine himselfe , was there ever any particular action in all thy life , from which thou wast so hindered , that thou canst say thou couldest not doe it ? was there ever any particular sinne , of which thou couldst say , this sinne i could not abstaine from ? and howsoever we may make it a matter of dispute in the schools ; yet the worst man , one in whom we may thinke corruption of nature to be most strong , when he comes to die , he doth not excuse himselfe , but acknowledge he is guilty . if you consider the nature of liberty , there a spontaneity in beasts , by which they are carried to that which their appetite desires , but that is not liberum , though spontaneum : but when a reasonable creature lookes on a thing as elegibile or non elegibile , and not only so , but is able to reason on both sides , is able to see arguments for both , that makes it differ from spontaneity , when there is no outer impediment , when you may take or refuse it , when you have arguments to reason , and see the commodity and discommodity of it , your will is now free , so that i may truly affirme every man hath a free-will to doe that , for the not doing of which he is condemned ; marke it . but you will object , i but a man is condemned for not beleeving , for not turning to god , for not having his heart changed , for not being a new creature , but these no man hath power to doe ; therefore a man is condemned for something which he is not able to doe . to this i answer , it is true , a man hath not power to performe these , but yet withall , i say , he hath power to doe those things , upon the neglect of which , god denyes him ability to beleeve and repent : so that , it is true , though a man cannot beleeve and repent , and neverthelesse for this is condemned ; yet withall take this with you , there be many precedent acts , which a man hath in his liberty to doe , or not to doe , by which he tyes god , and deserves this iustly , that god should leave him to himselfe , and deny him ability of beleeving and repenting , which as a necessary duty lyes on him : so that though a man hath no ability to doe this , yet he hath ability to abstaine from the things , by the which he provoks god to anger , and by which he deserves this at his hands , not to be able to beleeve , &c. for proofe goe to this chapter , they knew god , but they glorified him not as god , therefore ( they having not done the precedent acts which they should have done ) saith the text , god gave them up to their lusts : he tooke away all ability to repent , he deprived them of all the sparkles of common grace and knowledge which before they had , but this is a thing which they themselves deserved first . so much for the third , when we come to the use we will be more large . fourthly , men excuse themselves from this , their natures are corrupt , and they have strong inclinations , strong lusts inclining them to this or that sinne which they cannot resist , therefore are excusable . to this i answer , it is not so , none hath so strong an inclination to any sin , but he is able to resist it . this is the argument ; let a man have hell and death set before him , nay , let some temporall shame or punishment be set before him , which hee shall immediately undergoe , when such a sin is committed , and see if this will not restraine him , when the lust is most impetuous . therfore it is not , because he cannot restraine it , but because he will not . secondly , hast not thou brought on thy selfe that strong inclination , that strange power of sinne ? art not thou the cause of it ? for though there be originall sin in us , yet we may intend that originall sinne by frequencie in any actuall sin : as varnish intends colours , it puts on no new colours , but intends it , makes it more bright ; if there was a glimmering light before , addition of light makes the former light greater , so frequencie of sin , makes sinne more active , more efficacious , more vigorous , as humours being accustomed to a place , are ready to breake forth there ; so a sin wherein you have had an issue , wherin you have given your selves liberty , there sin gets greater victory over you ; therefore consider if you be not guilty of the power of sin , of the impetuity of your lusts . lastly , consider if you have not deserved that god should give you up to these lusts ; many are taken in sin , as the fish on the hooke , which cannot get off , it seizes as an apoplexie on a man that cannot be cured : when the sinne gets ground , it is like the sea , getting ground on the land , which cannot be recovered . i confesse this is the case of many hundred men , but consider if you have not made way for this ; for as the lower stayres lead up to the higher ; so there be lesser sins which make way for greater , not by way of efficacie , as acts beget an habite , but by way of merit , god may iustly give them over to this strength of sin : therefore though their lusts bee strong and impetuous , yet this doth not make them inexcusable . fifthly , when none of this will serve the turne , then they are readie to lay it on their temptations : how can a man doe otherwise when it stands in such circumstances , that is , subject to such company , to such occasions , such businesses , and so many things to draw him away : when that within will not excuse him , he comes to that without . to this i answer , when a man is drawne to any thing without , it is the concupiscence within that doth it ; put fire to that which is not combustible , it will not burne , it is the corruption within that doth all . therefore , observe that in act. . it is peters speech to ananias and saphira , why hath satan filled thy heart ? as if he had said , it is true , satan hath put this into thy heart , he hath tempted thee to the sin , to lye to the holy ghost , but know , thou wast the cause of it , thou hadst the keyes of thy heart , if thou hadst not suffered satan to have entred , he could not have done it . and besides , consider if thou hast not put thy selfe into this temptation ; it is one thing for god to lead into temptation , and another thing to lead our selves into it . you know what is said of ahaziah king. . . he walked in the wayes of the kings of israel , and did as the house of ahab had done , because he had the daughter of ahab to wife : as if he had said , it is true , it was ahabs daughter that led him into those sins , but he led himselfe into the temptation , he should not have married ahabs daughters : consider whether thou hast not put thy selfe into this circumstance , and led thy selfe into this temptation . last of all , another pretence and excuse is , as i have the temptation that others want , so i want the means others have ; if i had the means others have , i should doe well enough . i answer , first consider if thou hadst not meanes , and didst not profit by them , consider how many meanes god affoorded thee , from whence thou receivedst not that fruit and profit , which thou mightest have done : and if thou didst not , and god deprived thee of the meanes , know thou art the cause of it thy selfe : for when men neglect the meanes , when god shall set up a light , and men will not worke by that light , he doth , as masters doe with their servants , when they set them a candle , and they play by it , and will not use it as they should , they take it away in anger ; so god removes away the light , he takes away the gospell , he sends a famine of the word , when we neglect it , or as parents doe , when their children play with their meat , they take it from them : when men will not use their talents , god takes them away , and this talent of the word above all other , when it shall be abused , and not used to gods glory . if all this will not serve to excuse them in generall , then are they ready to excuse themselves , in particular : first , by denying the fact ; or , secondly , by slighting the fault . first , by denying the fact , they deny that they are guilty of a thousand sins of which they are guilty ; this disposition you shall finde in them in malach. . you have despised me , and you say , wherein have we despised thee ? and you have robbed me , and spoiled me , and you say , wherein have we robbed thee ? and you reckon it a wearinesse to serve the lord , and you say , wherein are we weary ? so it is the nature of man to deny the fact , if it be possible : see gods answer , when they have asked these questions , you have offered the lame and blinde in sacrifice . consider what you doe ? doe you not despise god in the prayers that you make , doe not you performe them in a sleight and perfunctory manner ? doe you not offer to god of the worst ? there be men that salomon speakes of , that despise their way , that is , some things they neglect , which they thinke are not worth looking after , some things they reckon as trifles , which they will not care for , this is to despise god. secondly , if they cannot deny the fact , they sleight the fault , and one of these they say , either the sinne is small which they commit , and hope that will excuse them ; or if they be greater sins , they fall into them by humane frailty , and infirmity , and are sorry for what they have done , so extenuating what they doe , and making it a matter of nothing . but to answer first for small sins , sins are not to be measured by the bulke , but by the circumstances with which they are committed , though thou thinkest it a small sin in it selfe , yet considering it with the circumstances it may bee great : a sin committed against light of conscience , and with deliberation , is a great sin , as the prophet that turned another way , it was a small thing for him to doe it , yet having the sure word of god for a rule not to doe it , you see god punished him , not , as for a small sinne , and he being just , we may argue from the greatnesse of the punishment , that the sin was great ; so adams eating of the forbidden fruit , to eat an apple was a small matter , but there being the almighty god's command to the contrary , the punishment shews what the sin was : so men thinke that to sweare a small oath , is no great matter , but christ saith , let your yea , be yea , and your nay , nay ; and when god hath commanded a thing , though it be never so smal , yet that makes it great : so it was a small thing for saul to sacrifice before samuel came , but you see what it cost him , god for that cast him away for ever ? so in the things you reckon small , take heed you be not deceived , be the thing never so small , yet for that you may be contemned , as well as for the greatest sin , for he that is unfaithfull in the least , will not be faithfull in much : and take the least sin , there is the same reason of sinfulnesse in that , that is in the greatest , as a drop is water , aswell as the ocean : if thou abstaine from sin , because there is an antipathy between sin and thee , as it is with every man after regeneration , thou wilt abstaine from all sins . you know a pigeon wil not meddle with any feather of an hauke , because there is an antipathy between them , and the sheepe hates every wolfe , and men hate every toad , his stomacke rises at a little toad ; so a right gracious heart abhors every thing that is evill , and cleaves to every thing that is good , indeed he failes much in performance , but his heart is sound . againe , there is no small sinne , but it makes way for a greater , as playing at small games , makes us afterward to play at greater : therefore the littlenesse of the sinne excuses not ; for one sin admitted is of great consequence , because it drawes on many that are great . now for the second , some they say are small , some are great , and for them that be great , they commit them by accident , out of infirmity , and are sorry for what they have done . you must know this , if they were committed by infirmity , the excuse were good , for even the faithfull themselves fall into divers sins out of infirmity ; but take heed of deceiving thy selfe . if thou findest this thy case , that thy heart is renewed , that thou wagest a continuall warre against thy sins , resolvest never to make peace or truce with them , usest all meanes thou canst againts them , admittest of no occasion to lead thee to sin , and yet fallest into it against purpose , and sincere desire of heart , it is a sin of infirmity , and god will so iudge of it , but put case thou holdst not a continuall war with thy selfe , but sayest , i see it is a sin which i am strongly inclined to , i shall be weary with resisting , therefore i must give out , i cannot choose ; now if thou leave striving , and lay downe thy wasters , this is not a sin of infirmity . againe , if thou keepest company that leads to that sin , of dost venture on that occasion , beholding such objects walking on the brinke and comming neere the sin . it is a false pretence that thou fallest into it by infirmity , or by accident , for thou allowest thy selfe in it , thou lyest and continuest in it . so againe , hast thou used thy uttermost power , hast thou prayed hard against it , nay , hast thou fasted and prayed against it , for some devils cannot be cast out without both : indeed if a man use all his strength to resist it , he shall fall into it seldome , and it is to be excused thus , but if otherwise , it is no sin of infirmity . but they say , i am sorry for what i have done ; take heed thou be not deceived in that . is it not a false sorrow ? art not thou more sorry for the effect of sin , than for the evill of sin , for the burning of the coale , than for the blacknesse of the coale ? there is much present evill in sin , that may make thee repent it afterward . againe , if it be not so , is it not a slight sorrow ? not proportionable to thy sin : is it a sorrow that continues on thy heart ? is it a sorrow effectuall to worke any change in thee , to prevent sin for the time to come ? otherwise , if thou say thou art sorry for it , and yet fallest into it againe and again , it is no true sorrow : goe to thy neighbour and say , i have done thee an injury , and am sorry for it , and yet fall into the same againe and againe , it will seeme that it was but a false sorrow : so if thou dost pretend sorrow for thy sins , and yet relapsest into them againe , it is a slight sorrow that god regards not . so much shall serve to take away the excuses , learne to lay this to heart , and consider it , and see how you be inexcusable : now to make use of it . the first vse is to justifie god , learne to lay the blame where it is , that is , on our selves ; thinke not that god condemnes any without cause , for every man is inexcusable . and here this point is specially to be marked : i doe not say , men are inexcusable only , in regard of adams sin ( that being a truth we all assent unto , that in regard of adams sin , the ability we had , we lost in him ) but i will goe further , men are inexcusable in regard of their present condition , and their actuall sins , marke it well . the reason whereupon he inferres that they are inexcusable , is ; god hath made himselfe knowne to them , namely by his workes and creation , he goes not to adams sin , but they had knowledge enough ; this knowledge they practised not , and in regard of the present actuall evils which they committed , they are inexcusable . therefore , that god may be glorified and justified , that he may be true , and every man a lyer , know that god condemneth not for any more than he hath revealed , as some have onely the law of nature , so they are condemned onely for breaking that law , they are not condemned for not worshipping god according to the law of moses or the gospell , but simply and onely for breaking the law of nature ; they that have sinned without the law , shall be condemned without the law , rom. . . that is , at the last day there shall no more be laid to their charge , this you knew , and this you broke : so againe , they that onely knew the law of moses , yea , at this day , if there be any iew in the world , which never heard of christ , which never had meanes to know him , he shall not be condemned for not beleeving in christ , but for the breach of the law of nature , and the law of moses , and the reason is good , for by the same reason that the gentiles shall not be condemned for breaking the law of moses , by the same equity and ground , they that have not the knowledge of the gospell , shall not be condemned for breaking the law of the gospell : so that if wee consider this , there is no man ( goe thorow all ) but god shall lay this to his charge at the day of iudgement ; doe not say , i bound thee to impossible things , that i laid on thee a law , thou couldst not keep , thou shalt not have this excuse left thee , i gave thee ability to doe much , but thou didst not doe that thou wert able to doe , for that is the condition of every man , he is able to doe more than he doth , and if any man perish , it is for not doing the things he was able to doe . but you will say , god might have revealed more . i answer , god doth lead along , but men doe ponere obices , lay blocks in his way ; god deales not only in iustice , but in much mercy with any vessell of wrath : indeed he loves the godly in a speciall manner , but mercy he shewes to every man , and the reason why he is not brought to more light , is , because he layes blockes , and when god reveales still , he layes more , till at length there be an end of his patience and long-suffering . to give an instance in saul and david ; god led saul along , but he sins still , god leads him on , till at length hee went his way , and god leaves him quite ; but in david you shall finde as many frailties as in saul ; if you looke on davids nature , the strong temptations to which he was subject , he was ready to lay blockes too ; but because god had a peculiar love to david , he removed them all ; yet god dealt with saul in much mercy , he shewed much patience , and long-suffering ; but david he loved with a peculiar love , therefore he carried him thorow all : so it is with all the faithfull , i will put my feare in thine heart , that thou shalt never depart from me , saith god. but , you will say , this is to preach free-will , and if men have free-will and be condemned for not doing what they might doe , what is the difference betweene the doctrine of the papists and this ? i answer , though there be a free-wil to doe that , for the not doing of which they shall be condemned ; so as you cannot come to any particular that these men cannot doe , yet god hath kept it in his power to draw whom he will , to sanctifie whom he will , for god keepes these two together , he keepes men within compasse of common grace , so that they may doe much of themselves , and the changing of mens hearts , the enabling of them to beleeve effectually , or repent , the drawing of them to god , that is , proper to god : so that these may well stand together , this freedome they have , yet it is not in any mans power to beleeve , to repent effectually . the second use we should make of it , is for practice ; learne hence then to justifie god , and to condemne our selves , to thinke well of him , and ill of our selves , to give him the glory of his mercy , and patience , and long-suffering ; and to take shame to our selves , lay the blame where the blame ought to be laid : for let a man have committed never so great , never so many sins , if he hath something to say for himselfe , he will never be humble ; labour to come to this , to see that thou hast nothing to say for thy selfe , to see that thy sin is out of measure sinfull , as indeed it is ; and this will put a necessity on thee , and teach thee to love much , because much is forgiven thee , and till this thou canst not be a man fit to come to christ : therefore you shall finde these two expressions , rom. . all are under sinne : and the like is in galath . . . he hath shut up all under sin , that the promise by the faith of iesus christ might be given to them that beleeve , that every mouth may be stopped . that is , before god will shew mercy , he will bring them to see that they are inexcusable , that their mouths may be every way stopped , that they may have nothing to say for themselves , that they may have no excuse , no postica , no back-doore when a man is shut up in sin , when there is no evasion , nothing to extenuate sin withall , then his soule is humble , and begins to sin●e before god ; then he sees the necessity of comming to christ , and is brought into the case they were in , in the second chapter of the acts , men and brethren , what shall we doe to be saved ? as if they should say , before we thought we were in a good condition , at least we had something to hold by in our apprehension , but when peter shewes them their guiltinesse , then , men and brethren what shall we doe to be saved : this is it the scripture cals , afflict your selves , iam. . now the greek word for affliction , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , when sorrow stands round about a man , when there is no way to get out , when one is hedged in on every side , for when there is any scape , it is not properly an affliction , because there is an evasion , a way to helpe out , but that makes it an affliction , when it compasses us round , when we have nothing to say , when all objections are removed , so that we are througly convinced of sin , this stirres up present apprehension of danger , present sorrow for sin , and when any affliction is present , it will have present ease . there be many excuses , but when the holy ghost removes all these , then men are driven to christ , indeed ; before they clave to sinne , as to their center , still departing , and loath to depart , for men come out of the state of unregeneration , as lot did come out of sodome , who was so loath to come out , that the angell was faine to draw him out ; so till we be all nothing , till there be no twigge to hang by , till there be no fibrae to nourish us on our owne bottome , we will never come to christ : as ioab , if he could have escaped salomon , he would not have flowne to the hornes of the altar , but when he saw no hopes , then he laid hold on them , and said , if he will kill me , he shall kill me here : so if we can subsist in our naturall condition wherein we are , we will love it , we will cleave to it ; but when god hath ferited us out of all our turnings , that there is no hope left , then we goe to christ , then we take hold on the hornes of the altar ; as when a man hath a cord let downe to him into the sea , you need not bid him hold fast : so when god takes away all excuses , takes a man quite from his owne bottome , cuts him from the root of nature on which hee grew , this makes him come to christ. when we tell men of their sins , that they are accursed , that doe not keepe every part of the law , they deale with us as the aegyptians did , when it was told them , that in every house the first borne should die , except the destroying angell saw their doore-posts sprinkled with bloud , they regarded it not , they minded it not , till the very day , and then where the bloud was not found , they died for it : so we may tell you of sin , of the danger you are in , we may tell you , that you shall die , yet you beleeve it not , only a few , whose hearts are sprinkled with the bloud of the lambe , they indeed defer it not , for they doe not know how soone the destroying angell may come . therefore labour to be convinced , this is to know what a mediatour is , and not to have it in speculation only . and here it were good to consider , what that is that holds men on their roots ; there is an anchor under water , though men see it not , that keepes them in their old condition , if we could hit on it . and it is either inconsideration , men consider not what they have to doe , they look not about them , according to that in deut. . you have seene all what the lord did to pharaoh , but the lord hath not given you hearts to consider it to this day : now if you aske what consideration is ; i answer , consideration is nothing else but an act superadded to knowledge , when a man not only knowes , but returnes and reflects on what he knowes , when he stayes and abides on it , when he lookes round about a businesse , not on a corner of it , but fully and weighes every circumstance : therefore we are said to ponder our wayes , when wee doe not onely looke to that which is present , but to the time past and to come , when all things are taken in : now when a man shall lay all together , when he shall consider , that is , thinke seriously , and remember that he hath but a little time to live here , and that there is another place where he shall live for all eternity , that he hath an immortall soule , and that his state is dangerous , that his sins are great , and the wrath of god is as a consuming fire ; when these are laid together , when he considers them , and stayes on them , by these means he comes to see with his eyes , and understand with his heart , and to be converted and healed ; but because men doe consider , thence it is that they grow on their roote still , and are not brought to this inexcusablenesse , nor have all arguments taken away . or another reason is , some lust , there is world credit , riches , pleasures , or something which they are loath to part with , the rich man will not part with his possessions , they in the twelfth of iohn will not part with their credit with the pharisees , ieroboam will not part with his kingdome , till these arguments shall be answered , and god shall cut off those snares , for so they are termed , tim. . . waiting if god will give them repentance , to know the truth , and to come out of the snare of the devill , who taketh them at his will : the meaning is , every man , before he be regenerate , is holden by some snare , the snare is some lust , the root of it is some false reasoning ; now when men come to know the truth , and to be delivered out of the snare of the devill , when god convinceth a man , and opens that truth , undoes that false reasoning on which that lust is founded , he cuts the snare asunder , and then they are set at liberty : every man saith , i cannot live without credit , without my state , without my kingdome , ( as every man hath a kingdom of his owne ) when god teacheth that this is vanity , and if we will be happy , the best way is to serve god with a perfect heart , when god teacheth the contrary truth , then he is out of the snare of the devill , when he hath awaked his conscience , that he is sicke of sin , that he feeles his rebellions , then the thing he magnified before , is nothing now ; as when a man is sicke , the houses and orchards he magnified before , are now not regarded , his dainty fare , and gorgeous apparell , he hath no pleasure in them , for he is sicke : so it is with the soule when god chargeth sin on the conscience . againe , when god shewes better things than these , as heb. . . they had in heaven a better , and an enduring substance , and therefore cared for nothing : they cared not for parting with their goods , when they had another righteousnesse to trust to : so when god opened the heavens and shewed himselfe to paul , he reckons all as dung and drosse , he doth not magnifie what he did before . and thus are men freed from the snare of the devill : therefore when a man shall deferre and thinke i am ready to come , but i will not yet : i say , these must be taken away , for they are false reasonings by which we are built on our root : now when a man shall be perswaded of the danger of putting the evill day farre from him , when the holy ghost shall give him wisdome to number his dayes , then he will take to himselfe new thoughts . every man naturally feares death , but because it is farre off , no man regards it ; and so because we put the evill day farre from us , we turne not to god ; now when god shall convince a man of the truth , and teach him to number his dayes : wel , thou art now in healt● and strength , but when thou commest to num●ber the dayes that remain , they are very small . put case a man had an hundred dishes of meat before him , if one come and sayes , take heed what you doe , for one of these dishes is poison , he will not taste of any of them , except he have taken an antidote before : so when the holy ghost teacheth , it is true , in one of these dayes is death , thou shalt finde poison that shall take away thy life ; whether first or last it is uncertaine , if thou were wise to consider thy latter end , that is , if thou hadst the wisdome , which god must teach , thou wouldst see little reason , why to venture thy soule on one of these daies , if thou hast not made thy election sure ; for this is as to eat of one of those dishes when there is poison in it . therefore consider ( beloved ) what uncertainty of life there is , what it is to venture the soule , and what eternity is : when god shall each this , and stirre up present affections of feare , and apprehension of wrath , it will teach a man not to deferre , but to come home speedily . againe , when this place of scripture , and the like , shall be seriously considered , that if the good-man of the house knew at what time the theefe would come , he would have an eye to him ; that christ hath threatned all before hand that doe not watch , and i will come at a time thou thinkest not of me : if thou didst consider this when thou art most secure and furthest off from god , in the midst of thy jollity , and fast asleepe , i will come at a time when thou lookest not for me : and didst thou thinke this threatning in vaine ? didst thou beleeve this scripture and lay it to heart ? thou wouldest not deferre thy turning to god. againe , consider , put case thou hast liberty , if sicknesse come and give thee warning , alas how farre art thou from being able to repent ? are the times in thine hand ? must not the holy ghost change thine heart ? if thou dost now take resolution to amend , hast not thou cause to suspect that it proceeds from selfe-love ? for if it had beene not of love to god , wouldest thou not have turned sooner ? and if it be out of selfe-love , god accepts it not . all this while wee have spent in shewing the disease , and now wee must shew the remedy . finis . a sermon preached at a generall fast before the commons-house of parliament : the second of iuly , . in the time of the plague . by the late faithfull and worthy minister of iesus christ , iohn preston , d. in divinity , chaplaine in ordinary to his majestie , master of emmanuel colledge in cambridge , and sometimes preacher of lincolns inne . london , printed by r. b. for nicholas bourne , and are to be sold at his shop at the royall exchange . . a sermon preached at a generall fast , before the commmons-house of parliament , iuly . . numbers . , . and the lord spake unto moses , saying , phinehas the sonne of eleazar the son of aaron the priest , hath turned my wrath away from the children of israel , ( while he was zealous for my sake among them ) that i consumed not the children of israel in my jealousie . we are met together , you know , to sanctifie a fast to the lord. i will therefore speake a word , or two , of that dutie , before i come to the text , which i have read to you : but i will doe it briefly , the common place thereof , being too large a subject at this time to enter into . and first , wee will say thus much to you ; that this duty is a necessary , not an arbitrary thing , which wee may doe , or leave undone at our pleasures : you know there be many examples of it , many commands for it in scripture ; but of them wee will onely repeate two : the first is that in ioel . . ( a place you wel know ) sanctifie to me a fast , call a solemne assembly . when the lord began to send iudgement on the land , he straitly enjoyned the performance of this dutie , which showes that it may not be left undone at pleasure . to which i will adde that in esay . , , . the lord called in that day to weeping , and mourning ; but because at that time they fell to rejoycing : it was revealed by the lord of hoasts , that that sinne should not be purged away till their death . when there is a time for fasting , and when there are iust occasions for mourning and humiliation , the lord doth then so require it , that if you doe it not , but will doe the contrary , the lord will never forgive it ; it is a sinne that shall not be purged away till you die . you will say then , what is a fast ? in a word , a fast is nothing else but the sanctifying or setting apart of a day for humiliation , reconciliation , and reformation . i say , it is to sanctifie a day ; because the day of a fast must be equall to the sabbath ; the very word used in that place of ioel , sanctifie to me a fast , shewes as much . in that day you may doe no servile worke , but must keepe it holy to the lord. that you have to doe in that day is first to humble your selves , as in that place of ioel , turne to me with fasting , mourning , and weeping . secondly , it is for reconciliation , lev. . . it is called a day of atonement . lastly , it is for reformation , and therefore in the day of fasting , the whole people entred into covenant with god ; as in nehem ▪ the ninth chapter , and the beginning of the tenth verse , you shall see the princes , and people came altogether , and seale a covenant to the lord , to reforme their sinne of taking strange wives , and entered into a curse , and an oath to walke in gods law . i will say no more of that , but will onely tell you , what are the failings which we are most subject to in this businesse ; for wee may know the disease by the medicine : if god takes great care to prevent our falling into a sinne , it argues that we are apt to fall into it . and first , we are very ready to rest in the worke done , in opere operato , to thinke that the very action will please god. therefore it is carefully added in ioel . rend not your clothes , but your hearts : that is , when you come to sanctifie a fast , doe not thinke that the very outward performance of the duty moves mee : it is the heart that i looke to , therefore you must take care that at this time , your greatest businesse be with your hearts . lev. . . he who in that day ( meaning the day of the annuall fast , which was then instituted ) doth not afflict his soule ( for so the word is to be translated ) shall be cut off from his people . the outward performance is not the thing that god respects , or accepts ; he doth not regard that , ( for hee is a spirit , and beholds the behaviour of the spirit ; ) he considers how we are affected in secret before him . a second thing werein we are apt to faile , is , to thinke that one day is enough , and when that is done , there is an end of the businesse : but it is not so , that is but the beginning of it . esay . . is this a fast , to hang downe your head for a day ? is it to bow it downe as a bulrush ? bulrushes you know in a storme hang downe their heads , but when faire weather comes they lift them up againe . so when affliction is upon us , we are apt to humble our soules for a time , for a fit ; but when a little peace or prosperity comes , we forget to be longer humbled : whereas the end of a fast , is so to begin the worke of humiliation , that we may the better continue it afterwards . a third defect is this ; we are perhaps content to doe the duty , and with some affection too , but there followes no reformation of life . therefore in the same chapter , see how carefully that is put in ; is this an acceptable day to the lord ? will i accept such a fast as this ? when you finde pleasure , and continue in strife and debate ? that is , the lord regards not the bare performance of the duty , unlesse the end of it be attaynd ; now the end of it is nothing else , but that every man in particular reforme the evils he is subject to ; yea , his particular weaknesses , and personall infirmities , the mending of which , is carefully to bee endeavoured when we sanctifie a fast to the lord ; else we assemble together for wine and for oile , hos. . . as if hee should say , you have not sought mee when you howled upon your beds ; but your wine and your oile : that is , men are affected with the iudgements of the lord , they desire to have them removed , they wish for ease and prosperity , and for that they assemble themselves ; but to me , saith he , ye returne not . a beast will doe as much when it feeles any evill oppressing it ; and therefore god cals it , howling on their beds , an action proper to beasts : but the lord lookes , that you seeke him in sincerity , and that you labour to make your hearts perfect in him . in a word ; to conclude this , remember , that there is a double performance of every holy duty ; one is , when we doe the worke as a taske , and are glad when it is over ; when we doe it as servants that doe eye-service to their masters : another is , when not onely the thing is done , but your hearts also are wrought upon ; for that is the end of the outward performance , and the worke is so farre accepted as it hath an operation on our hearts and affections . it is so in every duty ; as in prayer , when you call on god in private , doth god regard the words of a prayer ? no , but ' its working on your hearts , ' it s humbling of them , ' it s bringing of them into frame , and making them perfect with god every day , by a thorow renewing of your repentance , and this is the doing of the thing . amongst your selves , if a servant doth onely make a show of doing a thing , it is not regarded ; but hee that brings the thing to passe is accepted of you : and that is it , which the lord requires and accepts in our performances . now we shall see that this text will helpe us to all that is required in a fast , as will appeare in the particulars . phineas the sonne of eleazar , &c. ] in the former part of the chapter the disease is set downe , and that is sinne , ( which is indeed the onely disease of the soule ) illustrated from two consequents . first , from the wrath of god , who ( as the text saith ) was very angry with israel , for they had committed whoredome and joyned with baal-peor . that was the disease , the sin , for which they had brought on them gods wrath . and secondly from an effect of that wrath , the plague ; ( god struck them with pestilence , that is the punishment . in this verse is set downe the remedy , and that is the turning away of gods wrath . for as the physitian sayes , morbi curantur contrarijs , so it is true in divinity : as the wrath of god was the cause of the plague , so the turning away thereof is the remedy . this turning away of his wrath , is set forth by the cause of its turning away ; and that was the zeale of phineas , while hee was zealous for my sake ; and that is made good by two reasons . one is in the latter end of my text ; therefore have i not consumed them in my jealousie . as if hee had said , if phineas had not beene zealous , my jealou● should have burned more and more , and the jealousie of that should have beene utter destruction . the second is gods owne testimony , set downe before my text. the lord himselfe said unto moses , that his wrath was turned away . i will say no more for opening the words ; but in them you shall see these five points lye evidently before you . first , in that the removall of the plague is attributed to god , and to the turning away of his anger , this is clearely deduced : that it is god only that doth good and evill ; for you see his anger brought the plague on them , and the turning away of his anger healed them againe . secondly , it is sin that causes gods anger : anger in god hath alway relation to sinne , for sinne is the cause of it . thirdly , the way to turne away the lords anger , is zeale , for his sake . fourthly , if there be want of this zeale among us , his jealousie shall grow hotter and hotter , it shall encrease upon us more and more . fifthly , and lastly , the issue of this jealousie of his , will be utter destruction . wee will begin with the first , which is , that it is god onely , that doth good and evill to every nation , to every church and kingdome , yea to every particular person . as you see here ; it was not the corruption of the aire that brought the plague , nor the clearing of it with f●ost and wind , that turned it away ; but the cloud of the lords wrath shed this storme on them ; and when he was appeased with them there followed health and peace : the lord wounds , and the lord heales . for what is the plague but a sword in the hand of an angell , who drawes it out , and puts it into its sheath againe , at his masters appointment ? and is not there the same reason of all other evils ? warre you know is a terrible thing , when enemies come as bees on a land ; but doth not the lord hisse for them ? and againe , they are driven away as with a breath at his appointment . famine is a leane devouring evill , which causes the land to eate up the inhabitants thereof ; but is not the lord the onely cause of it ? doth not he make the heaven as brasse , and the earth as iron ? doth not he when he will , open the windowes of heaven , and unstop the bottels of the clouds , and powre outraine unseasonably ? and is not hee the cause of death , which is the journeys end of both the former ? to which , every one of us is subject , yet wee consider it not . though we see men fall from the tree of life every moment yet wee regard it not . this the lord takes onely to himselfe , psal. . . to the lord belong the issues from death : and therefore let us give to the lord , this great prerogative of his ; that he onely doth good and evill , and let no man question it . you will say , who doth question it ? it is very true ; we doe not question it in words , but if we question it in our deeds , it is an argument that our hearts make a doubt of it , though our tongues doe not question it . therefore let us examine the matter . if wee thinke the lord onely doth good and evill , why then will not we obey him and serve him , and please him in all things ? but provoke him to anger , by our words , and by our workes , as the prophet speakes . perhaps you will say to me , as saul answered samuel , when he came from the warre of the amalekites ; oh thou blessed of the lord , i have fully kept the commandement of the lord ; but saith samuel , if thou hast done so , what meanes the bleating of the sheepe , and the lowing of the oxen : so i say to you , if you obey the lord , what meanes so many sinnes amongst us ? what meanes fornication and whoredome which is so frequent ? what meane those oathes amongst us , for which the land mournes ? not onely greater oathes , but smaller oathes , which exceed the greater for frequency , though the greater exceed them , in that they take the name of god in vaine . againe , what meanes the breaches of the sabbath ? of which i will speake a word by the way : and that you may know that i doe not blame you for that as a sinne , which is no sinne , i will make this digression . doe you not think that sabbaths are to be kept , and to be kept holy ? i will name but two reasons to make it good ; you shall finde them in esay . . it is my holy day . first , it is a holy day , and if it be holy , you may doe nothing thereon that is common . a vessell that is sanctified and made holy , may not bee imployed to take up common water , or used in common services , for it is holy . so the time of the sabbath is holy , therefore you must not spend it about common actions , for if you doe , you prophane that which is holy . seeondly it is my day , and if it be my day , rob mee not of it : every houre of that day that you spend in common speeches and actions , you rob the lord of that houre , for all the day is his . and doe not thinke that men were tied to this observance onely , under the old testament ; but know that it continues still : for doe but consider with your selves , if the lord should have left it meerely in the power of the church to appoint a sabbath day , it might have been brought from a week to a moneth , and from a moneth to a yeare , and so if of meeting together had bin no necessity put upon us by god himse●fe , where would religion have bin ? and do you think god would not have provided for his church better than so . besides , why should it be questioned , when it is transmitted to us from the most ancient times . iustin martyr sayes , that on the day which we call sunday , the christians met together to worship god ; and the people came out of the countrey for that end , and it was a solemne day . tertullian in his apologie saith as much : and therefore because they spent that day in worshiping god , all the heathen called it sunday . and in all ancient times it was never controverted , never called into question . againe , doe we not need such a day ? therefore the lord saith , sabbath was made for man ; as if hee had said , i could have spared the sabbath . it is not for my owne sake and for my worship sake , but for mans sake , that is , lest he should forget god , and bee a stranger to him , which would redound to our own hurt . and therefore shall not wee be willing to keepe it , when it was for our owne sakes that the lord appointed it ? what gainers might wee be in grace and holinesse , if wee would sanctifie every sabbath as we should ? should we be losers by it : but this is a digression , and i speake it by the way . but marke it , i say , if you keepe the commandements of god , what meanes this bleating of the sheepe ? these acts of disobedience on his owne day ? we will goe on in the examination . if indeed we thinke that it is the lord that doth good and evill ; why are we so inobservant and negligent of him ? why do we reckon it a wearinesse to serve him ? why turne wee religion into formalitie , posting over holy duties in a carelesse and negligent maner , when we should be carefull and fervent in the same ? why is there so little growth in religion , so much barrennesse in good workes , the price whereof is more than gold and silver ? in a word , why doe we turne the maine into the by , and the by into the maine ? that is , why goe we about all other businesse as our maine and chiefe scope , and take in holy duties by the way , more to stop the mouth of naturall conscience ( as carnall men may doe ) than for any delight we● have in them ? if we thinke god to be the author of good and evill , why are these things so ? every man is ready to professe his faith in the truth hereof , but if wee did beleeve it , wee should be more carefull to please the lord in all things . againe , if we thinke that god only doth good and evill , why have not wee our eyes on him altogether ? why doe wee not feare him , and nothing els , trust in him and in nothing besides , depend on him , and upon no other ? in all our calamities and dangers , why doe not wee seeke to him , as to one that onely can helpe us , and heale us ? you will say , we doe depend on god , wee trust in god , and none but him ? it is very well if you doe ; but consider , that to trust in god , is to part with all for his sake , and to have an eye only unto the recompence of reward , to be willing to deny our selves in our profits , and credits , and pleasures , to be content to have him alone . thus saint paul expresses it , tim. . . therefore , saith he , have we suffered these things , for we know whom wee have trusted . as if he had said , we have parted with all , we are content to be led from prison to prison , we are content with god alone , for wee know the power and faithfulnesse of him whom we have trusted . againe , to trust in god , is then to rest on him , when the case is such ( marke it ) that if we faile we are undone , then to build on him as a sure rocke ; that is the nature of true holinesse , and exact walking , when god puts us into an exigent , removes from us friends , takes away worldly helpes , yet in this case to trust him . thus hester trusted god , when she undertooke that dangerous enterprize , if i perish , i perish , when if the lord had failed her , shee had lost her life . so daniel trusted god , when he would put himselfe upon him , being in such danger for the open profession of his religion , which by death they would have forced him to deny . thus asa trusted god , when hee went with a small number against a great multitude , the text saith of him , that he trusted in god. now doe we thus trust him ? surely we doe not : but when faith and sense come into competition , when they meet together on a narrow bridge ; we are readie to byas our conscience the wrong way , to goe aside , and decline the blow , that is , we are ready in such a case , though with breach of a good conscience , so to trust in god , that withall we will keepe a sure foot on some outward , probable , sensible meanes , that if god failes us , yet , wee may know what to trust to . the truth is , we doe not leane to the lord. for what ●● it to leane to him ? you know a man is then ●●id to leane , when hee stands not on his own●●eet , but so rests the bu●ke of his body on a ra●●e , or staffe , or the like , that if it faile him , he fals downe : to rest on god in this manner , is to leane to him ; and did wee thinke that hee had all power to doe good and hurt to the creature we should thus trust in him ; but in that we doe it so little , and so seldome , it it an argument that whatsoever wee professe we doe not indeed beleeve it . last of all ( to make an end of this examination ) if we think indeed , that the lord only is able to doe good and evill , why do we not that which is a necessary consequent th●r●of , which you shall finde in gen. . . it is gods speech to abraham , i am god all-sufficient , therefore walke before mee and bee perfect . marke that , when any man thinkes god to be al-sufficient , that he hath all power in his hands , that he is almighty ( for so the word signifies ) that which will necessarily follow on this beliefe , is this ; he will be perfect with the lord. you will say , i hope we are perfect with god : but if we be , why are our actions so dissonant ? why doe wee serve god so by halfes , and by fits ? why are we so unequall and uneven in our wayes ? we are zealous for a fit , and in some particulars , but grow cold againe , as if we never had beene the men . wee goe on in a good course , till wee meete with some crosse , and then wee baulke it ; till wee meet with some advantage and preferment , and then we step out of the way to take it : is this to be perfect with god ? but if wee thought the lord to be all-sufficient and almighty , we would walke perfectly before him . for what is the reason that any man steps out from god ? it is because he findes something in the creature , which he sees not in god ; therefore saith god , i am al-sufficient , that is , let a man looke round about him , and consider whatsoever it is that he can desire or need , he shall have it in the lord , for he is all-sufficient . why then should not you be perfect with him ? why will you start from him at any time , or upon any occasion ? and this shall suffice to make it evident , that it is a very hard thing to beleeve this indeed , that god only is able to doe good and evill . indeed wee care for the favour of princes , and think that they can hurt us , or doe us good ; and therefore wee are so intent about them , so busily occupied about them , but this would not worke on us so much if we did beleeve that which i have now delivered unto you that god onely is the authour of good and evill . therefore will wee reason with you , and see if wee can plant this principle in you , and strengthen your beliefe thereof . for it is certaine that all the errours and obliquities wee finde in the lives of men , come from this , that these common principles are not throughly beleeved , but by halfes , and of them we faile in none more than in this ; for if we did beleeve that god is the cause of all , wee should serve him with willing hearts and ready minds in all things . it is true , we thinke god hath a chiefe hand in good and evill ; yet we think the creature can doe somewhat too , but consider this one reason . if the creature were able to doe you good or hurt , i will be bold to say to you , that god were not god , and you might bee absolved from worshipping him : for this is a principle planted in every mans nature , by the author of nature , that we regard or neglect every creature more or lesse , as they are more or lesse able to doe us hurt : now if the creature could but in part doe us good or hurt , wee need not then care to worship the lord onely , for hee onely could not benefit or hurt us , but god onely is to bee worshipped ; therefore hee onely hath power to doe good or hurt . for on this ground we worship him alone ; that he onely is able to doe good or hurt , otherwise hee were not a compleat adequate god to the worship that is required . againe , if the creature could doe any thing , it might chalenge part in the deity , but it is impossible there should be any more gods than one : therefore it is the lord onely that doth good and evill . thus amos concludes it in his third chapter , is there any evill in the city that he hath not done ? and so we may say , is there any good that he hath not done ; where marke the generalitie , is there any evill that he hath not done ? therefore glorifie him in thy life , and in all thy wayes : for , as daniel told belshazzar , in his hands are all our wayes . that is , we take not the least step to prosperitie or adversitie through the whole course of our life , but it is the lord that guides our steps . therefore in cor. . . paul cals him the god of all comfort exclusively , so that no creature is able to joyne with him in giving the least comfort . but you will say to me , is this so ? doe not we finde by experience , that riches , and friends , and credit , and wisdome and the like doe comfort us ? and that the want and absence of these doth us hurt . yes , but i may give you this double answer : first , these things are at gods disposing and command , therefore it is not they that doe any thing , but the lord by them . it is the hand that brings to passe a thing , yet it is not vertually in the hand , but in the will of the man that commands it . but secondly , i answer , it is not these things that do you good or hurt , but the lord by them . you know when water heates the hand , you doe not say , the water doth it , but the heat that is by the fire in the water . when you take a medicine in beere or wine , it is not the beere or wine that cures , but the medicine that is taken in that beere or wiine : so it is the lord that refreshes and comforts , hee wounds and he heales by the creature , but the creature doth neither . but you will say , this ability is borne and bred with the creature , and is never separated from it . i answer , it is very true , the creature hath a fitnesse in it to do us good or hurt ; but it is not able to put forth that fitnesse , or that strength , till it be acted by god ; that is , till it be set a worke to doe it , by his blessing or cursing : for example , the bread hath a fitnesse to nourish , but if god sayes not to the bread , nourish such an one , it shall not be able to do it ; for we live not by bread , but by the word of god , by his blessing of it , and commanding the creature to do it . on the other side ; take a disease , or any creature that is fit to do us hurt , it shall not hurt , unlesse the lord say , goe and strike such a wretch , bee an instrument of mine to punish him . let an axe be never so sharpe and keene , till the worke-man take it in his hand and apply it to the worke , it shall doe nothing : so gods blessing and cursing doth all ; for gods blessing is nothing else , but his bidding of the creature to doe such an one good ; and his cursing is nothing else , but his bidding of a creature afflict such an one : and therfore sometimes men are cheered by the creature , sometimes againe they want that cheering ; sometimes they have contentment therein , and sometimes againe they have not and hence it is , that there may be abundance of all things , and yet bee no more than as the huske without the graine , as the shell without the kernell , affording nothing but emptinesse . againe , you may have a hundred-fold with persecution , that is , god can give you more comfort in persecution , and the want of every thing , than you had in prosperity , when you had every thing supplied : therefore in ier. . . see how the lord reasons , let not the strong man rejoyce in his strength , nor the wiseman in his wisdome , and why ? for it is i the lord which exercise loving kindenesse , and judgement , and righteousnesse in the earth . as if hee had said , if these things were able to doe you good or hurt , you might rejoyce in them , but it is i the lord that show justice and judgement , and am onely able to doe all . so in psal. . . if riches encrease , set not your heart on them , and why ? for power belongeth unto god. but they might object , the lord useth the meanes ; that is answered in the last ver . it is true , but god rewards according to our workes , and not according to our meanes . and so much for the clearing of this : and now wee will apply it . first , if the lord be able to doe all good , and evill , then learn we hence to see god in his greatnesse : the lord is forgotten in the world , we doe not see him in his greatnesse and majestie , and almighty power ; if we did , it would draw all our thoughts and affections to him , which are now occupied about so many severall fancies : i say , they would be all pitched upon him , whereas seeing they are conversant about pouerty and riches and friends and disgrace , as able to doe good or evill : it is an argument , we attribute that to the creature which belongs to god , which is no better than idolatry : as in colos. . . mortifie your earthly members , fornication , uncleannesse , and covetousnesse which is idolatry ; marke that . now idolatry is of two sorts , either when you worship the true god in a wrong manner , or else when you make the creature god : and that you doe either when you conceive the creature under the notion of god as the heathen did the sunne and moone : and as the papists doe the bread , ( for if there be idolatry in the world , that is idolatry ) or else when you attribute to the creature that which is proper to god , that is , when you place your comfort and safety in the creature , and so place your joy and delight in him . and thus wee doe when wee thinke riches or poverty by their presence or absence can do us good or hurt . esay . . you shall see there , the prophet useth two arguments to prove that idols were not gods : first , they tell us , not things to come : secondly , they doe neither good nor evill . as if hee had said , if they could doe good or hurt , they were gods : yet there is a secret opinion that lodgeth in our breasts though we observe it not , that these things can doe us good or hurt ; and therefore , because our affections follow our opi●nion , we lust after them inordinately ; and thence it is that they steale away our hearts , as as absolom was said to steale away the hearts of the people : that is , hee who was not the owner tooke them . and secondly , he did it secretly , and so deale the creatures with us , when we have a secret opinion of them . the rich man in luke having much wealth about him concludes , now soule take thy ease . and when davids mountaine was made strong , he sayes , therefore i shall not be moved ; and have not wee the same thoughts in us ? are not wee ready to thinke , if i had such an advantage , such a friend , i should do well ? but i say to you , that if you had all these , you should not bee a jot the better , nor in the want of all these are you a jot the worse ; for it is god onely that creates peace and commands comforts ; that you may set downe for a conclusion . that is his prerogative royall , and thence it is that we must love him with all our hearts , and withall our soules ; thence it is , that we are not to regard the creature at all , because he onely can make our lives comfortable or not comfortable . if this were beleeved , how would it change our joyes into teares ? what an alteration would it make in our lives ? if we did beleeve it indeed , should wee bee so taken up in seeking of wealth , and outward excellencies , and not rather in growing rich in faith and good-workes ? if it were well planted in our hearts , we should minde nothing but grace and sin : for you know grace onely findes acceptance with god , and sin onely provokes him to anger . and indeed what in the world else is worthy our intentions : you may joy in these things , but still remember the apostles rule , buy as if you bought not , and grieve as if you grieved not , &c. why so ? because these things can doe you neither hurt nor good , if they could , they might have your intentions , but they cannot . therefore doe as moses did , heb. . . he endured , for he saw him that was invisible . what then ? therefore he forsooke aegypt not fearing the wrath of pharaoh . when hee saw god in his greatnesse , when hee saw him that was invisible , that is , when he saw him as if hee had beene visible , it removed all feare of the creature . when a man sees the sun , what is a candle or torch to him ? and so will all these things seeme to thee , if thou couldst see god in his might . if god only doth good and evill , why then doe you hasten after outward things and weary your selves in vaine for that which will not profit ? therefore the schoole-men call sin aversio a deo and conversio ad creaturam , a turning from god , and a turning to the creature . but you will say , to what end then are the creatures ? and what will you have us to doe ? i answer , you may make use of these things ( i deny you not that liberty ) onely use them with a dependant affection , so as still you have an eye on god ; you may take water out of the streame so as you have an eye to the fountaine ; you may take light from the aire , so as your eye be on the sunne . so that if the glory of the sunne set , you account all your light to bee gone though you have the aire still : that is , you may enjoy all these outward comforts , you may use your wealth and friends , and have wife and children , &c. but your comfort shall not be more nor lesse , nor your prosperity longer nor shorter , than as god is pleased more or lesse to shine on you , by the enjoyment or want of whose favour , you may be happy in the want of all , and abundantly miserable in the having of them all . therefore saith the prophet , you have forsaken god the fountaine of living waters , and digged to your selves cisternes that will hold no water . what is that ? it is as if the lord said , what doe you meane ? it is the lord that doth all ; he is the fountaine , and the creatures are but cisternes , and all their comfort is but borrowed . againe , you have in god living waters , that is , comforts of a better nature ; but the water that you finde in these pits is but muddy water . againe , he is a fountaine that is never drawne dry , but these are broken pits that hold no water . againe , if god onely doe all good , and evill , then let us consider that what businesse so ever wee have in the world , what outward imployment soever wee exercise our selves in , yet our maine businesse is in heaven ; we be ready on all occasions to look to the face of the ruler , of the physition of men , and creatures : but we forget that the swaying of the ballance this way , or that way , is from the lord , when iacob had prayed earnestly to be delivered from esau , god answers him , thou hast prevailed with god , and thou shalt prevaile with men ; so whatsoever businesse you have on earth , if you will bring your enterprize to passe , prevaile with god , and you shall be sure to prevaile with men ; turne him , and all is turned with him , for all depends upon him . whatsoever is done on earth , is first done in heaven , and concluded there , and then we feele and taste the fruit of it here . from this generall we may descend to particulars ; and from hence you may learne , that it is not our army by land , nor our navy at sea that shall secure us at home , or prevaile abroad , though it bee well that these things bee done , and therefore you doe well in contributing cheerefully to his majesty , for the maintenance thereof , for the common good : yet still remember that all your businesse is in heaven ; and that you must trust more to your faithfull prayers , then to your preparations for successe in all enterprises . it is not our woodden wals that will guard us , it is not the sea wherewith you are invironed , nor our policy , counsell , and strength that will secure us , and defend us , but it is turning to the lord , and cleansing the land from the sinnes wherewith he is provoked that will doe the deed . turne to him and then he will turne to you , that shall bee a blessing on us and all our enterprises . this is to see god in all things , this is to sanctifie and exalt him for god , in our hearts ; and without this all is nothing . i will end this point with this briefe direction : you know there is in every man ( i speake now of every man that is holy , and not of others who are strangers from god ) the flesh , and the spirit ; there is faith and sense : and one of these two every man sets on worke to take a view of the things that are before them . if you set faith and the spirit on worke to looke on things , they will tell you , it matters not what outward things are , what the creature is , for it is god that doth all : set the flesh on worke , set sense and carnall reason on worke , and they will bring quite contrary newes ; like the wicked spies that were sent into the land of canaan , who when they did but cast their eye on the state of things there , they were first discouraged themselves , and then discouraged the hearts of the people ; oh there bee gyants , and wals reaching up to heaven ! whereas the good spies that looked on things with another eye , brought another kinde of message . iust thus it is with us , in sending out our spies to looke upon the state of things before us , if we send forth the flesh , sense and reason , they bring report of terrible wals , and cruel giants , their power is so great , their forces so strong , that there is no medling with them ; but send faith , and the spirit , and the will , like good spies looke on things with a right iudgement , and indeed that is all the difference betweene an holy man , and another ; the one lookes on things with another eye , hee sees a vanity in the creature , which the other doth not , he sees an all-sufficiencie in god , which the other cannot . and therefore he hath onely an eye to the lord , all his care is to serve him , and please him in all things . so he hath no ill newes from heaven , he cares for nothing on earth . the other cares not how matters stand betwixt god and him ; so all things bee well below , so his mountaine stands strong ; and therefore that we may judge of things with a righteous judgement , we must be carefull to see them in their true nature , which onely faith , and the spirit will present . and so much shall serve for that point . you see then , that it is the wrath of god that doth all hurt , and the favour of the lord that doth all the good . we come now to the second point , which will come in well upon the former : that it is sinne that causes wrath ; sin and wrath are knit together , they are inseparable . so that as elisha said , when iehoram sent a messenger unto him to take away his life , when he was sitting in the house with the rest of the elders , shut the doore upon him , and hold him fast , for is not the sound of his masters feet behind him ? so i say to every man , if sinne and wrath come together , then first shut the doore of sin , which is the messenger , suffer it not to come in , give it no entertainment , for is not the sound of his masters feet behinde him ? doth not the wrath of god follow ? and shall not that wrath take away our head , as elisha said ? therefore , if you will keepe out gods anger , keepe out sinne . but you will say , i feele no such thing . i have committed sinne , and yet have no experience of his wrath following so close upon it ? i answer , you must know this , that as diseases must have a time of ripening , so must sinne . you know the poison of a disease enters not into the heart at first : sin hath certaine vestigia , which are set downe , iames . . when lust is conceived , it brings forth sinne , and when sinne is ripened and perfected , it brings forth death . the reason why it brings not death presently , is , because it is not perfect , because it is not ripe . the sinnes of the amorites , saith god , are not yet full . ahab had committed a sinne , he had got the vineyard , and slaine naboth , and yet heard nothing of it ; but when he had killed , and taken possession too , then came the messenger of wrath , and execution followed . god let iudas goe on , till he had made the match , taken recompence , and betrayed his master , but than wrath came in upon him . god stayed a great while , till the sinne of pharaoh was perfected , till his hardnesse of heart was come to a ripenesse , and then he was drown'd in the red-sea . therefore , in the second to the romans it is said , there is a treasure of wrath . now in a treasure there are three things : first , when a man is once able to treasure up any thing , he is still adding to it , and by degrees it growes : and in that sense the lord hath a treasure of wrath , as we adde sinnes , he addes drops to the viall of his wrath , till it be full . secondly , it is a treasure for a time , it lies still a while , for else it were not treasure . and thirdly , when the time of expence comes , then it is opened : and so it is with the wrath of the lord , it is gathered by little and little , as you heape up sinne by little and little , then it lies covered for a time , but in due season there shall be an expence of it ; if you sow to the flesh , the seed must lye covered a time , and then it must have a time of ripening , but at length comes reaping . therefore be not deceived in this , though you feele not the wrath presently , yet thinke not that it will not follow . no , be assured this linke betweene sinne and wrath cannot be dissolved . you shall finde a phrase in pet. . . whose damnation sleepeth not ; what is the meaning of that ? that is , they bring on themselves swift destruction , though they thinke damnation sleepes , yet it doth not so , it goes as fast as we , and will be sure to meet us in the journeyes end . so moses useth this phrase , your sinne shall finde you out : and david in the psalme saith , evill shall hunt the violent man to overthrow him , that is , sinne when it is committed , is like a bloud-hound , which , though a man be got far from the place where a thing is acted , yet followes the tract , he pursues , and gives not over till he hath found : so god sets sinne upon the sent , as it were , and it will be sure to finde us out . and for the most part when we thinke our selves safest , it destroyes us suddenliest . doe not thinke therefore , that these two linkes of sinne and wrath can be severed . that which deceives us is this , we see all is quiet , and heare no more of sinne , but you must know that all that while sinne is sending its cries to heaven for vengeance , which are like unto the vapours in the middle region , that are sent up insensibly , we see them not , we heare them not , but they come downe in a storme . as god said to david , thou offendedst in secret , but thy punishment shall be before this sunne . we thinke sinne a small thing : a great body , when we are past a mile or two from it , we thinke very little , which proceeds from the weaknesse of the eye . the same imbesillity is in our mindes , when sinne is past a great while since , wee looke not on it as the same thing , whereas the sinne is the same in it selfe , the same in gods account , and shall have the same punishment . but you will say , is this the case of every man , who then shall bee saved ? i answer , there is a difference in sins . sinne doth not alway bring the same thing to passe in all , though in some cases it may ; both godly men and evill men doe sin , pearles and pibbles may both fal into the mire , but one is a pearle , the other a pibble . and there is this difference in the punishment , if a sonne offend , his father will chastise and admonish him , but not cast him off , the father will spare his son in whom he delighteth , but if a servant offends him , he turnes him out of doores , and will no more have to doe with him ; if you be servants of sinne , eternall wrath shall come on you , hee will turne you out of doores , and utterly cast you off . we will apply this . and first , it showes you , that if sinne still drawes on wrath , then if you cannot see sin in it selfe , yet see it in its effects , in its concomitants , as it is attended on by the wrath of god ; though you care not for the blacknesse of the cole , yet care for the burning of the cole ; though you care not for the foulenesse of sinne , which holinesse should teach you to regard , yet let the fire that is in it move you , specially considering it is the wrath of god , which feare and selfe-love should perswade you to decline : psa. . . saith the psalmist there , who knowes the power of his wrath ? as if he had said , no man knowes it , but those that have felt it . i say , it is a thing we doe not know : rom. . . saith the apostle there , what if god to show his wrath , and to make his power knowne , suffer with much patience the vessels of wrath fitted to destruction ? marke it ; the meaning is , when the lord comes to execute his wrath , he will show his almightie power therein : as hee showes the riches of his glory in his mercy to others , so his very power , yea the transcendent greatnesse of his power shall be declared in his wrath. but , alas , wherefore doe i goe about to enlarge my expressions of this wrath ? the truth is , you will never understand it by the speaking of others , it must bee the lords worke . if hee will manifest himselfe to you , that is , if hee will open a crevise to let in to your soule the least glimpse of him in his wrath and anger , it will amaze and confound the stoutest hearted of you all . saul was a stout man , achitophel was a wise man ; but when god manifested himselfe to them , as he did to saul the day before hee died , when god would not answer him , when hee apprehended god in his wrath , hee fell downe to the ground . if god bee set against us , let but an imagination , an apprehension , yea , the least thing , come as a messenger of his displeasure , as an arrow dipped in the venome of his wrath , it shall be insupportable . but you will say , i never felt it to be so terrible . i , but if once the lord shall mingle the least troublesome thought with his wrath , so that you shall see him in it ; i say , that will amaze and confound you , as the hand-writing did belshazzar : it was not the hand-writing that did so distemper him , but the apprehension of an angry god , that was able to take away his life from him . when god came to elijah , king. . . he first of all sent a wind that broke the mountaines , and rent the rockes ; then he sent an earthquake , and then a fire , to let him know what a god he is : and thus shall every man finde him , that meets him not by repentance . therefore doe not trust to this , that the sinnes you committed are long agoe past . i will for that purpose commend unto your remembrance ioabs case ; and shimei's case : ioab had committed a sinne long agoe , but he was never a whit the better for that , his pardon being not sued out , god so ordered it in his providence , that his gray-haires should bee brought to the grave in bloud . so shimei seemed to be quiet a great while , but at last the lord met with him . i may also tell you of sauls sinne in wronging the gibeonites , though it rested a while , yet it was brought home to him at the end . but , you will say i feele nothing ? but let not that deceive you ; remember that terrible saying in sam. . samuel threatned from god a great judgement on the house of ely ; but the house of ely flourished still : it is no matter for that , sayes samuel , i would have you know this , that when the lord begins , he will also make an end , that is the greatest terrour of all others . when a man observes this to be his case , to lye in sinne , and goe on in sinne , and thinke there is no iudgement , nor greater terrour , it is an argument that when god begins , hee will also make an end . as when one that is seldome sicke , is seized upon by sicknesse , hee is as one that is left by the physitians , there remains nothing but death . but you will say to me , if this wrath of god be so terrible , and it be sinne that brings this wrath , what shall we doe ? i answer , it is your wisdome then to meet the lord : amos . . therefore , saith god , will i doe thus unto theee , and because i will doe thus , prepare to meet thy god , o israel . when the israelites had sinned , sayes moses to aaron , behold his wrath is gone forth , runne quickly with incense , and stand betwixt the living and the dead . it is our case , wrath is gone out , the plague is begunne amongst us ; therefore let every one looke to his owne privates , and know that the way to prevent further iudgement , is to meet the lord. but what is it to meet the lord ? it stands in two things : first , in humiliation of our hearts ; secondly , in reformation of our lives . first , there must bee humiliation , and indeed till then , no man will goe in to god. we preach reconciliation in the gospell , but men regard it not because they be not humbled ; men will only cheapen the kingdome of god , but they will not buy it ; they will goe through for it , till they know the bitternesse of sinne . men doe in this case , as the israelites of whom when cyrus made a proclamation , that every one that would might goe out of captivity , onely they went , whose hearts the lord stirred up ; and what should stirre up our hearts to goe out of the bondage of sinne ? surely nothing but this sense of sinne , humiliation for , and apprehension of the wrath of god. in the iubile , every man would not goe out of servitude , some would continue servants still ; and why ? they felt not the yoke , for if they had they would have gone out . so i say , this very gospell that we preach is a generall iubile , every one may goe out from under the yoke of satan if he will ; but till men feele the bitternesse of sinne , the heavinesse of his yoke , till men be humbled they will not goe out , but continue servants still . and therefore humiliation is first required ; for as long as a man hath any thing to trust to , he will not come in . it was the case of the prodigall sonne , as long as his goods lasted , he thought not of returning home , when they were spent , he hired himselfe forth , and if that could have afforded him a living , he would not have come home , nay , if hee could have got huskes to maintaine life , hee would still have stayed abroad ; but when all meanes of comfort failed him , when he had nothing to support him , then saith hee , i will goe home to my fathers house . and so till we be humbled throughout , so that we can see no meanes of longer subsistance that our hearts bee throughly touched with the sense of sin , we will never come in to god ; and that is the first thing we must doe . secondly , this is not enough , but that you may meet the lord there is required reformation likewise . and herein i will say this briefly , you must remember that this reformation be generall , of greater sinnes , and of smaller too . you will say , i hope there is some difference , and every small sinne is not such a matter . i will show the danger even of small sinnes , and so will end this point . you shall see what a small sinne is by that speech of samuel , sam. . . when the lord had bidden saul to goe and slay the amalekites , and destroy them and theirs utterly , but saul did not so , for hee spared the best of the flocks and agag their king : samuel gives him this answer in effect ; saul , saith he , be the thing never so small , yet thy not doing of it is disobedience , yea , it is stubbornnesse and rebellion . and so i say to every one , be the sinne never so small , instance in what you will , is it not disobedience ? suppose it bee the least oath , yea , but a vaine speech ; suppose it bee carelesse performance of holy duties be they what they will , yet is it not disobedience ? is it not repugnant to what the lord hath commanded ? as the lord said to adam , the matter was not the action of eating of the tree , but hast thou eaten of the tree of which i said thou shalt not eate . and if it bee disobedience , whether it be in greater or smaller matters ; see what samuel judgeth of that , disobedience and rebellion is as the sinne of witchcraft , thou hast cast the lord away by doing it . the meaning is this , when a man comes under the lords government , hee applies himselfe to him as the souldier doth to his generall , alwayes to follow him , and in all things to obey him ; now he that disobeyes his generall , hee casts his generall away and leaves him . and thus saul was said to cast the lord away , because in that particular he would not follow him . againe , why doe you cease to follow the lord , but that you set up some other god to follow ? and therefore samuel addes , stubornnesse and disobedience is as idolatry ; that is , you never disobey god , but you take another god to you , therefore it is no small sin , because every sinne is disobedience . and since god commands exactnesse , since hee hath commanded mee to keepe the sabbath , to pray , and to be fervent , and frequent in it : consider it , shall i neglect what the lord hath commanded me ? if there be a command to this or that duty , am not i bound to endeavour to keepe it ? and if i goe aside , ought i not to returne againe , for else it is disobedience . it is true , the best of the saints are not able to doe all this ; that we doe not deny , yet this they doe , they endeavour to doe it , they carry a constant purpose of heart to doe it , they desire to doe it , they never come to give over striving to doe it ; they never say , i must give liberty to my selfe in this , i cannot choose but faile in this , and so lay aside their wasters : they have continuall warre with amalek , they never make peace with sinne ; and that 's the difference betwixt spirituall men and others , they are as a spring : for if an uncleane thing fall into a spring , the spring is not uncleane , because the spring workes it out againe : indeed if it fall into a pond or pit of water , that shall be uncleane because it lies there , it cannot worke it out . so it is with every godly man ; in every regenerate heart there is a spring of grace , though hee may sometimes fall into foule sinnes , yet hee will worke them out , and cleare himselfe againe : whereas another man when hee is fallen into sinne , continues in it , the guilt and power of it remaines upon his soule , and he excuses himselfe with the smalnesse of it . this is a common fault , and therefore i will presse it the more . consider that which christ saith , heaven and earth shall passe , but the least jot of this law shall not passe : what is the meaning of that ? it is as if he had said , somethings in the law of god you may thinke small , which are but ïotas , though other things be greater ; but take you heed that you keepe every particular , for there is not a jot of it , but the lord will have all his servants regard it exactly ; they shall have respect to every commandement , and to every part of that commandement , the least particular in his law shall not passe away . for consider , if it were not so , it would bee a prejudice to the lords wisdome , for there would bee something that hee commands which wee might slight . but the lord that hath commanded all , both great and small , knowes that it is best that all shall bee kept , and therefore though heaven and earth shall passe , yet the least jot of that law shall not passe ; that this is the meaning of the place you may see by christs exposition of the law. the pharisies said , adultery must not be committed , but i say ( saith christ , ) he that lusts hath committed adultery in his heart : they said , you must not sweare by the temple , but i say , sweare ●ot at all : they said , an eye for an eye , and a tooth for a tooth , but i say , you must forgive your brethren . thus we must labour to resist sin in every , even the least particular , and reforme our selves in the omission of the least particle of the law. and so much likewise for the second point . thirdly , we come now to consider what it is that turnes away his wrath , and that is zeale . phineas hath turned away my wrath , while hee was zealous for my sake ; so that zeale turnes away the lords wrath . you shall see it exemplefied in elijah's answer to the lords demand , kings . . what dost thou here elijah ? as if he had said , what hast thou done abroad in the world ? sayes hee , i have beene zealous for the lord of hosts , because the children of israel have broke thy covenants , throwne downe thine altars , and killed thy prophets , and i onely am escaped . as if he had said , i have done the most i could for the safety of the church , i have beene zealous for the lord , and therefore hee prevailed with god for his owne deliverance . you may see it likewise in iehu , who being zealous not in word onely , but in deed also , turned away the wrath of the lord. and you may know it by the contrary , that it is zeale that turnes away the lords wrath , because it is coldnesse and luke-warmenesse that brings on his wrath . rev. . . consider there , what is the reason why the lord will spue out the church of laodicea , and cast it away ? because it was luke-warme , and therefore the meanes to continue or procure his favour , is it not heate and zeale ? againe , rev. . . the church of ephesus fell from her first love , what then ? therefore i will come against thee shortly and remove thy candlestick . then to abound in love , so that our workes may be more at last , than at first ; to bee zealous for the lord , is the way to stay the lord among us , and to continue his gospell of peace . therefore ( by the way ) it is not only the great sinnes of the land that are causes of gods wrath , but the coldnesse of them that are otherwise good , that causeth the lord to remove the candlesticke . the very coldnesse of the church of ephesus , in falling from her first love ; the luke-warmenesse of the laodiceans , the lord would not endure in them . let every man consider this ; is his zeale now as much as it hath beene , if not , let us know that it is reckoned coldnesse , and luke-warmenesse : the falling from our first love , is the cause of bringing gods judgements on a nation . but what is this zeale ? zeale is nothing else but the intention of all holy affections and actions . i will goe no further than this text to shew the nature of it . phineas was zealous , that is , he not onely did the thing , but his heart burned within him with zeale for god. so as , first , there must be a stirring up of affection ; secondly , it must be holy , it must bee for the lord ; and this is it that discovers true zeale , to looke onely to the lord , to have no by-respects , as there may be zeale that makes a great deale of hea●e , and yet it comes from the earth , although it makes as great a show as the best . againe , there must bee intention , not only of affections , but also of action . therefore it is said , while hee was zealous for my sake among them : as if he had said , this zeale of phineas was not kept smothered in his owne brest , but it brak● forth into action ; hee did something for the lord. and indeed , it is action that glorifies god , and that benefits men , onely actions stand on our reckoning : for you know god judgeth every man according to his workes . it is action that doth our selves good , that makes us usefull , and serviceable to men ; and the church , that makes us instruments of gods glory . therefore adde action to affection , and know that zeale stands in both , for it is the intention of holy actions and affections . i will adde no more in the explication , but will briefly apply it . and first , if it bee zeale that turnes away the lords wrath , then why should wee discourage zeale ; by it i dare bee bold to say the citie stands . why doe wicked men cry downe all religion and zeale under the name of precisenesse , and overmuch strictnesse of life , walking bouldly in the streets , and reckoning it their glory to wound god through the sides of men ? so that they make those that beare the name of christ , ready to reckon that their shame which is their glory ; to hang downe the wing , and to seeke corners to hide their heads in : whence it is , that the servants of christ follow their master a far off , as if they were halfe ashamed of his service , when as they should weare his livery in open view , as accounting that their greatest honour . it were well , if some meanes were used to prevent this . if it be zeale that turnes away the wrath of god , wee should doe well then to nourish and cherish them that are zealous . are not religion and zeale the two which hold all up ? are they not the pillars that beare up the church and common-wealth ? are not they the rescues that deliver the citie ? yet doe not wicked men with them , as those that to lop the tree are still hacking at the boughes ? but the lord still holds them up , and the world for their sakes . for why is this heape of chaffe preserv'd from burning ? is it not because there is some corne some wheate mixed therewith ? if the corne be once out , will not the lord ( as men use to doe after winnowing ) set the chaffe on fire ? as women with childe are grieved to be delivered , so the lord stayes till the world be delivered , as it were , of all his elect ones , of all the saints , of all his holy and zealous ones , and then shall be brought forth the iudgement of the great day . the world may cast out these men , as the sea doth pearles , among mire and dirt , but they are pearles notwithstanding ; god knowes them to be so , and wise-men know them to be so , yea , pearles excelling other men , as much as iewels doe common stones , as much as lilies and roses doe thornes and bryers , among which they grow . what 's the reason that elijah is called the chariot of israel , and the horsemen thereof , but because hee was an holy man , that did much for gods glory , that did more advantage the state at home , and did more prevaile abroad , than all the chariots and horsemen . and may not we apply this to the zealous among us : therefore , when we injury any of them , doe not wee cut off the haire from sampsons head , wherein the strength of every countrey and nation , and every citie and towne consists ? yea , the cutting off of them , is like the cutting off of his lockes , which the more the grow , the more strength a kingdome hath . i say no more , but commend it to every man in his place , wishing that you would let it be your generall care to encourage true religion and zeale , the omitting whereof , i am perswaded , is one of those things which causeth the lords hand to be stretched forth against us . secondly , if it be zeale that turnes away the lords wrath , then where is the zeale that should be among us ? are wee not rather fallen into those later times the apostle speakes of , which should have a forme of religion without the zeale , and power and life of it ? and if zeale turnes away gods wrath , certainly then this formalitie , this overlinesse of religion , this coldnesse without zeale and power , is it that brings on his wrath . it is true , and we cannot deny but knowledge abounds amongst us , as the waters in the sea : but where is the salt ? that is , where is that zeale , and holinesse that should season all our knowledge ? where is the fire that should adde practice to our knowledge , and make it an acceptable sacrifice to god ? wee have the light of former times , but not their heat : as he complaines , ignis qui in parentibus fuit calidus , in nobis lucidus ; the fire which in ancient times was hot , is now onely light . we thinke it enough to goe to church , to receive the sacrament , and so to keepe a round , as it were , to doe as most doe , being carried about with the generall course of the world , as the planets are with the rest of the spheres , contrary to that which should bee their proper motion . but , i beseech you , consider it . is this religion ? is this the power of godlinesse ; is this to be baptized with the holy ghost , which is as fire ? surely , religion stands not in these outward formalities , but in changing the heart , in making us new creatures , in mortifying our lusts , and thorowly purging out the love of every corruption . therefore , if you will turne away gods wrath , turne your formality into zeale , that is , content not your selves with the performance of the duties of religion externally , but get that wherein the power of godlinesse consists , else the outside of duties will not divert wrath. againe , did zeale turne away the wrath of the lord , then where are our zealous affections ? why are we not zealous for the lord , and zealous against sinne ? you know christ died for this end , that hee might purifie unto himselfe a peculiar people zealous of good workes . titus . . men doe good actions as a taske , they are glad when they be over ; but doe you them with much intention , much f●rvencie , much desire , be you a people zealous of good workes . therefore in rom. . . they are put together , be fervent in spirit , and serving the lord ; implying that the lord respects no service , but as it is joyned with fervencie : therefore know , that it is not enough to serve the lord in an ordinary tract , you must mend your pace to heaven ; it is not enough to goe , but you must runne the way of gods commandements . and as you must be zealous for him , so you must be zealous against evill : for you must know this ( and marke it well ) it is not enough to abstaine from sinne , it is not that alone that god will accept , but he lookes that you should hate sinne . as it is said of lot , his righteous soule was vexed with the uncleane conversation of the sodomites , that is , his heart rose against them , there was an inward distaste against them ; the like you shall see in david and moses . you will say , i hope i detest sinne , and am angry with it . it may be so ; perhaps you are angry with sinne , but zeale you know is an intention of the affection of hatred , and it is required that you hate sinne : revel . . . this thou hast , that thou hatest the worke of the nicolaitans , which i also hate . you will say , how doe they differ ? you shall know hatred by this . first , it is a constant affection , it abides with us ; anger goes away as all passions doe , it is but for a fit , for a flash , on some occasion . againe , hatred is alwayes of generals ; the sheepe hates all wolves , we hate all toads , all serpents . i say , wheresoever there is hatred , it turnes to the whole species . now doe you hate all sinne , all kindes of sinne , one as well as another ? doe you not only abstaine from them , but also hate them , of what sort soever they bee . lastly , hatred seekes the utter destruction of the thing hated . anger would have but a proportion of iustice , as aristotle sayes . now is it so with you ? doe you seeke the utter destruction of sinne , abstaining not onely from grosse sinnes , but from all dalliances , from the least touch of sinne , cleansing your selves from all pollusions of the flesh and spirit ? if you will be zealous for the lord , then know that this is required , that you not onely doe things , but that you doe them zealously , that you not onely abstaine from sinne , but that you hate it . againe , if it be zeale that turnes away the wrath of the lord , then where is our boldnesse , our courage , our forwardnesse for the truth ? why are we so fearefull and shie of doing the thing that otherwise we thinke meet to bee done ? for zeale hath that pr●pertie among the rest , it makes men bold ; the zeale of the apostles was knowne by their boldnesse . but you will say , a man may be too bold it is very true ; when the horse runnes up and downe , and is at libertie , the more mettle the worse , but under the bridle , and in the way there cannot be too much ; keepe the streame within the bankes , and let it runne in a right channell , and then the stronger the better . it is good therefore in this case to come to a disjunction , which is the thing that elijah advised , if baal be god , follow him ; but if god be god , follow him ; and follow him to purpose . and as luther wrote to melancthon , when he began to faint ; why , melancthon , if this be the cause of god , why should we be discouraged ? why should we goe coldly about it ? if it be not the cause of god , why doe not wee desist altogether ? this disjunction put life into him . i , but discretion and moderation must bee used . it is true , but doth this crosse your zeale ? doth one grace crosse another ? prudence doth not abate diligence , but guides it in its worke . it teaches not to do lesse , but to doe better . therefore , as for moderation , you must know it stands in avoiding the rock , in declining the extreme , but moderation in a right course , is not moderation , but lukewarmenesse , and coldnesse . last of all , to conclude this point , and only to name the rest . if zeale turne away the wrath of god , then where is our zeale for the church of god ? why doe not we take its case to heart ? why have not we the bowels of compassion to lament over its condition , as if it were our own ? it was a most commendable thing in old ely , when he heard the newes that the battell was lost , that his sons were slaine , that moved him not so much ; but when he heard that the arke of god was taken , that amazed him , so that hee fell from his seat and brake his necke . consider this , and know , that it is required that you be zealous for the church . let our gallants consider this , that care not how things goe , and those that will have the church negligently regarded , let them cōsider that a curse abides him who doth the worke of the lord negligen●ly . and know , that though the lord be angry with his church , as many times he is , yet your zeal● on its behalfe , your prayers for it , your cost upon it , your labour about if , yea , whatsoever you doe , for it is acceptable to god even then when he is angry with it , when he afflicts i. david was angry with absolom , ioab makes a suit to ●i● to call home his banished , though david was angry with absolom , yet ioabs suite to david was very acceptable , he could not have come of a better message . so you cannot doe a more acceptable worke , than to seeke for the churches good , and to pray for its prosperity . it is true indeed , the lord will take care of his church , and they that , be enemies to it shall not be gainers ; as zach. . . they that seeke to hurt the church of god , shall be as a company of sheaves that goe about to suppresse a cole of fire , which shall consume them all . and they that goe about to devoure the church , shal be like a man that thinks to devoure a cup of poison , but by it is killed himselfe , or like a man that goes about to throw up a stone that is too heavie for him , which fals backe , and crushes him to powder . all these expressions there be in that chapter . it is true , he will not cast away the care of his church , he will defend it against them that oppose it ; but in the meane time , if you doe not your part , you shall lose your glory , nay , you shall be guilty of negligence , which will bring a curse with it upon you . but you will say , what would you have us to doe for it ? i answer , wee must consider the church abroad , and at home . for the churches abroad we will not prescribe unto you any particular direction , only wee will commend to you this generall , that you seeke their safety and preservation , and the propagation of religion among them , with all care and intention , as you shall see occasions and circumstances to require . but for the church at home , you see the lord hath begunne to make a breach upon us . and as it is in ezek. . . hee seekes for a man among us that may stand in the gappe . it is well done that you have gone so farre , as you have , but remember that it is a thing that the lord desires . and know withall , that the lord markes what every man doth for his church , he observes who is zealous , and who sits still , hee takes notice who doth nothing , who doth somthing , and how much every man doth : as in malach. . . the lord harkened , and heard , and a booke of remembrance was written . the lord harkens and heares what every man speakes , what every man doth , yea , to what end , with what heart ; how his church is thought upon . consider this therefore , that you may be stirred up to doe more . you will say , what would you have us to doe more ? i will commend these three things unto you , and so conclude this point : first , doe as phineas is in the text said to doe , the thing he did to turne away the wrath of the lord was , executing of judgement in the punishment of z●mri and cosby that had committed that grea● si●ne . and marke this , when phineas began to stirre , the lord ceased to strive . and know , that the lord regards not so much what the particular sins of a nation or church are , as what the action , the behaviour , the cariage of the s●ate tow●●●s them is . doubtlesse the action of both th● houses of parliament declaring th●ir zeal both ●●w and heretofore , hath ●●●ne a great mea●es of turning away the lords wrath , and will ●e more and more , if you doe so more and more . this is a thing i cannot b●●lke seeing the text casts me on it ; that this zeale of phineas , this act of his in punishing sinne turnd away the lords wrath . you will say , what things should we punish ? three things , first , whoredome : you see here ●he people committed whoredome as it is plainely mentioned by the apostle . be not yee fornicators as some of them were , and fell in one day so many thousands . another sin was idolatry , they joynd themselves with baal-peor . and there is a third sinne , not mentioned here , but is as frequently mentioned by the prophets , to have a hand in common judgements as any other , and that is injustice ; when righteousness● is turned into hemlocke , and judgement into worme-wood ; that is a thing that must bee remembred among the rest . indeed there may be mistakes in the administration of iustice , which through ignorance and the not perfect knowledge of a cause may be fallen into ; but the injustice , that turnes righteousnesse into wormewood , as i said before , must be remembred , and that is , either briberie , or that respecting of persons in iudgement , which is equivalent thereunto , and will come in among the rest . these bee sinnes , the punishment whereof turnes away the wrath of the lord. therefore remember these in particular , and consider what it is to spare in this case ; saul was lost by sparing agag : and remember what elijah gained , and iehu gained by being zealous . the manner we will wholly leave to you , onely , be zealous for the lord. the second thing you must doe for the church , to turne away the lords wrath , is , to contend for that which maintaines the church , i meane , faith ; maintaine that which maintaines you , preserve that which preservs you , the whole church and kingdome . wee will therefore commend to you , that of iudges , i exhort you , saith he , that you contend for the faith which was once given to the saints : marke it , you are to contend earnestly , for so much the word implies , herein we are to be contentious men . the very example of our adversaries may teach us to contend for th● truth , if we consider , how they contend f●r the contrary ; if we observe what unity there is among them , what joynt consent in opposing the truth . againe , remember what you are to contend for , it is for faith , for the whole doctrine of faith , every jot whereof is precious , and it is the faith that was once given to the saints . as if hee had said , looke to it , if you lose it , it shall be recovered no more . christ will not come againe from heaven to deliver this point of doctrine . and againe , it was once delivered to the saints , for what ? certainly to be kept as we keepe pearles and iewels , that it may not suffer the least detriment . and let no man say he hath nothing to do with this , for it is the common faith which every man hath to doe with : you know in common things wherein every man hath interest , every man is ready to maintaine his right . consider this , and stand for the whole faith , for all the doctrine of faith , and know , that these are matters of exceeding great moment ; all that we have said before of the punishment of injustice , whoredome , idolatry , and superstition , &c. is not so much as this ; for a man may turne aside to these sins , and yet have a right judgement , but so long as the judgement is perverted , the soule is irrecoverable . againe , these are of exceeding great consequence , for what elisha did with the syrians , who when they thought they were led to the man whom they sought to take , were brought into samaria to be taken ; the same falls out where there is an errour of faith : that which men think builds them up unto the kingdome of god , leads them to that which will bee their destruction . therefore contend for the faith , for the whole doctrine of faith , for every point of faith , and remember to contend for it earnestly . the third and last action that wee will commend unto you , is this , labour to doe that most which will most glorifie god , that is , endevour to set up a learned ministery in the land and church : you know it is a great complaint , my people perish for want of knowledge ; and who are they that perish ? acts . . even the flocke that god hath purchased with his owne bloud . and at whose hands must it be required ? it is true , we are the vines that beare the grapes , but you are the elmes that must hold up the vines . it is true , wee are the shepheards to defend the flock , but it must bee your care to see that every flocke have a shepheard . is it not a lamentable thing to see how many perish for want of knowledge in wales , in the northerne countries , and in many places besides . is it not your part to take care and labour as farre as you may , that every candlestick may have a candle set in it to give light ? that every p●rish have an able preaching minister . it is true , every parish cannot be provided for alike ; starres are of different magnitudes , some stars are greater , some are lesser , some starres shine not at all , some againe shine in another hemisphere , and not in our owne , some shine like meteors for a little time , and then disappeare againe : let it be your care , that all s●rres that are in the firmament of the church , i meane those that are to dispence the mysteries of salvation , may ( though weakely yet ) like true starres shine . these things wee must commend to your care , onely remember this , you know the wrong that is done to the flock , if dogges be suffered among them , therefore let them be removed ; i meane those that endeavour to put out the light , that so they may the better prevaile , and teach their doctrines of darkenesse . as when the day is done , the beast wanders abroad ; and doe not we finde it so amongst us ? for where doth popery abound so much , as in the darke places of the kingdome ? i beseech you consider this and be zealous . i should have added more , but so much shall serve for the third point . the other i will but name ; and indeed i will the rather name them , though i doe no more , because they follow so one upon another . you have heard that gods anger brings all evill , that sinne is the cause of that anger , that it is zeale that turnes away that anger . now fourthly it followes , that if you be not zealous , his jealousie shall grow hotter , it shall encrease more and more . the very word iealousie hath something in it ; when the lord looks on a church or nation , the losse of their affection breeds a jealousie , which is intended more and more if there be not care to prevent it . therefore when the lord is jealous , he sends some tokens of his jealousie ; as when a man strikes , we know he is angry ; so when the lord sends a plague among us , we may conclude he is angry . when a messenger comes , the sooner he hat● his answer the sooner hee is gone , but hee will stay till hee hath his answer : and will the lord send this messenger in vaine ? doth hee not send it for an answer ? and what is the answer the lord lookes for ? that you fast and pray , and humble your selves , and turne from your evill wayes , and bee zealous for his sake . what else is the end of all his judgements ? are they not as medicines , or plaisters to heale a church , or a nation or a particular person ? they will stick on till the sore be healed , but when it is healed they will fall off : so you shall finde these judgements of the lord , as long as wee remaine unreformed they will stick by us , till we bee healed the playster wil continue . therefore are those phrases in scripture , his hand is stretched out still and still ; as in deut. . till wee be healed , hee will not make an end of correcting : he is now as it were engaged ; and you know when a man is engaged to proceed in a thing , hee must goe on till hee hath brought it to an issue , else it will be counted rashnesse ; and doe you thinke the lord will turne from his wrath now it is begun , unlesse we give him an expected issue ? it cannot be . what shall we then doe ? the way to stop his wrath is to stand in the gap : when a breach is made in the sea , or in a river , as long as the breach continues , the waters come in upon the land ; the way to prevent further inundation , is to make up the breach . this plague is but a gap , a few may yet stand in the gap and stop it : you see what phineas did here alone , and it is much what one man may doe ; therefore let every man for his owne part humble himselfe for his owne sinnes , let him turne from them , and be zealous with god by prayer , by striving and contending with him ; for there bee but two wayes to stand in the gap , one is faithfull and fervent prayer , the other is zeale against sinne , and in defence of that which is good . i will say no more of this ( for i doe but name the point ) onely remember , that except you doe thus , this jealousie of god shall goe on , grow upon us , and wax hotter and hotter . now the last point of all is this , that the effect of this jealousie ( if it goes on ) shall bee utter destruction ; therefore sayes the text , that i consumed them not in my jealousie : as if hee had said , else my jealousie should have gone on , and that jealousie should have beene confusion . it is yet but a plague , the land is yet safe ( wherein you may see the lords great patience , and long-suffering ; ) but if something be not done , if this jealousie of his bee suffered to goe on , if nothing bee done to prevent its further progresse , his wrath will end in utter destruction ; you know i need not tell you , how neare we were to this destruction in eighty eight , the gunpowder-treason we were brought much nearer ; the ax was then laid to the root : this was twice . i will say thus much unto you , take heed of the third time . the lord sayes , well , let the tree stand yet a while longer , let no more blowes bee yet given it , that i may see if it will bring forth any more fruit : but as i said ( and remember it ) take heed of the third time ; the lord hath appointed sinne to destruction , and hee expects your execution of it . i will put you in remembrance of the story of ahab and benhadad , it were good that you would reade the whole story , kings . . you know what was benhadads behaviour to him ; the lord delivered him into his hand , hee offered him what hee would have , hee entred into covenant with him , spared him , and sent him away ; but you shall see what message was sent afterwards , because thou hast spared him that was appointed for destruction , therefore shall thy life goe for his life . sin is now in your hands , let it not escape execution ; i doe not speake particularly of punishment , that i leave to you , to doe according to your wisdome , and according to justice , according to discretion and observance of all circumstances . onely i say this to you , be zealous , and remember , yea , let it remaine with you as an irreversable truth , that this jealousie of gods , if it goes on , will bee destruction . therefore , learne hence to feare ; securitie is like a calme before an earthquake : you know it is said of laish , it was a secure people , and you know how they fared : they were so secure , that when an enemie came against them , it was like the shaking of a fig-tree that hath ripe figges on it , which being shaken , the figges fall into their mouth : be not secure , but feare , which is both a signe , and a meanes of safetie . it is true , there is a double feare : one kinde of feare indeed brings evill on us , and that wee shall finde was the feare of ieroboam , who being afraid , that by occasion of the peoples going to ierusalem , the kingdome would returne to the house of david ; therefore hee falls to indirect policie , and out of that feare , caused golden-calves to be set up in dan and bethel . indeed , a feare that sets us on wrong meanes is unlawfull , as that very thing was the destruction of him , and of his house , for it lost them the kingdome . so saul had a feare , but that feare was his undoing , because it set him a worke to use ill meanes , for when hee was afraid , hee went to the witch of endor , which was his ruine , whereas it may bee , if hee had sought to the lord , hee might have obtained helpe . but then there is the good feare that i commend to you , which is opposite to security , that is , such a feare as sets you on worke to use good meanes : you see david , when zig●ag was burnt with fire ; and his men were readie to stone him , what his feare set him on worke to doe , to pray , to encourage himselfe in the lord , and this feare turn'd away the evill . such a feare was iehosaphats , when hee feared , hee humbled himselfe before the lord by fasting and prayer . let this bee your feare , and let it have such an effect among you , to use such meanes as shall turne away the lords wrath . and , in a word , to conclude , and it shall be the last word i will speake to you , marke it well , and harken to it as newes from heaven , as a message from god. when asa came home with that great victory , the spirit of god came upon azariah ; and hee met asa , and said unto him : oh asa , and all iudah and benjamin heare mee : if you bee with the lord , the lord will bee with you , but if you forsake the lord , the lord shall also forsake you . and this i say to you all ; if you will be with the lord , the lord shall be with you , and if you forsake the lord , he will reject you . but you will say , what great newes is there in this ? marke it ; we are apt to thinke , that to bee with the lord is not enough , but wee must have other meanes , and proppes , and helpes . no , saith hee , it is enough for you to sticke close to the lord , and to take no other care , for the lord will be with you , who is almightie , and able to defend you . againe , we are apt to thinke , that though we forsake the lord , yet hee will not forsake us : else why are wee so bold in sinne ? why are not wee more zealous against sinne ? why mourne we not for the abominations that are amongst us ? but the prophet answers us for that ; if you doe forsake the lord , the lord will also forsake , and depart from you . consider it , and the lord give you understanding . finis . the new creatvre : or a tratise of sanctification . delivered in nine sermons , upon cor. . . by the late faithfull and worthy minister of iesus christ , iohn preston , doctor in divinitie , chaplaine in ordinary to his majestie , master of emmanuel colledge in cambridge , and sometime preacher of lincolns inne . romans . . be not conformed to this world , but be yee transformed by the renewing of your minde . galath. . . for in christ iesus neither circumcision availeth any thing , nor uncircumcision , but a new creature . london , printed by r. b. for nicolas bourne , and are to be sold at his shop at the royall exchange . . certaine sermons vpon the new creatvre . cor. . . therefore if any man be in christ , let him be a new creature . we have propounded to our selves this method . first , to shew what we are out of christ , and there our worke was to humble men . secondly , to shew what we have by christ , and how we are made partakers of him , and that is done by faith . the third is to shew what we should doe for christ , and here begins the worke of sanctification : for ( as i told you ) these were the three parts of the apostles ambassage : to preach the law first , that it might be a schoole-master to bring us to christ : and then to preach iustification by christ : thirdly , to preach sanctification . now we have chosen this text as a ground for the last , having finished the two former . we will shew you in a word how it depends upon what goes before , that you may see the scope of the apostle in these words . in the thirteenth and fourteenth verses of this chapter , the apostle tells them that hee was ill used by them ; some of you ( saith hee ) thinke we are no better than out of our wits . it is no matter , whether we are in our wits , or out of our wits , yet we must goe through the worke of the ministery , of the gospell committed to us for christs sake , that is , wee looke not to you , it is the love of christ that constraineth us , we can doe no otherwise . when he had said this , hee gives the reason , why the love of christ carried him along to doe his duty , whether he had wages or not , whether he had good report or not yet for the love of christ he did it : for ( saith he ) we thus judge , that if one died for all , then were all dead , that they that live should not henceforth live to themselves , but to him that died for them : as if hee had said , is there not reason that wee should thus neglect our selves for christ , seeing hee died for this end , that wee should no longer live to our selves , but to him , that is , he hath bought us at a deare rate ; therefore we should no longer make our selves our end , but we must live to him , wee must thinke what christ would have us doe , what worke he will set us about . now when he had said this , hee insisteth in one particular , wherein he shewed that he did not live to himselfe , but to christ : wherefore , henceforth we know no man after the flesh ; no not christ himselfe , that is , we doe not regard any man for any outward respects , we do not magnifie any man for any outward honour and excellencie that he hath . againe , we doe not vilifie any man for the want of any outward excellencies , but we magnifie every man as hee excels in grace : yea , christ himselfe , though hee had outward excellencies , as other men , yet we love him now only in spirituall respects , as he is our mediatour ; we behold now every thing according to the spirit . now , when he had gone thus farre , he drawes this conclusion . therefore if any man be in christ , let him bee a new creature . : as if he should say , this is a consequence that must needs follow . if this bee true that christ died , that every man that lives should live to him ; then if any man will have part in christ , if any man thinke he have any interest in him to be justified by him , he must be another man than he was before , he must be a new creature , hee must know no man nor thing after the flesh , he must live to the lord , and not to himselfe , in all things . so that now hee drawes it from himselfe , and raiseth it to a more high and generall conclusion : it is required , saith he , of every man living , that , if he be in christ , hee must be a new creature , that is , hee must put off himselfe altogether , he must be no more the same man he was , hee must lay aside himselfe , and put on christ iesus , he must be made like him . we will not stand longer to open the words , because wee shall doe that in the handling of the severall points that shall be delivered to you out of them . and first wee will take this plaine point that the words afford us . that sanctification must needs follow iustification . or , if you will , take it in the words that are laid downe in the text , whosoever is in christ , that is , whosoever will be justified by christ , must have a new nature created in him by god , for that is the meaning of it , whosoever is in christ , must be made a new man , he must have another nature , which is created in him by god , that is , intimated by this word creature . now in the handling of this point , we will doe these two things : first , we will shew how sanctification ariseth from iustification , because that is the main scope for which we chose this text. secondly , wee will shew you the reasons why they are inseparable , why the one must needs follow the other , and then further open this doctrine to you , that whosoever is in christ , must have a new nature created in him by god. the first thing that we have to do is to shew you how sanctification ariseth from iustification , and it hath a double rise . the one is from the spirit that is infused into us presently after we are justified , or at the same time , only there is a difference in the order of nature . secondly , it ariseth from some actions wrought in the minde , whereby a man comes to this conclusion ; if christ have accepted me for his , if he be mine , and will justifie me , and free me from my sinnes , then i will serve him in all things . for the first , as soone as any man hath taken christ , and received that righteousnesse of his by faith , there is an union betweene christ and him , and upon this union the spirit of christ is shed into him , gal. . . because you are sonnes , god hath set the spirit of his sonne into you ; that is , as soone as you receive him , you have the same spirit sent into your hearts that dwells in christ : and so gal. . . received you the spirit by the workes of the law , or by the hearing of faith preached ; that is , by hearing the doctrine of faith : i say as soone as a man is justified , he receives the spirit . so likewise , rom. . . you are not in the flesh , but in the spirit , &c. and he that hath not the spirit of christ is none of his , that is , as soone as we are justified , god sends the spirit of his sonne into us , and if any man have not the spirit of christ , he is not yet justified . and the like you have rom. . . when some had made this objection , if grace abound , why doe we not sinne the more , that grace may more abound ? the apostle saith , it is impossible that those that are dead to sinne , should live any longer therein ; as if he should say , set aside all your carnall reasonings , it is impossible for him that is dead to sinne , to live yet therein ; how can he ? as if he should say , whosoever is in christ , the spirit of christ is sent into his heart , that mortifies sin so , that he cannot live any more in it , there is such a change wrought in him , hee is a new creature , if hee be once in christ ; that is the first rise , as soone as we are justified the spirit of christ is sent into our hearts . but is not the spirit sent into our hearts before , when he workes faith ? it is true , but the meaning is , when wee are once in christ , the spirit of sanctification is shed more plentifully , and in a greater degree than before , for there is a certaine work of the spirit that begetteth faith , and the same worke of the spirit , in its time , begetteth the degrees of sanctification . but now , that this may not be in notion only , we will shew you , how the spirit workes this , that you may not think these to be things carried in clouds , and to have place only in our understandings , but that you may know it in the experience , that every man finds in himselfe , that after hee hath taken christ , there is indeed such a spirit shed into his heart that changeth him . for the understanding of this , know , that when wee come to invite men to come into christ ( as it is all our businesse to invite men to the marriage ) all the world stands out , and every man gives that answer that they did in the gospell , they have bought farmes , and married wives ; every man is so set on these outward things that his carnall heart carrieth him to , that they will not hearken to us , so that we may preach in vaine : you see to how many christ himselfe preached in vaine , and the apostles had preached in vaine , if there had been no more than their owne preaching . so likewise , now the spirit is sent into the hearts of men , that when wee come and invite men to come into christ , the spirit also secretly compels them to come in . wee are indeed bidden to compell men to come in , but unlesse there bee another compeller , that is , except there be the spirit within to doe it , the worke is not done , unlesse there be two compellers at the same time , the holy ghost within preaching to your hearts , when we preach to your eares ; except there be two callers , that when wee call men , the lord send his spirit to call you too , it is in vaine : and that you may understand this , you must know that it is as hard a thing to move a man to leave his pleasures , and divers lusts , and his vaine conversation , as to turne the whole course of nature ( which i call the instinct that god hath put into every creature , to move that way that it goeth , as the water to move downward , and the fire to goe upward : ) thinke with your selves now , whether there must not be an almighty power to turne the course of nature ; because the heart of man naturally goes downward to sinne , it descends downward with the same propensity , it hath the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as we call it , the same forwardnesse and pronenesse to evill that any naturall thing hath to goe the course , that is naturall to it . now unlesse there be an almighty power to turne this course of nature , no man will ever come to christ. as for example , that rectitude of gods image , that is expressed in the word , come to experience , and looke upon every mans heart living , and see whether it be not quite contrary to it in all things , even as contrary as the motion of the stone is from ascending towards the heavens , but when the spirit commeth he turneth this course of nature . now when wee come to doe this , doe you thinke that any man in the world is able to worke it in the hearts of men ? it is true , a man may goe thus farre ; it is possible for a king , or for a man in authority , to set preferments on the one side , and punishments on the other , to make a man to doe much , or to suffer much , but all this while here is but a turning of the actions of men , but to turne the inclinations of mans heart , it is proper only to god , man is not able to doe it in any particular : if a mans heart be set upon covetousnesse , christ saith it is impossible all the men in the world can change his heart : but put the case a man could doe it ( as no man can ) if he could turne a mans heart , it would be but in a particular or two , but to turne the whole frame of the heart , to make a generall change , to make him another man , another creature : it is impossible for any man in the world to doe it . or , put the case he could doe so , it must be after long reasoning , but to do it upon the sudden , and at one sermon , as the spirit sometimes doth , to take one word , and by it to change the heart of man , it must needs be the worke of an almighty power . therefore in the cor. . chap. and the last verse , when the apostle speakes of this great change , he saith , when we reade or heare the word , we see there the image of god , as one seeth his face in a glasse , and are changed into it from glory to glory , that is , from one glorious degree to another : but how is this done ? it is done , saith he , by the spirit of the lord. as if he should say , it is impossible for a man to be turned into the glorious image of god , and not by the spirit of god. a man may as well say , i will make a clod of earth a shining starre , as to say he can make the carnall and dead heart of man to be like the image of god : it must be the spirit of god himselfe that must doe it , it is a work above nature : it is therefore done by the spirit , which doth so enlighten the understanding , and so bow the will , that whereas before there was in man such a strong appetite , such a strong propensity to ill , such a strong inclination that would over-weigh all the reasons that could be brought to the contrary , when the spirit hath wrought this work , there is such a contrary inclination , such a propensnesse to god , and to that which is good , that it over-ballanceth all the temptations that the world , the flesh , and the devill can lay against it . is not this a mighty power that must doe this , that whereas there was in a man before such a strong inclination to sin , there is a disposition so contrary now , such a desire wrought in him , such a strong impression that carries him to god , to christ , and to holinesse , that let all the reasons in the world be brought to the contrary , they cannot keepe him off . but , you will say these things that you speak are wonderfull things , how shall we have this wrought in us ? by being in christ this wonder is wrought in us , when a man is once ingrafted into christ , when hee hath once received him , this great worke is wrought in him in his heart , hee is made a new creature . but if you adde to this the second way of raising this sanctification from our iustification , then you will understand it yet more fully and distinctly . there are certaine actions wrought in our soules , by which this sanctification followes iustification , and those are these . first , when a man seeth great reason for it , for when a man is once convinced of a thing , that it is best for him to doe it , and takes a resolution to him to performe it . now when a man hath beene humbled , and knoweth what sinne is , when he hath had his heart prepared , when he comes in once to take christ , that is , when he seeth his owne basenesse , and christs excellencie ; what he was without christ , and what he hath by christ , that when he expected nothing but death , then the gospell came and said , thou shalt live : when he seeth that christ deales with him after this manner , then hee thinkes surely , it is good reason that i should serve him , before indeed we thinke his service to be an hard service , and we doe with him , as people that are under a tyrannous king , they refuse to obey such an one ; so doth all the world with iesus christ ; they thinke his law to be an hard law written with bloud , and they thinke him to be an hard governour , such a king as they know not how to be subject unto : but when a man is once convinced by the spirit , when he sees reason for it , when he is perswaded that christ will governe him for his wealth , that christ hath suffered for him , and freed him from the wrath of god , then hee thinkes thus ; there is reason that i should suffer him to rule over me , and when a man seeth reason for it , he comes then willingly to submit himselfe to christ. this is the worke of the spirit , whereby he perswades a man that there is reason for it , and it is attributed to the spirit . iohn the spirit convinceth of sinne , of righteousnesse , and of iudgement ; that is , it shewes us that we are sinfull , and that there is a righteousnesse in christ to heale that . and thirdly , it convinceth us that there is reason for it , why we should serve god in sanctification and iudgement . the meaning of the word , he shall convince , is that the spirit shewes us reason why we should embrace sanctification , and serve the lord in all things : now when the heart of man is brought to this , to see reason and equity in this , then a man takes resolution to cleave to christ , to serve him . secondly , as he deales with the reason , so he doth likewise with the affections , for he begets love in us , which love sanctifieth us , it sets us on worke , and turnes the whole heart , as the rudder turnes the ship , for it sits in the sterne of a mans soule , and the reason ( that when we are justified we love christ ) is , because when as before a man magnified himselfe , setting himselfe at an high rate , like a virgin that is coy and curious , thinking no man good enough for her : now the law comming and convincing him of the need he stands in of christ , and shewing him what he is in himselfe , he is hereupon content to marry with the lord christ : nay further , the spirit of god not only shews him the need that hee stands in of an husband , he being not under covert , and deepely in debt , the whole weight of his debt lying on himselfe , but it goes further , and shewes him the beautie of christ , as ioh. . . to him that loves me i will manifest my selfe ; that is , i will declare my beauty , and when the spirit shewes christ to the soule , it makes it in love with him . we may shew him to you an hundred times over , and yet beget not this affection in you , but the spirits shewing is effectuall to that end , and when you love him , you must needs please him in all things , it being the care of the married wife to please the husband . so that when the heart is prepared by humiliation , and takes christ , love is wrought in the soule , and love sanctifies ; for sanctification is nothing else but a setting our selves apart from common uses , and keeping of the heart close to god , making it peculiar to him , and this love makes us to doe : when the wife loves the husband , shee will be his altogether , she will be only to him , she will be divorced from all adulterers , and have nothing to doe with them ; and thus the lord deales with the affections . thirdly , there is wrought not only a love to the lord , but a perswasion that it is good for our selves to serve him in holinesse : indeed many times , to satisfie our affections , we love a thing too much , though wee doe not thinke our selves gainers thereby , but in this matter the lord perswades us , that it is best for our selves to sanctifie him in all things , to draw neere unto him , to sanctifie his name in our hearts ; so that now not only love to christ , but even selfe-love also is set on worke to the making us new creatures ; for the wayes of god are propounded as good and profitable , and pleasing things , and when the heart lookes on them , it sees them as good for it selfe , so that the heart turnes towards them ( as it cannot but doe to every thing that it apprehends to be good and profitable to it . so that when the holy ghost shall perswade a man that it is best for himselfe , that he shall best provide for himselfe every way , by taking christ , hee cannot choose but come in , when hee shall see it is best for him to goe to the citie of refuge , that he cannot live else , and that if he comes there he shall have life , and not only life , but a kingdome too , and that the way that leads thereto is grace and holinesse ; hee will goe , and goe fast enough . when a man is perswaded , christ is the citie of refuge , to whom i must go , else i cannot be safe , and that the way to him is to be a new creature ; this makes him to goe on , and willingly too , for it is out of selfe-love . againe , when a man is justified and hath taken christ , there is bred in him an holy ingenuitie which makes him so thankfull to christ , that hee is ashamed to joyne christ with any sinne : as rom. . . what profit had yee in those things whereof yee are now ashamed ; you are now ashamed to commit them any more . a man will thinke it now an unreasonable thing , that christ should doe so much for him , be crucified for him , and so give him life , being before dead men , that he should take flesh for the remission of his sins , and that he , in recompence of this kindnesse , should serve his lusts . therefore he reasons , as ioseph did with his mistresse ; shall i doe this , and so sinne against god , and my master , he hath committed all to me ; hee hath done thus much for me , and shall i thus requite him ? and as nathan taught david to reason , hath the lord made thee king over israel , and done thus and thus for thee , and wilt thou serve him thus ? so that i say there is an holy ingenuity bred in us , whereby out of thankfulnesse wee will shun whatsoever may offend him . besides this , we are taught that we sustaine another person , and every man desires to maintaine the dignity of the person hee sustaines . when a man is once in christ , he thinkes not the courses he lived in before , to be sutable to the condition he is now in . therefore the apostle reasons , pet. . . fashion your selves no longer after the lusts of your former ignorance , but be holy , as he is holy ; that is , if you take your selves to be in christ , and that you be come unto god , admit not any more those lusts , which though they suted with your former ( yet not with this condition ) he reasons as nehemiah did , shall such a man as i doe this ? lastly , which is the chiefest reason of all , as soone as a man hath taken christ , and is justified , there is a strong impression made upon his soule , by which he is caused to cleave unto him , and to long after him , as the iron doth after the load-stone , that cannot bee at rest untill it hath attained it . a man shall set himselfe in the wayes of god , though it were but to give satisfaction to the desires of his soule . and indeed , were it not for this , wee should not serve the lord ; this makes us new creatures : i say , there is a strong inclination in every man that is justified , that he can doe no lesse than serve the lord even to satisfie that . for example , when eliah had called elishah , hee could not choose but follow him , all the reasons in the world could not keep him back : at the time when he cast his mantle on him , there was an impression made on him ; as when christ said to levi , and peter , and andrew , and the rest , follow me , their profits , and nets , and fathers were nothing , they needed no more perswasion , for there was a secret impression made upon their hearts together with christs word , and to satisfie that they must needs follow him . such an impression as this , was made on the heart of ruth to follow naomi , you know how she put her to it , but ruth would not goe backe for she loved her , and therefore nothing but death should separate them . and the same was in iacob to rachel , seven yeeres , and seven yeeres service , the length of time and hardnesse of labour could not keep him from his vncles house , nor drive him off , such a strong desire was planted in his heart towards her : and such a desire is planted in the heart of every christian that is justified , a strong instinct ( as i may call it ) a strong affection after iesus christ , and he must needs goe on in the wayes of sanctification , seeing there is no other way to satisfie himselfe . so that putting all this together , when a man shall see such reason for holinesse , when he shall have affections of delight therein , of love thereto , when he shall see it best for him , and that it is impossible hee should have the lord iesus christ ( whom he so much desires ) if he serve him not in the duties of sanctification , he must needs come to a fixed resolution , i will be another man , and runne another course , i will change my life altogether , i will serve him in holinesse , and in the duties of new obedience . and after this manner doth sanctification arise from iustification ? first from a worke of the spirit , and then by all these passages that goe thorow the minde of a man , which though they be not marked distinctly , yet are truely in the heart . and so much for the first point . now we will come to the second , which is , that iustification and sanctification are inseparable , they cannot bee disjoyned . but you will say , this is a point that needs no proving , i would ( my brethren ) it did not , i would that men were perswaded of the truth of it , but we may see by the lives of men that they are not perswaded of it , for their lives be loose , and they thinke , that if they can call on christ in the day of death , and cry for pardon , it will be enough , and that without such strictnesse a man may be saved . therefore , to make it cleare to you , you must remember this as a ground : no man can be saved by the second adam , except hee bee borne of the second adam : as no man could be condemned by the first adam , that was not borne of the first adam ; for the reason why all mens natures are corrupted is , because all are borne of him . if a man were created and did not descend by generation from him , he should be free from sinne , and so could not be condemned , but comming out of his loynes , puts us into a condition of condemnation : and so on the other side , except you be borne of the second adam , you shall not be saved ; what is that ? you must be made new creatures , ioh. . . as many as received him he made the sonnes of god : what is that a meere title ? no , verse the thirteenth , they are borne not of bloud , nor of the will of the flesh , nor of the will of man , but of the will of god. that is , they are borne of the second adam : and ioh. . . whosoever is not borne of the spirit , shall not enter into the kingdome of god. now as our nature was corrupted in the first adam , there being a compact and covenant betweene god and him , that if adam stood , all his seed should stand with him ; but if he fell , then that all that were borne of him should by vertue of that covenant , compact , or agreement have his sinne imputed to them , and so should be corrupted , as hee was , and die the death . so there was a second covenant betweene us and the second adam , which is the new testament spoken of in ier and in heb. . i will make a new covenant , saith god : and what is that ? i will put may law in your minde , and write it in your inward parts : that is , by vertue of the compact and agreement , which is the new testament following upon the former , all that shall be saved by christ , shall be borne of him , they must be new men ; whosoever shall be justified by him must be a new creature . secondly , because it is the will of god ; it is true , god might have saved us without it , if it had beene his pleasure , it had beene no more but calling men at the houre of death ; but is otherwise , thess. . ▪ this is the will of god even your sanctification . and if there were no other reason but gods will , that those that be justified shall be sanctified , it is enough : god hath called you to holinesse ; he hath appointed it , hee wills it , and his will is sufficient to enforce it . againe , consider when we are ingrafted into christ , it it not simply an ingrafting , but wee are ingrafted into the similitude of his death and resurrection , rom. . that is , no man is ingrafted into christ , but sinne is crucified in him , hee is dead thereto , that is , he is a dead man in regard of the life of sin , and is alive to god , as christ rose from the dead , so he is raised to newnesse of life . if it had beene simple ingrafting into christ , there had needed no further relation , but we are ingrafted into the similitude of his death and resurrection . again , it was the end of the lords comming ; if hee had come only to save men , there had beene no need of being new creatures , but he came also to purifie unto himselfe a peculiar people , zealous of good workes , and to destroy out of man the workes of the devill , and to purchase to himselfe an holy generation , and royall priest hood . now whatsoever the lords end is , he never failes of . againe , you must consider , that to whomsoever christ is a priest , hee is also to them a prophet and a king , he is annointed to all these offices : and therefore if you will be saved by him , by the vertue of his priest-hood , you must take him as a prophet , that is , you must take his counsell in all things , and not only so , but he must also be your king ; you must not only learne his way , but you must also be perfectly subject and obedient to him , to walke therein . indeed as a priest , he reconciles god unto us , but not us to god , except hee come with his other two offices , for man stands out and will not know the way ; and therefore as a prophet , hee is to guide our feet into the way of peace : and that is not all , therefore because our hearts are stubborne , and will not come in , he exercises his kingly office , and brings into subjection every thought to the obedience of his will. againe , looke to all the meanes , as first to faith , the same faith that justifieth , doth also purifie the heart ; having their hearts purified by faith , act. . and as many as are sanctified by faith that is in me , act. . . and likewise the bloud of christ not only covers , but also heales , hebr. . . how much more shall the bloud of christ , who through his eternall spirit offered himselfe to purge your consciences from dead workes , &c. it hath not onely vertue to take away the guilt of sin , but it is effectuall also to purge the conscience from the power of sinne . againe , the gospell wee preach doth not only offer christ , but likewise cleanseth , you are cleane through my word , ioh. . and in the hundred and nineteenth psalme , and the ninth verse , wherewith shall a young man cleanse his way ? by taking heed thereto according to thy word . the spirit as it is a spirit of adoption , so is it of sanctification , making clean the roome where it dwelleth , and making it a fit temple for the lord. consider the sacraments , baptisme doth not only wash from the guilt of sin ▪ but from the filth of sin also , from the blot and deformity of sinne . and so i have done with these two points , how sanctification rises from iustification , and that they cannot be separated . before we proceed to other observations , we will , by way of vse from the inseparability of iustification and sanctification , draw this consequent , that , if they be inseparable , we should goe to god and beseech him , that having given us the first , that he would grant us the second also . if you have any assurance that your sins are forgiven you , let him not deny you this to make you new creatures , they be inseparable , and therefore you have just cause to pray him not to separate them , therefore you may claime them both as your due , seeing you have his promise for both , and you must urge him on his promise ; we desire iustificatio●●or our owne sake , but sanctification that we may glorifie god : and therefore , when you come to god with this request , lord make mee a new creature , that i may bring glory to thy name , that i may serve thee , and do good in the place wherein i live , he will not deny thee . consider but this very sacrament which we are now going to receive ; you must know that the sacrament seales the whole covenant of god , as cor. . this is the new testament in my bloud , that is , this cup is a signe and seale of the new covenant which i have made with man , and which is confirmed with my bloud . now what is that covenant ? you shall see it it , ezek . . . and it containes three parts , all which are sealed by this sacrament . first , hee promiseth to wash them from their filthinesse , that is , from the guilt of their sins , which is the first part . secondly , a new heart will i give you , and a new spirit i will put into you , that is , i will make you new creatures , which is the second part of the covenant . thirdly , i will call for the corne and will encrease it , and will lay no famine upon you , &c. that is , hee will give all outward comforts , you shall inherit he earth , and be heires of the world , and of ●ll in the world , for the world is yours ; cor. . all , and all in it is yours . this is the whole covenant of god , and this hee seales to every one of you , when you come to receive the sacrament , if you receive it worthily , for it is the new testament in his bloud . and therefore , seeing hee seales it to you , that he will give you a new heart , and a new spirit , and make you new creatures , you should go to him and claime it of him , for you may sue him of his own bond written and sealed , and he cannot deny it ; therefore begge it , and you cannot misse of it . this is a very comfortable doctrine , if it be well considered . for what is that that keepes a man from comming to christ , but his discouragements ? he thinkes it so hard a thing to be a new creature , that he cannot attaine it , that he cannot leave such a course of life , and therefore he stands off , and though he will come in , yet he will not as yet , because it is a bondage intollerable . but you do not consider what it is to have a new nature : if it were to have a new life and an old heart , it were otherwise ; but the lord will give a new heart , and if he will not deny you , but make you new creatures , you may be encouraged to goe to him : if there be any rebellion in your heart , any untowardnesse in your nature ; if you goe to him for the removall of it , it is impossible he should deny you , having made you a sure promise , and confirmed it with a oath . what the lord sweares to , he is sure to performe . in all the booke of god , you shall not finde that he sware unto the first covenant , but there is an oath put to both parts of the second , heb. . . because he could not sweare by a greater , he sware by himselfe , that wee might have strong consolation and assurance of forgivenesse of sinnes . and so the first part is confirmed . and for the second , luke . . the oath which he sware unto our fathers that he would give us , that we being delivered from our enemies , should walke before him in holinesse all the dayes of our life . why then will you not beleeve it ? why will not you urge the lord with this , and by prayer desire the accomplishment of it ? as indeed though he gives holinesse of life , yet you must pray for it , as well as you must pray for the forgivenesse of sinnes . it was ananias his speech to paul , act. . . rise paul and wash away thy sinnes , calling on the name of the lord ; though his sinnes were forgiven , yet hee could not have assurance of it , without calling upon the name of the lrod . christ promised to baptize us with the holy ghost and with fire , that is , to sanctifie us in greater measure , yet wee must call and call againe : so luke . , , , . you must knock as at a mans doore that is a sleepe with his children and loath to rise , but if you knocke long , and weary the lord out , and not suffer him to rest , then he will give the holy ghost . therefore , have you prayed , and yet finde not your selves new creatures ? you have your old hearts , and old lusts prevailing ; yet you must at length wash away your sinnes by calling on the name of the lord. and hereto you may be stirred by the sacrament , which is not onely to give assurance that your sinnes are forgiven , but likewise to draw more vertue from christ , to make up the breaches of our hearts , and to get more grace , and to be made new creatures in a greater measure . so that when a man comes hither , he must consider wherein he is faultie , what breaches there are in his heart and life , what imperfection there is in grace , and then hee must goe to christ to repaire them . and as you bring more faith with you , so you shall carry more strength and comfort from the sacrament . so that thus much i can assure you of , let any man come with a strong desire to receive christ , and to be a new creature , and let him bring faith in the promises of sanctification , and it cannot bee but hee shall be filled : the lord will send his spirit into his heart , and make him a new creature : wheresoever god hath a mouth to speake , faith hath an eare to heare , and an h●nd to take : men forgot this , they thinke that faith is onely occupied about promises of pardon and forgivenesse ; but it is not so , you must set your faith on worke , on the promises of sanctification , and when you come to receive the sacrament , you must know that you come to a table where you have fatlings , where you have new wines . and thus you must feed on christ , not onely taking to your selves the promises of pardon , but likewise of sanctification , that you may be filled with the spirit , which is as wine to quicken you , and to strengthen you in the inner man , as well as the outward elements of bread and wine strengthen thine outward man. so that thou mayest not thinke thou receivest the sacrament as thou oughtest , when thou goest away as weake as when thou commest , when there is no strength , no vigour in the inner man. and so in all thy daily services , when thou commest to christ , thou must eat the flesh of the sonne of man , and drinke his bloud , as the israelites did every day feed on the mannah . you must remember his covenant , not only to pardon , but to sanctifie you , and then you shall live thereby , and every day grow stronger and stronger . the end of the first sermon . certaine sermons vpon the new creatvre . cor. . . therefore if any man be in christ , let him be a new creature . the woman of canaan , though shee had no countetenance from christ , though he seemed not to heare her a long time , though hee gave her crosse answers , yet hee commends her faith in an extraordinary manner at the last . she had never had that commendations , if shee had not beene put to that difficulty a little : therefore , when you presse god , when you doe stand it out , and are not discouraged , in the end you shall have it in a greater measure , and it will be a greater commendations of your faith . and so it was with iacob , if he had not wrestled as hee did , hee had never had that great reward which he had ; he never had a greater reward for any thing that ever he did in his life , than for his contending with god , when god refused ( as it were ) when he strove with him , when he would not doe it , when he seemed to be of a contrary mind ; yet when he held out , and did not give over till he had gotten it , hee never got so much at gods hands . and so i say to every one of you ; if you finde it an hard taske to get this change , to bee made new creatures , you pray and have sought , and yet you have not gotten it , yet be encouraged , doe it still , never give over , you shall have a greater measure as your prayers are stronger : for this you must know , that when you make requests to god , according to gods will , that then it is the voice of his spirit ; therefore when you desire to be made new creatures , doe you thinke it is possible for god to deny you ? no , because this desire comes from his spirit . now it is true , a man may desire to be made a new creature , he may desire grace , and yet doe it in a carnall manner , that is , hee may desire it , because he sees that he cannot be saved without it , he may desire it as a thing of necessity , that will make him safe and whole , as a thing , without which he shall perish : nature may goe thus far , but to desire to be made a new creature , out of the beauty and taste of it , out of a desire to please god , and to glorifie him , whose name is called upon you , out of a desire to please the spirit that dwels in you , this is proper to the saints , it is the voyce of the spirit , and therefore goe on boldly , god hath promised to heare you , hee cannot deny you . see how christ did when he was upon the earth , those that were lame and blinde , when they came and cried after him , and would not give him over , he did not refuse to heale every one ; there was not a man that was importunate with him , but , howsoever his disciples slighted them , christ respected them . now do but think with your selves ; doe you thinke he lesse pities the diseases of the soule , than he did the diseases of the body ? doe you thinke that he hath lesse compassion now he is in heaven , than hee had when he was on earth ? or doe you think that his arme is shortned , that he cannot doe as much now to heale the running sores that are on thy soule , as he did on earth to heale bodily diseases ? my brethren , if you doe but seeke to him , if you can get but a word from him , if he say but to you , be whole , if hee doe but rebuke thy sinfull lusts , as he rebuked the feaver , it shall presently obey him : hee that was able to calme the sea , and that hath the strong winds in his power , is he not able to dissolve a strong inordinate apprehension , a strong lust , a strong unruly affection , and so set them at liberty ? certainly he is able . you know , the woman that had spent so many yeares , and all that she had upon physitians , and could doe her selfe no good by all , yet when shee comes to christ once , you see it was done in an instant . so , i say , a strong lust , an old lust , which is contrary to this new creature , which , it may be , thou hast been contending with many yeares , and cannot get the victory over it ; yet if thou canst come in this manner to him , and contend with him , and knocke at the doore , and never give over till thou hast awaked him , certainly hee will give thee the holy ghost , he will change and renue thy heart , he will set thee at full libertie . this he hath confirmed with an oath , and whatsoever god hath sworn , he will performe it without all reservation ( where hee is said to doe a thing without an oath , there may be a reservation left , therefore we never finde an oath to the old covenant ) but he hath sworne to performe the new covenant , and you know this is a great part of the new covenant , to give a new heart , to make a man a new creature ; therefore , where the new covenant is made , there this is repeated in ier. . and heb. . i will make a covenant with my people , and what is that ? i will put my law into their minds , and in their hearts will i write them ( that is ) i will make them new creatures . therefore , i say , this is a matter of much use to you , if you goe to christ , and labour to have this done . my brethren , there is nothing left for us to be assured , nor any other experiment that wee need have that there is another life , that iesus christ hath done these great things for us , and that the gospel is true , i say , there is nothing else left for us , no other experiment in comparison of this , that we see wee are made new creatures : this is all the miracles that we have ; nay , i dare be bold to say more , it was the greatest miracle that they had in that time , when all the miracles were wrought . and therefore you shall find that paul gives this as the maine argument , among the rest , that they shall be raised againe at the last day , that they were in christ , that the gospel is real and true . for , saith he , we have received the spirit : we have had the spirit , which is the earnest , the pledge , the annointing , you shall finde it every where scattered in his epistles , the receiving of the spirit is the maine ground that hee builds on , as in the cor. . . hee hath established us together with you , and hath annointed us , and sealed us , by giving the spirit as an earnest into our hearts : as if he should say , this is the argument we have , that we shall be saved ; not , for all the miracles so much as this , that we have received the spirit ; for that is the true annointing wee feele it in our selves , that sealeth and confirmeth us , wee cannot doubt , having had experience of such a mighty worke in us , that is , the earnest and the pledge we have ; and therefore , ephes. . . he prayes that they might see the exceeding greatnesse of his power working in those that beleeve ; as if that would bee a great confirmation to them , if once they should finde an experiment of the greatnesse of his power : and so , phil. . . i care not for all the world , on this condition , that i might know him , and the vertue of his resurrection ( that is ) that i might know him by the power of his spirit , changing my heart , killing my sinnes , raising me againe , and , in a word , making me a new creature , that i might know this experiment ; i looke upon all the world as drosse and dung , as things not to be named . so , i say , seeing there is nothing else left in comparison of this , and when miracles were wrought , there was nothing like this , that wee might have this experiment in our selves , we should goe to god , and not give him over , till the worke be wrought in us , that we might be made new creatures . that which keepes men off from religious courses , for the most part is discouragement , they think they shall not be able to go thorow it , when they heare they must bee made new men in all things , that there must be nothing that is old left , but all the old leaven must bee purged out , it discourageth men , because they thinke they shall never bee able to reach it , whereas this is an assurance to thee , that if you go about it , you shall not faile of your purpose , but you shall certainly bring it to passe , because if you seeke it at gods hands , he cannot deny you , only i told you , you must pray . it may be for this purpose god will not heale thee altogether , but suffer many lusts to grapple and to contend with thee , that thou mayest be taught to doe this duty : and therefore wee should learne to goe to christ , wee should feed on him every day , and by that meanes we shall be renewed , we shall get new strength ; otherwise what is the meaning of that , in this mount hee will make a feast of fined wines , and of fatlings , of fat things full of marrow , of wines fined and purified ? esay . . the meaning is this ; when you come to christ to renue your communion and your covenant with him , which is done through faith and prayer , you draw neerer to him , and that strengthneth the soule , as mannah strengthned them in the wildernesse , that you live by it ; for every day there growes new distances betweene christ and us , we let goe our hold , as it were , in some measure , and begin to fall off from him a little ; therefore , every day we should renue this covenant , especially when we come to the sacrament : as ionathan and david , they renued the covenant of god againe that was between them , as if there were a new solemnity of marriage , if it were often to be renued , to make the parties joyned more united : make no question of it , we should renue our match with christ , we should come neerer to him , that we may strengthen our soules , because we recover our communion with him . for what is sanctification , but a drawing neere to the lord ? and then we draw neere , when we renue our communion , and our covenant with him , when the match is renewed between us ; and if we doe so , we shall goe from him every day , as men refreshed at a banquet , like men that have fed on fat things full of marrow , as men full of wine . be you filled , not with wine , wherein is excesse , but with the spirit : what is the meaning of that antithesis , but to shew that the spirit is like wine , it strengthens , and how receive we the spirit ? is there not the same meanes of renuing of it from day to day , is not the same meanes of renuing it , as there is of receiving of it at the first ? didst not thou get it first by going to christ , and shall not thou still regaine and repaire thy strength by that meanes ? i cannot stand to presse this farther . secondly , in that they are put together thus , iustification and sanctification , hence wee should be stirred up to prise it , to set it at the same rate as wee doe remission of sinnes , because we see the holy ghost doth so . for seeing this thing is promised , seeing it is chosen out among the great benefits wee have by christ , that we shall be renued , we should learne so to judge of it , to set it at an high rate , in our conceits , to conforme our iudgement to the iudgement of the scriptures . every man would bee content to be saved , but to be made a new creature , men are so farre from reckoning it a priviledge , that they reckon it a bondage : you would fain be free from hell , you would faine goe to heaven without such a necessity put upon you ; this is the common fashion of men ; but , marke , the holy ghost puts this among the great benefits wee have by christ. you know the comming of the messias , how it was magnified by the iewes , what great things they should have when christ should come . what were those great things ? one of the chiefe was , to make them new creatures , to set them at libertie from their spirituall enemies , that they should be taught of god , that they should have his law written in their hearts , and have their hearts circumcised to love him , that they should have new hearts and new spirits given them ; this is that great benefit that hath beene so much magnified so many yeares before the comming of christ. it is that , which the apostles , when they came to preach the gospell , set out as so great a priviledge ; learne we to prise it , for certainly there is nothing in the world so precious a grace , whereby we are made new creatures . it is a true saying , because indeed there is no excellencie that is like it , if you would rectifie your judgments , and teach them to apprehend things as they are ; therefore let us reason with you a little for that old man , those lusts that you prise so much , that you will not part with , that you cherish and nourish in your selves , and you are enemies to those that are enemies to them , i say , consider what you doe , this old man , is it not the sicknesse of the soule ? is it not the filth , and the foulenesse of the soule ? is it not the slavery and bondage of the soule ? and the new man , is it not the contrary ? doth it not excell it ? therefore as much as health exceeds sicknesse , as much as cleanenesse exceeds impuritie , foulenesse and filthinesse , as much as liliberty exceeds slavery and bondage ; so much and more doth the new man excell the old man. besides , if you looke to other things , take all other things which the world hath , all the profits , all the pleasures , all the learning and knowledge whatsoever it is , that in the world is precious , yet to be made a new creature goes beyond all , because , indeed , it puts you into the same condition that adam had in innocencie : you will say , to be made like adam againe , to be restored to that happinesse , it is beyond all that the world can afford : now to be made a new creature , it puts you into that estate . but , you will say , that is not so , adam was in paradice , he had outward contentments in abundance , but to be made a new creature is not so ? it is true , there were two conditions that adam had ; one was his outward condition , being placed in paradice ; the other was his happinesse , to be a new creature : this was incomparably beyond the other , as wee shall easily make that plaine to you . put case there were a man that had faire pallaces , and gardens , and orchards , and all things that his heart could desire to have , but all this while he hath not health ; would he regard all this ? on the other side ; suppose he had health , put him into a cottage , if he have strength , would hee not beare it well enough ? that is our case . when adam had all that , yet when he had lost gods image , when hee had lost being a new creature , he was like a man that was fallen into a great sicknesse , he was fallen into terrour and horrour of conscience , what good could all that doe . a man that is out of paradise , that lives as wee doe among men , that hath gods image renued on him ( which hee lost ) that is , made a new creature , he is happie , when adam was miserable . let us consider a little ; what was it , thinke you , that made adam happy in paradise ? was it the being in a garden full of pleasant things ? no , it was not that , but his communion with god that made him happy . therefore you see wherein his misery consisted , it consisted not in the losse of paradise , for there he was still , he had all that he had before for outward things , but he felt shame and horrour of conscience , he felt inward trouble and anguish of spirit , when he heard the voice of god walking in the garden : therefore it stands not in that , but to be made a new creature , is to be put into the inward condition that adam was in , and therefore you have reason to seeke it . if any thing in the world be worth the seeking , it is this , to be made a new creature . all other things are not : the proper excellencie of a man , you know the angels and the saints want them , and the beasts enjoy them , but the excellencie of man is to be made according to the first rule , to be squared according to the image of god , after which he was first created , and hee is never well till he come to that . as no creature is well till it have that excellencie belonging to the kinde of it : this is an excellencie peculiar to man , therefore seeke happinesse as long as you will in other things , you shall never finde it , but in being made new creatures , in having gods image repaired , in being sanctified in body , and soule , and spirit , this puts you into an happy condition . but , you will say , these are but notions , imaginary assertions , we feele not such things , give me that man that hath the sense of this , that feeles more sweetnesse in this , than adam did in all his outward paradise which he had ? to this we answer : first , that there is a sense of it , though spirituall grace be a thing that is not exposed to the senses , yet there is as true and as quicke a sense , as there is of outward and corporall delights ; because , when you are made new creatures , you have a new life , and that hath new senses in it ; it hath a taste , hunger and thirst , it hath as quicke a sight , it hath every thing that the other hath ; you know , the apprehension of all the comforts wee have , is not that which stands in the outward senses , that is not worthy the name , but the apprehension that the will and understanding hath of things ; it is every mans minde , that makes a man to live happie or miserable , that is , his apprehension of things , when thou livest a new life , and thy apprehension is altered and changed , thou hast as quicke a sense of those spirituall priviledges in christ , of peace of conscience , of joy in the holy ghost ; of all the benefits that rise from his passion , thou wilt have as quicke a sense , as ever thou hadst of outward delights . againe , if thou wouldest have such a sense , let me say this to thee , the time is not yet come thou shalt have it , and have it in abundance , but as yet ( as it is said ) we are the sonnes of god , but it appeares not what wee shall bee : it is true on both sides , those worldly men that bragge so much of their present sense that they have , and that others want , it appeares not yet what either shall be , but you are mingled together , and there is one common condition to all , because this is the time of trial . mark the wise general , he doth not like of a souldier at the first , but when he hath tried him , and hath suffered both to runne out their course , the valiant man , and those that are cowards ; when their course is finished , and when the battell is done , that is the time of conferring of honours . the wise master doth not reward his servants at the first , but hee lets them alone , the good servant and the bad , till their time be out , till the time of their wages come , that is , the time when hee makes the difference . so doth the lord , for this time the battell is not to the strong , that is , men have not their reward here for the present time . even as it is upon a stage , both are let alone till they have acted their part , there is no alteration , but when they come off from the stage , that is the time , when the one is commended , and the other is discommended . so it is with the sonnes of god , and the sonnes of men , god lets you both alone for the time , till you be gone off the stage , that is the time that you must looke for the difference ; therefore be not preposterous in your expectation , be not discouraged , because you have not such outward contentments , because you are not above , but below , for the present life , the time is not yet come ; for god doth not yet rule the world , as he will do ; he hath , as it were , left the world to be ruled by others , he hath left men to rule : now errour comes from the face of the ruler ( as the wise-man saith ) that is , there is that obliquity in the hearts of men , those that are in place of government generally , that servants ride on horse-backe , and princes and wise-men goe as servants on foot . the reason is , because men rule the world ; for errour ( saith salomon ) is from the face of the ruler . but now when god shall take all the government into his owne hands , when he shall be absolute king in the exercise of his dominion , then he will set all straight , and not before : then servants shall goe on foot , and princes and wise-men shall ride on horse-backe ; therefore expect not thou it yet , the time is not yet come that thou shouldest be on horse-backe , thou must be content to goe on foot yet . and therefore , though you have not the present sense , goe on notwithstanding , hold out thy expectation a while , though it appeare not yet what thou shalt be , yet it will come when thou shalt have the sense of it in abundance . thirdly , and lastly , though thou have it not fully , though the time be deferred till the day of the declaration of the wrath of god on the one hand , and of his favour to the saints on the other , yet by being new creatures , you shall have outward comforts in great abundance , you shall not fare the worse , but much the better for it ; for the promise is sure to those that feare the lord : to humility and the feare of god , to them is promised riches , and honour , and life : and god performes it in this life , though the full harvest bee kept for afterwards : though you have but the first fruits of the reward , as well as you have but the first fruits of the spirit ; yet , in this life , as you walke more perfectly with him , so he will with you ; and the lesse you walke with him , the lesse hee will walke with you ( that is ) such an evennesse you shall finde in the wayes of god to you , such a measure of iudgement and mercy , as there is evennesse or unevennesse of your hearts , as there is so much new , or so much old . let us labour to make our wayes more perfect , and we shall be more perfect in our outward estate , we shall be better in our wealth , we shall be blessed better in our name , thou shalt bee more cheerefull in thy spirit , thou shalt be blessed in thy wife , and in thy children , at thy going out , and at thy comming in , in every thing : so that the present wages that you shall have , set aside that which is deferred for the future , it is exceeding large to the new creature ; there is comfort enough in the thing , holinesse is reward enough to it selfe , if you should have no more . if a man be in strength and in health , what if you put him into a cottage , what if he be put into prison ? he can beare it well enough : if there were no more but to be made a new creature , it were enough to make your hearts to desire that condition ; but besides that , it brings outward comforts in abundance ; or , if you have not abundance , it will make a little instead to you of a great deale . so much for this , because i have other things to deliver . thirdly , are they inseparable ? then take heed of challenging the one without the other ; doe not thinke that you are in christ , if you finde not that new creature : and this doctrine is of much moment , for this is that , that we shall all be tried by at the last day , and it is that peremptory sentence that can never be revoked , because it is the sentence of the gospel , therefore you must know this , that al the judgements that are pronounced in the gospel , they are without all reservation , there is no more revoking of them , therefore paul saith , rom. . . he shall judge the secrets of mens hearts according to my gospell : so that you must know that the gospell hath a judgement , and a terrible judgement as wel as the law. ( there is a judging by the law , that is , ) men that have lived without the knowing of christ , they shall be judged by the law , but when we come to christ , to live under the gospell , ( as we all doe ) wee shall be judged by the gospell ; what is that ? those that receive not christ shall be damned : that is one part of the gospell you know ; therefore you see that there is a judgement there ; he that beleeves shall be saved , but he that beleeves not shall be damned . well , as it is true concerning the point of iustification , hee that beleeves not and takes not christ , shall bee damned for it : so it is as true in the point of sanctification , he that is not a new creature , hee that is not borne againe , he shall not enter into the kingdome of god , iohn . . there is a peremptory judgement : therefore consider with thy selfe , when thou commest to die , what thou wilt say then , satan will then come and lay thy sinnes to thy charge , thou must then thinke what thou hast to answer , thou hast nothing to say but i am in christ : well , but how dost thou prove that , he will aske thee that question , art thou a new creature ? if thou doe finde that thou art not a new creature , thou art not in christ , and thou needest not a new condem●ation , but thou art condemned already . for christ found all the world in a state of condemnation , and if thou be not in him , thou art in the same estate : and therefore if you should but heare these words , if wee should bee silent , and should but reade these words , whosoever is in christ , let him be a new creature : it may make a man tremble , and looke about him , and consider his state , and take heed of disjoyning these things that the lord hath joyned together : if being in christ , and being a new creature be inseparable , think not that thou canst take christ divided , that thou canst take him halfe , and leave the other part , that thou canst take him as a saviour , and not take him as a prophet , and a king ; thinke not to have iustification , and to want sanctification : and therefore , you see , when the gospell was preached , this was the maine thing that was urged , marke . . when the seventie were sent out ( saith the text ) this was their preaching , it sets downe the summe , that men should amend their lives . when christ himselfe was to preach , matth. . . this was the summe of his doctrine , amend your lives , for the kingdome of heaven is at hand . paul , when he would tell them what was the summe of his preaching , act. . . saith hee , wee goe about preaching , witnessing to iewes and grecians repentance towards god , and faith towards christ. so that this repentance that makes a man a new creature , it was pressed as a thing of absolute necessity , as well as the taking of christ. you know , when iohn baptist came , what he called for , fruits worthy of amendment of life . deceive not your selves , apply not the promises of the gospell , except you finde this symptome of being in christ , that you are made new creatures . this distinguisheth betweene a temporary beleever , and another ; both goe thus far , both have an insition into the root , but the temporary beleever partakes not of the fatnesse of the root ▪ he receives not life from the root : it may be thou hast taken christ in thy sense , but hast thou tasted of the fatnesse of the root , hast thou drawne life from him , art thou made a new creature , as a graft that is put into a new stocke : when wee are ingrafted into christ , there is an inversion of the order , there the stocke changeth the graft ; in the other , the graft changeth the stocke into its nature . againe , when thou takest christ without this , it is as putting stones one upon another , when there is nothing to sement them , and to glew them together : whosoever is in christ , is built upon him , as upon the corner-stone ; now an hypocrite may be built on him , as well as a true professour ; but here is the difference , they are living stones , their nature is altered , they differ as much from themselves what they were before , as living things differ from dead stones ; so , it may be , thou hast had an adhesion to the body of christ , thou hast stucke to it , as it were ; but , if thou be a true member , then thou art knit to it by ligaments and sinewes , thou hast communion with the head , there is an influence of bloud and spirits into thee : therefore consider that with thy selfe ; it may be , thou livest in the church , and art such a member of it , as a glasse-eye is of the body : but hast thou communion with the head , art thou made a new creature by being in christ ? is thy heart changed and sanctified by being in him ? if it be so ; then conclude , thou art in christ ; for , if any be in christ , he is a new creature . examine thy selfe in this , deceive not thy selfe , to whomsoever he is made righteousnesse , he is made sanctification . it is impossible they should be disjoyned , ( as i told you in the morning , ) his bloud hath not onely a vertue to cleanse thee from the guilt of thy sinnes , but a power to purge thy conscience from dead workes , to serve the living god , hebr. . . and wheresoever it is a plaister to cover thy sinnes , it doth likewise heale and cure them : therefore thinke not that thou art in christ , except thou finde this to be thy condition . yea , but you will say , is there such a condition in the world ? who is it that findes himselfe such a new creature ? this i find that my old lusts returne , the same inclinations i had , i finde them still , and this experiment of being all new , that all old things are passed away , i have not yet had ; what shall we say to this ? wee will answer it very briefely : though thou hast it not already , yet thou must not bee discouraged , thou must not say , there is nothing done , because al is not done : for motions are denominated from the termes they tend to , not from that they are already : when a thing is a little white , though it bee not perfectly white , we say , it is white : when the lord begins new qualities , if it be in sincerity , it is properly said to be a new creature , for in time it will come to that , that will be the issue of it : therefore that which stands you in hand , is to consider , whether you be so or no ; for indeed it is a difficult thing to discerne , and needfull for you to consider it : therefore i will briefely shew you how you shall discerne it . first , you must know you shall have a present sense of it , you shall feele it in your selves , you shall know that such a change is wrought in you : for this is the difference betweene the soule of a man , and the soule of a beast ; a beast cannot returne upon his action , to know whether he have done such a thing or no , but the soule of a man is able to doe it , it is capable of reflect acts , as we say , it can recoile and returne upon it selfe , and can consider what is done with it : therefore examine thy selfe by this , thou mayest know , whether such a change be wrought in thy heart or no. see it in other things , thou canst tell what thou delightest in , thou canst tell what thine inclination is ; for a mans inclination is of a quick sense , it puts him forward , it carries him to that which he desires : therefore thou mayest see the scope of this , thou mayest deceive another , thou canst not deceive thine owne heart , especially in judging this , whether thou be a new creature . if thou judge strictly of thy selfe , if thou have a right rule to examine it by , the present sense of it may be an assurance that thou art made a new creature : for to be a new creature is nothing else , but to be turned upside downe , when a man changeth his course ( as it were , from east to west ) when hee sailes to a quite contrary point of the compasse , when the rudder of his life is turned : therefore paul saith , he came to preach , to turne men from darknesse to light , from the power of satan of god : therefore there is a contrary course , it is a turning , it is true , if the new creature were but a buckling , but a bowing of the course , it would be hardly discerned , but when it is from contrary to contrary , such a thing is easily found . i know such a thing as i hated , now i love it ; i know such a duty that was tedious , now it is delightfull ; such a thing i could not doe , now i can performe it ; go thorow all the parts of thy life thou mayest have ● present sense . wonder not at this doctrine , for if it were not thus , no man could have assurance at the first conversion of his heart to god , if it were not that you might judge your selves by a present sense you have , by that alteration , by that reflect act of the soule ; for when i say sense , i meane that inclination of thy soule ; if wee could not judge our selves by that , no man at his first comming to christ could judge of himselfe , till he had staied some time ; and then at what time shall we set limits , shall we stay at a day , or a weeke , or at a moneth , or a yeare , or seven yeare : therefore a man may have assurance from the inclination of his soule , that there is a change in him , or else we should never be able to comfort men in an exigent : for , except they had had triall , except they had a long time to live , except they might come to converse , and be put upon it by temptation and triall , no man could comfort himselfe : therefore that is one thing to try it , you shall finde a change wrought , you shall finde the inclination of the soule turned another way : goe thorow all the particulars , looke thorow the whole rectitude of the image of god , expressed in all the graces of that whole line , and look to your heart what it was before , and thou shalt finde in every thing an alteration , that is one thing to judge it by . secondly , you shall judge something by the universality of it ; whosoever is in christ is a new creature : the meaning is not , that the substance of a man is changed , but the order and frame of his soule is altered , there are the same strings , as it were , but there is a new tune put to them ; there is the same soule , the same faculties , but there is a new order there . marke , as it is in all things that consist in order , there you must have the whole , or none at all , the harmony that hath not every string set right , in some measure , it is no harmony , but the harmony is dissolved . beauty that consists in a conformity of all the parts , except there bee a concurrence of all , the beauty is dissolved , it is nothing ; so in all things else : therefore consider with thy selfe , art thou made all new ? for thou must know that god workes not by halves ; no man ever had an heart halfe new and old ; in the worke of redemption and re-creating , and repairing of mankind , there is not a worke of the lord but it is perfect . it is true , it is not ripe yet , there is a time for the maturity of it , it shall grow to full ripenesse ; but yet the lord lookes on it , and it must be very good , that is , there must be all of it : therefore consider with thy selfe , art thou all new ? is there not some exempted place in thy heart and life that is yet old , as old as it was ? if there be , certainely thou art not yet made a new creature . take iudas for example , you shall finde this , he had old still , his covetousnes yet remained in him that was not renued : thence it was , that in the passeover , there was such a strait charge , that all the leaven should be purged out ; you see how it is repeated , not a jot of leaven shall be left . so , saith the apostle , all must be new and unleavened , because christ our passeover is offered for us . but the naturall man will say , this is impossible ; for then wee shall have no sinne ? my brethren , that is not the meaning of it ; the meaning is , that thou must be purged from all the old leaven , that is , thou must allow none , thou must strive against all , thou must hate all , thou must doe thy best to cleanse it out , and not suffer any to be there willingly , as to take possession in thy heart ; it may be there as a theefe , ( as it were , as a creeper in ) but otherwise it is not to be there : therefore consider that , let them looke to this , that thinke stoppage is paiment , that take liberty in some things , and think to recompence it by a more strict care in other things : for when a man comes to this , to super-errogate in some things , and to be negligent in others , it is an evill signe , it is a signe thou art not a new creature , for then all would bee new ; i say , it is an ill signe , that there is no life there , it is a signe that all that thou doest otherwise is but counterfeit : therefore it is worth your observation , that when any man serves the lord , when he doth it not with his whole heart , it is reckoned as counterfeit , if there bee but one old place in the heart , if there bee but one old lust living there , god takes all as fained , ier. . . you did not turne to me with your whole heart , but fainedly : as if he should say , if it be not done with the whole heart , it is fained , it is a signe there is no life there , if a man abound in duties never so much ; let him be excellent in prayer , excellent in almes-deeds , in doing justice , let him come to church , let him doe what he will , if there be any thing old , yet it is a signe he wants life , for where there is life , there is augmentation of parts ; a man that is living encreaseth in all . if thou find some part of thy soule , of thy life , to be augmented , and not the rest , thou art dead , a dead thing may be capable of it , you may encrease one part of wheat , or of silver , or gold , but the other part continues as it was , but all increase in living creatures , it is a generall encrease , there is nothing stands at a stay ; if thou finde a reservation in some things wherein thou takest liberty , and standest at a stay , thou art not yet a new creature . thirdly , thou shalt know , if thou be new by this , thou lookest upon every thing with a new eye , every thing is presented to thee in a new manner : this i take from this very chapter , the apostle saith , we know no man after the flesh , therefore whosoever is in christ let him bee a new creature : as if he should say , i am a new creature , or else i could not be in christ ; as i , so every man else must be ▪ for that instance he gives of living to the lord , of being a new creature , he knew no man after the flesh . look to thy selfe in this , dost thou looke upon every thing in the world with a new eye , ( that is ) upon all the particulars ; thou lookest upon sinne in another fashion than thou did'st before , thou seest more in it , than ever thou did'st ? thou lookest upon spirituall grace in another m●nner , thou seest more excellencie in it than thou diddest ; thou look'st upon the world in another manner , than when thou didst magnifie it , and the things of it , the dignity , the honour and the wealth ; thou art now able to say as paul , they are as drosse , as a withering flower : thou lookest upon good and ill men after another manner , a vile person will be despised in thine eyes , let him have all outward excellencies , and hee that feares the lord , thou wilt honour him , let him be never so base : thou lookest on thy selfe after another manner , thou doest no more behold thy selfe as thou didst , to thinke thy selfe perfected , by adding to thy outward condition , to thy outward comforts and conveniences , though that be a thing that is not to be despised , yet a mans selfe lyes not in that , but himselfe is the inward man , the regenerate man ; thou wilt not care to have thy outward man perish , thou wilt not care what loser thou be in any thing else , thou wilt reckon that thy selfe , therefore thou wilt deny those things , because thou reckonest not them thy selfe ; for it is impossible that a man should deny that which is himselfe , but thy judgement is altered , thou lookest with another eye upon another selfe , than thou didst before , and therefore thou deniest that which before thou tookest for thy selfe , and nourished'st for thy selfe . now a man lookes upon god with another eye , now hee sees his beauty , and his excellency , he sees there i● nothing in the world to be desired in compa●●son of him ; before hee was shie of him , and ranne away from him , as adam did . it is the state of every carnall man , he presents god terrible , he hath no delight in god , he lookes upon him , as upon a iudge , as one he serves of necessity ; but i say then , you will know the lord , ier. . when you are taught of mee , then you shall know the lord ; when you are made new creatures , then you shall know me , that is , yo● shall see mee in another fashion than ever you did , you shall looke on me with another eye , you shall know me then , as to love me , to desire me , to long after nothing so much as communion with mee . i might run thorow more instances , but the time calls mee away . thou wilt looke upon every thing with another eye , they will be presented with another shape , for there will be a new heaven , and a new earth to thee , i say , all will be new to thee : for marke the newnesse of any sense , or of any facultie , when it is renewed by any infused quality , it is not so much discerned by it selfe , as by the object ; as , if a man have a new taste , and a new savour , a new taste in health , how shall hee know it ? give him meat , and drinke , and what you will , in all the objects of the taste , you shall finde a new rellish . so if you would know of your heart , if it be new , goe to the objects that thy heart is conversant about , see if thou lookest upon them in another fashion , if thou have a new taste , and a new rellish in thee : for if there be a new heart in thee , thou mayest see it outwardly ; thou wilt say as paul said , i know no man , or any thing after the flesh , after the outward condition ; this note will try it , if you apply it to your selves , after once the change is wrought , that you are made new creatures , there is nothing that is presented to you after the same manner as it was , every thing is changed with you , as if you were brought into a new world , you will see them to be other things than you did before ; but i cannot stand to presse this further . againe , if you would know whether this bee in you or no , then consider , whether your workes be altered : for we have a rule in philosophy and a true one , and we will apply it here ; as a thing is in being , so it is in working : if there be a new disposition in thee , if there bee another nature , there will be a new kind of work , for all things in the world worke according to their being , and there is nothing that hath an essence and a being , but the operations and acts of it are sutable to it : therefore , if thou wouldest know , looke to what thou doest ; it is not therefore thy good purposes or thy good meanings , but thy doing : therefore examine thy selfe , hast thou left any old courses ? hast thou given over thy drinking , thy gaming , thy sinne of uncleannesse , thy breaking of the sabbath ? wilt thou say that thou hast a new heart , and yet keepest thy old company still ? that thou hast a new heart , and yet usest thy old speeches still ? that thou hast a new heart , and yet ploddest in the same old tract that thou didst ? looke what thou wast wont to doe , thou doest still ; thou wast wont to spend the sabbath thus and thus , and thou doest so still ; thou wast wont to neglect prayer , to performe it in a remisse manner ; thou wast wont to be a negligent hearer , without recalling it , and working it upon thine owne heart , without growing in knowledge , and thou art so still ; thou wast wont to have secret by-wayes , that thy heart knowes were not good , and thou holdest them still : wilt thou say thou art a new creature ? it is impossible . if we be new creatures , there will bee an alteration certainly in our lives : and therefore to you that say , i purpose to doe better , and i intend it , my meaning is good , i say to you , the kingdome of god stands not in word , and in purpose , and in meaning , but in power . thou art made a new creature , that is , the inward frame of thy heart is altered , and , if that be altered , there is an ability followes it , that inables thee to do the duties of new obedience , and to abstaine from the contrary : therefore examine thy selfe by thy actions , and say not now , though i doe not live strictly and precisely , for shew , as others doe , yet i doe as much in substance ; for if thou be a new creature , thou wilt be as much in shew too , the operation and action will follow , if the in-side be cleane , mat. . the out-side will be so , though it be true , we oft finde the out-side cleane , when the in-side is not . therefore , it is no strange marke that i give , that examining your selves by the out-side should bee a meanes to know if you bee new creatures ; for , though we cannot say that because the out-side is good , the inside is so too ; yet wee may conclude , if the out-side be not good , certainly thou art not a new creature yet . therefore , let none say they have a good intention although their workes be bad . for although this bee not a good affirmative argument ▪ if the out-side be good , the inside will be so also ; yet it is a good negative argument , if the out-side be not cleane , the in-side cannot be cleane : as in ier. . , . will you not from this time crie unto me , thou art my father , and the guide of my youth ? &c. all this is well spoken . but behold , thou hast spoken and done evill things as thou couldest . so that good professions will not serve the turne when wee doe evill ; god judgeth not by our intentions , but according to our workes . the end of the second sermon . certaine sermons vpon the new creatvre . cor. . . therefore if any man be in christ , let him be a new creature . ovr businesse now shall be to shew what a new creature is , and to apply it as we go along , that you may know upon good grounds whether you be new creatures or no , that so you may have comfort if you be , or else that you may seeke it , if you be not . to be a new creature is nothing else but to have a heart new moulded by the infusion of a new quality of grace , and by the destruction of the old . there are three things to be marked : first , the heart must be new moulded . secondly , it must be done by the infusion of a new quality . and thirdly , there must be a mortification of the old man. let us goe thorow these three distinctly , and apply them as we goe . first , the heart must be new moulded , or cast into a new frame . you may see this by comparing it with the old man , wee shall know the one by the other : you shall finde that when adams nature was corrupted , there was a disorder in all the faculties . as for example , in the ruine of a palace , there are the materials left still , onely the order is taken away ; so in the corruption of nature , there are the same naturall operations , but all is disordered and turned up-side downe ; thus was the confusion of man after the fall . but the new creature doth worke the contrary , it sets up the house againe , and restores us unto our first state in adam . when a man is made a new creature , his soule is put in joynt againe , so that the face of every faculty looks towards god , whereas before it looked towards the world , sinne and hell , the soule is quite altered , as a man that turnes his face from east to west , whereas a man before had his backe , now he hath his face turned to heaven ; therefore it is called turning to the lord. observe here two things : first , when we say , you must be cast into a new frame , it is not enough to have the actions of the soule changed , but the whole bent of the soule . in a regenerate man , the turning of the actions is nothing , for even when hee doth that which is evill , the bent or positure of his soule stands to god , although it be transported to doe evill , and it is true on the other-side , although an evill man doth good actions , yet the bent of his soule looks another way , for therein stands the alteration of the new creature , even in the bent of the faculties , which is to turne us from satan unto god. aristotle hath an observation ; it is one thing , saith he , to doe an act of art , and another thing to do it like an artist ; it is one thing to doe an act of musike , and another thing to doe it artist-like : if one doth a thing , and have no art in the doing of it , he deserves no commendation ; so there is a great difference between doing any act of goodnesse , and having the actions of the soule well habited ; for when you only doe the act without the bent of your soules , that way , god regards it not at your hands , but when the inward frame of the heart is set right , whereas it was contrary before , it is a signe of a new creature : apply this to your selves . but how shall we know whether the frame of our soules be thus altered or no ? you shall know it by this : if there be such an alteration of the inward faculties , you shall finde your selves ready to every good worke . when a man hath no naturall inclination unto goodnesse , without forcing himselfe , it doth undoe the action , but when a mans heart is sanctified and made new , he presently falls upon good workes , he is ready to every good worke , for every good worke , and stands ready for it ; hee doth what he doth readily , without much adoe ; for when the heart is changed in a man that is a new creature , hee is like a conduit , doe but turne the cock , and there needs no forcing of the water out ; so when a man is become a new creature , he is ready to every good worke ( like a good wife that is ready to bring forth fruits unto her husband ) whereas before he brought forth fruit unto sinne and death . againe , you shall finde that you doe good things with facility and delight , and that is a signe that thy heart is turned another way . it is the property of a good man to delight in the lord his god ; and what he delights in , he makes his owne , what he doth , he doth with facility ; the commandements of god are not burthensome to him , the yoke of christ is easie : therefore , if thou art new , thou art easie in thy obedience , whereas another man that hath no such change wrought in him , doth delight in nothing but to doe evill , to doe well he hath no pleasure , gods commandements are burthensome to him ; therfore the laws of god are too strait for him , that he cannot march in them , as david could not march in sauls armour , for it was too heavie for him . a man that is a new creature doth things with facility and delight . but this is not all ; if thy soule be fashioned and cast into a new mould , thou wilt not onely doe good things readily , but well and handsomely ( to use our common terme ) when as other men bungle at good workes , and know not how to turne their hand unto them : they doe them indeed , but as the wiseman saith , prov. . . as the legs of the lame are not equall , so is a parable in a fooles mouth : when they come to doe any good actions , it is like a parable in a fooles mouth , the parable is not fit for his mouth ; as when a man hath one legge longer than another , he is lame ▪ so a parable in a fools mouth is not equall to his mouth , the action may be good , yet he do●h it but lamely , it is beyond his reach , hee doth not doe actions as hee should , but an holy man doth them as a workeman . i speake not of doing of them before men , but before god , who judgeth righteously , when he comes to performe an holy duty , hee doth it as it is meet , hee prayes fervently , and consecrates himselfe unto the lord with delight , hee shewes mercy with cheerefulnesse , and every grace hath his peculiar property , wherein the goodnesse of it consists , as faith , love , and hope , are the concomitants of his actions , wherein their excellencie consists , whereas other men doe the same duties , but not with that affection that they should , and they doe it but with a dead heart , they are workes of vertue , and have the lineaments of true ones , but they are dead workes , because life is not in them . therefore consider how thou doest things ; the matter is not so much what thou doest , as how thou doest them . againe , if thou bee a new creature , thou shalt know it , by thy doing of good constantly , as a man that doth it naturally . in nature , you know , the habites and inclinations are close and neere unto us , and growing in us ; therefore , if thou doe good in thy constant practice , it is a signe thy heart is changed . this is the first thing , there is a new frame , all the bent of the faculties are changed , and by this you may know it , if you doe good readily with facillity and delight , and constantly . one thing more observe in this new frame , there is not onely a bending of the soule to a contrary point ( as it were ) but moreover all must be changed ; as for example , cast any thing into a new mould , there is not only one part altered , but all ; so , if you be new creatures , you must finde this in your selves , that you doe not make choice in the duties of godlinesse , but take all , and omit nothing ; you must bee holy in all manner of conversation ; those words are added , in all manner of conversation , and they are much to be observed , that is , in all the turnings of a mans life : as , if he be a magistrate , hee must be exact in hearing of causes , neither to feare any mans face , nor to be moved by any mans favour : if hee be an husband , his speeches and actions must be holy , his speeches must be gratious : if thou be a subject in reverence to the king , and respective to others , thou must bee holy in all manner of conversation , otherwise the frame is not altered , this must be of necessity ; for that which god requires of us , is the keep●ng of the whole law , as iames saith , iam. . . where hee speakes of keeping the law evangelically , for whosoever shall keepe the whole law , and yet faile in one point , he is guilty of all . goe thorow the whole latitude of our obedience ; if in one part thou wilt favour thy selfe , thou art guilty of all . in the same epistle , iam. . . if any man among you seemeth to be religious , and bridleth not his tongue , but deceives his owne heart , that mans religion is in vaine . that which is here said of the tongue , may be said of any thing else : doest thou doe thus and thus , doest thou sanctifie the sabbath , doest thou goe to god in prayer , goe to all particular duties , i know not what to name unto you , and yet in any of these dost faile ; consider that the apostle might as well have said unto thee , for that thy religion is in vaine ( hee speakes of keeping the law in an evangelicall manner ) a man must set himselfe to keepe every commandement , and if he doe but take liberty in any , he is guilty of the whole . take this for a sure rule , what god requires of us in the gospell , he gives us strength to performe , but if our hear●s were not altogether new moulded , the worke would be more than our strength ; therefore , of necessity , the heart must be altogether new moulded . therefore the apostle saith , ( and what he saith is common to all the saints ) i can doe all things through christ that strengthneth mee . every man that hath this new frame wrought in him may say so : if thou be in christ , thou hast a new frame in thy heart , which makes thee able to doe all things through christ. consider of this , and apply it to your selves , for it is a matter of much moment , ( as the apostle saith ) we are not ashamed to write unto you of these things againe , and againe : so it is a point we have touched before , ( yet we will speake of it againe and again . ) consider with thy selfe , whether there be such a generall change in thee or no : for the goodnesse of a thing consists in the order , else the whole is dissolved ; as in beauty there are two things wherein it consists , the frame and order of it , that we say is beautifull , when the frame is good , and no part is to bee admired above the rest ; so it is the frame and order of the soule wherein its beauty consists , when the whole frame is right , and thou art inabled to doe the whole duties of new obedience . observe gods dealing in this case ; when saul had failed in one thing , god cast him off . but , you will say , this was an heard judgement , did not david faile many times as well as he ? it is true , but here is the difference , saul had a naturall heart to doe evill , although his profession was good ; yet when he was put to the triall , whether he would take the fat sheepe and the oxen , he did it ; yet , you must know , it was not for that , that god cast him off , but because the frame of his heart was not good ; for hee would have done it againe and againe , an hundred times over ; i say , the disposition of his heart was evill . balaams eye unto the wages of iniquitie marred all , though he kept himselfe aloft and carried the matter fairly , but like the eagle hee had his eye upon the prey ; this secret eye marres all . doe not thinke that this is but a notion , doe not say , who is it but doth sinne ? and we may goe to heaven although we be not so exact , as the preacher saith we should be . no , it is more than so , we may see good reason for it , if we observe it well : it is a good argument which we have in philosophie , a cup or a dish that is boared thorow is no dish , yet there is but one hole in it , because it is now of no use , which makes it none , because it is as good as none . take a dish boared thorow , powre water into it , it will hold none : so take a mans heart , ( for the reason will hold good in that ) and let there be but some secret leake in it , or some secret evill disposition , although saul doth well in every thing else , yet if he harbour any sinne ; or although balaam doth well in all things else , yet if there be respect unto the wages of iniquity , they are both but like a dish with an hole boared thorow , that take up any thing , there will be an issuing out . therefore deceive not thy selfe , thou art no new creature , except thy heart be perfect in all things : this which wee deliver unto you , take it no otherwise than what with reason you shall finde grounded upon a sure word in ier. . they sought mee not with their whole heart , but fainedly : when a man seekes god , but not with his whole heart , god reckons it but a counterfeit seeking of him . therefore , i beseech you , looke unto your selves , see , whether you be holy in all manner of conversation , i cannot goe thorow particulars , but i must leave this to every mans brest , who must reflect upon his owne heart . consider with thy selfe , if sometimes thou givest libertie to thy selfe in ill , or in the duties of new obedience to performe them slightly , as good never a whit , as never the better : if thou doest any duty , which thou knowest to be a duty , and not truly , know it is not accepted : if you continue in sinne , and will not know it to be a sin , as in your inordinate gaming , and the vanity of your speeches , although thou thinkest them small , yet they are able to kill thee ; the biting of a viper is as small a thing , yet it will bring death with it : so if any sin be allowed in thee , thou art not a new creature , thou wantest this new moulding , thou art not yet cast into a new frame . so much for the first part . the second thing which we observed in this description of a new creature , is that , a man must be cast into a new mould , by the infusion of a new quality of grace . a mans heart is not put into a new frame by the transient acts of the holy ghost ( as in building of an house , there is no more for a man to doe , but with his hands to joyne one thing with another ) but it is done by the infusion of a new quality . as in adam there was not onely a defect of weaknesse , but of wickednesse , so there must be a new quality infused into thy heart , else thou art no new creature . in all things in the world that have actions , there is a quality ; as the fire moves upward , and there is a quality of heat in it ; as our saviour christ saith of the tree , it must be good before it can bring forth good fruit , and as in the heb. . . wherefore seeing we receive a kingdome that cannot be shaken , let us have grace whereby wee may so serve god , that wee may please him with reverence and feare ; that is , there must bee a new quality wrought in the heart , whereby we may be enabled to serve the lord with reverence and feare . the question , you will aske me , will be , what is that new quality ? not to stand upon generals , for it is not that which profits , but to pitch upon it , i will shew you what it is by two places of scripture , gal. . . for in christ iesus neither circumcision availeth any thing , nor vncircumcision ; but a new creature : compare this with gal. . . for in christ iesus neither circumcision availeth any thing , nor vncircumcision , but faith which worketh by love : would you know what this new quality which is infused , is ? it is faith and love , that is , when this is once wrought in thy heart , that thy heart is humble and broken , which makes thee to know what sin is , and what the wrath of god is for sinne , and thou desirest christ , and thou hast thy heart calmed againe through beleeving ; thou doest beleeve that god offers his son unto thee , and thou art willing to take him , not as a saviour only , but as a lord also to obey him , not as a priest only , but as a king to bee subject to him , not as a friend only , but as an husband , if this be done , it is properly faith . againe , consider whether it be done out of love or out of fear , lest thy creditours should come upon thee , and cast thee into that eternall prison , where thou shalt pay every farthing , this is not out of love . againe , doest thou take him for his kingdom and his wealth only ? that is the disposition of an harlot , who takes her husband for his wealth , and not because shee loves him , but thou must take him for love ; the virgins love thee , cant. . . the harlots doe not so , but the virgins love thy goodly person . againe , thou must not take him in a good mood , but till death doe part you , thou must love him for ever : no man loves a man truely , but he is rooted and grounded in his love ; when thou doest find thy heart so humbled , that thou doest reckon sinne the greatest evill , and doest hunger after christ , and doest keepe him as thy life , when thou doest all this from a love unto him , thou art a new creatures , when thou takest christ with love , and such an one as is a working love , now be assured that thou art a new creature , for this is that wherein it consists . i observe this by the way , for those that thinke they never have beene humbled enough ; the new creature , consists not in that , but in faith and love : hast thou faith and love ? then thou hast the thing it selfe , and if thou hast that , thou hast the preparation . that is the first expression . another is in ephes. . , , . that yee cast off , concerning the conversation in times past , the old man which is corrupt through deceiveable lusts , and be renued in the spirit of your minde , and put on the new man , which after god is created in righteousnesse and holinesse proceeding from truth . there you have the thing named , what it is to be a new creature , and what it is to be the old man still . to be the old creature , or the old man , is nothing else but to bee guided by lust , which comes from errour in judgement and understanding . but wherein consists the new man ? the new man consists in holinesse wrought in the will , which proceeds from truth revealed unto the understanding ; so when the understanding and the judgement is rectified , thou art made a new creature . againe , when the will is corrupt by lusts , proceeding from errour in the understanding , thou art in state of an old creature . the old man stands properly in lusts ; therefore , saith peter , pet. . . fly the corruption which is in the world through lust : all the corruption of mankind stands in these inordinate lusts . others wee may looke on as the fruit , but this as the root . what are those lusts ? iohn shewes them by three heads , ioh. . . the lusts of the flesh , the lusts of the eye , and the pride of life . the old man stands in these three . take the first lust , even the lust of the eye . a man lookes upon wealth to make him happie in this life , ( i meane no otherwise ) and looking upon this , he lusts after it : doe but rectifie his judgement , and let wealth be presented to him ( as it is in it selfe , and hee will come to be affected with it , as paul was , who accounted all but drosse and dung , hee will say then , why should i set my heart upon that which is nothing but vanity ? i say , when the understanding is rectified , you will looke upon wealth aright , and as you shall see it at the day of death ; for then wee are as a man awakened out of a dreame , we will looke on it then , as it is iam. . . let the rich-man rejoyce that hee is made low , for as a flower of the grasse so shall he vanish : the meaning of this is , when a man is made a new creature , he is brought downe in his conceit , whereas before hee thought himselfe a great man , because of his wealth : now religion comes , and that makes him low , and let him be glad of it ; why ? what reason hath a man to be glad of it ? indeed if wealth were a thing of moment , it were another matter , but he was deceived . riches are but as the flower of grasse . a wise man lookes on riches as flowers of the garden with children , and the weakest doe much magnifie . indeed , if they were of great moment , he lost by it , but , as iames saith , they are but as flowers of the grasse worth little ? for the lust of the flesh ; that is , another thing whereby this old man is seene . a man lookes on outward pleasures or delights , as able to give satisfaction , and as the greatest delights in the world , let his iudgement be rectified , he looks upon them as enemies that fight against the soule , as the workes of darknesse which he abhorres , and so he comes to lots disposition , whose righteous soule was vexed to see the filthinesse of the sodomites : when his iudgement is right , hee lookes on them as base and vile things , as enemies unto his soule , that will be his destructio● . for the pride of life : man lookes on outward things as the onely excellencies , which makes him admire them so , but when his iudgement is once rectified , hee lookes upon them as the apostle doth , who accounted them but empty things , as bubbles blowne up by boyes . to conclude , when the iudgement is rectified , in stead of errour and deceit , which is the root of the old man , whence comes these three great lusts ( which are the maine , and from which all the rest will follow ) then the lusts are dissolved , and the new man comes from truth , as the other is corrupted , and comes from deceit . so you see ; what it is to have this new quality , to have the iudgement rectified , and the lust dissolved . and not so onely , but there must be new desires wrought in thee . a carnall man over-values carnall things , and in spirituall things hee comes farre too short , like a man that lookes upon a banquet when his belly is full , he hath no appetite unto it : so a carnall man lookes upon sinne and forgivenesse . but when a man hath his iudgement rectified , he comes to have many holy desires , and in this stands the new creature . againe , it comes from knowledge of the spirit . but , you will say , we have knowledge , and , if that would doe it , then they that know most are best men ? but you must know what kinde of knowledge this is ; the new man must be renued in knowledge : this is such a knowledge of holinesse , as the holy ghost reveales unto us , and except this knowledge be revealed unto you , our revealing is nothing ; we preach wisdome , which the princes of the world know not , neither can know . take aristotle or others which are the princes of the world for wisdome ; they know not these things , nay , if they were taught them , they could not learne them , for they are revealed by the spirit ; and if wee preach unto you never so oft , if the spirit doe not reveale them unto you it is nothing : we see that by experiience , that a man that can reason against these and these sinnes , can speake of the vanity of these things , can give twenty better reasons against them than another man , yet hee seekes after them as much as any : the wise-men and strongest wits which can say most against them , yet have not their lusts dissolved , when a poore man that is truly sanctified , although he cannot say the hundreth part against sinne , as another man , yet he doth hunger after iesus christ. therefore it must be the worke of the spirit , cor. . ult . but , we all behold as in a mirrour the glory of the lord with open face , and are changed into the same image from glory to glory , as by the spirit of the lord : that is , when wee looke into the word wee see the image of god , so may another man too , but he doth not see the glory of it , he doth not looke on it as a desirable thing , as a thing he is in love withall . god shewes moses his glory ; hee never shewed his glory but to the saints : the greatest request that moses desired , was to see the glory of the lord ; i will shew thee my glory , saith god , that is , thou shalt see as much as shall be needfull for thee to see in this life . god shewes himselfe unto us in his word , and when hee will shew a man his glory , he makes him to have a love to it , and then hee is transformed into his image . another sees it , but he is not transformed into such a knowledge as convinceth the minde of sinne : when wee teach knowledge , it is as the sparkes in a darke roome , or as the starres in a darke night , the roome is darke still ; so it is with all knowledge , till the holy ghost doth teach it : wee may beget a thousand sparkes in you , but they will not turne the darknesse into light . but when the holy ghost comes , it doth not onely appeare there , but it changeth us from darknesse into light . you must know that when we preach only , it is as when the light shines , the windowes being shut against it , there is none shines into the house ; so when men thinke they understand most , yet they want this light to shine into the house , luke . . then opened he their understandings , that they might understand the scriptures . they had heard christ before , but they understood not his word ; like those which sowed seed on ill ground , and therefore received not the fruit of it , but when the holy ghost comes into thy heart , that will convince thee of evill : it will expell darknesse , and set right thy iudgement : otherwise , though you heard paul preach , yea , christ himselfe , were your iudgements never so good , yet it would not be done till the holy ghost teacheth you , you will never know him , never see him aright in his glory , never see him so , as to delight and long after him , so as to desire nothing in the world so much as communion with him . thus it is when his image is renewed in knowledge and truth , and where this knowledge and truth is , holinesse instantly followes . there are many that know and practice not ; and there are many which neither know nor practice , but where this image is , what ever they know they practice . well , let us apply this unto our selves briefly . if to bee a new creature , there is required of us this faith and love , truth and holinesse , knowledge and righteousnesse ; then let us learne not to bee deceived , to regard nothing else in comparison of this . doe as the apostle , gal. . . for in christ iesvs neither circumcision availeth any thing , nor vncircumcision , but a new creature : that is , it is no matter for any thing in a man , circumcision is no better than vncircumcision : goe thorow all the duties of religion , you shall finde them nothing till you bee made a new creature . i know many doe many things , they come to church , and give almes ; well saith the apostle , circumcision and vncircumcision is all one ; so say i , prayer and no prayer is all one ; doing justly and unjustly , it is all one , untill a man bee a new creature : therefore , saith paul , cor. . . though i give all my goods to the poore ( which is a glorious action ; nay , though i could be content to bee a martyr ) though i give my body to bee burned , and have not love , it profiteth nothing : so except you be new creatures , your labour is lost , for nature may doe much with the knowledge of the gospel . as the earth brings forth grasse of it selfe , and some flowers of the lowest sort , but to bring forth a crop , and flowers of the finest sort , it must be tilled , and there must bee seed put in ; nature , i say , may doe much , but this new creature must come from an immortall seed sowen in the heart , by god himselfe . therefore , looke whether thou hast that wrought in thee or no. for this is all the comfort we have , when the body is decayed and waxen old ; yet , let us not be discouraged , though this outward man decay and perish , there is a new youth springing up . this is all the comfort we have , that when the old house is going downe , we have a new house setting up in stead of it . every man is glad to see an old house pulled downe , and a new set up in stead of it ; but to see an old house going downe , and no new one to bee set up , the ruine of it is a most miserable spectacle . take an husband-man , who hath taken great pains in plowing and sowing his ground , when he sees his corne is rotten , he is glad of it , because he knowes new will come up in stead of it ; so when we see the body decaying , and our day drawing towards evening , when the sunne of life is ready to bee set upon us , when we shall grow no more : this presents nothing but confusion , yet here is hope for us ; there is light sowen unto the righteous : all the consolation and all the comfort wee have in these dayes of our vanity , is , that we have a new creature , that is not subject to vanitie . the end of the third sermon . the fovrth sermon vpon the new creatvre . cor. . . therefore if any man be in christ , let him be a new creature . now we come to the last thing to be observed in the new creature ; which is , that there is not only an infusion of a new quality , but a weakning of the old : therefore we put that into the description . a man is a new creature when his heart is cast into another mould , by the infusion of a new quality of grace , and by a destroying of the old . and this is specially to be observed , because there bee two parts of the new creature , a mortification of sinne , as well as a vivification . for , common nature is like a bowle between two byasses , corruption is the wrong byas , carrying us out of the way ; and grace the good byas , carrying us into the way : so you must knocke off the old byas , as well as put on a new one , that is , common nature lyes as an indifferent thing betweene grace and sin , the flesh and the spirit , corruption and holinesse ; so that as the body is betweene health and sicknesse , so is common nature between originall sinne , which is as the sicknesse or death of the soule , and holinesse , which is the health of it . now it is not only required that there be an infusion of the new quality , but likewise a weakning of this old , both cannot stand together , so farre as you strengthen one , the other is weakned , it is alwayes so where is contrariety , where there is no contrariety two may stand together ; but when things be opposite , the comming in of the one , is the weakning of the other , the comming of heat is a weakning of cold , this is of speciall use . and this use we are to make of it ; that hence then you see this will follow , that , if you finde much newnesse in your selves ( according to your owne opinion ) you finde you can doe many things , you could never doe before ; you are able to doe these and these duties of new obedience : well , suppose it , yet except there be a mortification of the old lusts ; if thou find that there be any lusts continue in thee , in strength , that , in that regard , thou art the same man still , whatsoever addition there be , it is no matter , it is certaine thou art not yet a new creature : for a new creature consists not in superinduction of the new quality , the old remaining ; but in a weakning of the old too . it is not only a superaddition of the new , but the death of the old also : therefore , if thou findest any corruptions continuing in the fulnesse of their first strength , not weakned at all ; though thou hast all signes of grace , all parts of a new creature , to thy seeming , yet thou art deceived ; because if thou wert new , there would be a mortification of the old lusts . so againe , it is true on the other side : put case thou finde a great change in thy selfe , such lusts as have been vigorous and lively , thou findest to be now dead , except it be by the ingresse of this new creature , thou hast little cause to comfort thy selfe ; for those lusts are but covered and laid asleepe for a time , and will wake and rise againe : as sampson , when hee was tied with cords , rose againe , and was as strong as ever he was , when the opportunity came , and it was told him , the philistims are upon thee , sampson : so lusts are laid asleepe , till the opportunity comes , when all the threed of good purposes breaks , and they rise again in their strength : therefore , if there bee not a new creature brought within thy soule , thy lusts are but laid asleepe , they will rise againe : or put case they be dead , and rise no more ; yet , except it be by the ingredience of this new creature , they are but dead of themselves , and so long as they die of themselves , god regards not that death : for that which is required of us in rom. . . is , that we sacrifice our selves : now two things are required in the sacrifice ; one , that it be slaine , that it die not of it selfe , for that is not a sacrifice . secondly , that it be offered to god , and not to any other god . now this we oft finde , that lusts die of themselves , change of age , experience , operation of circumstances , time , place , and many things may alter the desires : for , you must know , the world passeth away , and the lusts of it : that is , they are of a transitory nature . a man doth not desire that , this yeare , which he did the last . doe wee not see , many have beene riotous and prodigall in youth , yet there is a great change in them , not for grace , but age , and use , and experience , and many things , make alteration : these are not slaine to the lord , but they die of themselves , so god would not accept them . againe , they may be slaine , but not to the lord , thou mayest offer them to thy selfe , which is the same , as if thou offeredst them to another god , that is , a man may finde much evill and inconvenience , much bitternesse in them , it may be , they have brought shame and misery on thee . againe , thou mayst feare gods judgements ; and therefore mayest restraine thy selfe . in a word , if thy selfe be thy end , in abstaining from any sin what ever it be , there is a sacrifice , thou hast slaine it , but not offered it to the lord , it is not done to him , it is not because thou lovest the lord iesus : therefore it is not a fruit of the new creature , for till then , every man makes himselfe his end in all he doth , but when hee is made a new creature , hee makes the lord his end . this therefore is the use of this : there must be two parts of this new creature , vivification , and mortification , an infusion of the new quality , and a weakning of the old . because this is a point of much moment , i will presse it a little further , and deliver this rule , i say , this other consectary may be gathered : if it be so , then thou must finde in thy selfe these two things : thou must find in thy selfe something more than nature , and againe , thou must finde in thy selfe something lesse than nature : thou must have lesse than what thy corrupt nature had in it , and more than common nature hath in it , or else thou wantest this third part of the new creature , this third thing wherein it consists , the induction of a new quality , and a weakning of the old : we will urge this a little . first , there must be a lessening and a weakening of that was there before : for , you must know every man hath some personall infirmities , some sinnes more peculiar to his nature than others , something wherein hee is weake , every man hath it , one of one sort , another of another sort ; every man hath a more inclination to this or that sinne , which is bred and borne with him . if thou findest that this continues with thee still , that thou hast the same running-sore on thee , that thou hadst , that thou findest no alteration in that , that there is no lessening , no weakning , no destroying and mortifying of that , then thou art not a new creature , and consequently , thy sins are not forgiven , for iustification and sanctification are inseparable . it thy sins were pardoned , they would be healed , that is the thing you must consider . it is certaine therefore , if you doe not find them healed , you are not yet in christ ; for if thou wert in christ truly , there would a vertue come out of him that would heale thy bloudy-issue ; for the vertue of his death is never disjoyned from the merit of his death , where ever he forgives sin , he cures sinne : therefore if thou findest that hee hath not cured any sin , know it is not forgiven . you may see it every where ; mary magdalen , as much was forgiven her , so she had a great cure wrought in her , shee was changed , she became another woman , you see how exceeding holy she was ; when christ said , thy sinnes are forgiven , she went away with another heart : so it was with paul , when once his sins were forgiven , when god sent word by ananias that hee was a chosen vessell , withall he was made a glorious professour of a raging persecutour , there was a healing of sin , as well as forgiving of it . so david , when his sinne was forgiven , when god told him by nathan so much , his sin was cured , hee did not commit adultery againe : therfore in the one and fiftieth psalme , the cure stands on record , that all the world may know , that where god forgiveth , he healeth likewise . so peter , when god had forgiven him that sin of denying his master , he cured it too . to adde a little more , i say , sinne must be healed , if it bee forgiven ; for it cannot bee otherwise , if god take any man to beare his name , and his sins bee not healed , his name should be blasphemed , it would redound to his dishonour . againe , if he should forgive and not heale us , we should have no comfort from him , nor he no service from us : we should have no comfort from him , because of the rage and vexation of ruling lusts . againe , he should have no service from us ; for how can we serve him when we are not healed ? can a sicke man doe any service ? hee must be healed , and restored to health first . now doe you thinke , god will put his children in a condition , that neither they shall have comfort from him , nor he service from them ; therefore it is of necessity , wheresoever sin is forgiven , it is healed : therefore in hosea . when i take away your iniquities , i will heale your rebellions ▪ so in deut. . . when he will have mercy upon them , saith hee , i will also circumcise your hearts , and the hearts of your seed , that you shall love mee with all your soule , and with all your strength : hee never pardons , but he likewise circumciseth . so in ier. . . i will set mine eye upon you for good : that is , i will pardon you , and receive you to mercy , and also will give you an heart to know mee , so that you shall be my people , and i will be your god : for you shall turne to mee with all your heart . in a word , they are never disjoyned ; take it for a sure rule , as ezek. . i will wash thee from thy idols , that is , from thy lusts and idolatry , and will give thee a new heart and a new spirit , he never doth one without the other ; therefore apply it . it may be there be many particular sins which thou thinkest are forgiven , sabbath-breaking , swearing , vncleannesse , goe thorow any particular sin ▪ if they be not healed , they be not forgiven , and so thou art in a miserable condition . therefore , doe not say , though i sinne againe and againe , yet god is mercifull , and , i hope , ready to forgive . it is very true ; but thou must know , that he is never merciful to forgive , but he is as ready to heale and cure thy sins likewise ; therefore deceive not yourselves in that . only before i passe from this point , mistake me not , my meaning is not , that it is so healed , that there is not the least vigour left in it , that it is so dead and buried , that thou shalt never heare of it againe , that the spring of originall corruption is dried up , that none of it is left ; but the meaning is , it is healed , that is , sinne is pulled downe from his regency , it may assault thee , as a rebell , but it comes no more as a lord , as a king ; it is put out of possession , it may creepe in as a theefe , but it comes no more as the owner of the house ; for that is resigned up to grace and the new creature . sin creepes in , as it were , but there is another master of the house , so that now thou mayest say , i doe it not , but sinne that dwelleth in me , that is , that creepes in ; thy denomination is from that , that beares rule in thy heart ; for that is all that is done in regeneration ; sin is put out of possession , and grace is now the ruler , the lord of the heart ; therefore we may say , it is healed , that is , it is so shut out , that thou hast dominion over it , it may assault thee now and then , it may overcome thee now and then , but it dwels not in thee , thou never entertainest as a guest , thou never biddest it welcome , thou never makest peace with it , thou hast perpetuall warre with it , as there was with the amalekites . againe , corrupt nature must bee lessened , weakned , and mortified ; so there must be more than nature in thee ; that is , thou must be able to doe more than any natural man in the world can doe , or then thou wast ever able to doe before this change was wrought in thee ; for , you must know , grace doth not onely mortifie and heale sin , but it goes beyond the power of nature ; as we say , physicke helpes where nature failes , and art helpes where nature fals short : such a thing is grace where nature failes , there is use of grace , indeed else what were the efficacie of the word , and the vertue of the spirit , and the power of christ ? if they did not enable a man to do more than nature doth . grace comes from an higher well-head than nature , therefore it raiseth a man to an higher pitch than nature can ascend to . therefore consider , if thou hast that which goes beyond nature ; sampson had a strength beyond nature , he could doe what a common man could not doe , but god being with him , he had more than the strength of nature . how do we know that ? he was able to carry away the gates of the citie , &c. which none else could do ; therefore there was in him strength above nature : now examine , canst thou doe that which no man else can doe that is a meere naturall man ? thou must have a strength put into thee , which none can reach to , that hath nothing but nature in him , that is , canst thou love the lord iesus and the saints ? an hypocrite can counterfeit many things , but not love . againe , canst thou delight in the law of god , in the inner man , i aske not if thou canst approve of it , but canst thou delight in it , counting it as meat and drinke to doe the will of thy father ? this is a thing which cannot be counterfeit . so , canst thou deny thy selfe ? i aske not , if thou canst deny this or that particular sinne , but the whole body of sin , if thou favourest the things of the spirit , if thou canst mortifie the deeds of the body , and walke according to that spirit . in a word , whatsoever it is , if thou art a new creature , thou must find thy selfe able to doe that which no naturall man can doe , and which thy selfe could'st never doe before ; for , otherwise what wilt thou have to answer for thy selfe , when the destroying angell shall come , if hee finde not in thee more than nature , the destruction shall passe on thee , as it was in the passeover , except there was found bloud on the door-posts , they died for it : now the bloud that this destroying angell must see ; when hee shall passe over the world , is that which is , more than nature . you must know the bloud of christ leaves an impression , their garments were made white in the bloud of the lambe ; that is , not onely the guilt of sin is taken away , but a new vertue is put on them , a new efficacie is put into them , and if thou hast not the vertue of the bloud of christ , as well to purge thy conscience from dead workes , as to take away the guilt of sin ; all is nothing , you must know all the old world shall be destroyed , and the workes of it , and whatsoever is in it , whatsoever is old shall be destroyed ; the lord will spare nothing but what is new , he makes a new heaven , and a new earth ; and what is new shall be spared , when he comes to take an examination of men , and findes nothing but old in thee , thou art sure to be destroyed ; if thou be new he will spare thee , there is a blessing there , this is the marke in the forhead , this is that new name , this is that certain watch-word , which , if a man know not , hee is counted as an enemie : you have a fashion sometimes to give markes , if they have that marke , that token in their hand , they are knowne to be of them that are allowed . so there is a certaine sealing of men to life , god gives a new name , a white st●ne with a new name written on it , which none can reade but god and thy selfe : i say , except thou art a new creature ( for that is the new name ) the destroying angell shall not spare thee , but thy sinnes shall be cast on thy conscience , as usually hee doth when thou are on thy death-bed ; he never binds the burthen till then , you have it before , but you never feele it till then , but when god shall charge it on thy conscience , what wilt thou say ? if thou findest not these two things , a weakning of this old nature , an healing of sin , and something morethan nature , thou canst not apply the comfort of iustification , thou art not in christ , for thou art not a new creature , , which consists of these two parts , vivification and mortification . so much for this point ; so we have done with this , that iustification and sanctification are inseparable : all this is drawne from the conjuction , whosoever is in christ is a new creature , ] they are not disjoyned , if you have one , you have the other . now this is further to be observed , if hee must be a new creature , then hee must have a new nature ; he must have another nature , for he is made another man , that is , he is so altered , as if he were another man , as if another soule came to dwell in that body ; therefore , there must be another nature . againe , it must be a new creatures : therefore wee must observe something from that word new. and fourthly , wee will observe something from this , that it is a creature , and so is created by god , no man is able to doe it . and last of all , the order ; first in christ , and then a new creature . these be the foure things we have to doe . first , there must be in thee another nature , that is , it is not enough to be altered in this and that particular , but thou must have another nature ; for you shall finde , that when any man is in christ , the whole nature is changed , lions be turned into lambes , that is , the very nature is altered . a lion doth not carry himselfe like a lambe , and remaines a lion still ; nor a serpent like a dove , and remaine a serpent still ; but the lion is turned into a lambe , that is , there is another nature given ; pet. . . wee are made partakers of the divine nature : there is the very word used , that is , we have another nature given like the nature of god , and it hath in it all the properties of nature . as how will you know when a thing is naturall ? you may know it by this that is naturall , not which is begotten by precedent action , but when the faculty is infused , and then we exercise the operations of it . so it is in all the faculties of nature , you have first a sense of seeing given you before you see : in the things that are not naturall , there the actions goe before the thing , before the faculty or habite ; as , when a man learnes any thing , that is not naturall , as to play on a lute , or any other art , hee doth many actions , and then hee hath got the habit ; and when he hath got it , he doth it easily , for what is naturall is planted in a man ; so is this , it is planted in the heart , as the senses are , it is infused into the soule , and then we exercise the operations of it ; so that it is another nature , it is just as the thing that is naturall . againe , nature is that which wee receive from our parents , and whereby we are made like to our parents . as the sonne is taken from the father , and is made like him ; so this new creature is wrought by god , and by it , wee are made like him . therefore , christ is said to be formed in us ; i travell in birth till christ bee formed in you : that is , till the holy ghost doe change the whole soule into another creature ; so as it is made like christ in every thing , as the son is like the father ; only the difference is in the degrees , as the sonne differeth from the father in degrees , yet he hath all the lineaments of the father , so you are borne of christ , and are like him ; borne , not of the will of man , nor of the will of the flesh , but of the will of god , if you be new creatures . againe , that is nature , which is common to the whole species , to the whole kinde ; what is not naturall , one man hath , and another man wants , and this we find in the new creature , the whole kinde , that is , all the saints that are living in all places , they have the same nature in them , that is , they have the same spirit in them , though they be a thousand miles asunder , though they never saw one another , yet they may know one anothers minds , for one minde dwels in them , when one mind dwels in divers , they be of the same disposition , so this nature is common to them all . againe , what is nature it cannot be altered againe , for that is the property of nature , it still stickes by us , and will not be changed , but , as aristotle observes , throw a stone up a thousand times , it will returne againe , because it is the nature of it to returne ; so what is the nature of a man , put him from it an hundred times and an hundred times againe over , yet he returnes to it againe , because it is naturall to him : so it is with this new creature , when the heart is once framed aright , though the saints are sometimes transported , though sometimes they are not like themselves , though sometimes strong lusts lead them captives , yet they returne againe , though it were an hundred times done ; for nature will not be put off , you cannot lay it aside againe . last of all , nature is a thing that cannot be taught , no more can this new creature , no man can teach you to be new creatures . arts may be taught , and things not naturall may be taught , but this no man can teach you . wee may shew what it is to be a new creature , we may declare it to you , but god must doe it . indeed he calls it teaching , but it is such a teaching ( as i told you ) he teacheth bees and ants to doe after their kinde , he teacheth the storke and other creatures to doe thus and thus , that is , he puts into them an instinct to doe so : in this sense he teacheth thee to be a new creature , he puts an instinct into thee . all these properties are in nature ; therefore wee may conclude , whosoever is in christ must have another nature . we will now make use of it . there bee many things profitable arising from this , that there must be another nature . first , then learne hence , not to deferre comming to god , because if repentance were nothing else , but an abstinence from the acts of sin , a resolution to change your courses , and a seconding of it with some sutable endevours , you might goe farre , and it may be , come in hereafter , when you will your selves : but if it be another nature that is required , take heed of refusing , when god will come and make an offer to thee , because another nature is required . what wilt thou doe ? put case thou hadst never so much warning before thou diest , if thou hadst ezekiahs warning , if thou hadst fifteene yeeres given thee , art thou able to change thy nature ? why then art thou bold on ? why dost thou defer to turne to god ? when ever god calls for thee , there must be beauty in thee , thou must have ( as i may say ) a countenance well favoured in some degree ; now if thy face bee but besmeared with dirt , thou mayest wash it off , but if it be the changing of a black-moores skin , how wilt thou doe that ? can the black-moore change his skinne . therefore , seeing it is a change of nature , bee not too secure : thinke not thus ( for it is the onely thing that keepes men from comming to god ) i will come in , but it shall be hereafter , i will goe yet a little further ; this is a very dangerous case , because it is a changing of nature that is required , and no creature in heaven and earth is able to doe this . therefore , when thou commest to die , or when any crosse comes , thou mayest be willing to change , and thou mayest take purposes to thy selfe ; but doe we not see , by experience , in such cases , the nature is not altered , doe not all returne to their byas , there is not one of a thousand but doth it , because it is a forced action . now a stone forced upward returnes againe , so there be many forced actions in times of temptation , and the houre of death , but still the nature is the same , therefore men returne againe . therefore know this very heart of thine , the very nature of it must bee altered , it must bee changed into a light ayrie vapour , that may ascend , else it will not hold out , and thou shalt have no comfort from it , and when it is turned into an ayrie vapour , it must be done by a light and heat that comes from heaven : so must thy heart , it is the holy ghost that must doe it , it is onely the author of nature that can change nature , hee that made it can renue it . and as only fire begets fire , so onely the spirit begets the qualities called the spirit ; the holy ghost must breathe this breath of life in thee . this is a thing not considered , therefore you are bold to put it off , if the holy ghost , were at thy command , if hee would breathe when thou listest , it were another case , but hee breathes when and where he listeth , nothing is so free as the wil of the spirit , he breathes where he lists : that it is no more in thee to alter him than the winds , when they blow to the east , canst thou cause it to blow to the west , no more canst thou alter the will of the spirit : therefore take heed of refusing the offer , when the lord will offer , it is a dangerous thing to refuse . what the lord bade them in the gospell to doe , he is ready to doe himselfe ; when you come into a citie , offer peace , if they will receive it , so it 〈◊〉 , let it come on them , but if they will not , stay not there , let them goe , shake off the dust off your feet against them ; such a people shall perish . consider that , and see if the lord be not ready to doe it himselfe . if hee make an offer , as hee did , when hee gave his disciples this command ; take heed that he goe not away in anger , he knocks at thy heart againe and againe , take heed that hee goe not away in wrath . it is the lords manner , no man knowes the time of his offer , sometimes at the third , sometimes at the fifth , and sometimes at the last houre ; the time is not in thy hand , but whensoever he offers take heed off refusing , for if he growes angry , he returnes no more , when he shall sweare in his wrath , &c. psal. . ult . that is a place worth considering . the apostle perswades them not to deferre repentance , but to come while it is to day , put it not off ; and he gives them two reasons , lest you be hardned through the deceitfulnesse of sinne , that is , you will not be able to come in , sin will harden you againe , lest the lord sweare in his wrath , as he did to the israelites . now , you must marke , they offended him , once , twice , and thrice , still the lord bore with them , they were rebellious at the red-sea , and presently after , yet this the lord bore with , but there was a time , when the lord will beare with them no longer , yet they lived many yeares after , then he sware in his wrath , and then they were destroyed . it is true , the lord is not so angry for every refusing and sin , which thou committest , but when he comes to sweare , there is no retracting of it then , wheresoever you finde an oath in the scripture , there is no reservation , when he sware , he never returned againe . therefore take heed of angring the lord iesus , though he be the saviour of the world , yet kisse the son lest hee bee angry . take heed of deferring , for a change of nature is required , which is a thing that thou canst not doe , but the lord must doe it . againe , if it be a change of nature , i will but urge this a little . then we may learne hence to know , that all the desires that come from nature are nothing , for that is not to have another nature : they are flowers , that have a beautie in them , but they are the flowers of the grasse , subject to corruption , as well as the stalke on which they grow , therefore god accepts them not . againe , it is not morall vertues , for that is not changing of nature , for they may bee got and lost againe . againe , it is not the transient acts of holinesse which the holy ghost workes in the heart , when hee comes as a passenger for a night , or as a sojourner for a moneth or two , but he must come to be an inhabitant , and so as the soule is in the body , to make the nature another nature . last of all , it is not any good intentions , any good desires , any good purposes , but another nature . therefore , take heed that you doe not deceive your selves , and that is a thing we are exceeding apt to be deceived in , because we have other purposes wee thinke all is well : this wee must looke to , for there be many times when men are very prodigall of good purposes , as when they come to receive the sacrament , or in time of apprehension of death , or it may bee you will purpose to leave sinne , when you have smarted for some sinne you have committed ; you then meane to alter all , and you thinke you are well , because you have other desires and purposes in you , but it is not so , there must bee another nature , that is , these purposes god regards as nothing , for indeed they are worth nothing , when there are new purposes , and the old nature continues still , they come to the birth , and when they have done so , there is no strength to bring forth , that is , when the purposes are new , and the nature old , they are not able to dwell there , but it is like a new peece in an old garment , that is , old nature is not able to sute with new purposes , but the peece breaks forth , and the rent is greater than it was . so usually it is , when we have the old nature , and take new purposes , there is not a sutablenesse , and the rent is made greater than it was . a man returnes againe to sin and is worse than hee was ; but when there is another nature , as well as other purposes , then the purposes live there , as creatures live in their owne element , and as branches live and grow on their owne roots , but when purposes are holy and good , and the nature bad , they are as plants planted in a soile not proper to them , where they will not grow nor prosper , because the soile is not sutable to them : therefore let us not content our selves with these good purposes and transient acts , there must bee another nature . for these good purposes , what are they but as blossomes nipt with untimely frosts ? they may make a faire shew , and come to nothing , as a tree that promiseth largely , hath blossomes very faire , but you shall finde no fruit on it ; so it is when nature is not good : there is so much in nature , that is in a man not sanctified , that hee hath thefe two things : first , hee may approve of the law of god. and secondly , have a desire to be saved . put these two together , approbation of the law of god , and desire to bee saved ; they will bring forth a purpose of change of life , they are able to doe that , but now the heart is not changed : as in deutronomie the fifth chapter , and the nine and twentieth verse , you shall finde an expression of it there , when moses told the people , that god would speake to them by a man like themselves ; they made a faire promise that they would doe all that the lord commanded them ; moses answered them , you have said well ; but , o that there were an heart in this people to keepe gods commandements , and to doe them , that it may goe well with them and their children . as if he had said , i know you speake no more than you thinke , i know that you are resolved to doe what the lord will appoint , but you have your old hearts still : o that there were an heart there . so they that take new purposes to themselves , it is well : but wee may say , oh that there were in them an heart ! for it fares with men in this case , as with them spoken of in scripture ; one said , hee would goe into the vineyard , and did not . it is a frequent case , when men say , they will goe into gods vineyard , they doe not , because they are not able , till they have another nature : it is an intent above their strength ; therefore content not your selves with purposes . the end of the fourth sermon . the fifth sermon vpon the new creatvre . cor. . . therefore if any man be in christ , let him be a new creature . thirdly , if this be required of every man , that he have another nature , then we must lead you a step further than we did before , you must not only , not content your selves with good purposes and desires , bu● more than that with good and holy act●ons : it is not enough that you doe the actions that are holy and good , that your lives bee holy and good in great measure , or for a fit , but the nature must bee altered , that is , it is not enough that thou exercisest meeknesse and temperance , gentlenesse and humility , but thou must be an humble man , and a meeke man , a man lowly in spirit , of a sober and temperate disposition , thy very nature must be turned into this ; that is , these graces must be so incorporated into thee , as if they were con-naturall to thee : therefore it is said of david , not onely that hee did what was good , and gods will , but he had an heart after gods heart : so it must be true of all the saints , for god delights not but in the heart : therefore in psal. . . thou lovest truth in the inner parts , therefore hast thou taught me wisdome in the secret of my heart : that is , though the outward performances be good in themselves , yet thou delightest not in them , that which thou delightest in , is to have another nature , to have truth in the inward parts ; that is , when the inward frame of the heart is altered , when that is set right , therefore thou hast taught me wisdome in my hidden parts , in my heart , thou hast not only given me wisdome to behave my selfe well abroad in my actions and carriage , but thou hast made mee wise in the secret of my heart . it is said of ioshua , he had another spirit , else he had not come into that land : therefore see if thou hast such a change in thy heart , that thou doest not only doe good things , but that thou doest them in that manner , that thou doest naturall actions , that is , in such a manner , that thou canst not but doe them , as iohn . . they cannot sinne , for they are borne of god. they have another nature , what followes on that ? therefore they cannot sin , as a man cannot do against nature ; they cannot doe any thing against the truth . againe , on the other side , they cannot chuse but doe good , as a man cannot chuse but doe that which is naturall to him . doe not say , this rule is strict , who can heare it ? do we make it straiter than the holy ghost doth ? what else is the meaning of it , whosoever is in christ is a new creature ? that is , hath another nature ; all wee doe , must come from another principle , which is the same to thee now , which nature was before , all must be altered ; as wee say of creatures , that which is dogs-meat , is a sheepes poyson ; so it is true of men , when the nature is changed , there is not onely an alteration of acts , but what was his meat before , is now his poyson ; and what was poyson to him before , is now his delight , it is that he feeds on . but , you will say , how shall i know when my nature is altered ? it is a matter of great moment , no man can be saved without it , and it is nothing to have holy purposes , desires , and actions , but , the nature must be altered ; therefore it stands us in hand to know it . you shall know it briefly by this : first , what you doe naturally , you doe it constantly , you do it ordinarily : for nature is a constant thing . in things not naturall , there may bee much inequality , they may continue for a time , and be laid aside againe , as a peece gilded over , long wearing will weare off the gilt ; but what if the lead or silver be turned into gold ? then it will be still the same : so it is with the man , whose nature is changed , he will be constant , the same nature will hold out and continue . a wolfe that puts on a sheepes cloathing , may be like a sheepe , but is not turned into a sheepe : wee are turned into sheepe , as christ turned lions into lambes , serpents into doves , that is , hee alters the very nature , when that is done , then a man is alway like himselfe , indeed he doth it by degrees , as you shall heare hereafter , but he is still the same . therefore , consider what constancy , what evennesse , what equality is in your nature ; for if there be another nature given you , if you be other men , you doe not act another person , for then you may be ready to put it off , and lay it aside , but your nature is altered , and so your carriage will be constant . againe , what is naturall to thee , is pleasant , because indeed all pleasure is nothing else , but a sutablenesse to our nature . let the nature bee what it will be ; any thing sutable to , it will bee pleasant : therefore it is a conclusion the philosophers had , that , that light which is convenientissima naturae , is the pleasantest light . now if thou have another nature , all the wayes of god will be pleasant to thee , it will be meat and drinke to thee to doe his will. againe , if it be naturall , thou wilt not bee subject to wearinesse . another man is still going up the hill , when hee is about holy duties , and growes weary and sits downe , and is not able to continue ; but what wee doe naturally , we are not weary of ; the eye is not weary with seeing , nor the eare with hearing , because it is naturall : the assiduity of holy duties , wearieth out any man that hath another nature ; but let the nature be altered , and he holds out , they be so farre from wearying him , that they abilitate him , they make him more able , the burthen growes lighter , and the way more easie , when to another man it is hard , and he casts it off . againe , if it be naturall , it will out-grow the contrary , it will weary it out ; for nature is neerer to us , than that which is adventitious . sin is put out of possession , a mans selfe is altered , sinne doth not dwel there , but it comes in there . now there is another nature which weares it out , as a spring doth mud , let mud fall into a spring , it will worke it out , for it is a living water , still working . so if a mans nature be changed , if a man fall to sinne , yet there is a spring , and that nature will returne againe and againe , and worke it out , if not to day , it will to morrow , because there is a spring there . againe , where there is not a new creature , it will never leave setling till it have corrupted the whole . but an objection will come in , i cannot find this change of nature , i find that the sins i delighted in before , i delight in still , those evill inclinations which i had before , i have them still , i find not such an inward alteration , i find that i can suppresse them , and restraine them , but the change of nature i find not . this is a great objection , and needs answering . to this therefore i answer , two things thou shalt find in thy selfe , if thy nature be changed , if thou have another nature in thee , hough there be something in thee , that doth like the objects of thine owne lusts , yet there is something in thee that abhorres them , though there bee an inclination that carries thee towards them , yet there is a contrary inclination that resists them , so there is something still that contradicts and opposeth them . and that is not all , there is , b●sides this , a weakning of the vigour which before they had , there is not that strength in them that was before . so that there are two things in every man that hath a new nature : first , though there be much of the old there , yet it is exceedingly weakned and mortified . and secondly , there is much new that was not there before . in every faculty there is something new , that puts a good tincture , a beauty , and glosse on every action thou doest ; so as though thou doe much of the old , yet not so much as thou didst before , and thou doest much that thou couldst not doe before . therefore be not discouraged , though there bee some inclinations left still , yet the streame is weakned , the vigour is abated : and againe , there is a contrary streame that opposeth , resisteth , and overcommeth it . it may be at the first , thou mayest find it more difficult , but in continuance thou shalt find it more evident . i cannot better resemble it to you , than by a man newly recovered out of sicknesse ; take a man that is newly recovered , as soone as his disease begins to lose his strength , and health begins to enter , the health is exceeding little at the first , but you shall finde this in such a man , that health is in every part , and you shall finde it will grow still and get ground . and againe , although a man be exceeding weake , not able to goe out of his chamber ; not able , it may be , to goe out of his bed , yet the sicknesse is gone and subdued , and health hath got the victory ; so the sicknesse growes weaker and weaker , and health stronger and stronger : so sincerity is the least of all graces at the first , and growes to be the greatest at the end : therefore , though there be the same inclinations in thee still , yet it is like a sicknesse when a man is upon point of recovery , when the health begins to enter in , there is a great weaknesse remaines , but the health over-ballanceth it . therefore , be not discouraged for that , onely , be sure that thou find those inclinations die in thee more and more , and that health growes more and more ; for lusts are said to be mortified , not because they are actually dead already , but because they are dying , a wound is given them , and they will be dead . and a man is said to have a new life , because hee is growing towards it ; so a man is a new creature , not because he i● perfectly new , but that is the end he lookes to . fourthly , if we must have another nature , then surely , the nature we had before the old nature , must needs be very bad , for nothing is to be changed , but you change it for the contrary . now if this bee required as good , the other must bee abhorred as evill : therefore learne ▪ not to excuse your owne nature , or your sinne from it , but abhorre it ; this is a point of great use , and directly flowing from the words : if another nature be required , the old nature is bad , and must be hated , abhorred , and emptied forth : now because men are exceeding apt to excuse themselves from their nature ; they think their sinne is so much lesse , because they have a strong inclination to it . they are deceived in this , for the sinne is so much the greater ; if the sparke be so much , what is the fornace within ? if the branches be so bitter , what is the root ? ther●fore make this use of the actuall sinnes which you commit , they should be as rivers to lead you to the sea of corruption within you ? you shall see , the saints made this use of thei● inward corruptions . paul , seeing the rebellio● of his flesh , it led him to the body of sin , ama●zed him , he complained before , but when he came to that , hee grew to an extremity of complaint , as if that were worse than all the branches . so david , considering his murther , &c. made him to know what it was to be conceived in sinne , for at that time he comes to that complaint in the one and fiftieth psalme , i was conceived in sinne , and in iniquity hath my mother brought me forth : i say , these particular sinnes should lead us to know our nature . so did iob when hee saw what his failings had beene , hee lookes to himselfe and abhorres himselfe . it may be , this hath beene taught you , you are to be humbled for your sinnes , and for the evill actions that you have done ; and this you ought to doe , but we must lead you further , you must be humbled for your nature , and indeed this humbles a man , a man is never humble till then ; for a man may thinke his actions bad and confesse them , yet he may thinke his nature is not bad ; but when he sees that his nature is bad , he abhors himselfe ; now , humiliation is like that : when a man comes to abhorre himselfe , it is a greater degree , than for a man to abhorre his actions ; as it is said of iob , hee abhorred himselfe ; so thou must learne to abhorre thy selfe , to abhorre that nature that is in thee . we are very backward in this , every man is ready to excuse himselfe , though i did this and that , it is my nature , but thou must know that the corruption within , is more than the sinne without . now this humiliation must not rest meerely in this , to abhorre thy selfe , but it must lead thee further , to have it renued , as thou wilt never seek to have another nature till thou bee humble ; when thou commest to abhorre thy selfe , thou wilt labour for another selfe , and not before , thou wilt then be content , yea desirous that that old heart of thine may be broken in peeces , and that thou be made new . but , you will say , what shall i doe to have this old nature made new ? goe to christ , the same actions hee used when hee raised lazarus , the same actions hee doth , when he raiseth any to life ; therefore the same course must bee taken , that was taken to raise lazarus from the dead : what was that ? to beleeve in him . you have in iohn . it is said , this is befallen him , that the glory of the son of man may be seene : that is , that christ may be glorified . so the blinde man was said to bee blinde for the glory of god : so it may be said of the old nature in man , of the death that hath gone over all mankind ; therefore it is that god may be glorified , that is , may shew his power in renuing it : therefore , as christ said to mary , did not i say to thee beleeve ? beleeve only , and thou shalt see the power and glory of god : so say i to every one of you ; only beleeve , that is , goe to god , beseech him , and give not over , and beleeve that he is able and willing to doe it , and he will not deny thee , hee will raise thee from the dead , h●e will change that old nature of thine , and know it is no small matter to beleeve , he can doe it ; lord , saith he , if thou wilt , thou canst make mee cleane . it was a great matter to say so : examine thy selfe , and see if it be so with thee , canst thou say to christ , lord , if thou wilt , thou canst heale this nature and disposition of mine ? men are discouraged when they see sinne hath got ground of them , they have had a long comb●te with it , and cannot overcome it . it is an hard thing to goe to christ and say , lord , thou ca●st make me whole ; but thou must beleeve , for he can doe it , and doth it daily , therefore goe to him , beg earnestly of him , and he will change this nature of thine , and make thee a new creature . againe , fifthly , if we have another nature , then doe not feare falling away , for when a man is made a new creature once , he hath another nature , if grace were nothing but a thing infused , an adventitious qualitie , that did onely adhere to us , wee might lose it againe , but having another nature , never feare that thou canst be changed to the contrary , for thou hast another nature . indeed you may goe thus farre , you may lose florem ( as we say ) but not radicem● actum , but not potentiam , you may lose the flower , the branches may be cut downe , but life remaines in the root ; you may lose the act , but not the power , you may lose the degrees ; you may lose it gradualiter , not totaliter . and lastly , you may lose the sense , you may have gratiam sine sensu gratiae , you may lose the sense of it , but not the thing ; you may lose the use , the roo● and s●bstance you cannot ; you may lose the degree , not the whole : that is , when you are once a member of christ , there may be a benumming , that may hinder the influence of bloud and spirits , but so as it shall never be gangred , it shall never die againe ; there may be a cloud on you , but the sunne shall never set on you . but , you will object , grace of it selfe is of a mutable nature ; for that which is subject to decay in part , is subject to decay in the whole . againe , it is a creature , and every creature is subject to perish . againe , we see that the angels and adam in paradise had grace as true as we , yet they fell from it ? i answer , it is true ; grace of it selfe may perish , it is possible , it may die , for it is a creature , and may perish as well as any other , considered in it selfe , but if we consider it as united and joyned to christ iesvs , so it cannot faile you ; for , you must know , grace in every mans heart , is like light in the aire , and like water in the cisterne : now it is true , if the sun set , the light will vanish , and if the spring should drie up the water , the river would drie up too : but seeing the sunne never sets , that is , christ never departs from you , when hee hath taken you to himselfe , and seeing the spring never dries up , though grace of it selfe be of a mutable nature , yet by reason of that conjunction with him , it can never be altered , and thence it is that you cannot fall off . it is true , if we were cut off from christ , grace should wither , as the branch being cut off from the root , but being knit to him , the sap must be in the branches , because it is in the root , and life will be in the members , because it is in the head : therefore , we say , no man can fall from grace , because he cannot be cut off , once on , and never off , once his , and never separated againe , as rom. . the apostle goes through variety of things , that may seeme to bee able to separate us , but nothing can , and seeing nothing can separate you , you shall have alway sap , that is , grace , it shall never be taken from you , when once you have it . so that , if a member may be cut off from christs body , it might perish and die , but as christ dies no more , so every one in christ dies no more ; rom. . . christ dies no more , so every one in him dies no more : that is , he lives as christ lives : therefore , if there can be no disjunction from christ , thou mayest comfort thy selfe , thou shalt have grace for ever . therefore comfort your selves , my brethren , with these words , doe you regard an inheritance above a lease , because an inheritance is a constant thing ? doe you regard pearles above flowers , because they will not wither ? why then doe you not get grace , which is so constant a thing . be not discouraged , give not over your fight ; for , seeing grace shall never have an end in you , you shall be sure to overcome , you may have many an hard bickering , but you are sure to hold out . discouragement is a great meanes to make a man sit still ; i shall never get victory over my sinnes , and then i shall be cut off . no , it is impossible , when it is once planted , it shall grow , thou shalt have the victory . sixthly , if comming to christ , we shall have another nature , then be not discouraged to set upon so holy a worke . indeed , if this necessity were laid on thee , to serve god in newnesse of life with an old heart , it were an hard taske , and very intollerable , thou hadst reason to sit down and never attempt it . but this is for comfort , thou shalt have another nature . all difficultie ariseth from disproportion , betweene the facultie and the object , or the thing to be done . as for a man of a shallow understanding , to be put to study an hard thing , the difficulty is , there is no proportion betweene his understanding and the burthen of the thing : lay a great burthen on a childe , and he cannot beare it , but were he as strong as the burthen , it were nothing . if god should impose on thee newnesse of life , and suffer thee to keepe thy old nature , it were an hard taske , and thou wilt never performe it , thou wilt find that difficulty in it by reason of the disproportion betweene thy nature and the duty ; but seeing thou shalt have another nature , be not discouraged , goe on with comfort , and remember that the best nature in the world , if god change it not , will not serve the turne . and the worse nature , if thou thinkest thou hast a worse nature than others , if hee will change it , hee is able to do it , with readinesse and facility , therefore be not discouraged againe , if thy nature be changed , thou must be comforted : comfort your selves in this , that you have another nature ( and so wee will end this point ) for it is a very great comfort , a comfort beyond that which perhaps you imagine , for the saints are too slow , too backward to consider their consolations , their priviledges , the glorious condition they are in : therefore glory in that , comfort thy selfe in that , that thou hast another nature given thee . but , you will say , what benefit have i by that ? i will not stand on it , but name one place , iames . . he hath begot us againe with the word of truth , that we should be a kinde of first fruits of his creatures : that is , he hath given us another nature : and what doe wee get by that ? by this meanes you are made primitiae , the first fruits of his creatures . there are two things in that , when wee are said to be first fruits , we are the creame and the prime of all his creatures , as the first fruits were the creame of all the field , the top of all the creatures of god ; and is not that a glorious condition that nature puts us into , that be changed , that it will make you the highest in that kinde , this is a great priviledge : there is a wonderfull difference between angels and devils , one is the top , and the other is the bottom , all the difference is only this , new nature : therefore , when thou hast a new nature , thou art put into an high and glorious condition , and this is the first sense , that wee are new creatures . then there is another , by being the first fruits , you sanctifie the whole field ; all the world fares the better for you ; for the first fruits are , not only the best , but they sanctifie all the rest , that is , all mankind receives good from you . when lot was out of sodome , it was set on fire , when the israelites were once out of the red-sea , the waters returned and drowned pharaoh : so gods children sanctifie the whole lumpe : therefore you have a great priviledge by being new creatures : so much for this , that you must have another nature . now the next point is , there must be a newnesse , whosoever is in christ , let him bee a new creature : from thence many things are to bee gathered ; as first , if wee must be new creatures , then are we redeemed from old customes , there is a lingring in our nature after that wee have beene long accustomed to doe , old haunts are very prevalent . custome is as an iron chain , to tye us to the things that are evill . now thou must be a new creature , old customes are such as christ died to redeeme thee from , even from the vaine conversation you have received from your fathers . therefore , you that are held in any by-wayes , remember that you are bound to be new creatures , and take heed that custome prevaile not with you ; for it is exceeding prevalent , because it is pleasant , as what a man is long accustomed to , is very pleasant , for custome breeds another nature , and what is so sutable to us , as things connaturall with us , and what are so , are very pleasant ? a man will be loath to come out of a thing which he hath much been accustomed to ; first , it wins off our iudgements , off our opinions , and that is the reason why young men are not able to judge , and other men that are accustomed to evill courses have judged already , and will not judge againe ; and by this meanes custome prevailes exceedingly , for it is not onely pleasant , but it wins off our iudgement . againe , it is exceeding troublesome to change , when a man is accustomed in a thing , it is easie to continue in that course , but to goe out is troublesome . and againe , wee thinke it a disparagement , what have wee lived thus long , thus many yeares together in this tract , and shall i now change it ? and which is worse than all the rest : custome breeds a senselesnesse ; take heed that you be not hardned through the deceitfulnesse of sinne : that custome takes not away all sense ; consuetudo peccandi tollit sensum peccati ; it is not an easie thing to leave an old custome ; but remember , that if you be in christ , you must be new creatures : he shed his bloud to redeeme you from sinne , that is , hee hath paid a deare price to redeeme you from the bondage of customes , from your old conversation ; therefore doe not say you have long done it , and will doe it still , ant●qua consuetudo , is nothing else but vetustas erroris : men doe excuse their evill actions from their custome in them , but know it is no good excuse , to excuse second errours with a former . doest thou thinke it a good excuse to say , i have done it thus long , and therefore will doe it still ? yeeld not to it , but know , thou oughtest to be changed , have this still in thy minde , thou must have a new nature , thou art redeemed from thy old customes : and this i speake not only to the old , but to the young . i call it old , not because men have long continued in it , but because it is sutable to the old nature . you should therefore rather make a contrary use of it , and be ready to say , seeing i have continued in such a course so long , it is time for me to alter ; it is enough and too much that i have spent so much time amisse , i have suffered christ to want , and knocke till his head be wet with the dew , he shall wait no longer , i will now open to him ; for therefore are we new creatures , that wee may bee redeemed and freed from these old customes . secondly , if thou must be new , then let it not seeme strange to thee , that the world wonders at thee ; for any thing that is new , wee are apt to wonder at , as at new stars that have not appeared before , and at new fashions . this is the condition of all saints to be wondred at , i and the children whom thou hast given mee , are as signes and wonders in israel . if it were among turkes it were another matter , but it is so in israel . be not discouraged for this , make account of it , the world will wonder at new creatures , and let it not seeme strange ; for when thou knowest that all the world lyes in wickednesse , as in the ioh. . . and knowest that thou art a new creature , why wilt thou be discouraged ? let the mathematitian be working according to his art , he drawes lines according to his rule , if a country-man laugh at him , will he give over , and be discouraged ? he will not doe so , for he knowes it is the mans ignorance : so if thou approvest thy selfe to god , if thou keepest a good conscience in all things , towards god , and towards men , the world will wonder at it , yet thou goest by rule , it is their ignorance , it seemes strange to them , and therefore they speake evill ; it is the multitude that doth it , and the multitude doth alway cast shame on that , which shames them : know it is the fashion of the world to do so , the life of the saints is a secret censure , now there is no way for the world to helpe themselves , but to blemish that which shames them , to cast shame on that , to blemish that as much as can be . therefore the old world doth put away all , that may discover them : as the painter when he had pictured a cocke very ill , commands his boy to drive away all true cockes from the picture ; for , saith he , if they come neere it , all men will see what a bungler i am , but if no true cockes come neere , it may passe well enough : after this manner doth the world , as long as no new creature comes neere , their oldnesse is not seene , it is not taken notice of , they doe well enough , but if there be one in a countrey or towne , or one of a societie , whose course is of another fashion , that hath another life , that is , a new creature , when he stands by , the old will appeare , and they will have it driven away : i would the times were not such as that i need presse this . indeed it is a great weaknesse to be discouraged in the wayes of god , and to be ashamed of that which should be our glory . it hath alway beene the manner of the world , and that may comfort thee ; for the world is as the sea that casts out pearles , but this is thy comfort , some will gather them up , some know them to bee pearles , and prize them so , though the world casts them out as mud , yet the lord knowes what thou art , the world loves her own , but what is not like themselves , the world cannot love ; as the aethiopians picture angels blacke and devils white ; so doth the old world , what is blacke like themselves , they reckon beautifull , but they that have the true beauty they honour not , because they are not like them . therefore , if thou findest ill entertainment in the world , thou must know , every new creature shall have it : and let me say this of the old world , that are ready to cast shame on the new creatures , you say you doe it not to the new creatures , not to them that are religious , but you doe it to hypocrites : let me say thus much to you before i passe this point . those men whom of all others you may thinke not to be new creatures , may be the best men ; as a philosopher answered , and it was a wise answer , when an ignorant man asked him , who was an happy man , whereas men reckon kings and princes happy men ? he answered , hee that of all others , thou thinkest most happy , may bee most unhappy ; and hee whom thou thinkest most unhappy , may be most happy : so those that be disliked for the most part , are these new creatures , and those men spoke well of , are of another stocke , like themselves . thirdly , if we must be new creatures , then pull downe all that is old ; for whatsoever is old must be rejected , a man must in every thing be another man than hee was : so as thou mayest say , i had such a lust , such a disposition , my delight was in such things , such men , such company ; now i am changed , all is made new . so that thy businesse is to pull downe now , and to build up , that is the businesse of every man to be still plucking downe the old building , whatsoever is old , whatsoever is in thy selfe , in thy old selfe , thou must be emptied off , and thou must be new , that is , thou must purge out the old leaven , cor. . . purge out the old leaven , for christ your passeover is offered : if that was to be done for the shadow , must it not bee done for the substance . the apostle presseth it so , purge out all the old leaven , all must be purged , all old things must bee taken away ; there was a strait charge that they must search their houses , yea , every corner of their cup-boord , not any place should be left unsearched , and it was to be done exactly , that in the least corner there should be no leaven left : so thou must search all the corners of thy heart , all the turnings of thy conversation , the old leaven must be purged out of all , out of thy understanding , out of thy tongue , there must be no more thy old speech and language , out of thine eyes , there must be no more wantonnesse ; out of thine eares , every part of the old man , of the old leaven , must be purged out of the whole soule , there is no question of that , and of thy body too ; all the manner of conversation must be holy ; all old leaven must be purged out , because it is old leaven ; and you must keepe the passeover with that which is new , with new dough , with the new creature . for sinne is like old leaven , now leaven when it is old is the worst , as every thing gets strength from their age , and it is of that nature , that if they doe not purge it out , it will leaven the whole lumpe : if there be any jot of leaven left , it shall sower all thy heart . sinne is like a fretting leprosie that will runne over all ; so leaven is strong , it sowres quickly and speedily . but , you will say , how shall i doe that , then i shall be free from all sinne ? the meaning is , thou must dislike all , sinne must be put out of possession , it must be emptied forth , thou must be in warre with it all , that is , thou must resist all , if any be not purged out , that thou sufferest it to lye quietly without resisting , it will leaven the whole , therefore purge all out . but must all the old building bee pulled downe ; is there nothing to be left there ? what shall we doe with our naturall dispositions ? you must know , that only the oldnesse is to be taken away , but the nature it selfe is to continue , there is much use of nature , only you must know , grace takes away the obliquity , the oldnesse , the sowrenesse of it , and puts a sweetnesse into it . as a ship under saile , the wind is profitable to drive the ship , else it will not goe , all the matter is in the rudder , that it be turned the right way . so nature , the strength of nature , affections , or whatsoever they be , are like the wind to drive the ship , thou mayst retaine them , only godlinesse must sit at the sterne , the obliquity must be taken away , the nature must be left , thou must so pull downe the old building , that the same materials may be used againe , the naturall affections may continue in thee still , but there must be another auriga , another to drive them , and that is this newnesse . for example , a man is naturally sad , he may continue this , the oldnes of that is , that it spends it selfe in earthly sorrow and worldly discontent , when grace comes , when the new man comes , it powres it selfe forth in prayer , is any man sad ? let him pray . so it may be thou art naturally merry , grace takes not away this disposition , but whereas before it was spent in vanity ; now he that is merry sings psalmes ; let him that is merry sing psalmes ; that is , a mans merrinesse is turned to an holy cheerefulnesse , the dissolutenesse is taken away , but the disposition continues still : religio est laeta ; though not , dissoluta . so it may be thou art of a facile nature , before it was to evill , thou wast ready to be drawne away by evill , when grace comes , thou must be facile to good . it may be thou hast a sturdy disposition , full of metall , and courage , whereas before it was to attempt evill things with much violence , now it is set on good enterprizes with as much zeale , so there is nothing to be pulled downe , onely the oldnesse must be taken away ▪ the end of the fifth sermon . the sixth sermon vpon the new creatvre . cor. . . therefore if any man be in christ , let him be a new creature . againe , if wee must be new creatures , if that must be the condition of every man to have another new man begun in him ; then wonder not at the unevennesse which is found in the lives of the best of the saints . for , if there be something new , and something old , ( as there is ) there must needs be an unevennesse , as where there be two contrary principles , moving two contrary wayes , the body must needs bee moved with some unevennesse , and unequality : therefore be not discouraged , for that you are not perfect in all things , you have something new in you , and something old ; only take heed you be not mistaken in it . for there is a great difference betweene the unevennesse befalling the saints , which are new creatures , and the unevennesse in the wayes of the wicked , there is a great difference betweene the failings that they are subject to , who are upright hearted , and betweene the failings of them that are rotten and not sound at heart . you will aske , how i shall know the difference ? this is the difference : there be some men whom saint iames complaines of in his first chapter , that are unstable in all their wayes , and in the sixt chapter of saint matthew , that have not a single eye : if the eye be single , all the body is light ; but if the eye bee double , all the body is full of darknesse : that is , there are causes why men walke unevenly , one is because they are as in bivio , hey know not which way to choose , they are yet in doubt what to pitch on ; as a man standing betweene two objects , and not knowing which way to choose , but sometimes will be with one , sometimes with the other , according as his different temper guides him , he will not pitch resolutely on either : so it is a double eye , because of the objects ; it looks on two objects , now on one , and now on another ; now it is carried this way , now that way . this is a thing every where condemned in the scripture ; but there is difference betweene this and a single eye , that hath one object , that hath chosen god for his god , but followes him with much weaknesse , with much imperfectnesse ; this man hath a single eye , and hath pitched on god ; another hath two things in his eye , one thing i doe desire , saith david , and one thing will i seeke for , &c. and i have chosen to runne the way of thy commandements . so all the saints , one thing they desire which they pitch on , they have resolved to serve god with a perfect heart ; another man is unresolved and knowes not which to choose , therefore is to and fro , off and on , now very forward , and then backward , religious in a good mood , and then off againe . this you must take heed of , for here you ought to be discouraged , this is not our meaning when we say you must not be discouraged for your unevennesse . but how shall i know it , a little further ? by this , if your eye be single , that you have chosen that one way , that you have pitched on it , that you bee more than in aequilibrio , where the ballances hang even , you shall know it by this , the fa●lings of the saints are never in that degree that theirs are , that have not sound hearts , that is , such a man though he serve god for a fit , yet when he is off again , he is like a man in a maske , he is no more the same man he was , but there is a broad alteration betweene what he was before , and what he is now . the saints in their worst state have a tincture of holinesse , a threed of skarlet runs thorow their whole lives , after they are once changed , they never fall in that degree , they have a seed in them that will never let them goe so farre . but , you will say , this is a notion , how shall we see it by experience ? thus they never lye so long when they fall into a sinne , they are not well , and they shew it by resisting againe , they cannot continue in it : for there is a certaine reluctance against it , that raises them againe , they fall sometimes into ill company , sometimes into wayes of wickednesse , sometimes into deadnesse of spirit ; but they are not content with this , they are like men out of their owne element . another man for the fits of his religion is out of his element , and is never well till he be setled in his owne center againe : you see it by saul , saul had very good fits when he persecuted david , surely he was in good earnest when he said , he would do it no more , and david was more righteous than he , he wept , and his heart melted , but he was sicke of it , he was out of his element . the saints have certaine fits , but they are sicke of sinne , the other are sicke of the goodnesse and godlinesse which they have , and are never well , till they bee set at liberty againe , that they may walke againe in their old wayes , so there is great difference in their degrees . againe , such a man , saith saint iames , is unstable in all his wayes , that is , a man whose heart is upright , there is some inequability to be found in his life , some unevennesse , yet it is but now and then , and by accident as it were , because the graces hee hath bee true , and good , and though sometimes he falls , it is but by accident . take a true drugge , and a false and counterfeit drugge ; when ever you will put a false drug to triall , it will not worke . take a drugge that the apothecary gives you , it may have the colour and smell of a true one , it may be you cannot tell how to find it out , but in working you may , if it be false it workes not : so take a bow that is rotten , draw an arrow to the head , and it is sure to breake ; this similitude the scripture useth , they started aside like a broken bow , that is , when i put you to triall , you fly backe , for you are rotten : so those that are not sound , it is not their stability that makes them goe on in the wayes of god for a time , but want of temptation to put them to it . put iudas to it , put saul to it , and you shall quickly find them : but take a true drugge , ordinarily it workes well , but by accident it may not worke : a good bow may be broken , by accident ; so a grace that is true and right , may sometimes faile of working . i cannot better expresse it , than by this similitude : take a ship bound to a certaine haven , it pitches there , the compasse is set the right way , but it may bee carried away by crosse winds , yet there is a certaine haven which it tends to : so there is a certaine haven , which all the saints of god goe to , howsoever they are transported by temptations and lusts , yet the compasse stands the right way : another is carried aside by uncertaine winds , ( for that is a scripture similitude ) that is , there is the wind of a good mood carrying them towards god , let them bee turned , they goe another way , they are not bound to a certaine haven , they are not pitcht , the others are carried aside by accident , sometimes they mistake the way , sometimes they fall , and slip in the way , but that is their journey they travell to heaven . last of all , those that are uneven ; out of falsenesse of heart , and not weaknesse of grace , they never bring forth fruit . i finde that to be the scriptures rule in the eight chapter of saint luke , in the parable of the seed , you shall see , it is said of the three grounds , which went furthest of the three , that it brought not forth fruit ; for the thornes grew up , that is , the world and the pleasures of divers lusts , and choaked it ; so these men bring not forth fruit . but , you will say , they doe bring forth fruit , doe they not do many actions in good moods ? may not an hypocrite goe farre ? may he not have many blossomes ? yes , but they are but blossomes , there is something greene , but they are but blades , the corne never comes to earing , that is , they are never ripe : now a thing must be ripe before it can be called good fruit , they never bring forth ripe fruit , that is , fruit indeed ; they bring forth sowre grapes , esay . i did thus and thus to my vineyard , and it brought forth wilde grapes ; it may be , to mens seeming they be as good as any , they may looke as well as the best , but taste them and they are sowrest , there is not any fruit , that is only the property of the last ground , to bring forth fruit with patience . now it is true of all the saints , though they bee weake , yet they bring forth fruit , and true , and ripe , and pleasant fruit , such as god delights to eat of ; come let us walke in the garden , and gather some fruit , as in cant. the other bring not forth fruit . take the best action they doe , being rightly examined , it is not good , there is something there that marres it ; and god sees this , they may be very faire in the eye of man , but they are abominable in gods sight . therefore , if thou have a new nature , be not discouraged for thy unevennesse , which the best of the saints are liable to . againe , this is another consectary from this point , and we may put these two together , because they are two branches comming from the same root : if there be another new nature put into us , then expect a combate ; for certainly new and old will not agree together ; you cannot put two contraries together , but there must needs be a fighting , there must be a contention : therefore expect that , and know you are not right ; there is no new nature there , except you finde such a controversie within . but , you will say , this is not so sure a signe , for before this i found many a combate ; and doe not heathen men expresse what reluctance they have had ? have not civill men , carnall men , and men ignorant of the wayes of god , a great conflict many times , betweene the conscience checking them within , and the actions they doe ? i answer , it is true , but there is a great difference betweene the combate , that is , betweene the new nature , and the remainders of the old , and betweene the naturall conscience , those glimmerings , those sparkes , those good desires which even they may have that are not sanctified , for you shall finde all these differences . first , in them that are sound , there is alia sedes belli , there is another seat of the warre : for where before it was in the conscience , it is now throughout the whole soule , there is a difference in the subject , every faculty is set against it selfe ; because before , the light was shut up within the walls of conscience , but it was not shed into the whole soule , it lay glowing as a sparke there , but it was imprisoned , you imprisoned the truth , and would let it goe no further ; but now it sheeds into the soule , what the understanding knowes , is infused into the will , and all the affections ; so there is a generall change , and when the change is generall , the combate must needs be generall ; the combate must now be in every part , whereas before it was but in one . againe , there is a difference in successe , for in the contention betweene the conscience and the rest of the soule , the conscience still loses , and the other gets the victory : but in the other , alwayes the new man prevailes ; the house of david prevailes against the house of saul : there must needs be warres betweene two contraries , but the house of david growes stronger : so , by which our divines use to resembe this , iacob got the better in the end : so there is a different successe , the new man out-wrestles the flesh . sometimes a man is foiled , but we doe not say a man hath lost the battell because he hath a wound , or a foile , or hath beene beaten backe a little , he hath got the victory that wins it in the end , and that is the case of all the saints . thirdly , there is difference in the object about which the controversie is . the common nature hath but a common light , therefore sees but grosse sinnes , as our eyes see only starres of a greater magnitude , when a man hath a glimmering light , things that be great and conspicuous he discernes , that is all he doth . a naturall mans contention is about sinnes of a great nature , because light goes no further ; but in them that be sanctified , a cleare light come into the house , and shines as thorow a glasse in a cleare day , where you doe not onely see the great heapes of dirt and dust , but the smallest mote ; the others doe not see the moathes , because they have not that peculiar light , therefore they are never troubled about motes : so the contention differs in the object ; the saints contention is about small things , about the very manner of doing holy duties , about the inward turnings of the affections , about the sanctifiednesse of them about ill thoughts , they have a peculiar light ; this doth not put out common light , but makes you see more than you did before ; there be many hundred sinnes now , which you never saw to be sinnes before . had not paul a new light ? before , he had not considered that lust was sinne , but afterwards he knew it : in the saints , the affections wherewith they performe holy duties , yea , their affection to their ill affections , the controversie is about that . last of all , there is difference in the continuance ; this contention of the naturall conscience lasts , but for a time , but it being betweene the old nature , and new , it continues to the end , it is never given over , others may be in controversie for a fit , but hold not out , because the cause of controversie continues not , it is worne out and overcome , but in a new nature , when it begins it lasts for ever , there is no end : so you see there is difference . if then you have new natures , expect a combate ; yea , so as if you have it not , be sure there is no new nature there . the sixth consectary , that i will deliver to you , is , that if you must be new , then let it not seeme strange to you , though you finde a little aukednesse in the waies of godlinesse at the first ; for new things are a little troublesome , sudden changes are so , when the thing is new. be not discouraged , it is that you must expect , and remember that custome will make it pleasant , when you are used to it a little . therefore complaine not , lay not aside the armour of god , because it is a little heavie and ungainsome at the first ; as david , who would not goe in sauls armour , because he was not accustomed to it ; lay it not aside when thou art accustomed to it , thou wilt beare it well enough . custome makes the worst things , even grievous things pleasant , how much more , when one fals on that which is good indeed ? therefore you must know , this is the nature of the burthen of christs commandements which he calls a burthen , the more you beare it , the lighter it is , and there is good reason for it , because indeed it is not a burthen to the new man , but a delight , though to the flesh it is a burthen , the longer you beare it , the better it is : if you reckon it a burthen , as it seemes to be at the beginning ; yet remember it is , as physike is , a burthen to a sicke man ; you know a sicke man reckons it a burthen to take physike , and eat wholsome meats , but it is that that takes away the disease : so is godlinesse , it is a burthen as physike is , and as wholesome diet is , but it partly heales , and partly strengthens : therefore the longer you goe in his wayes , the lesse burthensome they will be , the disease will be taken away : as the more physike and wholesome meat , the more the disease is weakned , and the man strengthned . this deceives us ( and take heed of being deceived ) we think we must be tied from drinke , and have the dropsie still , and have our feaver stil , we thinke , we must eat wholesome meats , and be sick still , it is impossible it should be so , you must know therefore , that the dropsie is healed , and then what if abstinence be commanded ? you must know that sicknesse is cured , and health is come in the roome ; then what matter is it , if you are bound to these duties ? they are burthensome before , they will not be now . therefore be not discouraged , the insolence , the uncouthnesse , the unaccustomednesse of a thing makes it usually burthensome . it is not so with the wayes of wickednesse , they are pleasant in the beginning , but bitternesse in the latter end : but the wayes of godlinesse , though they are a little auke and hard at the first , yet they are pleasant in the end , and you must be content to endure a little pains ( as we say ) qui fugit molam , fugit farinam : if you will not take paines at the mill , you shall not have any meale ; if you will not take a little paines at the beginning , you shall want the fruit of it : therefore be content with it , that you may have the fruit . a man doth not say , because a new sute , or a new paire of shooes is hard at first putting on ; therefore i will goe in ragges , but he saith , the new is better than the old , and after i have worne it a while , it will be more easie . so be sure the wayes of god will be as easie as pleasing , yea , more pleasing than any thing , for they are jucunda per se , pleasing in their owne nature , others are pleasing to this or that humour , to this or that case : now this is a true rule , whatsoever is so , per se , is alwayes so . so thou shalt finde this new man more easie and pleasant , for thou shalt finde it to be so at all times , it is a continuall feast pleasing in all conditions . take all other things that please thy nature , it is but when thou hast such a lust , such an humour in such a time , it is not so at all times , it is not a continuall feast . but , you will say , i find it not so , i find that since i began this new course , i have more trouble and perplexity of mind than i had before , i was quiet before , and all at rest ? i answer , it may be so , but stay a while till the sonne of grace hath got higher , till it hath got more strength , and thou shalt find it able to disperse those vapours , and to scatter all those clouds . it is true at the beginning , there is but strength enough to move them , to raise them a little ; but when it hath more strength , they are scattered and dispersed : therefore though there be a little hardnesse at the first , yet goe on , and thou shalt finde it pleasant . the heathen man could say , elige vitam optimam , & consuetudo faciet jucundam : chuse the good way , and though it be hard at the first , afterwards it will be the more easie . if we appointed you a new worke without a new heart , it were another case , but you must know what we said before , you shall have a new nature , and being so , it will be pleasant , because the wayes of god will be sutable to it . so much likewise for this . last of all , if we must be made new creatures , then give god the praise of that great worke , of changing old men into new men ; i say , give him the praise of it , for he lookes for that at your hands . will you magnifie him for healing a lame man , a blind man ( for they were true maladies , and he was worthy of praise for them ) and is he not worthy to be magnified for changing the whole nature , for altering the whole frame of it ? are the cures of the soule lesse than the cures of the body ? what if christ should now make the lame to walke , the blinde to see , to take away the blindnesse of the mind , to heale the sicknesse of the soule , to make a man a new creature : is not this a worke of an higher nature ? when the centurion saw the veile of the temple rent , he said , surely this was the sonne of god : so when thou shalt see the course of nature turned , that old nature of thine rent to peeces , be ready to say , surely this was the sonne of god : shall we say christ was god for turning water into w●ne , and shall we not give him the praise of his power , when we see him turne one creature into another ? making lions lambes , making you new creatures ? this is a turning of the course of nature , is not your nature carried as violently to sinne , as the sunne in his course ? and to turne it , is as much as to stay the sunne in his course ; it is no lesse to make you new creatures : no man considers it , therefore let me put you in minde what it is , for this is a thing you should marke . therefore iohn baptist gives this signe of christ , by which he might be distinguished from himselfe , and all men , i baptize you with water , but when he comes , he shall baptize you with the holy ghost and with fire , that is , when that is done , be assured that the sonne of god is come in the flesh . this is the great miracle that iohn will have them attend unto ; and is not this daily done ? doth not christ baptize us with fire and with the holy ghost ? therefore you shall see what answer he gives to iohn bapt. when he would know , art thou he , or looke we for another ? goe and tell iohn the blinde see , the lame walke , and the poore receive the gospell , that is , i have made them new creatures : this is put with the other miracles of healing the blinde and lame . it is true we that live , see not this done , the blind to see , or the lame to goe , yet we see men receive the gospell , that is , are regenerate by the gospell , are made new creatures : this is a thing we should hearken to ; as it was a great sinne in them in christs time , to neglect the miracles he did ; so it is with us when wee neglect this . therefore christ takes up nichodemus , when he tells him that men must be made new creatures ; he wondering at it , saith , what dost thou meane by that ? christ saith , what wilt thou doe , when i tell thee of things in heaven , if thou wilt not beleeve , when i tell thee of earthly things : the meaning is this , regeneration is a thing done on earth ( that is the meaning of the place ) this you see before your eyes , this you have experience of , if you will not beleeve this , how will you beleeve things that are remote from your eyes ? that are shut up from you , which you have no experience of , but only that i tell you , and therefore you ought to beleeve me ? therefore , when you see new creatures , argue thus with your selves , certainly there is a renewing god , and a renewing spirit , that is , there is a redeemer ; for as by the common creatures , which you see , you know there is a creator ( as , opus monstrat efficientem ) if you see a creature , then you know there is a creator , then why should not that renewing of christ , his exercising that act of renewing among the sonnes of men , put you in minde of glorifying go● and of giving you the praise of it ? when c●●●t wrought miracles , you shall finde what different successe they had , saith the text in more places than one , ( therefore i need not quote it ) some of the people glorified god , when they saw such a thing done , others envied , some glorified god , others went and told the pharisies . you shall see when lazarus was raised from the dead , some beleeved and glorified god , others went to the pharisies : now , i say , when you see this done , ( for this is the greatest miracle , and all the miracles that is now left ) that men are made new creatures , and it is done before your eyes , if you will see it ; ( as christ said ) hee that hath eares , let him heare . take heed how you looke on it , consider with what eye , god never makes a new creature , but when men looke on it , there is a different judgement ; some there are that magnifie it , and desire to be made so likewise , that make this use of it , and so you ought to doe , surely there is vertue in the spirit , a vertue in grace , an efficacie in the word ; surely these be the ministers and servants of the most high god. this you ought to doe ; but on the other side , how many hundreds and thousands are there that doe as they did , when they saw the miracles , they envied ? yea , as they did with lazarus , when the iewes saw that , for lazarus sake , many went away , and beleeved on him , they consulted how to put lazarus to death : that is the fashion of the world , when they see new creatures , men regenerate , that holinesse and purity of godlinesse shines forth in their lives , and when that causes others to goe away , and that , for that they will beleeve on christ , they will doe as they did with lazarus , they will have him put to death , that is , they will have him removed out of the way , they will have him taken , ex rerum natura . take heed of this . but , you will say , if we knew they were new creatures , we would not doe so ? it is very true , but doe you thinke , when they would have killed iesus and lazarus , they knew them to be so ? they did not know christ to be the lord of life , the scripture saith so . againe , they thought lazarus to be an impostor , it is likely they did , but it is taken for a persecution of christ. the iewes that killed the prophets , doe you thinke , they thought them to be prophets when they slew them ? take heed of that , you know the danger of it , when iesus christ wrought miracles by the power of the holy ghost : no , say they , he doth it by belzebub : christ tells them , in this they blasphemed the holy ghost . when thou shalt see a man made a new creature , when thou shalt see a man regenerate , take heed of saying , this is guile , and cunning , and imposture , for it is done by the spirit ; take heed of blaspheming the holy ghost . it is a dangerous case : i say , when such things be done , wee should praise god , and glorifie god for it , labouring to come in our selves , and not looke on it with an eye of envie , and hatred , and distate . the different effects christs miracles had , such hath this : our scope is , that you may glorifie god , and give him the praise of it , that when he hath done such a worke , you may say , this is the power of grace , and the vertue of the spirit . so much for this point , that you must be new creatures , and so we have gone thorow three things , which were observed out of the words : first , the inseparability betweene iustification and sanctification . secondly , the having of another nature . thirdly , it must be new. now the fourth is , it is a creature wrought by god , for that word is not in vaine , whosoever is in christ , let him be a new creature : ] the meaning is this ; we are new creatures , that is , it is god that worketh it in us , for creation is proper to him , no angell nor creature under the sunne can knit those things together , which have an infinite distance , as something , and nothing ; therefore it is proper to him , it is he that maketh us new creatures , not that himselfe is the beginner , and something else perfects it , as some say , but deus est causa totius entis , he is the beginner and ender , he makes us new. and there is much reason , for it cannot be otherwise , for if it were in our power , of our selves to come in : first , it will follow that the saints in heaven should be no more beholding to god , than those that are condemned in hell : for , if god did give every man sufficient meanes of salvation , and i have taken it , and another refused it , whom may i thanke when i am in heaven , and another in hell , not god ( for he gave the means equally ) but my selfe , i tooke it , and another did not and so the love god shewes , it should be as much to the damned , as to the saints , if he hath done on his part equally to both . againe , it should not be god that makes the difference , but man , and so you may stand up and contradict what paul saith , who art thou that boastest , who hath put the difference ? if man hath free will to take grace , or refuse it , and if god hath given to all sufficient meanes , then , thou hast made the difference , god hath not . againe , if this were so , we must take away all election and reprobation ; for what is election ? election is nothing else but this , god hath taken some to life , and makes them holy , as godlinesse is an effect of his election , and the wickednesse of men is a fruit of their rejection : but now here would bee no election , but a meere prejudication of a reward to the thing done only ; but therefore god is said to have chosen us , because he makes us good ; now by this you take that quite away . but , you will object , why should there be those different kinds of working ? we see in all other things , if there be an end propounded and sufficient motives , it is enough : and why should god give different objects ? therefore they say , it is but as propounding of the bough to the sheepe , and the sheepe will follow : if god propounds congruous objects to the faculties of the soule of man , he will come in . but i answer it briefly , if he will come in for this congruity of objects , because a bough is propounded to him : first , he must be a sheepe , before he will follow the bough : now thou art a wolfe by nature , first , therefore he must turne thy nature , god must turne thy voluntatem lupinam into agninam ; therefore thou must have another nature before thou canst follow the bough . againe , thou must have an eye to see that bough , but we are blind by nature , and till god opens our eyes and inlightens us , we cannot see the excellencies of the waies of god , and therefore we shall not follow it . againe , there must be strength to follow , but except god give thee strength , though thou shouldest see it , and see beauty in it too , thou wilt never follow it , to purpose , thou will never follow it to the end . saul looked on it for a time , but not to the end , there must be a power of god to carry a man through all objects , all impediments to the end ; therefore , no man can come to me ( saith christ ) except my father draw him : not some men , but no man , though he have great meanes ; he doth not say , will come , but can come ; he doth not say , except my father allure him with congruous objects , but except my father change his nature ; for drawing signifies a reluctance , and backwardnesse in us . goe to experience , you shall find it so ; when we speake to men , it is true , we say , they be dead in sins and trespasses : doe not men heare us as dead men ? no man stirres up himselfe , they goe away as they came , and till god put life into them , they will not hearken to us . againe , how perverse are judgements of men ? they see no excellencies in the wayes of god ; therefore are apt to quarell and speake against them . againe , doe we not find our desires so pitched on present things , and our lusts so set upon them , that without an almighty power they cannot be loosed ? therefore christ saith , it is impossible for a rich man , that is , one that sets his heart on riches , to enter into the kingdome of heaven . that place is as strong as any place in all the booke of god , to shew that there is no freedome of will ; it is impossible for a rich man ; for a man that hath this one lust , ( he might have said of any other lust ) whose heart is set on gaming , on any other sinne , it is as impossible as for a cable-rope to goe thorow the eye of a needle : but then ( saith peter ) no man shall be saved : and indeed no man shall be saved , if there be no more than his owne strength , but god will put to his almighty power , to change his nature , to mortifie these lusts . therefore , this we finde by experience , it is not a notion that men are not able to come in . but , you will say , this is a discouraging doctrine , if god must doe all , what shall we doe ? it teacheth every man to sit still ? i answer , no , it will not teach men to sit still , because there is no man ever went about it , that ever found any impediment : therefore he must know , what is an impediment . impediments ( when a man cannot doe a thing ) are of two sorts : one is , when i see such a thing as i desire , but there is a doore lockt on me , and i cannot come at it , or i am fettered , and cannot goe to it , or it is in another mans hand , and i cannot get it out of his hand ; here a man may complaine . the second impediment is , when the thing lyes before thee , thou mayest have it , if thou wilt ; every thing lyes ready , and simply it is because thou wilt not . here now no man can complaine , saying , why is there such an impediment ? why may not i come in ? was there ever any man resolved with himselfe , i will live a godly life , if i can ? no , it is not that , all the extrinsecal impediments are taken away , and all the matter is in thy will , thou refusest to come in , and wilt not walke in that way . here lyeth the impediment . againe , it is not a doctrine of discouragement ; for , you must know , though god doth it by his almighty power , yet he workes in us , in modo intelligentium , he uses us in the worke , and he useth us after the manner of men ; for every man doth actus agere ; he workes in us by propounding reasons , and arguments to move with all ; thou understandest them , and knowest them : therefore it is as much as thou canst doe in the beginning to thinke , what reasons there are to move thee to goe in , to betake thy selfe to a godly course , and to change the old haunts thou hast lived in before . againe , thou must keepe from the impediments , thou must keepe out of ill company , that destroyes this . thou hast many good sparkes in thee , thou must blow them up , thou must lay thy selfe by the people , till the angell comes , and moves the waters ; there be many things thou must doe , and though the candle cannot light it selfe , yet , when it is lighted , it is but putting oyle to it , and wee may maintaine the flame : though thou canst not begin thy life , though thou canst not make thy selfe a living man , when thou art dead , yet , when there is life , thou mayest stirre , and move thy selfe , thou mayst eat and drink in strength of that life ; when the fire is kindled we may maintaine it . i say , we preach free-will to the regenerate ; for certainly , so much grace as they have , so much free-will they have , for free-will followes grace , as the shadow doth the body ; so farre as we are restored to adams condition , so farre we have adams free-will . therefore we maintaine free-will in the regenerate , and as farre as thou art regenerate , thou hast free-will , thou mayest doe more than thou doest . therefore doe not sit downe and say , i cannot doe it , for thou mayest doe it ; and if thou hast but a little strength , thou mayest improve and husband it , as well as any other talent , and it shall increase and grow in thee . last of all , you will say , but what use is there of this doctrine , to tell us that we are new creatures , and god must make us new creatures , and he must beget us by the word of truth ? what use is there of it ? very great use . one great use of it is this , if we doe not thus hold with god , that we are dependant upon him , and know that it is he that wrought that worke , we should be but in the state of adam . now this is the great advantage we have by the gospell , we have not a stocke in our owne hands , but are kept by the power of god to salvation . otherwise , if it were true that we take grace , and refuse it , according to libertie of will ; you must know , this will consequently follow on it ; if thou canst take it out of liberty of will , thou mayest let it goe againe : never any man holds one , but he holds the other also ; i say , thou may'st fall from it againe . now , if thou mayest take it , and fall from it againe , thou art as adam was ; how miserable then is thy condition ? but by this doctrine that we are in christ , that christ hath made us new creatures , that the worke hath beene begun by him , and we are now committed to his keeping , we are in another condition than we had in adam . againe , there is this end of this doctrine : if this doctrine were not preached , thou wouldest goe about a worke , which thou wouldest never be able to performe ; for , if thou hast this opinion , i may doe it out of liberty of wil , thou wilt goe about a worke without strength , thou wilt goe about to leape over a great ditch with a short staffe . now when a man will not seeke to god , the worke lyes undone : he that will not be strong by gods strength , shal not be strong : when thou art taught , it is god that doth it , it will teach thee to goe to god and christ , and pray them to doe it , and so the worke will be done to thine hand , which before could never have beene done . againe , if thou couldest take christ , and come in , thou wouldest be lesse beholding to christ , and so love thy selfe and be lesse humble . on the other side , when thou seest thou hast nothing , thou wilt doe as wives , who , seeing they have nothing , no beauty , they love their husbands better all the dayes of their life : why doth christ presse it so , i have loved you , and you have not loved me , i have taken you , and you have not taken me ? it is a great matter when the wife saith , i have tooke you , i have chosen you , i loved you : we cannot argue thus with christ , for christs memento is ever and anon , i have loved you , and not you me . last of all , this use you may make of it , learne to depend on christ with much feare , to take heed of putting off the worke , when hee calls , take heed of denying him , if the other doctrine were true , you might be bold to put off your repentance , but take heed of that , when it is god that workes in you , when god must doe it , and he doth when he lists , when it is the spirit that doth it , and it breathes when and where it lists ; this may make you feare and tremble . so you may see there is an end of this doctrine : now we will make a little use of it , and so end . first , if it be christs worke , if it be he that must begin it , ( for it is a creature ) then you see what businesse we have in hand , that are preachers of the gospell , our businesse is to make men other creatures , which is a transcendent worke , it is the worke of god , and not of man : this is the errand we are sent about , and the work we are taught to doe every sabbath ; and every sermon which we preach to you , to turne lions into lambes , to transforme the heart of man , and to make you new creatures . this i speake of , not for our sakes , but for yours , that you may make use of it : you must learne to know , when you heare the word , what action you have in hand , and whom you have to doe with , that is , with the almighty god , and not with man ; for , alas , my brethren , what are we able to doe ? ephes. . . you are gods workmanship in iesus christ , created to good workes , that you should walke in them : it is true , we are the instruments , but ye are gods workmanship . take the best instrument wherewith we make any artificiall thing , an axe or a chisell , or whatsoever it is , you know , if there be not an influence from the artificer , it will make no artificiall thing , it will strike when you use it , but it will not make any artificiall thing , if there be not an influence from the artificer : so we are instruments , and the word is an instrument , but if there be not an influence from god , the worke will not be done , you will never be made new creatures . therefore you are gods workmanship created to good workes ; he doth it , and remember you have to doe with him : you have an elegant expression of it in cor. . . you are christs epistle administred by us , and written not with inke , but with the spirit of the living god : that is , the law of god is written in your hearts . you know , regeneration is in many other places of scripture , a writing the law of god in their hearts ; then there is a writing , and in this sense the saints are called an epistle , but they are christs epistle , we are the pen , and he is the writer , he handles the pen , and what shal the pen do , when there is paper and no inke ? will there be any epistle written ? now what is that , you are christs epistle not written with inke , but by the spirit of god ? we doe but apply the pen to the paper ; but if god put not inke into the pen , that is , the spirit of the living god , nothing will be written in your hearts . therefore , remember what you have to doe , and with whom ; not with us , for we are able to doe nothing : not paul or apollo mighty in scriptures , we are the ministers by whom you beleeve . it is god that doth it , we are but those by whom you beleeve : peter , if that ever any man was able so to doe it , he was , that had his tongue set on fire by the holy ghost , yet he was not able to doe it , galath . . . he that was mightie by peter over the circumcision , god was mighty by peter : but the work was none of his ; we are the rams hornes , but who throwes downe the walls of iericho ? are we able to doe it ? no , my brethren , no more than peter was able to open the iron-gates . it is true , when peter came to them , they opened , and not before , but it was the angell that did it . so when we preach the gospell , there be everlasting doores ; can we open the iron-gates ? no more than any man can open iron-doores . therefore lidia's heart was opened , else paul might have preached long enough in vaine ; in luke the last chapter , he opened their understandings , that they might understand the scriptures . if he had not opened their understandings , as he was god , he had done them no good , when he preached to them as man : therefore it is god that doth it . but , you will say , of what use is this to us , that god doth it ? it is of much use : therefore , when you come to this place every sabbath day to heare the word , when you see you have to doe with the mighty god ( we are the pen , it is god that doth it ) learne to come with reverence and feare ; learne to say of this place , as iacob did , when he saw god , when he saw the ladder , and angels ascending , and descending , surely this is a fearefull place , and no other than the gate of heaven , and the house of god ; it may be , you thought of it before : you come to heare sermons , as lectures and declamations , to have your understanding bettered , but you doe not remember that it is the gate of heaven , and the house of god : you see not god standing over us , you should over-looke us , it is the gate of heaven , that is , you shall never come to heaven ordinarily , if you goe not thorow this gate , it is the house of god : and indeed when you come hither , your eye must be upon him more than upon us ; expect and wait what god will doe on you hearts , in such a time , if you come and heare ; and god hath done nothing , observe that , and say , it is because god hath with-holden his hand , therefore my heart is not quickned at this sermon ; if any thing hath been done , know , it is a sparkle kindled from heaven , therefore cherish it , looke well to it , for it is a sparke kindled from heaven : therefore , doe as they did in the law , see what david did on the altar which he built on mount moriah , when the altar was built , they laid the wood and sacrifice , and looked to god , when hee would send fire from heaven : so we are the wood , looke to god for fire , if you can get a sparke , be sure to maintaine it ; for that was the manner of the priests , when they had a little fire from heaven , they alway gave fewell , they never let it goe out againe . looke to it diligently , if you have got a sparke from heaven , let it not goe out againe , ( as it is the case of many thousands to doe ) there may be sparkes , and you may heat your selves by them , and it may be but fire from earht : when a sacrifice was kindled by common fire , god accepted it not , though it burnt as other fire , yet it was no sacrifice to god. morall reason and naturall wisdome may kindle a fire , that may be very like true fire , but it is not from heaven : therefore come with much feare to this place , like men that have your eyes on god , seeke him not for fashion , and know it is to no purpose , if god send not his spirit from heaven . againe , you will say , what use is there of this , that it is god that doth it and not man. i say therefore , give the praise and glory of it to god , give it not to us , but to him , this is not a light notion , but of great moment , for it will make thee love the lord iesus : saint paul puts this among the greatest mercies ; he hath beene mercifull to mee with faith and love : that amazed him , that he could never be thankfull enough for it , that is , he hath wrought in me faith and love , therefore gives him the praise . it is god that doth it , wee are but the instruments ; we praise not the trumpet , but the trumpetter , we praise not the pensill , but the painter . it is god that doth the worke , give him therefore the whole praise of it , this is a matter of much use to you . for when there is a minister of god , that hath beene an instrument of bringing you to heaven , you will love this man , prize him , and magnifie him in your thoughts , and you doe well ; but remember , that you take nothing from christ ; alas ! what is the pen to him that writes the epistle ? what are we , my brethren ? give not to us what belongs unto him ; nothing unto us , saith paul , we have done thus and thus , but it is nothing , it is christ that hath done all , and let him have all : as the servants of christ , we must be wary , that we rob not our master of mens affections , for we are but spokes-men to present you to christ : therefore be exceeding wary , give your affections to the lord , to whom they belong : if ever you receive any good by any sermon , if you be ever quickned , if ever a little enlivened by the powerfull preaching of the word , give glory to christ , and say he hath done it , let him have the praise of it , love him so much the more , for of all graces , nothing is like that to worke grace in your hearts . againe , if you will say , what use is there of it ? that it is not the minister , but god that doth it . then doe not expect from us , that we should come with excellency of wisdome , or of words , that we should come with wit , and eloquence , and learning . will this make a new creature ? no , it will not doe it ; for it is god , that makes men new creatures , and , if it be so , he will doe it by his owne instruments , that is , by his owne word : thus paul reasons , cor. . wee preach the gospell , not with excellencie of words ; for then the death of christ would be of no effect ; that is , no man will be a new creature , and christ would die in vaine : therefore we preach the gospel in the evidence of the spirit and power , these go together , evidence of spirit and power . what then is this preaching in evidence of the spirit ? certainely , it is never evident that the spirit speakes , but when you know the word speake : therefore , when any man knowes , that this is the word we preach , there is an evidence , it is a speech of the spirit , and when the spiri● speakes to the heart , there is power , and that was the reason that christ did so much good ? he taught with authority , and not as the scribes . what is that to come with authority ? as when a constable comes in the name of the king , he shewes his evidence , he hath that which makes evident to him , with whom he hath to deale , that he comes from the king : we preach with authority , then onely when wee speake from god to the consciences of men ; this consisteth not in excellencie of words , but so much as there is of god , so much authority . therefore come not with affectation of excellencie of words and wisdome : if we had al the wit in the world to set word of god in it , it is better than that in which it is set ; as the diamond is better than the gold in which it is set . if you were to chuse a minister , chuse not such an one , desire it not , expect it not , the foolishnesse of preaching is wiser than men , it will doe more than all the wisdome of man , though it is but foolishnesse to some ; we speake wisdome to them that are perfect , saith paul , they , that be perfect , will recount it wisdome , it is foolishnesse to them that are children and unable to discerne . againe , though it be but foolishnesse on the out-side , yet there be treasures within , and god hath hid these treasures under base out-sides , that men may stumble at them , as men that hide treasure under straw , the foolishnesse of preaching saves the soules of men ; therefore seeing it is god that doth it , he will use his own instruments , god workes by it . can words , can all morall wit make a new creature ? no , it is god ; then why doe we make a question ? the more the word is discovered and brought home , the better it is ; because , indeed , when we preach any thing else , you doe but see a creature , and you thinke you have to doe with a creature ; for you can answer wit with wit , and learning with learning ; and when you see you have to doe with men , though never so excellent , yet they are men : but when christ speakes to the conscience , now the heart is brought downe , when it seeth it hath to doe with god , that only hath to doe with the consciences of men ; therefore expect not the contrary , and remember that god is the doer of it , it is he that writes the epistle , though we be the ministers . it is therefore not without use that we preach this doctrine to you . and to all that i have said adde this one more : therefore if you find there hath not been a mighty work of god wrought in your hearts at any time , when you have heard the word , know you have heard in vaine , for the labour is lost , if there be no more than the worke of a man. therefore you must know there be two preachers at the same time , one that speakes to the heart powerfully , that makes you new creatures , that baptizeth you with the holy ghost and with fire , and then there is a preaching to the eares : and there are two hearings , one is when you can repeat , and recall the word to memory , but there is another saving hearing , that is , when is it ingrafted ? and when it is ingrafted ? even then when it maketh you new creatures , as a graft is then grafted , when it changes all the stocke . therefore consider whether you doe so heare , or no , that it hath bred such a change in you , and know , otherwise you have heard it in vaine . for what doe we do when we preach the word ? we doe as gehezi did , hee came running with elisha's staffe to raise the childe , but he could not doe it , for though he had elisha's staffe , he had not elisha's spirit : so we come with the staffe , but not with the spirit ; therefore thou art not raised to life , for there is the staffe without the spirit : therefore doe not thinke thou hast heard to any purpose , if the stocke be not turned , if thou findest not the spirit there . what doe we , when we dresse up a sermon never so well ? it is but the rigging of the sailes , and what will all this doe without wind ? is not the spirit the wind ? what are organs without breath ? there is no musike made : and what is all our preaching , when the spirit is absent ? that is all in all , indeed it is the sword of the spirit , but what is it without the almighty hand of god ? it is said of one , who hearing that scanderbegs sword had done such and such strange workes , would needs see it , and sent for the sword ; when he saw the sword , he said , he saw no such matter in it ; is this the sword that hath done all this ? scanderbeg sent him word again , i have sent the sword , but not the arme that handled it . so the word we preach to you , is but the sword of god , god lends you the sword many times , when he keepes the arme to himselfe : it may be you have not seene so great things done by it as we tell you of , that it is the power of god to salvation , that it is that word of truth that begets men againe ; the reason is , because god reserves the arme to himselfe : therefore , when you come to heare , as you have the sword , pray earnestly that the arme may goe together with the sword , that god will make it lively and mighty in operation , to cut downe your lusts , to pierce as a two-edged sword , dividing betweene the bones and the marrow , the joynts and the spirit ; that is , that you may know your selves better than you did before : and all this use you may make of this , that you are creatures , and no man can make you new creatures : it is god must doe it . the end of the sixth sermon . the seventh sermon vpon the new creatvre . cor. . . therefore if any man be in christ , let him be a new creature . bvt , you will object , god workes in us the deed , even every deed , so that a man hath not free-will after he is regenerate . to this we answer , that so farre as his grace , and the strength he hath , goes , so far he is able to keepe the commandements of god , by vertue of a generall concourse : it is not denied that a man cannot move his hand , nor doe any action without the generall concourse of god ; but that god never denyes , but as he gives the creature ability , so he vouchsafes a generall concourse to it . as it is true in that , so in all actions of grace , a man cannot doe any thing without a concourse : but when a man hath grace , there be two things wherein a man hath need of speciall supervenient helpe from god : first , when he is called to doe a worke , which is above the strength he hath received ; here must be more strength , there must be a new addition , for the worke goes beyond the strength : as a childe may goe on plaine ground , but if you will have him goe up a paire of staires , you must lend him your helpe : so a christian may doe actions proportionable to the grace he hath received ; yet being called to somewhat above that pitch , he must have a new helpe from god. secondly , when a man is assaulted by a temptation , beyond the strength he hath received , here needs strength beyond his owne to hold him up : a childe may stand alone , but if one thrusts him , you must hold him up , else he fals ; so the lord must put under his hand , and we must have helpe above that we have received , but otherwise the position is true , so farre as we are regenerate , so farre we have free-will , which followes grace : so much life as we have , so farre we may move and stirre our selves . and in these cases it is true , that we need more helpe from god beyond the grace wee have received . the fifth thing to be observed is the order , first in christ , and then a new creature ; out of which we are briefly to observe this . let no man looke for sanctification , before he is justified , that is , let no man be discouraged from comming to christ , because he finds not in himselfe that godly sorrow for sinne , that ability to repent , that disposition of heart , which he desires to have : for a new creature followes it ; we must first be in christ before we can be new creatures . and this is a common fault among us , we will faine have something before we come , we thinke gods pardons are not free , but we must bring something in our hand : you know the proclamation runs thus , buy without money , that is , come without any excellencie at all , because we are commanded to come and take the water of life freely : therefore , doe not say , i have a sinfull disposition , and an hard heart , and cannot mourne for sinne as i should , therefore i will stay till that be done ; it is all one as if thou should'st say , i must go to the physitian , but i will have my wounds well , and my disease healed first ; and when that is done , i will goe to the physitian . what is thy end of going to him , but to have thy dis●●se healed ? doest thou thinke to have thy disease healed before ? i say it is the same folly : the end of going to christ is , that this very hardnesse of thy heart may be taken away , that this very deadnesse of spirit may be removed , that thou mayest be enlivened , and quickned , and healed , that thou mayest hate sinne ; for he is thy physitian , looke not for it before-hand , thou must first be in christ , before thou canst be a new creature . againe , if we must first be in christ , before we can be new creatures , if that be the order , if that be the motive and the thing that carries us on , then let us be content to use the motive that god useth . the papists propound other motives to good workes ; they tell them , they shall have heaven and escape damnation for them . is this a good reason to move men to good workes ? but the course of scripture is otherwise : thou art in christ , he is thine , therefore be a new creature , consider what he hath done for thee ; therefore labour to turne to him againe . consider what thou hadst beene without him , what thou hast by him , and , by that , stirre up thy selfe to doe for him , what he requires . therefore the apostle comming to answer that question , if grace abound , why doth not sinne abound ? why doth not a man sinne more ? he doth not say , you shall have these and these motives to draw you from sin , but he tels them , whosoever is in christ , is dead to sinne , and if you be dead to it , how shall you live therein ? if you be in christ , you will be new creatures , there needs no other motive to make you so . and so much for this , because we will hasten to the point , we intend to handle at this time . if any man be in christ , let him be a new creature . ] the last point wee are to observe in this text , is : that to be in christ is the ground of all salva●tion : that is , of all the priviledges we have , and of all the graces we have ( for in those two things doth the kingdome of god consist ) it is the ground of all the priviledges we have ; we have them therefore , because we be in christ ; it is the ground of all the graces we have , because we are in christ , therefore wee are new creatures ; therefore wee have the image of god repaired in us , which is nothing but the bundle of all graces , as the old man is the bundle and heape of all corruption and sinne . now we will shew what it is to be in christ , and of what moment it is ; then we will make use of it : the two first are so neere conjoyned , that we will handle them together , what it is to be in christ , and of what moment it is to be in christ , that is , to be united to christ. a man then is said to be united to him , when he may truly say that which is in the canticles , my beloved is mine , and i am his : when a man can say christ is mine , and i am christs , then we are in christ , for then we are his . now that this may be done , there must be a mutuall act of giving and receiving , that is , it is god that gives his sonne , and christ that gives himselfe , as the apostle speakes , he loved me , and gave himselfe for me . when this is done on gods part , and we have taken him , that makes christ ours ; so there must be a giving and taking to unite us unto christ ; there must be a giving , that is , the father must give christ : now giving is nothing else but quod meum est , efficere tuum , nullo jure cogente . this definition the civill lawyers give of it , and it is a true one : so the lord gives christ to us , he makes him ours , nothing compels him to it , for if it were by law , it were not by gift , but by debt : i say , he gives christ , and freely , and to give him , is nothing else , but to make him ours . but to give him is nothing , it is not enough except we take him likewise , for giving and taking are relatives , remove one , and the other is taken away . though god give his sonne freely , yet except we take him , that gift is no gift ; therefore there must be a taking on our part , and when these two are done , when god hath given christ , and we have taken him , then we are united to christ , and we are in christ , and he in us ; as in marriage , the husband gives himselfe to the wife , and she takes him ; againe , the wife gives her selfe to the husband , and he takes her ; and when this is once done , and done really , they are united together . and such a match is made betweene christ and us , there is a mutuall giving and taking on both sides ; and when this match is made , christ is said properly to be in us , and we in him : yea , to goe a little further , marriage is a neere union , yet but a relative union ; but there is something more in this , christ hath taken our nature , he is bone of our bone , and flesh of our f●esh : and againe , he hath given us his spirit , that the very same spirit dwels in us , as doth in him , that we may be said to be spirit of his spirit . this is more than is in marriage , this is a neerer union ; therefore the scripture useth a neerer expression , we are as members of the same body , he the head , we the members , we have the same spirit that he hath , we are flesh of the same flesh , and bone of the same bone , so neere an union there is betweene us . so then , there is more than a relation , in our being in christ , he indeed comes in to us , as the sun is said to come into the house : you know , the sunne is in the heaven , but when the light comes in , we say the sun comes into the house ; for there comes a reall light , which is an effect of the sunne : so the sonne of god iesus christ , though he be in heaven , yet he comes into the heart , by his spirit , as the sunne doth , by the light which revives us , and quickens us , and workes a change in us . againe , we grow into christ , as the branches grow into the vine , into the root , into the stocke , so that we are one in another , and we grow one in another , as the branches grow in the vine , and the vine groweth in the branches : such a mutual union there is between us . and thence comes all the benefits , ( which is the second thing i will shew you , that is , of what moment it is ; ) i say , hence come all the benefits we have by him , in that we are united to him after this manner , that we are in him ▪ as the branches in the vine ; thence it is , that we are made new creatures , that is , there is a new sap shed into the branches , which weares out the old sap , the old man , originall sinne which was there before , and changeth it by the ingredience of the new sap. so doth christ : therefore we are said to be ingrafted into the similitude of his death and resurrection , that is , the old nature in us is worne out by the comming in of the new : now as christ did die , but revived againe ; so we put on another nature , so we have this benefit by this union , we are made new creatures . besides this , we have an hundred others , when we are in christ we are under covert , he hath interest in all our debts , and we have interest in all his riches , as the husband is bound to pay all the debts of the wife , when he hath married her , she is under covert , she hath interest in all her husbands riches ; so we have interest in all the wealth of christ , and that is a very large wealth , as you have it expressed in cor. the last chapter , paul and apollo , &c. and the world is yours , it is a wealth beyond all that men can give you . the world is yours , no man in the world can goe so farre , princes may reach thorow their owne kingdomes , but the world is yours , that is , christ who hath the command of it , causeth every thing there to serve your turne , even every creature that man cannot command ; the wind and the seas obey him for your good ; for you have interest in all his riches , there is nothing in the world but is yours , things present and things to come , are ours . if men can helpe you to things present , yet things to come , are beyond their reach . if the things of this life be theirs , yet death is not theirs ; but herein christ likewise furnisheth you . in a word , you have interest in all his wealth , looke how farre he can goe beyond a man , so farre are you advantaged by him , and have interest in all his riches , he hath interest in all your debts , you are under covert , and nothing can hurt you , the gates of hell , men , devils , sinne , and all the creatures in heaven and earth are not able to hurt you , because you are in him , you are as coneyes in their burrowes , he covers you , he keepes you safe . if our eyes were opened to see this , as the apostle pauls were , we should magnifie it , and stand amazed at it , when he comes to expresse what we have by christ , he knowes not how to expresse it ; in him are all the treasures of wisdome and knowledge , and they are ours ; he hath a kingdome that is ours : he is a sonne , so are we ; he is an heire , so are we , nothing can hurt us , but it hurts him . therefore make use of this , when any thing is objected that is terrible and grievous , answer it with this , i am in christ ? when thou wantest any thing , know thou canst not be denied , for thou art in christ . set all your though●s on worke , to looke to all the things mans nature is capable of , that you desire to make you happy , we have them all in him . o the length , and height , and depth of his mercy ! indeed it is such a depth that we cannot fadome , and a height we cannot reach , and a length we cannot measure ; all this we have by christ : if we had but pauls spirit to apprehend it , and a little crevise of light opened to us , as there was to him , that we might see into this unsearchable riches of christ , we would stand amazed . i cannot stand to inlarge it any further , you see what it is to be united to christ , and of what moment . now we will come to make some use of it . if it be so glorious a condition to be united to christ , it should inflame us then with a desire to be in him , with a desire to be in this condition ; for , if you have the sonne , you have life , iohn . . he that hath the sonne , hath life , and all things else pertaining to life , godlinesse , and happinesse ; he that hath not the sonne , hath not life ; that is , he is yet in death and condemnation ; have christ , and have all things ; therefore it is an happy and glorious condition . therefore let those , that have it , desire to inlarge it more and more , and those that want it , let them seeke to get it . first , i say , those that have it , let them labour to inlarge it . you will say , if a man be in christ , how can he be more ? if he be united , if he be married to him , how can he be more ? iustification admits of no degrees : therefore this is a point worth your consideration , that you may bee more in christ. it is true ; iustification , in this sense , admits of no degrees , but it is indivisible , either you are married , or not married ; either you are in him , or not in him ; so farre , indeed , it admits of no degrees : but now when a spouse takes an husband , shee hath so much will as to resolve to make such an one her husband , yet there may be degrees of willingnesse , she may will it more , there may be more desire of it , there may be a greater approbation of it ; so , though it be true , that every man that is justified in christ , is within the covenant , within the doore ; yet he may goe in further , or lesse farre when he is within : so i say , you may be within the covenant , but this taking of christ , this being in christ , this receiving of him , admits of degrees , because , though one be married to an husband , that there is so much will , as to resolve to take him , rather than refuse him , yet this very wil of taking may be stronger , as her affections to him are more , the reasons are stronger and larger that invite her to take him : so the union with christ may be neerer , yet , the knot may be yet straiter , and , as that increaseth , so all the effects , and consequences of it increase : therefore the thing we would exhort you to , is to be more in christ , to get yet neerer to him . you will say , how shall that be done ? consider what it was that drawed you to him , and to labour to intend all that , that when you have taken him , you may yet make the union neerer and better than it was . and these five things will doe it : first , consider your misery without him , you did consider it before , which caused you to take him for your husband , when you saw you could not live without him , but when you finde that misery to be yet more , your resolutions wil be stronger , you will more approve your action of taking him , you will prize him more : therefore , if you will be yet neerer christ , reflect often on your selves , on your owne condition , and see what you are without him . consider what your sinnes are , how you should have perished , if you had not taken him ; how miserable you are still , how unable to helpe your selves ; and the more humble you are , the poorer in spirit , and the more greedily you will receive him , the more degrees will be added to the taking of the lord iesus . for that is one great meanes , to teach us to prize christ , even to know our misery . the prodigall sonne was taught to prize his being in his fathers house by the extremity of want he was in , the more he felt the want of it , the more he prized it . labour therefore to know what you are , out of christ , to feele the want of it , to know that you cannot subsist , you cannot be without him . againe , secondly , labour more to know the vertues and the excellencies of your husband ; for as they are more explicated and discovered to you , so you will love him more . as one that is married , the more she sees in her husband , the more she desires him , the more glad she is that the match is made , there is the greater degree of will to take her husband . labour to see this beauty in christ , to see what he hath done for you ; was he not crucified for you ? hee loved me , saith paul , and gave himselfe for me , he died for me : consider all that he hath done , consider the great dowry , the riches he brings with him , all the benefits and priviledges he brings with him , and you have by him , looke well upon him , consider the number of them , and the waight of them ; thinke of all the advantages you get by him , the more you see this , the more those vertues and excellencies of christ are explicated , and unfolded , and made manifest unto you , the more you will love him , and the nearer is the union betweene you . thirdly , be perswaded of his love to you , the more you are perswaded of your husbands love , the nearer your hearts grow to him . think what it was that made paul love the lord iesus so much , it was the strength of his faith , he knew the lord loved him , and that christ had received him . if wee could but once get into pauls condition , that we could see the unsearchable riches of christ , the beauties of our husband , the advantages we have by him , if we had pauls faith to beleeve his love , we should be able to doe as he did , to reckon all as drosse and dung , wee should prize nothing but christ , and we should draw nearer to him : therefore , labour to strengthen your faith . so did moses , it was the strengh of his faith that made him cleave so fast to god , as he did . fourthly , get experience of him ; for it was pauls experience that united him nearer to christ , the experience that he had of christ in the mortification of his lusts , in all the courses of his ministery , in all the distresses and troubles that he passed thorow , he still had experience of him , and the more experience you have of the lord iesus , the nearer you come to converse with him , and the more you will love him , and joyne to him : strangenesse disjoynes affections , we say there is strangenesse when men salute not , when there is not a neare conversing : strangenesse doth dis-joyne the heart . againe , nearenesse of conversing and walking with him from day to day , drawes us nearer to him , and intends the will of desiring him to be our husband . last of all , there is a certain impression made in the spirit of man by the holy ghost , which causeth him to draw neare to christ , that makes him prize him more . as there is in the iron a certaine naturall quality to follow the load-stone ; so there is in the saints towards christ : and if we seeke a reason why paul and the rest of the saints that excelled so , were able to prize christ above all things , and to count all things losse in respect of him , the true reason is , it was the impression made upon their spirits by the holy ghost ; there is a certaine attractive vertue put into them , enabling them to prize christ above all , and to draw neare to him ; therefore you must know , it is the gift of the holy ghost to inable us to prize him . therefore to all the rest adde that , seeke to the lord that he would worke it in your hearts , that you may learne to magnifie him . thus you must seeke to encrease the union , to adde degrees to the will , by which you are content and resolve to match with christ , and to be made one with him : and this is the thing that you are to be exhorted to , not only to know this , but to exercise it : when paul had once tasted the sweetnesse in christ , he could relish nothing else , he counts all other things as drosse : so should we , if we had once experience of it . therefore we should learne to renue this union from day to day , and , as i said before , wee should eat his flesh , and drinke his bloud every day : that is , every time we renue the covenant with god , we renue the match , as it were , betweene us , we eat christs flesh , and drinke his bloud , he is that bread that came downe from heaven ; they ate mannah in the wildernesse and died , but hee that feedeth on me , shall have life everlasting : therefore eat my flesh and drinke my bloud , that is , take me , come to me , for eating of his flesh is nothing but to come to him , to take him , to receive him : now , saith he , the very act of taking me is your duty , as you renue that every day , so you take me anew , as it were , and so there will come new strength to you , as from bread or manna , when you eat it , or from flesh and wine , when you eat and drinke it , so doth there from from me , when you renue your eating of my flesh , and drinking of my bloud , that is , when you renue your act of taking and receiving me , there comes new strength to you , that is , you shall have new comforts and consolations , you shall be encouraged the more , herein you draw nearer to me than before : for , as your union with christ at the first , doth make way for the spirit , and causeth it to be shed in your hearts , so the more this union is encreased , the more you are filled with the holy ghost : so you get new strength from day to day , as this union is more confirmed : it is like a new eating and drinking , your peace is more abundant , and your strength is more enlarged , you are more full of joy in the holy ghost ; every grace is more encreased and strengthned in you , therefore exercise this union , eat his flesh , and drinke his bloud every day . but , you will say , what needs that , when we have once done , is it not enough ? no , it is not enough ; for there growes a distance betweene christ and you from day to day , a little neglect , the very omission of duties , yea , though it were no sinfull omission may cause it . as the body is subject to waste , and needs eating and drinking that it may be repaired ; so doth the soule and inner man , there is a continuall wasting of strength , and you must eat his flesh and drinke his bloud every day to repaire it , that is , you must renue the union , that grace may be strengthned and renued in your hearts , that those spirits may be repaired , that you spend every day , that your very strength may be renued ; you shall find this true by experience , the more you doe this , more neare you get to christ , the more you renue that match and make a new marriage with him , you shall and new strength comming to you , you shall find your hearts draw nearer to him , and further from sinne , you shall finde your selves made more spirituall , more heavenly minded , you shal find your selves more strengthned , you wil be ashamed to sinne , when you stand in such neare termes with him , there will be a secret influence of the spirit in your hearts . therefore exercise this union , and , as you must exercise it from day to day , so know the comfort of it , and improve and husband it well . if i have christ for my husband , shall he be my husband in vaine ? shall i have him , and not make use of him ? no , you must learne to make use of him , learne to use him , as he is a prophet , a priest , and a king : if you would be more enlightned , goe to him as a prophet , beseech him to enlighten thee , to give thee wisdome , to give thee the spirit of revelation , and he cannot deny thee . if thou hast committed a sinne , use him as a mediatour , as a priest ; for he is thy husband , thou hast him for that purpose , forget not that christ is a mediatour : we fall into sinne from day to day ; but , if we knew really what it is to have christ an intercessour , to have him our priest , to make an attonement for our sinnes every day , we should learne to prize him more , we should be full of comfort , we should doe in another manner than we doe : if there be any strong lust which thou canst not subdue , know that it must be done by him , as a king , he must bring it into subjection , he must circumcise thy heart : therefore , know what is in christ , for all that is in him is thine , and he is full of treasure : when thou hast the field , what shouldest thou doe but digge the treasure , to know what is there ; when thou knowest thou hast such a treasure in him , that he is full of all grace ; wilt thou goe poore , and miserable , and naked , and in rags ? having such a full wardrobe there , why dost not thou goe and sute thy selfe from top to toe ? why doest not thou get grace of all sorts to adorne and beautifie thy selfe withall ? for all treasures are in him . why doest thou go starved , hungry and thirsty , drooping all the day ? if thou hast him , he hath fatlings , and fined wines , he bids thee to a feast , that is , there is abundance of comfort in him , there be priviledges there , if you consider of them , if you will feed on them , as a man doth on meat , you shall be comforted with them , as a man refreshed with wine . consider what is in christ , and make use of it , and know there is not only plenty in him , but bounty too ; in him is all fulnesse , and why is it in him ? not for his sake , but for ours , he hath filled himselfe for us , and he is not only full , but bountifull , he hath an even hand to dispence that goodnesse ; therefore make use of it . now the second part of this exhortation , i told you , belongs to them that yet are not in him , that they would be content to take the lord iesus for their husband ; for , if the being in him be the ground of all salvation , it is motive enough to bring you in : now you must know that the lord offers him to you , he is exposed to you , if you will but take him . you will say , in what consists this taking ? it consists in these two acts ; one is a perswasion , that the lord is willing to come to thee to be thy husband , to be thine : the second is a resolution , on thy part , to be his , if thou canst be content to give thy selfe up to him , to serve him , to love him , to live no more to thy selfe , but to him altogether . now , when we exhort men to come into christ , it may be , for the first act , you will be content to be perswaded of it , that he is willing to take you ; though there be a difficulty in that , yet , it may be , you will goe so farre ; but when you come to the second , to resolve to give up your selves to him , to be his for ever , and to serve him in newnesse of life : here every man is at a stand , here men deale with god , as they , that were invited to the marriage , they made light of it , and went their way , one to his farme , another to his oxen , &c. so is it here with us , for the most part , they make light when we offer christ , they goe about their businesse , one about this vanity , another about that , they will not come in , and take him ; and what shall we say to perswade men , to come into christ ? indeed it is a dangerous thing to refuse to come in . you are the men that are invited , and we are messengers sent to invite you ; every man must apply this to himselfe , he must thinke , i am the man invited ; therefore i must consider what answer to give ; for you shall find , of them that were invited and did not come , not a man of them shall taste of the supper , not a man of them that was invited must com . there were many thousands that were never bidden , yea , many hundreds that live in the church were never bidden to the feast ; that is , christ was never clearely offered to them ; but when christ is propounded to you , ( as you know he hath oft beene ) this is the very bidding of you to the supper . take you heed of refusing ; it may be , many others there are that were never bidden , but when you have beene bidden , take heed ; not a man of them that have been bidden and refused , shall ●aste of the supper . now , you know , wee are bid while wee are in this life , this is the time of grace , but yet when a man refuseth this bidding at this time , or at any other time , take heed lest he bid you no more ; he sent no more to them that refused , let them alone , and they shall be slaine before me : but howsoever , our businesse is to compell you to come in , that is , by strong arguments , by reasoning with you , by perswading you effectuall to come in . therefore , consider these motives : first , you shall find rest to your soules , come unto me all yee that are weary and heavie laden , and you shall finde rest , matth. . , . rest is that which every man would have : for sinne is a wearinesse to the soule , it wearies you with the guilt of it , with the taint and corruption of it , you shall find rest unto your soules , that is , if you were in me once , you should have your sinnes forgiven you . which david magnified in psal. . . blessed is he whose sinne is covered . but you will say , this is a small mercy , you shall have your sinnes forgiven , will this move men to come in ? who cares for forgivenesse of sinnes ; if we should come and make offer to men , that they should be free from crosses and troubles , that they shall have present benefit , and honours , and riches , that were a motive indeed to bring men to christ ? thou foole , if thy sins be forgiven thee , shall not all misery be taken away ? is not sinne the first linke of the chaine ? the first wheele that drawes on all thy miseries ; if thy sinnes be forgiven , all thy miseries shall bee scattered , all those clouds shall be dispersed : therefore the scripture compares sin to a cloud : what hinders good things from thee but sinne ? when a mans sins be forgiven him , he shall have them in abundance ; be of good comfort , saith he , thy sinnes be forgiven thee : till then , a mans heart is never filled with comfort ; but , as i said , it is clouded with many discomforts , sorrowes and perplexities ; therefore they are compared to clouds , because they shal be dispersed as clouds : when thy sinnes are forgiven thee , all thy life after is as a sun-shine day , when all the clouds are scattered : therefore , be of good comfort . againe , thou hast boldnesse by it ; the innocent is bold as a lion : thou art bold with god , for thou commest with boldnesse unto the throne of grace : and thou hast boldnesse , when thou hast to doe with men , when trouble and persecution comes , then art thou as bold as a lion , when thy sinnes are forgiven thee . againe , when thou commest to beare any affliction , it is nothing when sinne is forgiven ; for sinne is the sting of affliction , and what is the serpent when the sting is gone ? affliction is nothing , death is nothing ; you see what they were to saint paul , imprisonment and death were nothing to him , because the sting was taken away . in a word , thou art a blessed man , if thy sinnes bee once taken away : david saith , blessed is hee whose sinnes are forgiven . when david looked round about , and considered who was blessed , he pitched on this , blessed is the man whose sinne is forgiven . if some other had looked about him , hee would have said , blessed is a rich man , a man in honour and dignity , in credit , and that hath health , he is a blessed man. no , saith david , but hee is a blessed man whose sinnes are forgiven , whose iniquities are covered , because such a man god sets himselfe to make blessed ; for blessednesse is the heape of all good things . now , who can give that but god , who hath the command of all things ? can any but he cause all things worke together for thy good ? and if any thing be wanting , thou art not blessed . againe , when thy sinnes be forgiven thee , god is made thine , he is reconciled to thee , for thy sinne is taken away ; and when god is thine , thou art a blessed man ; for he brings all good things , and hee is the buckler that keepes off all evill , he is the master of the creatures . now , you know , the master is he , who can rate the dogge when he fals on a guest or a stranger , and it is onely the master that can doe it . it is he that can rate any evill and suppresse it , thou hast him ; therefore thou art a blessed man , and thou hast him by having thy sinnes forgiven thee ; that is the great promise , that he should save his people from their sinnes , he needs say no more ; when he saith , hee shall save his people from their sinnes ; for then he saves them from all trouble and misery in the world . therefore , this may be a great motive , it was christs owne motive , when hee would invite men to come to him , he saith , come unto mee all yee that are weary and heavie laden , and i will ease you : that is , thy sinnes , that are as an heavie burthen , shall be taken off of thee . but , you will say , i feele no burthen of it ? no , but thou shalt finde it a burthen , when god shall set every man to beare his burthen , when god shall charge it on thy conscience , and it is thy wisdome to have it taken off , though thou finde it not a burthen . i say , guilt is a great burthen , which will binde thee over to damnation . it is a great burthen when conscience is awaked . againe , corruption is a great burthen , for it wearies a man. sicknesse is a wearinesse to the bodie ; and sinne is the same to the soule , that sicknesse is to the body . a sicke man is weary of every thing , weary of his bed , of his chamber , of his dyet , he is weary of sitting , of standing , for hee is sicke . so it is with every man that hath not his sinnes forgiven him , hee is weary not only of the guilt , but hee is weary of every thing . put him in the best condition , he findes no rest , and in that hee is weary of every thing . that which they say of folly , it may bee more truely said of every wicked man , that every condition is miserable to him , he is weary of himselfe , he is weary of every thing , he hath no rest . further , when thou art in christ , he will give rest to thy soule , that is , he will take away the power , as well as the guilt of sinne , hee will heale thy sicknesse , and then the worst condition will bee pleasant to thee , thou wilt finde rest in a prison , thou wilt finde rest in sicknesse , thou wilt finde rest in death , every condition , yea , the worst , will bee sweet unto thee ; before , in the best thou foundest none , for there was a restlesnesse within , but when thy sinnes bee forgiven thee , thou shalt finde rest to thy soule . the end of the seventh sermon . the eighth sermon vpon the new creatvre . cor. . . therefore if any man be in christ , let him be a new creature . god hath planted in every man selfe-love , every man seekes his owne happinesse . two things every man would have , they would be freed from all evill , and enjoy all good things ; if they could finde these in christ , men would be perswaded to come in . now we can assure you that both these you shall finde in christ , you shall by him be freed from all evil , and be compassed about with mercy on every side : first , i say , you shall be freed from all evill , for what christ saith to all his disciples , luke . you shall tread on serpents and scorpions , and all the power of the enemie , and nothing shall hurt you , may be applied to all the saints , though there be many hurtfull things in the world , yet nothing shall hurt them . it is true indeed , they may have to doe with serpents and scorpions , that is , evill things may fall upon them , as well as upon others ; you see the same condition fals to all , yet it shall not hurt them ; according to that in luke . . that we being delivered from our enemies , is that , we may serve him without feare : mark that , you shall be delivered from all your enemies , if you will come in , that is , there shall not an enemie in the world be able to doe you hurt , and you shall live without feare , that is , the great advantage you shall have , as if he should say , other men feare a thousand things , they feare death , they feare sicknesse , they feare losse of friends and good name ; but when a man is one in christ , he shal be delivered from all his enemies , he shall serve the lord without feare , because nothing is able to hurt him ; for what could hurt him ? either it must be the devill or men , or some other creature , but none of these can hurt him . is not god the governour of the house ; is he not the master , is not he able to rate the mastives from flying in the face of any of his friends that come to him , yea , he is able to doe it , and none but the master of the house is able to do it : none can keep the creatures from hurting of you , but he that hath the command of all the creatures , therefore if you will come in , nothing shall hurt you , he is a buckler and a shield to compasse you round about : he will be your strong fortresse , into which no creature shall be able to shoot an arrow . but besides this , you shall have all things else that you can desire , the lord himselfe shall bee your habitation , from generation to generation , psal. . . that is , you shall dwell in the lord , and you shall not dwell in him for a fit , as we doe in our houses of clay , but for ever , and looke what an house doth , that doth he , he will keepe you safe , and defend you from evill , he is an house that it shall not raine thorow , and such an house he is , as will goe with you whithersoever you goe , he is our habitation from generation to generation ; yea , an house as will not onely defend you , but refresh you with all manner of comforts , for houses are made for delight , as well as for defence . whatsoever you want , he will helpe you to ; if you be sicke , he is able to heale you ; if you be weake , he is able to strengthen you ; if hungry , to satisfie you ; whatsoever condition you are in , he is able to furnish you ; if you need any service from any creature in heaven or earth , he will give command to all the creatures to wait on you : in a word , every man that comes to christ shall be like a spouse , whom her husband hath placed in a● house well stored with abundance of all things that her heart can wish , and all this you shall have if you will come in . but because generals move not so much , we will come a little to particulars , and will insist upon these two , as the only things that can move us to come in . first , the miseries , hurts , and inconveniences you are exposed to , out of him . and secondly , the happinesse you shall have by being ingrafted in him , and married to him . if you were to perswade a woman to marry such a man , you know these are the two arguments which must winne her . if you marry no● you will bee undone , you know you are in debt , and the debts bee debts which you are not able to pay ; and , if you cannot pay them , you are sure to be cast into prison , and to lye in that prison till you have paid the utmost farthing , this is your condition if you will refuse . againe , on the other side if you will take him , you shall have a husband that shall make you rich , that will pay all your debts for you , and make you honourable , you shall want nothing . if you will take an husband whom you may love , take christ , for whatsoever is amiable is in him . these two serious considerations will make her come in , and be willing to marry and to take him for her husband . and so it is with us , if we consider what we are out of christ , and what we shall have by him , it will move us to take him . you know , it moved the prodigall sonne , he saw that if he lived out from his fathers house , he must needs perish , hee could not get huskes to live by . againe , if he would goe home , there was bread enough , his fathers servants living there in plenty , and these two moved him to resolve to come home . you will say , what are those evils in particulars that we must needs fall into , if we come not in to christ , and what good shall wee get by him ? to this end , i will name such arguments as are used in scripture for this purpose , for you know that the businesse of christ himselfe , and his apostles was onely to bring men unto him , and therefore we will open such arguments as we finde there , as briefly as we can . and first , you have this for one maine motive to bring men in , marke . if you will beleeve and be baptized , you shall be saved , if you will not beleeve , you shall be damned : goe , saith christ , into all the world , preach the gospell to every creature . what shall we say when thou hast given us commission ? saith he , no more but this , goe to all the world , tell them if they will come in and be united to mee , if they will take me for their husband lore , they shall be saved , use that for a motive on the one side , and on the other side tell them , if they will not come in , they shall be damned : and this you shall finde was practised , matth. . iohn tels them , if you will come in and repent , you shall have the kingdome : that is , if you will leave your sinnes , if you will be married to the lord , if you will be divorced from all other husbands , and turne from all your evill wayes , you shall have a kingdom , that is , you shall be saved ; but if you will not , what then ? the axe is laid to the root of the tree , and you shall be cut downe . so , we see , when the apostle paul came to do this businesse with felix , to have brought him to christ , if he could , what course takes he ? he tels him of his miseries out of christ , reasoning of temperance , righteousnesse , and iudgement to come ; he told him what sobriety , and righteousnesse , and temperance was , in another manner than ever any morallist had done : now the endictment being not enough without the sentence , hee addes the iudgement to come . and it is , as if he had said ; thou seest how short thou art of that temperance and righteousnesse , that even naturall conscience requires of every man , and thou must know , there is a iudgement to come , though thou perhaps feelest it not for the present , yet there is a damnation and wrath reserved for thee ; thereby shewing the misery he was in , if he came not home to christ ; and that is partly set downe , and is probable , the other was not omitted , though it be not expressed there . and so peter dealt with them , act. . he shewed them their misery ; and so the lord dealt with the gaoler , he teacheth him to see what case he was in , and upon the sight of tha● to enquire after salvation . as indeed the thing that brings men into christ , is to make them sensible of salvation and damnation , and when the gaoler came to this , to thinke of salvation , sirs , what shall i doe to be saved ? that was it that made him willing to doe any thing , whatsoever paul appointed him to doe ; for now he had a sense of the wrath of god , a sense of those terrours , he began to see the almighty power of god , he began to have his heart smitten with the apprehension of iudgement , and when he was smitten with that he began to enquire after salvation , and his heart thus prepared with these two motives , the feare of salvation and damnation , he was fit to come in , then saith the apostle , beleeve and thou shalt be saved : so i say , that is one motive , if you will not come in , you shall be damned , if you will , you shall be saved . but now we have another businesse to make men regard these . one would thinke that men should not need much perswasion to tell them of damnation , that great evill , and of salvation , to be a thing that much concernes them , but there is that deadnesse in the heart of man , that it regards neither . therefore , let me say a word or two , to shew that these two bee matters of great moment : first , this salvation and damnation chiefly concernes you all , other things are but trifles in comparison thereof , because salvation and damnation belong to the soule . it is the soule that is to be saved , or to be damned . now the soule of man is a mans owne selfe ; other things are but the out-side , as it were , and that is the reason that christ saith , what matters , it if you win the whole world , and lose your owne soule : as if he should have said , thy soule is thy selfe ; therefore to win other things and to lose that , it is great folly ; what is it to save the ship , and lose the fraught ? to save the shooe , and lose the foot , to save the cloaths , and to have the body destroyed ? so , what is it to thee , to have thy body , thy estate , and name , and all outward conveniences right , and such as thou wouldest have them to be , and thy soule that dwels within , thy soule which is thy selfe , for those doe but cloath the soule and wait on it , when this is lost , what are all these ? therefore , if there be any wisdome in the world , it is wisdome certainely to regard that , and if there be any folly in the world , it is to neglect that , because that is all in all to a man. if newes come to a man , your friends are lost , your goods are lost , you are wronged in your name ; suppose he had as many messengers of ill tidings , as iob had , yet when a man considers seriously , this is but a rending of the cloaths , but the tearing of the sheath , but the breaking downe of the house , as it were , but the man is whole and safe , as long as the soule is safe , as long as salvation is sure , as long as a man is free from damnation , all is nothing : therefore to a wise-man , that will consider things seriously , there is no motive to this , if you will not come into christ , you shall be damned , if you will , you shall be saved . but let me adde this more , salvation and damnation continues for ever : take all other things , even the best , and worst things in the world , they are soone blowne over , and , as you know , of no continuance ; but salvation is a thing that abides for ever . and this is a thing you regard much in smaller matters ; take any good thing , if it will last but a day or two , you regard it not , but as things are of more durance , so you set a greater price on them . why will you not minde this then ? if you come in to christ , you shall be saved , you shall have eternall life . but , now comes in the other , if you will not , you shall be damned , and that remains for ever : remember , saith the wise-man , the daies of darknesse , for they are many , that is , infinite ; and this should worke on a man that damnation shall be perpetuall . take a man now , when hee is fallen into any misery , and see what it is that comforts him , you shall finde nothing comforts a man in misery but hope ; for , if there be no hope ( as we say ) the heart would breake : but , now come to this , of damnation there will be no end , there is no hope there ; when a man is in misery , hee lookes about him , and begins to thinke , is there any evasion ? if he finde there is none , he begins then to think , yea , but is there any comfort to mingle with it ? no. but what kind of misery is it ? it may be by one misery i shall be freed from another , this doth moderate it , but if all kind of miseries come , that a man hath no way in the world to evade them , not any thing to mitigate them ; this is that , that swallowes up the soule , and this over-whelmes it with griefe ; and this is the condition of a man subject to damnation . now , i say , this briefe argument we are to use ; if you will not come in , you shall be damned , if you will come in , you shall be saved . well , perhaps all this will not worke upon you , then we have this to say to you , our commission extends no further ; if this will not move you , you are not to be wrought on by us , but we must leave you to your selves , and to your owne wayes , to goe on and perish , and receive your portion with those that are hardned through unbeliefe , whose end is damnation , and your bloud shall be upon your own heads , for that is all our commission to propound these two to you . it must be gods work to make your hearts sensible of these things , we can but propound objects : and so much for the first , hee that comes in shall bee saved , hee that doth not shall be damned . the third motive , i take from iohn . . when the lord had that converse with the woman of samaria , what saith he to cause her to come in ? woman , if thou hadst asked of me , i would have given thee the water of life : he that drinkes of this water shall thirst againe , but he that drinkes of the water that i shall give him , shal thirst no more , but it shall be in him a well springing up to everlasting life : so that is the argument , if you will come in to christ , you shall thirst no more , but you shall have your thirst satisfied , and you shall have water given you , which will be water of life . what is that ? that is , if you will come in to christ , two things you shall have by it : first , your thirst that you had before , that disease of thirst , that every man living is subject to , untill hee be in christ , that shall be healed ; that is , every man hath many things he thirsts after ; as take every naturall man , he thirsts after credite , and wealth , and honour , and life , after a thousand things , which the nature of man is sensible of : well , saith christ , this thirst shall be healed in you , if you come in to me . how shall it be healed ? by breeding in you a right thirst , by bringing the soule into health , as it were ; it is , as if he had said , i will reveale things to you , which you shall prize above all these , when you shall see their preciousnesse , and the need you stand in of them : for these two things make thirst , then the other , christ heales it in you : as , take every man that is regenerate , to whom god hath revealed better things , even such as the eye hath not seene , nor the eare heard , neither hath entred into the heart of any naturall man. i say , the heart sets so by these things , it so magnifies them , that they take up his heart altogether , that he no more thirsts after other things , but his desires grow remisse in them , though they were all taken away , he could be content , he hath better things , there is a true thirst come in , which hath cured the false thirst , as the true serpents devoured the false . but , you will say , we finde not this experience , doe not regenerate men thirst after these things as well as others . i cannot deny it , they thirst after them too much , but yet this thirst is healed , for now they do not thirst after them , as things wherein their happinesse consists , their hear●s are in a good measure taken off them , they look on them with a right eye , and so their thirst is said to be a healed , not because the worke is perfect , but because it is in the way to be healed , and will be perfected . and so we must supply all the rest . lusts are said to be mortified , not because they are fully dead , but because they are in the way of death , and will die perfectly ; therefore we apply the name of mortification to them : so it is in other things , we say water is hot , though it have but little heat , and a thing is white , though it doe but begin to be white ; and so we say a thing is healed , though it be but begun , and be not perfectly healed : even so , in this case , every man that comes to christ , his thirst is healed , he thirsts no more , because his soule is put into health : as if you should say to a dropsie man ( for when his thirst is healed , his disease is cured ) you shall have the thirst of an healthfull man , but this diseased thirst you shall have no more . so if you will come in to christ , this may invite you , you shall thirst no more , you shall be put into that happy condition , that your strong lusts that were your thirst before , shall be healed in you . and besides , another thing is , you shall not die ; it is water of life that christ gives , as if he had said , you may drinke this well-water and thirst againe , and drinke againe , and thirst again , and then you die ; this water will not give life ; therefore he addes that word , water of life ; this water that i give you , shall make you live for ever , it shall give you eternall life . i am the living bread that came downe from heaven , he that eats of me shall not hunger , and he that beleeves in me shall not thirst , but shall live for ever . but this i prest in the other , and therefore i will not stand longer on it . we will name a fourth motive , that you find ordinarily in scripture . if you come not in to christ , all things shall worke together for your hurt , and if you take him , all shall worke together for your good : i say , if you doe not , all things shall worke together for your hurt . this is the misery of every man out of christ , let him be in what condition he will , every thing owes him an ill turne , and will doe it one time or other : prosperity is bad for him , that stayes him , and his afflictions come for hurt to him , they are like the lopping of a tree out of season , which tends to the destruction of the tree ; but it is quite otherwise with the godly , they have afflictions , but they are in season , which makes the tree grow better . take the best things in the world , the very word that is preached , the enlightnings and good motions they have from the spirit , they all tend to the hurt of the wicked , for they encrease their comdemnation , every thing works together for their hurt whatsoever they enjoy : on the other side , if you wil come in , all things shal work together for your good , that is , they shall joyne together for your advantage , one thing shall be ready to helpe another , and nothing shall befall you , but it shall worke for your good , because when all is summed up , as whatsoever befals the wicked , puts them further from god : againe , whatsoever befals a good man , it drives him nearer to god , and that is a sure rule , nothing doth good , but that which drawes us nearer to the fountaine of all good , and nothing doth hurt but that which drives us from god. now , whatsoever befals a good man , it drawes him nearer to god : sin , which of all other seemeth to doe him most hurt , yet it drives him nearer to god , because it makes him to empty himselfe , of himselfe more , it makes him see his owne misery more , and to prize iesus christ more , though they be in themselves poison , yet god turnes them into medicines , every thing workes for his good , that is the meaning of that , all things are yours , paul and cephas , that is , every thing in the world ( doe but serve god ) life and death are for your advantage , that is , whatsoever is in life , life and all that belongs to it , is for your advantage , that you may grow rich in good workes , the longer you live the better : againe , when death comes , with all the harbingers of it , it is for your good ; sicknesses , which are degrees thereof , they being but the staires by which we descend downe to the chambers of death , death and all the precedents of death , even all these petty deaths are for your advantage , yea , whatsoever is in the world is for your good ; things present , and things to come , are yours : even as in the field , we say , every thing is for the wheat , the stalke , the eare , the chaffe , the sowing , the plowing , the threshing , the winnowing , the barne and granary , every thing is for the wheat : so the wheat that growes in this great field of the world , are only the saints , and every thing in the world is for their advantage , summer and winter , frost and snow , wet and drie , that is , weale and woe , good and evill , affliction and prosperity , all is for the advantage of the saints , their winnowings and temptations , all their threshings worke together for their good . and this you shall have by christ , if you will come in to him , every thing shall owe you a good turne , you shall looke on nothing , but it is for you ; all men , yea , the best of them , paul and apollo , and cephas , are for your service , whatsoever gifts they have , they are all given for your use . let this move you to come in ; if you will not , how ever you may live in this world , and enjoy some sweetnesse with them , that have their portion in this life , yet they shall doe you hurt , and in the latter end so you shall find it . the end of the eighth sermon . the ninth sermon vpon the new creatvre . cor. . . therefore if any man be in christ , let him be a new creature . there is one motive that remaines , and that is this , which you shall finde , revel . . . for thou sayest , i am rich and encreased in goods , and hast need of nothing , and knowest not that thou art wretched , and miserable , and poore , and blinde , and naked . because we are moved much with sensible things , it pleaseth the holy ghost to expresse our spiritual misery , by that misery , which we are sensible of , which is outward ; if you be out of christ , you are poore , and naked , and miserable ; if you come in to him , you shall have the contrary ; we will pitch therefore upon these three particulars : first , if you be out of christ , you are poore . what is that poverty ? it is the want of whatsoever may make the soule rich ; for , you know , there is a double riches ; charge those that are rich in this world . where there is an intimation , that there are men that are rich in another world : and so luke . so is he that is rich in this world , and is not rich towards god. and revel . . i know thy poverty , but thou art rich : that is , thou art rich in grace , and in good works , though thou art poore otherwise , and therefore there is a poverty that concernes the soule , a spirituall poverty which is found in every man out of christ. poverty , you know , it is a thing that every man shuns , he would not be poore , and you shall find , that looke what reasons there are , why a man should not be poore in his outward estate , here is the same reason , why they should not be poore in their spirituall estate . for to what end serve riches ? riches serve but for this purpose , to procure things needfull for us , if we want bread , or wine , or houses , or any thing riches will procure them , and therefore we prize riches : and so likewise there are spirituall riches , that will procure things needfull for our soules , and , if we want them , we shall want that , that is profitable for us , we shall want that , that is necessary for our salvation . for riches doe but set men a worke , to doe us service ; riches can doe no more , than men can doe : but these spirituall riches set god a worke , to doe us good ; they are beyond the other , as much as the help of god goes beyond the helpe of man , when you need any thing . if you be rich in christ , if you be rich in grace , if you be rich in good workes , it is but putting up your request , and you shall have it at the hand of god , if you want them , you shall have whatsoever he is able to doe for you : now if you be out of christ , saith the text , you are poore , ( that is ) you want these spirituall riches , you have no ground to goe , and to make your suit to goe for any thing . againe , riches stand us in stead in the time of need ; for , why doe men lay up treasures ? that when dearth comes , when there comes a time of need , the riches that they have laid up , may serve their turne , they may have those ready for their use , when other men want them . are not these riches for the same purpose ? will there not come a day of need , will there not come a time of spending , when there will be no leasure to gather at the day of death ? then all the seed sowen to the spirit , all the good workes that we have laid up , will be as a treasure , and at that time will do us good : and that is the difference between the death of a godly man , and another : when a wicked man comes to the time of need , he hath nothing to sustaine him , he hath no oile left in his lampe , he hath nothing to helpe him up ; but the godly man hath a treasure , that he hath gathered , all his life was to lay up a treasure : and this , my brethren , you shall finde to be a great comfort at that time , that when you come to die , all the faithfull prayers that you have made , all the good workes that you have done , all the sincerity that you have shewed in denying your selves , in passing by the things that worldly men catch at , in doing things , that it may be , hath brought trouble , and slander , and disgrace , and persecution on you , you shall then find it a treasure . take two men , when they come to that day , the one rich in this world , another rich in good workes , and consider which of these two conditions you would choose ; and therefore it is not a small matter to be rich : now when you are in christ , you are rich ; out of him , you are poore , and have nothing to stand you in stead in the time of need . againe , this a man hath by riches , that he is independant , he needs not to serve others , and therefore you know the proverbe is , that a rich man , he can live by others , and without others , and that is it , they boast of : so it is with all the saints , they may say to all the world , they can live without it , because they have god to be theirs , they have all his treasures open to them , they have enough in him , for he is all-sufficient , though they have but him alone for their portion , yet he is enough , as he saith to abraham , i am all-sufficient ; and why ? there are but two things that a man can desire , to be free from evill , and to enjoy good , saith hee , i am thy buckler , to keepe thee from evill , and thy exceeding great reward to give good to thee : that is , thou shalt have enough , if thou enjoy me . now , if you be out of christ , you shall be poore , that is , you shall want these riches , you want the riches of grace , and of good workes , that should stand you in stead in the time of need , which will fetch any thing in for you , when you want it , which will make you more independant , and stand upon your owne bottomes , which is that that every man desires . againe , if you be out of christ , you are naked . nakednesse is a want of that which should adorne us , which should beautifie us , and that is the case of every man out of christ , there is no beauty in him . it is the lord only that cloaths us with beauty . as it is said of saul , weepe for saul , yee daughters of ierusalem , for hee clothed you with scarlet , and did hang ornaments of gold upon your apparell . it may be truly said of christ , that he cloaths us with scarlet , and hangs ornaments of gold on our apparell , that is , it is he that makes us priests to his father : now the priests in the old law , were but a type of us , we are the true priests indeed ; you know , they had iewels , and embroidered garments ; and so all the saints have the shining graces of the spirit , which adorne and beautifie them : when a man becomes so beautified , then his sight is comely , his voice is pleasant , and his prayers are acceptable . this benefit we have by being in christ , that it makes us comely in the sight of the lord , we shall be made beautifull ; indeed salomon in all his royalty was not so beautifull as one of the saints . it is said , the lilies are much better cloathed than he : and why ? because that was a cloathing of gods own work ; this is the clothing of nature ; but the cloathing of grace goes beyond the clothing of nature ; if the clothing of nature , be beyond that of salomon , ( as indeed it is for naturall excellencie ) surely the cloathing of grace goes beyond that , this you shall have by christ : when you come to him , you come to a rich wardrobe , where you may sute your selves from top to tooe , that you need want nothing ; and by the way , that use you may make of it , when you come to him , where there are garments of all sorts , where there is change of rayment , why should you suffer your soules to be naked in any part , i know you reckon it undecent for a man to be unevenly cloathed , to have some garments rich and precious , and to have some v●le and base ; and why will you suffer your soules then to goe so unequally clad ? it may be , you have graces in one kind , but you want others , if you come in to him , it is he that cloaths you , you are naked without him , this benefit you shall have by him , you shall be cloathed and be made beautifull , you shall have that glorious attire , that will make you glorious within , which will make you comely in the sight of god , if not , you shall be naked , and therefore you shall be rejected , you shall want that beauty which god only accepts . againe , if you be out of christ , you shall be hungry , you shall be wretched and miserable , for i pitch on that generall one , because that is one of the outward miseries , when a man is hungry , when he is starved , when he wants that which should strengthen him , and refresh him , and maintaine his life . this is the case of every man out of christ , he wants that which should feed him , that which should strengthen him , for you must know , that the soule hath a meat as well as the body ; otherwise , why doth christ say , i have a meat to eat that you know not of ? they wondred to see him neglect his dinner , when hee stood talking with the woman of samaria , iohn . why , saith he , i have another meat to eat . and why doth david say , thy law is sweeter to mee than the honey , if there were not somewhat that his soule did feed on ? and so , why is it said that manna was angels food ? you know manna was a materiall thing , such as a spirituall substance cannot feed on , but because by that manna christ was represented ? you know he is said to be the true manna , the true bread that came down from heaven ; the angels they feed on this , and in that respect , it is called angels food , they feed on the same spirituall meat , cor. . your fathers did eat that spirituall meat , that is , the corporall meat did typifie the spiritual meat , which is angels food ; therefore there is a food , th●t the soule feeds on , out of christ , there is none of this , but your soules are starved , are miserable and wretched . for what is it that food doth ? it maintains life in a man , take away food , and you die for it . now it is christ that gives that , his flesh is meat indeed , and his bloud is drinke indeed : that is , whosoever beleeves not in him , whosoever partakes not of him , he dies for ever . againe , meat strengthneth , and so doth the lord when we come to him , he gives spirituall strength , without him we are able to doe nothing : as you have it , ioh. . without me you are able to bring forth no fruit : but as the apostle speakes , phil. . through christ i am able to do every thing : it is the lord that giveth strength : if you will come in , you shall have strength given you , which is the property of meat . againe , meat refresheth and revives the spirits , so doth the lord by his graces , by the joy of the holy ghost , by peace of conscience , by those things that he puts into the heart of every beleever , i say , they refresh the soule , more than flaggons of wine , and there is as evident refreshing : and therefore you know that metaphor is used often in esay . i will make a feast of fined wines , and of fat things : and in mat. . he cals them to come in , for his fatlings were prepared , and all things were ready . what is the reason that the lord resembleth spirituall things by a feast , because they doe the same things as a feast doth ; a feast is a refreshing to a man , a continuall feast is a continuall comfort , and this you shall have ; if you will come in to the lord : if you will not come in , you shall be starved , you shall be wretched and miserable . this you shall have by the lord iesus . let this move you to come in . but now a man will be ready to object , you tell us of these things , and indeed these are goodly things , if they were present , if they were reall , if they were not imaginary things onely , that consisted in notion , and in speculation ; if they were things that were sensible , but they are not so ; these things are future things , they are remote things , they are things but in imagination , they are things that we have no feeling of , they are things that if we looke after them , we shall lose other things in this life ? this objection all the world makes against such motives as these ; and therefore i will answer these briefly , and proceed : first , whereas men say , they are things that are farre off , ( and indeed such things move not much : ) i say , they are already present , they are a great part present , we have the first fruits present , though the harvest be deferred , and wee may boldly say to you , that those very gleanings , for the present , are beyond the vintage that the children of this world enjoy , the peace of conscience , the joy of the spirit , boldnesse in death , security and freedome from all deaths , and dangers , familiarity and acquaintance with god , to enjoy his favour with all that hee can doe , the grace the prevent us , the blessing that followes us in all our actions , the comforts of the saints , whose hearts are made glad with the light of gods countenance ; these things , i say , are beyond the wine and oile , beyond the dainties and honours which they have , who have their portion in this life ; therefore you have something for the present : indeed the outside of these things are but base , but the inside is precious . this is the difference betweene heavenly things and earthly ; in heavenly the worst is first , the best is last : in outward things it is true , the beginning is sweet , but the latter end is bitterest : but let that be one answer to it , that you have much of it for the present . and besides this , remember though you have it not present , yet you shall have it after ; and what great matter is it to want a little , to enjoy more for the future ? are we not content to buy great reversions with the losse of a little money for the present , for we say it will come in ? are we not content to endure an apprentiship of seven or eight yeares , for our greater advantage ? doe not men willingly serve a master , or a mistresse , a long time , for hopes hereafter ? now what folly , yea , what atheisme , and unbeliefe is it for a man in things that concerne salvation , not to be content to want a little for the present , to enjoy happinesse for ever ? if a man should be put to his choise , whether he would have five shillings to day , or many thousands to morrow , a man , no question would have it to morrow . you know , this life is not so much to eternitie , as to day is to the next day ; why should we not be content to want a little , that we may have the more afterwards . and besides , if you consider what men are , men are reasonable , and to what end is reason given you , but to looke on things past and future ? that is the part of a beast only to look on present things , you should doe more than the beasts doe , you should looke to things that are future , and should order your lives according to that ; and what have you faith for ? for faith is that which distinguisheth a christian from another man , as reason distinguisheth a man from a beast , surely this should teach you to goe beyond reason , reason teacheth you to goe beyond that which is present , and faith carries you beyond that , and therefore you should have an eye to things future , to things to come , and not be occupied in things present ; and therefore , though you have not those things for the present , you shal have them , and you should be content to want a little , that you may enioy the more for the future , you should consider things future and not present , if reason teacheth you to doe so , much more will faith . but it will be objected againe , it is true ; but these things that you tell us of , they are not reall things , they are things that consist but in notion and speculation ? it is not so , you must know that these spirituall priviledges are reall ; all that are in christ , are as truely kings and priests , they are as truly sonnes and heires apparant , and have all the promises of god intailed upon them and theirs , ( as any princes in this world ) and there is no regenerate man that knowes this , that will change that glory that is reserved for him in heaven , for any earthly kingdome . but we have no feeling of these things ? we answer againe , that there is a sense of them , as quicke a sense and apprehension of them , as there is of any other ; for what is it that makes men sensible of these outward riches , and kingdomes , and honours ? nothing but this , because the understanding magnifieth such things , and the affection loves and desires such things , when you enjoy them , then you are refreshed with them ; for pleasure is nothing else , but the suting of a mans desires whatsoever they be : no man would take pleasure in any outward things , but because , first he desire ; them , and the satisfying of that , is that that breeds a pleasure : now when you come home to christ , you must know that you shall have other desires , as you have it in this text , you shall be made new creatures , you shall have other affections than you had before , and when these are satisfied , you shal have as true pleasure and rejoycing , as ever you had in the other ; for , if that be a true definition of peasure and rejoycing , that it is a satisfying of the desire , a satisfying of the appetite , whatsoever it is , when that is changed ; why should you doubt , that you shall not have as much sense , and as quicke an apprehension , yea , why may we not say , you shall have more ? for this i will be bold to affirme , that the object is greater , and the faculty is more capacious and apprehensive . the object is greater , for it is durable riches , it is durable honour , a durable kingdome , greater than any kingdome upon the earth . looke on all things that god propounds to the sons of men , and they are far beyond the things that are here below : to be the son of god is more than to be the son of any king , to be an heire of heaven , to be an heire of all things , is more than to be an heire apparant to a crowne ; whatsoever is propounded , i say it is beyond it , therefore the object is greater . then come to the faculties , they are more capacious , they have a more quicke and lively sense and apprehension , as the rationall faculties , the understanding , and the will , their apprehensions are deeper than those of phansie , of sense , or sensuall appetite ; and therefore you see the griefe of the reasonable part is more than that of the senses , and hence it is , that the misery of those that are in hell , goes beyond the miseries of any in this life ; and so the joyes of those that are in heaven , is beyond the joy of any in this life : man , as he is more happy , so he is more miserable than the beast , and why so ? because the faculty is larger , and therefore a man that is heavenly minded , a man that lives by faith , that is , in christ , hee hath greater things to enjoy , than a worldly man hath , or can have . againe , the thoughts , the faculties that are taken up about them , they are of a larger apprehension , and have a more deepe and quick sense than the others have ; and therefore in matter of sense , we cannot yeeld that these things are not sensible , for it is peace of conscience that passeth all understanding , it is joy unspeakable and glorious . it is said so of no outward thing , and therefore these are farre beyond them ; that shall serve to answer that objection . and so we have gone thorow three of them , that they are things absent , that they are things that are not reall , that consist in notion and speculation , that they are things not sensible . now there is a fourth objection , but i must lose present things for them ; if we might have him and enjoy our pleasures , if we could have him , and enjoy riches and honour , we would be content , but we must be at a losse ? but to this we answer , that you shall be no losers , no not for this life , you shall but make an exchange , and change for the better ; what is it that christ requires of you ? it is but to do some thing for his sake , and to suffer something ; if you doe , it is but seed sowen to the spirit , and as in other seeds , every seed bringeth forth more abundantly , it riseth with a greater plenty ; so every good worke you doe , it wil doe you good at one time or other , you shall be sure to have present wages for it , and for that you suffer , mark. . you shal have an hundred fold in this life , and set aside eternall life , for every thing that you lose for christs sake , you shal have an hundred fold : many particulars there he reckons up , if you lose friends or goods , whatsoever you lose , you shall have an hundred fold in this life with persecution ; for there is the objection . o but we see they are persecuted , they are beneath and not above , they are trampled on , they are miserable . why though they be , yet with persecution you shall have an hundred fold , that is , you shall have an hundred fold more comfort : as , i will give you but this instance . take paul , he was persecuted and afflicted , had not he an hundred fold ? take a man that lives in abundance , and in plenty of all things , compare his condition with that apostles , and see whether he have not more joy of heart , more comfort in those afflictions , when he went from prison to prison , from affliction to affliction , than nero had in his palace , or that men have that enjoy outward things in abundance , for they are not outward things that will comfort us , them a man may have in plenty , and yet want the comfort of them , as many thousands have had . so much shall serve for the answering of these objections . therefore , since there are so many motives to move you to come into christ , the impediments which you finde in the way , the objections of the flesh , and the objections that come from satan are but delusions . why should you not come in ? he is the ground of all comfort ; have him , and have all ; want him , and want all things : iohn . he that hath the son hath life , he that hath not the son , the wrath of god abides upon him : that is , he that hath the son , hath life , and all things that pertaine to life ; that is it that makes a man happie , as you know every thing is said then to be happie , when it hath that which is agreeable to that being , agreeable to that life that it leads . a man that leads the life of nature , is happie for this world , according to his condition , when he hath every thing that belongs to this life , when hee hath wealth , when he hath houses , when he hath all conveniences . now , when a man hath the son , he hath spirituall life , and all things pertaining to it , there is nothing wanting to make him happie ; when he hath not that , the wrath of god abides on him ; that is , the lord is his enemie , that is the governour of the world , and he is not his enemie for a fit , but the wrath of god abides on him for ever . and therefore , since the lord is the cause of all our comfort he is the ground of all salvation , both of all the graces , and of all the priviledges that follow upon it , this should move us to come in , and to take him ; those two arguments , i say , the misery that you are in out of him , and the happinesse you shall have by him , but i will urge this no further , so much shall serve for this text. finis . the cvppe of blessing : delivered in three sermons , upon cor. . . by the late faithfull and worthy minister of iesus christ , iohn preston , d. in divinity , chaplaine in ordinary to his majestie , master of emmanuel colledge in cambridge , and sometimes preacher of lincolns inne . london , printed by r. b. for nicholas bourne , and are to be sold at his shop at the royall exchange . . draw nearest to him , as we doe in this holy sacrament of the lords supper . and therefore , nothing concernes us more than that we doe not receive it unworthily , because the lord will be sanctified in those that draw nearest unto him , that is , either in the holinesse of their hearts , or in executing his just judgement upon them : and therefore that at this time , and others also , you may not come unprepared to the holy sacrament , we have purposely pitched on these words : the cup of blessing that we blesse ] &c. in which ye shall finde these three parts : first , that in this sacrament there is a true communicating of the body and bloud of christ. secondly , the meanes whereby this communication is made to us , it is the breaking of the bread , and by powring out the wine : is not the bread that we breake the communion of the body of christ ? &c. and thirdly , the setting apart , or the blessing , or sanctifying of these elements to such a purpose ; the cup of blessing which we blesse , is it not the communion of the bloud of christ ? now for the first of these , i say , in the sacrament there is a communication of the very body and bloud of christ : the papists affirme the same ; but all the question is , in what manner there is this communicating of his body and bloud , they say , corporally that there is . transubstantiation there ; we say the thing is really done , but it is done spiritually , it is done mystically , it is done sacramentally . the reason of our difference , is , because of these words of our saviour , this is my body . and the popish indeed is so strange an opinion that i would not waste time in confuting of it , but that i know there are divers amongst our selves that doe willingly leave the papists in other points , yet they are held with some scruple with this , they know not how to contradict such plaine words , this is my body , and therefore they cannot be perswaded but that there is somewhat in it more than our divines affirme ; and therefore it shall not be needlesse to spend a little time in shewing you the falsenesse of this opinion : first , i would aske this question , whether there be necessity or no , that there should be such a transubstantiation ; for surely , if there be not necessity , if that be but an arbitrary thing , wee may as well deny it , as they affirme it . againe , such a monstrous conceit as this , compounded of so many ingrediences , of so many strange miracles , the least of which goes beyond the highest in all the scriptures , i say , is not to be put upon us without necessity ; themselves grant , that , unlesse there be a necessity , we have no reason to receive it at their hands : and therefore we will enquire first , and see what necessity there is . first , i say , there is no such necessity that there should be any such transubstantiation , any such corporall presence of christ in the sacrament , neither in regard of the thing , nor in regard of the words , this is my body . i say , it is not necessary in regard of the thing , looke to all the ends of the sacrament , you shall finde that you may have all without such a transubstantiation . first , if the end of the sacrament bee to bring christ to our remembrance , as himselfe saith , that it was his end , doe this , ( saith he ) as often as you doe it , in remembrance of me : certainly , it is not necessary that there should be a change of bread into his body for that purpose , because the sacrament it selfe with those words instituted are enough for his remembrance : and besides this , the very word , remember , shewes that he is rather absent than present , for we remember not things present , but remembrance is of things absent : besides , the other sacrament represents christ , and cals him to remembrance , where there is no such transubstantiation : and therefore it is not for remembrance that it is needfull that christ should be corporally present . or secondly , is it needfull for this , the shewing forth the lords death till he come ? surely , for this it is not needfull neither , for in preaching we shew forth the lords death , as the apostle saith to the galathians , christ was so plainly preached , that hee was as good as crucified amongst them : and therefore it is not needfull for the shewing forth of the lords death till he come : besides , there is a particle put in there , that may helpe us a little , till he come , which presupposeth that he is not yet here , and therefore it is not necessary for that end . but againe , is it necessary for our union with christ , for that is another end of the sacrament , that we may be united to him ; surely if the union were corporall , then indeed there might seeme some necessity of it , if we were so united to christ , as when two boards are clapt ●ogether , where one toucheth another : but you know there is no such corporall union , it is spirituall , and not corporall , it is by faith , and not by sense ? what is the union betweene christ and us ? partly relative , as the union betweene the husband and the wife , and you know if the husband and the wife be a thousand miles asunder there might be such an union : and partly it is reall , a true reall unity , when christs spirit dwels in us , which may be done without the corporall presence of christ : and therefore certainly it is not needfull for the uniting of us to christ , because this union is spirituall , it is done by faith , by communicating the spirit of christ in us ; and therefore in this regard it is not necessary that there should be a corporall presence in the sacrament . last of all , is it necessary to encrease our faith , for that likewise is one end of the sacrament that our faith may be strengthned : why surely , it is not needfull for this purpose , no , i say , it cannot strengthen faith , because the meanes , you know , is subordinate to the end , it is lesse than the end , whereas the faith that is required to beleeve transubstantiation , is far beyond the highest pitch of faith expressed in all scripture : i say , it cannot be that , that should be made a meanes to helpe faith , that is beyond the thing that is to be beleeved ( marke it ) consider what it is we are to beleeve , we are to beleeve that christ tooke mans nature on him for us , that his sufferings and crucifying belong unto us , &c. is it not much easier to beleeve this , than to beleeve that a peece of bread is turned into the body of christ ? though you see nothing , though you taste nothing but bread , i say , it is much easier : now , as we say , we must not blow a sparke too much for putting it out , now to have such meanes as these to helpe faith , that cherisheth not the sparke of faith , but blowes it out , it doth not helpe faith , but over-whelmes faith , when the meanes used to strengthen are such as are beyond the thing to be strengthned : therefore in regard of the thing there is no necessity , that there should bee any corporall presence of christ in the sacrament . but let us consider whether there be any necessity in regard of the words , this is my body : surely , there is not any necessity here , for the words may have another meaning , this is my body , that is , this is the figure of my body , or this is the sacrament of my body , and therefore it is not necessary , specially seeing it is so frequent with scripture to use metaphors in this kinde , i need not name them to you , you know christ is called a rock , he is said to be a lambe , to be a lion , and in another case iudas is said to be a devill , the seed is said to be the word , nothing more frequent , christ is said to be a vine : i need not give you more instances : herod , christ cals him fox : the meaning of all this is , that they are types and signes , like such and such things . but yet it is the manner of the scriptures speech , and therefore it is not of necessity that those words should be so taken , for words are like cloaths that may fit more backes than the owners ; the words may agree to somewhat else , there is not a word here , but it may agree to divers things : body , it signifies divers bodies : the word , this , signifies as many things as you point to : and therefore there is no necessity that they should signifie a corporall presence of christ. but you will object , i , but in a matter of this moment , as the sacrament , the lord speakes distinctly and expresly , there he useth no metaphor , though in other cases he doe . to this i answer briefly , it is so farre from being true , that he useth them not in the sacrament , that there are none of all the sacraments , but it is used . in the sacrament of circumcision , this the covenant , &c. in the sacrament of the passeover ( which were the sacraments of the old law ) the lambe is the passeover , in this very sacrament : to goe no further for instances , take but the second part of it , this is the cup of the new testament in my bloud , where you shall finde two types and figures , this cup , taken for this wine ; this is the cup of the new testament , that is , the sacrament of the new testament : and therefore we see , there is no necessity in regard of the words : and there is no necessity since with a little buckling and swarving , this is my body , that is , this is the figure of my body , we may have a convenient sense , why should we faine such a monstrous thing that bread is turned into the very body of christ , and the wine into the very bloud ? what needs such a monstrous fetch as this , to helpe the words to a meaning ? what need or necessity is there that they should be so interpreted ? and therefore we see in the first place that there is no necessity , and if there be no necessity , it is not to be put upon us , for if that be an arbitrary thing , we may aswell deny it . secondly , as there is not necessitie , so there is not possibilitie , ( though it were possible ) they would not get much , for there are many things that are possible that are not done : but it is not possible , if it were possible , then it must stand with the power of god : but the power of god is not used , but where the glory and wisdome of god goe before , for it is the harbinger of his glory and wisdome . the power of god is not used , but if it be for his honour , therefore it is said , god cannot lye , because it is not for his honour , and he cannot deny himselfe , because it is not for his wisdome and his glory : now i say since this is not for the glory of god ( for it is against his glory that there should be such a conversion of the bread into the body of christ , and it is against his wisedome : and if it be against these , then certainly , the power of god must not be called to it : now , i say , it is against his glory , because whensoever the lord appeared , he appeared alway in glory , though sometimes he appeared as a man , yet there was such a majestie that caused them to tremble that beheld him : shall we see god and live ? you see when he appeared to elias , what majestie he came in ? what harbengers he sent before him , the wind that rent the rockes , and a fire , &c. but , you will say christ humbled himselfe to death as a man , therefore he doth not alwayes appeare in glory . it is true , and that was the lowest degree of humiliation ; and yet when he appeared as man , there was some sparke of his divinitie appeared there : but that christ should appeare in the likenesse of a peece of bread that thou mayest put in thine owne mouth , surely this is a monstrous thing , it is against the glory of god. doe you thinke , if christ should come downe upon the earth , after his ascention , and exhibite himselfe to be worshipped amongst us , that he would present himselfe in the forme of a peece of bread ? it is impossible , it is not for his glory , and if it be not for his glory , then certainely the power of god must not bee brought downe for the working of it . and as it is against his glory , so it is against his wisdome , for the lord doth nothing to no purpose , hee doth nothing in vaine , hee never wrought miracles when they might be spared , where the thing might be done without a miracle . since this might be done without a miracle , all that we have by christ , all that is represented in the sacrament , what necessity is there ? and if there be no necessity , it beseemes not the wisedome of god to doe it : againe , would not the smallest miracle , really and visibly exposed to sense , helpe more than such a miracle as this : besides all this , i say , it is not possible ( make your owne senses judges ) you see nothing but bread ; now this is a sure rule , that of all demonstrations of reason that we have to prove things , nothing is so firme as that which is taken from sense : to prove the fire is hot , we feele it hot , or honey to be sweet , when we taste it to be sweet : there is no reason in the world makes it so firme as sense : as it is true in these cases , so it is an undoubted truth in divinity , that in all matters of sense , sense is a competent judge : indeed , if it be a matter of reason , there sense is not able to judge , the eye is able to judge of his owne sense , of sounds it cannot judge ; but , i say , objects proper to sense , peculiar to sense , in these sense is a competent judge : and therefore christ himselfe , in this very businesse , when he would prove that he had a true bodie , he sends them to their senses , a spirit hath not flesh and bloud as you see me have : and thomas he bids , put thy hand into my side and feele , &c. he sends them to their senses : looke thorow the scriptures , and see if there be one miracle there , if sense be not a competent judge according to that part of the miracle that concernes the sense ; would you not thinke it strange , if christ should have come to the master of the feast , when he wrought the miracle , and have said , sir , you must beleeve that this is wine , though you see nothing , though you taste nothing but water , yet you must beleeve that it is turned into wine ; and if god should have said unto moses , though you see nothing but a rod , thou must beleeve it is turned into a serpent : if there had beene no change indeed , and such as sense might see , we would think it a ridiculous thing , and next doore to an imposture : and therefore certainly in matters of sense , sense is a competent judge ; and therefore when all the senses tell us that it is bread when we taste , when the eye and the touch , when every thing makes it evident that it is bread , why should wee say there is any thing else but bread . besides , if we will adde to sense , reason ; it is against reason , as well as against sense : it is against reason that christ should be in heaven , and yet have ten thousand bodies on earth , and yet christ hath but one body , and a body can be but in one place : and againe , this body must be without all circumscription and qualities and properties of a bodie : and again , that the bread that we see should be no bread , say they , there is the whitenesse of bread , there is the taste of bread , there is the quantitie of bread , and that is all : i would but aske them one thing , when this bread is eaten , since there is nothing there , but these accidents , there is nothing but the meere quantity , and the like : i would aske whether it nourish the body or no ; they must needs answer no , if they follow their principles , because the body of christ is not there , they say it is removed as soone as the bread is destroyed , when it begins to turne into flesh , it loseth these accidents ; well , the bread returnes not againe , there is nothing but accidents of the bread , and yet certainly it doth nourish ; for it is reported by credible authors , that some have beene so holy , that they would feed upon nothing else but the eucharist , for a priest may consecrate a cellar of wine , and as much bread as he will , and may feed upon this , and with these he may be nourished , and yet there is nothing but accidents of bread : in a word , the schooles that traverse this so accutely , are not satisfied at all in this , but they leave it as a wonder , as a thing that cannot be explained : so it is against reason , as it is against sense . but , you will say , faith is beyond sense and reason , it is true , it is beyond both , but it is not contrary to both ; faith teacheth nothing contrary to reason , for sense and reason are gods workes as well as grace , now one worke of god doth not destroy another , if they should , there must be an imperfection in the workeman , and therefore grace and faith contrary not sense and reason ; indeed it elevateth reason , and makes it higher , it makes it see further than reason could , it is contrary indeed to corrupt reason , but to reason that is right reason , it is not contrary , only it raiseth it higher : and therefore faith teacheth nothing contrary to sense and reason . but besides these , if we shew them scripture too , what will they have then to say ? when we say it is against sense and reason , say they , the scriptures affirme it , if it do we will yeeld . let us examine the words if the scripture affirme it : yes , say they , the scripture saith , this is my body , they are christs words ; but if the scriptures say so , yet the scripture saith no where , that that bread is turned into the bodie , that no where saith , that there is such a transubstantiation , onely those words used , which , as you heard , may have a metaphoricall , tropicall , figurative sense : but besides this , what if the scripture say the contrary ; you shall finde this in the next chapter five times called bread , and after it is consecrated too , as the apostle saith , the cup of blessing that we blesse , and the bread that we breake : after he had blessed the bread , then he tooke it , and after hee had tooke it , then hee brake it , hee thus tooke that which is called bread. againe , they say the body of christ is not broken , but that is broken , which is alwayes after the words of consecration , but it is the bread that we breake . againe , if it could be understood otherwise , you see what a tautologie would be in the words , the bread that wee breake , it is the communion of the body of christ ; if the meaning was , that it is the body , here the words must be thus rendred ; the body that we breake , is it not the communion of the body ? but , i say , five times you shall finde it in this next chapter , that it is bread after the words of consecration ; and you know it is said to be wine : christ saith , he will not drinke of the fruit of the vine ; by which he meanes the very wine which was before in the sacrament : and therefore certainly they finde nothing that affirmes it . besides , if it were the meaning of christ , this is my body , what is the reason the disciples never asked any question about it ? what is the reason the fathers , that followed in the first times , spake not of such a thing : i need not trouble you with that . now you shall finde all along from the first , that the fathers make no such mention of that ; but not to stand to presse this further , because i see the time passeth , and this thing i intend not to stand on : you see therefore the falsenesse of this opinion , that this communion of the bloud of christ , and of the body of christ , should be through any reall corporall transubstantiation . but what is it then ? we are to distinguish betweene the inward and the outward action , there need no more but that with the outward action , with the mouth of the body , we take the bread and wine ; and with the inward action , that is , by faith wee take the very body and bloud of christ ; these we distinguish , these they confound : but , i say , we agree in the thing , we say christ is communicated to us in the sacrament , as truly and really as they , only there is difference in the manner , we say it is spiritually , they say it is corporally . for what is the sacrament ? ( to open it to you ) and so i will come to make some use to you . this sacrament is nothing else , but the seale of the gospell of the new covenant ; and it is indeed nothing else , but a visible gospell ; for what is the gospell ? the gospell is but an offer of christ , to all that will take him , for remission of sinnes ; now the same thing which the gospell preacheth to the eare , the same the sacrament preacheth to the eye , that is , in the sacrament there is an offer of christ to us , take and eat , that is , take christ , whose body was broken , and whose bloud was shed for you , take him for remission of sinnes : i say the same is done , only the gospell presents it to us under audible words , and the sacrament presents it to us under visible signes : this is all the difference : if we would know what the sacrament is , consider what the gospell is , and the covenant , and you shall know what this is , for it is but a scale , but a memoriall of the gospell ; now what is this gospell ? it is nothing but this , when god looked on mankinde , as fallen in adam , he tooke a resolution in himselfe to recover them againe , by giving his sonne to them : now this must be manifested to men , therefore he sends his messengers to declare to the sonnes of men , to let them know their estate by nature , and to tell them that he hath given them his sonne to save them from their ●innes , and to reconcile them to himselfe , to give them title to the kingdome , from the hope of which they were fallen : this is one part of the gospell , this promise which he hath made , which , i say , is nothing else but a meere office of christ. but there is another part which is the condition required on our part , when christ is thus given , you must serve him , and love him , and obey him , and turne from all your evill wayes , you must be his , as he is yours : now when this covenant and agreement is made betweene us , he puts his seale to it , this sacrament of the lords supper : as iacob and laban , when they had made an agreement one with another , that they should not hurt one another , they pitched stones upon an heape , this shall be a witnesse betweene us , that is , if either of us breake the bargaine , let this heape witnesse that there was such a covenant made : and as god himselfe did , when he made a covenant with noah , that the waters should no more overflow the earth , he set his bow in the clouds , and that was a witnesse , that when i see the bow in the cloud , if i goe about to drowne the earth againe with water , let this witnesse against me : so in the passeover , when he made a promise that the destroying angell should spare them , he commands them that they should sprinkle the doore-cheekes with bloud , that when he sees the bloud , that witnesse might secure them , that the lord would remember what he had promised when hee had seene that : and as among men , when a man conveyes either lands or money , to another man , they use to confirme the bargaine with seales or with some signe or memoriall , that when they forget the bargaine , or deny it , or goe about to breake it , it may be said to them , this is your hand and seale , the thing is done , you have past it , it cannot be recalled ; if you doe , this will witnesse against you : so the lord here , when he hath made his covenant with us , i will give you my sonne : and you againe shall give your selves up to him , he puts his hand and seale to it , as it were , he addes this sacrament that will be a witnesse against him , if he should go about to breake his covenant , as it is a witnesse against us , if we breake the covenant of faith and repentance , that is required on our part : you see therefore what the sacrament is , it is nothing but the seale of the gospell , presenting that to the eye , which the gospell presents to the eare , for it presents god , as it were , he comes with christ in his hand , saying this to us , this is my son , his body is broken for you , and his bloud shed for you , take him , let him be yours , only remember that you serve him , that you love him , that you obey him againe , and let this sacrament be a signe and a witnesse betweene us : so that as the gospell hath two parts , one is a relation of all that christ hath done ; and another is the giving and offering christ to us , so in this sacrament there is a representing of christ , he was crucified , his body was broken , his bloud was shed , and a deed of gift is delivered of christ to us , take and eat : and therefore know that it is not a bare signe , but it is a signe of the covenant ; and there is a difference betweene those two , to say the sacrament is a signe of christ , and a signe of the covenant , even as there is a great difference betweene the wax that only bears the impression of an image stamped upon it , and betweene that which is a seale to a deed ; that is a signe of the covenant , or bargaine , and agreement , for that gives interest into the thing , that gives title to the thing , that conveyes the thing to us , that binds the owner perpetually to the performance of the thing ; so the sacrament is not a naked signe , representing this act of christ , but it gives us interest , not only into some benefits , no , he saith not , you shall have remission of sinnes , or you shall have adoption , but he saith , take , this is my body : by body is meant whole christ , by a synecdoche , we have christ and all things else . what use are we to make of this ? surely it is of great use many wayes : first , we must make this use of it , which is the maine end of the sacrament , to confirme our faith in the assurance of the forgivenesse of our sinnes , as likewise to renew our covenant , and the condition required on our part , when god hath said he is willing to pardon our sinnes , if he had but barely said it , it had beene enough , god cannot lye : but lest it should not be enough , he hath not only said it , but he hath sworne it , hebr. . he hath sworne by himselfe , that by two immutable things we might have strong consolation : being willing , saith the apostle , to shew to the heires of promise the stablenesse of his councell , he bound himselfe with an oath , but yet lest that should not be enough , he hath added seales to it , he hath given the inward seale of the spirit , and the outward seale of the sacrament ; as if he should say , i have promised to forgive you your sinnes , let the sacrament witnesse against me , if i performe it not : here by the way observe , how difficult a thing it is for us to beleeve , you may thinke it an easie thing when you are in health , when you are well ; but when death comes , when temptation comes , when trouble of conscience comes , i say , you shall finde it a difficult thing , you shall finde a need of all these helpes ; for certainly god sweares not in vaine , he would not have bound himselfe with an oath , to be ready to forgive sinnes , if there were not exceeding need of such helpes to confirme us ; and therefore you have need to set your selves more diligently about it , make this use of the sacrament , labour to confirme your selves in this assurance : so that as the apostle saith , you may have strong consolation , that is , when the temptations of satan shall assault you with objections to the contrary , you may be strong , and not shaken : and why should you be doubtfull ( if we should a little reason with you ) that you may receive the fruit of this , for why should you feare it ? for first , the lord professeth , i would not the death of a sinner as i live : and why will you die , oh you house of israel : what is the meaning of this ? but to shew that the lord hath an exceeding great desire , earnestly longs to save the soules of men . indeed he saith not that he will give every one grace to come in , but if he doe , as i live , saith the lord , i will not his death , that is , i am ready to forgive him : besides this , consider what a man is ready to doe , consider how tender-hearted fathers and mothers are to their children ; if we finde so much mercy there , consider how much there is in god ; that mercy that is in us , is but a drop to the ocean , it is but a beame , to the fulnesse that is in him : if you that are evill can give good things to your children , how much more shall your heavenly father doe it ? againe , consider if the lord were not ready to shew mercy to you , that christ should not be of none effect , that is , the bloud of christ should be shed in vaine . and doe you thinke the lord would send his sonne to suffer death , and to suffer it in vaine ? and that should be in vaine , if he should not be ready to receive men to mercie , when they come to seeke it at his hands ; besides , if the lord should not doe this , no flesh should be saved : psal. . . saith the psalmist there , if thou lord shouldest marke all that is done amisse , who could stand ? the meaning is this , if the lord should not be ready to doe this , which he hath given to the sacrament to confirme , namely to forgive sinnes , if he should not be ready to doe it , if he should mark straitly what is done amisse , who could stand , that is , who should be saved ? now certainly the lord hath made man for that purpose , many shall be saved , none were made for damnation : besides , there is another argument , there is mercy with thee , that thou mightest be feared : feare is taken for the worship of god , that is , if the lord should not receive men , none would worship him , none would serve him ; when there is no hope , take away all hope , take away all endeavour . if this will not perswade you , consider what the lord hath done for others ; how many thousands of others have had their sinnes forgiven , and then thinke , had he mercy for such and such , and hath he not mercy enough for me ? hath not christ taken thy nature as well as theirs ? if all this will not perswade you , consider how mercifull christ was in the dayes of his flesh , he was exceeding gentle , easie to be entreated , you shall never finde that there was any that asked at his hands , but he granted it : and thinke you that he is lesse pitifull now to mens soules , than he was to their bodies ? doe you thinke that now he is in heaven , he hath laid aside his mercifull disposition ? no , hebr. . we have a mercifull high priest that is touched with our infirmities , that is ready to forgive : oh , but my sinnes are exceeding great , what though they be , is not the lords mercy exceeding , is it not like the mighty sea , that drownes mountaines aswell as mole-hils : my sins are of divers sorts , what if they be , in the lord there is multitudes of mercies , as many as thou hast sinnes : i , but they have oft beene repeated , i have oft fallen into them againe and againe : what if thou hast ? is not his mercies renewed every morning : and , zachary . . there is a fountaine opened for the house of iudah and ierusalem to wash in : not a cisterne , but a fountaine , that is , as there is a spring of sinne in us , so there is a spring of mercy in god , there is no end of his mercy , therefore doubt not in regard of that . but againe , i am unfit , if i were fit and ready for this , i might receive fruit from the sacrament , but i am unfit ? why ? if thou thought's thy selfe fit , thou shouldest not have it ; even therefore , because thou feelest thy selfe unfit , the rather thou shalt be received to mercy : the lord lookes for this a● thy hands , that we find and feele such ●●fi●resse in our selves , the more we are humbled , the lesse we find in our selves , the more ready the lord is to receive us to mercy : besides , this very unfitnesse , i would aske thee , but what i● is ; is it not sinne ? if all sinnes be forgiven , if the pardon be generall , then it is contained among the rest , and shall not be any impediment : and therefore make this use when you come to the sacrament , thinke not that god is backward to forgive , that he will not be as good as his word , certainly he will ; and know this , that what he hath said , and sworne , he will performe , heaven and earth shall passe away , but his word shall not passe . this indeed is our chiefest consolation , that our saith is not built upon perswasions and imaginations of our owne ; that our sinnes shall be forgiven , but it is built upon the sure word of god : and as saint paul saith , gal. . if any angell from heaven should preach any other gospell , you should not receive it from him . so when you have this sure word that god hath given you a generall pardon , come unto mee all yee that are weary , and heavie laden , &c. you may build upon this sure word : now when you put all these together , that the lord hath said it , and put his seale to it , if he should not doe it , the death of christ should be of none effect , no flesh should be saved , no man would worship god. againe , there is nothing can be an impediment to us , not of greatnesse , and multitude of our sinnes , nor our relapse into sin , not our unfitnesse ; why should we doubt ? but now this is the condition on gods part . then see the condition required on our part ; what is that ? first , it is required that we take the lord iesus christ , for though the lord give him in the sacrament , though he offer him in the gospell , except we take him he is not ours . if we beleeve that one will give us a thousand pound , that makes not a man rich , if he be ready to give it , it is the taking that makes us rich : if we beleeve that there is such a soveraigne electuary that is able to heale , that beleeving doth not heale , it is the taking of it , if it be not taken , it heales not : and therefore , there is required a taking of christ ; so many as received him , ioh. . he gave power to be , &c. so many as received him . if a virgin beleeve that such a suitour is willing to take her for his wife , except she take him for her husband it is no match . and so to beleeve that christ is ready to forgive and pardon our sinnes , to beleeve that god the father will give christ to you as he hath ; to us a son is given , esay . . to beleeve this , except we take him , doth not profit , he is not ours till then : this taking is that which the scripture cals faith , this is a beleeving in him : if you would know what this taking is , it is nothing else but the very accepting of christ for our king , for our lord and husband : so that look what it is among men , if you would aske what it is for a spouse to take such an one for her husband , for a servant to take such an one for his master , for a subject to take such an one for his king , it is no more , but this , the very act of the will , whereby they consent , and accept such an one for their husband , for their master or king ; it is the taking of him , and this is the taking of iesus christ ; i say , when we shall accept him , when we see god hath given him to us , and that he hath given himselfe , when we take him for our lord and master , that is the very act of the will , whereby we resolve to make him ours , and resolve to give up our selves to him , as he is given to us : that is the first condition that is required , we must take him ; and this the scripture cals faith . is this all ? no , there is somewhat else required , you must take him in deed , aswell as in will , that is , you must so take him , as to serve him , and only him , to turne from all evill wayes , and therefore the pardon runnes so , though it be a generall pardon ; as there is a generall proclamation ; whatsoever your rebellions be , it is no matter , for all kinde of rebellions , there is neither any sinne , nor any person excepted , but then this condition runnes along with it , you must take him for your king : is that all ? no , you must lay downe your armes of rebellion , you must renounce the colours and tents of the enemie , and come in and be subject to him , you must live by his lawes : and therefore , besides taking of him , there is required that we be ready to obey christ in deed , and not to take christ onely as a saviour : every man is ready to take him as a priest to save them from their sinnes , but to take him as a king and a lord , so as to be subject unto him , here all the world is at a stand ; as the young man when he came to christ , and he tels him what he must doe , goe sell all , &c. he would not take him with this condition ; here every man is ready to refuse him : we are willing to follow christ thorow faire way , but not thorow foule and rough way ; we are willing to take him with a crowne of glory , but not with a crowne of thornes ; we are willing to take the sweet , but not the sowre : but we must know , if we will take christ , we must likewise obey him , and take him as an husband , our will must be subject to his will ; we must take him as a lord , we must be subject to him in all things , we must keepe his commandements ; and therefore he hath so exprest it , if you will suffer with him , you shall reigne with him , not else ; if you will obey me , and keepe my commandements , then you shall be my disciples , if you will follow me , and deny your selves , and take up your crosse , &c. take up my crosse daily . therefore a second condition is this , which the scripture cals sometimes repentance and conversion to god , sometime obedience . but is this all ? no , there is one more required that we doe all this out of love , for when a man is in extremity , when he is driven to an exigent , now to take christ , and to keepe his commandements ; perhaps he will be willing to doe , to expedite himselfe out of such a strait : but will the lord regard this ? surely no ▪ except it be from love ; therefore , gal. . . you shall finde them all three put together , neither circumcision availeth any thing , nor uncircumcision , but faith that worketh by love : there you have the first condition , which is faith . the second which worketh , it is not an idle faith , but it is a faith that sets you a worke ; and then you have the third , they are workes that come from love . a man will be ready to doe any thing to save his life ; you know a merchant when he is on the sea , casts away his goods , when he is in extreme danger , not because he and his goods are fallen out , but to save his life he will doe it ; take a covetous man , let him be on the racke , he will be ready to doe any thing , but yet the man is the same : and so for a man to do much for christ , to doe as we are ready to doe in the time of extremity , when death comes , when sicknesse comes , when we are under some great crosse that is upon us , when conscience is troubled , i say , in these cases to doe it , the lord regards it not : this therefore is the condition that is required to be done out of love ; it is a rule in the civill-law , contractus qui fit per minas , nullus est ; the contracts that are gotten by threatnings , are no contracts at all ; but if a virgin consent , when she is free , when it is done without compulsion , that makes the match : so it is betweene christ and us , for us to take him and keepe his commandements , and to doe it out of feare and other respects , this christ regards not , it is love that makes the match : if we take him out of love , if all we doe , be done out of love , then there is a match betweene us , otherwise not . and there is good reason for that , because feare is of a fleeting nature , it soone passes and vanishes away , but when it is rooted and grounded in love , when that which we doe , comes from this principle , then we hold out and cleave to christ , without separating againe ; when that proceeds from feare , we doe it not with delight , we doe it not with propensenesse , with proclivity of minde , with an inward willingnesse . now the lord so loves a chearefull giver , a chearefull servant , and a chearefull performer , that he loves no other : and therefore that condition is required , to delight in the law , in the inward man , that we doe not only keepe his commandements , but that they be not grievous to us , that what we doe , be done out of love ; and therefore it is required , when we doe this , that we love the lord iesus christ ; i will be bold to say , a man may pray day and night as earnestly as hannah did , he may keep the commandements of god without reproofe , as zachary and elizabeth did for the outward act , he may abound in the worke of the lord , but whatsoever he doth , if he doe it not out of love , god looks upon such workes , as upon a dead carkase ; so they are called , hebr. . dead workes , that is , workes that are good for substance , and for circumstance too , but yet they are dead , because they come not from love , there is no life in them : therefore , in cor. . . whosoever loves not the lord iesus , saith the apostle , let him be accursed . whosoever loves not the lord iesus , that is , whatsoever a man doth besides , let him professe what he will , and performe what he will , if he love not the lord iesus , he is accursed : and that i speake not this without ground , looke cor. . take the most glorious actions that a man can performe , if a man give his body to be burnt , that is , to be a martyr , if he gives his goods to the poore , which is an high action for a man to part with all he hath ; if he doe that which christ required of the young man , to deny himselfe : if a man were able to preach the gospell , if he had gifts as an angell , as the apostle speakes , if he were able to speake with the tongue of men and angels , and if it were without love , god regards it not : love is a distinguishing character , an hypocrite may goe very far , but love he cannot ; it is love therefore that sets an high price upon all that we doe : and therefore you shall finde from the beginning of genesis , to the end of the revelation , the promise is made still to the affection , and it is the affection that makes a man a good man ; he that feares the lord , and he that loves the lord , and he that delights in the commandements of god , &c. and therefore it is not enough that we take christ , and that we beleeve in him , that we doe the workes that he commands us , but that we doe them out of love : and this is the condition that is required on our part . so you see now what the gospell is , what the summe of it is , that is sealed in the holy sacrament , it is this covenant on gods part , that he is ready to forgive us ; wherein you must strengthen your faith , when you draw neare to him . and againe , this condition on your part , faith and obedience out of love , as you have heard : this is the first use that you are to make . i should proceed . the end of the first sermon . the cuppe of blessing : delivered in three sermons , upon cor. . . the second sermon . corinth . . . the cup of blessing , that we blesse , is it not the communion of the bloud of christ ? &c. seeing we have the same occasion for which i tooke this text , being to receive the sacrament againe the next sabbath , and so along ; i thought it better to continue it , than to divert to another : when we handled it the last time , we told you there were these three parts in the words : first , there is a true communion of the body and bloud of christ. secondly , the meanes by which it is conveyed to us , the bread and wine , the outward elements which god hath sanctified to that purpose . the third is the adopting or fitting these elements for such an end ; and that is by sanctifying them , by blessing them by setting them apart ; the cup of blessing which we blesse , &c. the point we delivered was this , ●hat in the sacrament there is a reall and true communion of the body and bloud of christ to every receiver . we told you the difference betweene the papists and us , we both agree that christ is really in the sacrament , they say it is corporally , we say it is only done by faith . but to use an expression of augustine , which he hath upon the very text , saith he , iohn baptist said he was not elias , and yet christ saith , iohn was elias ; why , saith hee , how shall wee reconcile these two ? they are thus reconciled ; iohn speakes properly , and christ spake figuratively , and therefore they crosse not one another ( he gives this very instance ) so saith he , when christ saith , this is my body , and we say it is not his body , but bread , they are augustines owne words ) saith he , the meaning is this , it is the body , if we take it figuratively , and it is not his body , if we speake properly ; so that as it was with the temple of his body , when he spake of it , i will destroy this temple , and build it in three dayes ; they understood it of the materiall temple : and , saith the text , they were reckoned as false witnesses against christ : so when christ speaks thus of his body , this is my body , when they understood it materially and corporally , when it is a thing so frequent and usuall with him to speake metaphorically , i say , they shall be found false witnesses against him , in applying this to his materiall and corporall body , that he understands of his mysticall body , which is received by faith . i will not stand to repeat more of that i delivered then , lest the time prevent us in that which remaines . onely one thing which i then omitted , and that is a great objection of the papists , out of the sixth chapter of saint iohn , where christ speakes so much of eating his flesh , and drinking his bloud , which , say they , must needs be understood of a corporall manducation , of eating his body and drinking his bloud in the sacrament ; we will speake one word of this . first , that this cannot be the meaning of that clause , is evident , because the supper of the lord was not then instituted ; and therefore it could not be he should have relation to that , because christ spake to those that might understand him , the words were intelligible at the least : now it was impossible that those that heard him , should understand him of the sacrament of the lords supper , because it was a thing that was not ; and if they say that was their dulnesse : i answer , it is not dulnesse not to conceive that which simply could not be knowne : this that had no being , could not be knowne ; and therefore this is certaine he had not relation to that . besides that , if you marke the course of the words , you shall finde he saith there , that rather the flesh is turned into bread , than the bread to flesh , saith he , i am the true bread that came downe from heaven , he repeats that often in the chapter , vers . . i am the living bread , and my flesh is bread , and i give life to the world : so that you shall finde more reason , if you reade that chapter , why the flesh should be turned to bread , than the bread into flesh . but besides that , the eating of christs flesh , and the drinking of his bloud , is alwayes taken in a good sense , and it is alwayes peculiar to the saints : and therefore , verse , . you shall finde both expressed : except a man eat his flesh , and drinke his bloud , he hath no life in him : againe , whosoever , ( without exception ) eats his flesh and drinkes his bloud , he hath eternall life , and christ will raise him up at the last day : so if you take the words generally as christ expresseth them , and so they must needs be understood . then it is impossible that his flesh should be eaten in the sacrament , and his bloud drunke , because many that should eat his flesh there , in a corporall manner shall not be saved , which you know themselves grant . besides , there are many that never eat his flesh , nor drinke his bloud in the sacrament , that are saved , and have life in them , as you know the theefe on the crosse , went immediately to paradice , though he never eat the flesh of christ in the sacrament , nor dranke his bloud : all the patriarkes before christ , did not they drinke the same spirituall drinke , did they not eat the same spirituall meat , as we doe ? but they never eat it in the sacrament : mary magdalene , when she had never tasted of the sacrament , saith christ , goe thy way , thy sinnes are forgiven thee : what need i give you instances of children that die ; it is the opinion of the councell of trent , they set it downe in plaine termes , that children , that are baptized , though they eat not the sacrament , and drinke of the bloud of christ , and eat his flesh , are saved : and therefore christs owne words must be meant in this sense , and cannot be understood of a corporall eating of his flesh , and drinking of his bloud . but because those words , vnlesse yee eat my flesh , and drinke my bloud , yee cannot have life ; are a place which the papists doe much urge , as if it were impossible to be answered , and appeale herein to the fathers . we will shew you briefly , that it was so interpreted by the fathers that lived neare the apostles times , as by us now , before there were any popish doctors to corrupt the glosse , as origen ( that was very ancient ) upon the fifth of matthew , saith this , that if it could be that he that remaines an ill man , could eat the flesh of christ , and drinke his bloud , then it could never be said , iohn . whosoever eats my flesh and drinkes my bloud , hath eternall life , and i will raise him up at the last day . againe , also , augustine in his . tract , upon the gospell of saint iohn , saith this , whosoever is not a member of christ , he eats not his flesh , he drinkes not his bloud , though visibly and corporally hee crush with his teeth the sacrament of the body and bloud of christ. marke the words , the sacrament of the body and bloud of christ : but it is vaine for me to insist upon the particular saying of augustine , because those that are acquainted with his sayings , if they deale ingenuously , they know they are every where scattered , that he is very cleare and evident : but i will name one that is exceeding perspicuous , in his third booke , de doctrina christiana , cap. . he gives us this rule for the interpreting of scripture ; if we finde that commanded that is flagitious , and hurtfull , and evill , we must not interpret scripture so , that such a thing is to be done : as for example , he gives this instance , iohn . christ speakes of eating his flesh and drinking his bloud , saith he , this is a flagitious , an evill , and an hainous thing , that a man abhors when he thinkes of it ; and therefore the words are not so to be understood , but you must understand them spiritually , and figuratively ; you must , when you heare those words , remember that christs flesh was crucified for you , and that his bloud was shed ; and so the words are to be interpreted . ambrose upon the . psal. having occasion to speake of the sacrament , hath reference to this , ioh. . saith he , christ is the bread of life , he that eats life cannot die , for how shall he ( saith he ) die , christ is the bread of life , he that eats him , therefore , cannot die , therefore ( saith hee ) none are said to eath the flesh of christ , and drinke his bloud , but they must needs live for ever , for he eats that which is life . athanasius hath speeches as plaine as these , it is not , ( saith he ) corporall , but it is spirituall , that which christ speakes concerning eating of his flesh , and drinking of his bloud , ( saith he ) that small bodie of his , could that feed so many , saith he is reckoned the meat of the whole world : and therefore , saith he , in the latter end of that chapter , iohn . when christ had finished his speech of eating his flesh , and drinking his bloud , he speakes of his ascension into heaven , that he might draw us from carnall conceits , to raise our minde to understand the thing spiritually to ascend to him by faith , and to know the spirituall nourishment of the soule , and not corporall of the bodie . besides him , tertullian in his booke , de resurrectione carnis ; eusebius contra marcellium , not to name other particulars , they all interpret the place thus : and therefore let not our adversaries say ▪ it is a new interpretation ; it is fastned on the words by calvin and beza , as they doe ; it is the interpretation of the fathers , nay , i will goe further , it is the interpretation not of the fathers onely , but of some of their owne writers cajetan upon the third part of thomas , the . question , saith plainly , to eat the flesh of christ , is to beleeve in christ. and biel in the canon of his masse , and canisius upon the corinthians ▪ and others of their owne writers , which is enough to make it cleare to them , that this is the meaning of the words , that we have said before . so much shall serve for the answering of that objection . we shewed the last day in what manner christ is in the sacrament ( i will not stand to repeat it ) we came to draw some consectaries from the point , that there is a reall communion of the body and bloud of christ in the sacrament : the first was for the strengthning of our faith : if god had said it only , it had beene enough , god that cannot lye : but i told you , he had not only said it , but sworne it , and not only sworne it , but hath put to his seale : and therefore we have reason to beleeve him ; only i told you what was required , if we will partake of christ : first , we must take him by faith : secondly , that is not all , we must take him in deed , aswell as in word , that is , we must obey him , and live by his lawes ; we must lay downe the armes of rebellion , and come in , if we will have pardon : thirdly , it is not enough to doe this , but we must doe all out of love . now when a man heares of this , that all this is required in taking of christ ; here , i told you , all the world is at a stand , there is no body will be content to take him , when they heare these conditions , that they must deny themselves in every thing , in their profit , in their pleasures , in their credit , and must take up every crosse ; and when they meet a crosse , they must not balke the way , but they must goe thorow , when they heare they must follow him and serve him : i say , when men heare this , they refuse christ , they will not come in to god : now what is our businesse , but to invite men to come in to god , and to compell them , as he saith , that my house may be full ; we are the messengers of the lord , sent , that we may invite men to this banquet , i meane not to this sacrament , but to the thing : and therefore we will make it the second consectary , and so proceed . if there be here a reall communion of the body and of the bloud of christ , then here is the gift or offer of his body and bloud : consider therefore the greatnesse of christs love , that he should regard us so much , as to take our nature , to cloath himselfe with our flesh and bloud , that he might be crucified , in that , i say , this is an extraordinary love : compare but our condition with the angels that were fallen , and we shall see the greatnesse of this love : the angels that were fallen ( and we were sunke in the same mire ) when god looked downe from heaven , and saw the miserable condition of both , ( saith the author to the hebrewes ) he had compassion on us , but on the angels he had not compassion : which difference shewes his liberty , and magnifieth his mercy toward us , as you shall finde in malachy ▪ the lord reasoning with israel , thus have ●●oved you , and yet you say , wherein hast thou loved us ? saith he , was not esau iacobs brother , and yet iacob have i loved , and esau have i hated . so , i say , the lord hath loved us , in doing this for us , in giving this body of his to be broken , and his bloud to be shed , he hath loved us , and hated them ? and why hath he put this difference , but because he loved us ? and therefore paul , as he is excellent , when he comes to set forth this point , ephes. . he saith , when wee were children of wrath , when we were dead in trespasses and sinnes , when we were enemies , he that is rich in mercy , according to the greatnesse of his love , hath quickned us , and set us together with christ in heavenly places , ( marke it ) when we were in this condition , dead , it was he that was rich in mercy , according to the greatnesse of his love , &c. you shall finde that the apostle , whensoever he comes to this matter , knowes not how to expresse himselfe , but as a man that stood amazed at the greatnesse of gods love , he had his thoughts swallowed up with it , ephes . . that you may know the love of christ , which passeth knowledge , that you may comprehend the length , and breadth , and depth , and height of the love of christ , &c. which cannot be measured : that is , the love of christ was exceeding great : and this is that you are to doe now when you come to the sacrament , and not only then , but at all times : for it is profitable for us to doe this , doe that ( saith christ ) in remembrance of me ; what is that we should remember ? his love : and why his love ? to gaze upon it , only to know it ? no , but to be moved with it , to love him againe , to take him , to feare him , to serve him , to obey him , for that end , you should remember it . when paul was going to damascus , you know the lo●● met him by the way , and when he had met hi● ▪ paul ( saith he ) i am iesus whom thou persecutest , i am iesus that was crucified for thee , i am iesus that gave my body for thee , and as many as receive me : you know when paul heard this , it melted , it softned his heart , and drawes from him that holy , and good , and humble expression ; lord , what wilt thou that i doe ? as if he should say , i will doe whatsoever thou wilt have me . i say , it was this love , i am iesus whom thou persecutest , that melted the heart of paul : so i may to every one that heares me at this time : if there be any among you , that live in any sinne , whatsoever it is , be it swearing , be it drinking , be it fornication , be it sabbath-breaking , be it what it will , i may say to him , as if a voyce should come from heaven , as it did to paul , it is iesus whom thou provokest , it is he , whom thou offendest , whom thou wrongest , whom thou dishonourest , it is iesus that was crucified for thee , that iesus , that gives his body and bloud for thee , shall not this melt thee ? shall not this affright thee somewhat ? shall it not bring you on your knees , and make you say , i am a sinfull wretch , not worthy to be received into the number of the saints ; lord , what wilt thou that i doe , i will doe it , i will continue to doe this no more : surely this is a strong motive ; paul thought so : i beseech you by the mercies of god that you would come in : take it in the prodigall sonne , when he comes home , and expects little ( as he had reason to expect little from his father , when he had carried himselfe so rebelliously ) when his father used him in that manner , when he provided a feast for him , and put the robes upon him , and rings upon his fingers , how thankfull was he ? how was he affected ? how would a man be affected in such a case ? so , i say , that is our condition , we have cause to looke for nothing but death thereupon comes the gospell , that comes and offers life , that overcomes with kindnesse , as it were : the lord comes and tels us ▪ well , notwithstanding all this , you shall be received to mercy ; goe , take , this is my body which is given for you : i say , this would move an ingenious disposition : you know mary magdalen was moved with this , when she was such a sinner , and saw that god had received her in that manner , that melted her heart ; so that she watred his feet with her teares : so should we be affected , if we did seriously consider the greatnesse of christs love , i will give you my body and my bloud , this is a great thing , if we were able to consider it aright , that the lord should give us his body and his bloud . there is no love like this , hee hath loved me ( saith paul ) and hath given himselfe for mee : and this is that indeed which should bee the most effectuall motive of all others , that there is a pardon that christ still makes offer of to you indeed ; there is nothing else brings us into christ but this , other things may prepare us , but nothing brings us in but this : you know , a pirate , as long as a proclamation of rebellion is out against him , will not come in , but a pardon being promised , and advancement annexed to it , that , if any thing , will bring him in : the theefe runnes away , as long as he is pursued with hue and crie , but the promise of pardon makes him returne back : so , i say , it is not the law that brings you in , that may prepare you , but it is this gospell ; for , as i told you , the sacrament preacheth the gospell to the eye , as we doe to the eare ; and when mercy is promised , when a pardon is promised , a generall pardon , without exception of persons , or sinnes ; my thinkes this should affect you , and bring you in : as it is said , ier. . saith the lord , if one of you have put away his wife , will he returne to her againe ? no , but you have played the harlot in many places , and many times , and yet returne to me saith the lord : and so i may say to every man that hears me , though thy sins be never so great , like that sin of idolatry , like that sin of playing the harlot , though that were frequently committed , though it were done oft , many times ; yet returne saith the lord , if thou wilt come in , thou shalt be pardoned , and not so only , but whosoever receiveth me , saith christ , shall be made the sonne of god. consider this , be affected with it , let it not be in vaine unto you when you heare those patheticall speeches , iohn , he came to his owne , and his owne received him not : and againe , oh ierusalem , ierusalem , how oft would i have gathered thee , &c. i say , when you heare these things , it may be you thinke with your selves , these were rebellious people to use christ thus , you thinke if it had beene the case , if you had beene there among them you would not have done it : well , i say , it is the case of every man that continues in any knowne sin , christ offers himselfe , we make offer of him , when we preach the gospell , in the sacrament he is offered , he is made like a common dole , all may come that will , and certainly all that hunger doe come ; but when thou goest on still in thy sinnes , thou art one of them to whom christ is come , and thou wilt not receive him ; thou art one of them , whom he would gather , and thou wilt not : no , but thou wilt goe on , thou takest the grace of god in vaine , thou tramplest the bloud of christ iesus under-foot , as a common thing , thou doest what thou canst , that the death of christ should be of no effect , thou recompencest to the lord evill for good , doest thou thinke that the lord will beare this at thy hands ? no surely , he will be revenged on such a man , on such a people as this : but you will say , it is an hard thing to doe this that you exhort us to : and therefore , that i may not onely shew you what the duty is without affording you some helpe to doe it , we will adde some things , that may invite you to come in : and take christ thus offered in the sacrament , and which is continually offered by and in the gospell . and what is it that should invite you ? but two things ( to goe no fur●her ) one is the misery out of christ ; the second is the happinesse you shall have by him : and that is the businesse we have principally to doe , at this time , that we might invite you to take the body and bloud of christ , that is , to take the lord himselfe , who is offered effectually and freely to you ? he makes proclamation to all that will come and take of the waters of life freely . now if we consider what should invite the sons of men to come in , these two things will doe it , their misery out of christ , and their happinesse by him : as the prodigall , what did invite him to come home ? the misery he was in , he saw he could not live , he could not get huskes to sustaine him : on the otherside , in his fathers house there was bread enough ; those two together wrought on him , and brought him home : so we , when we invite men to the mar●iage of ●he kings sonne , that is , to marry the sonne himselfe ; what should we say to invite them ? we bring them to consider on the one side , i cannot live without christ ; i am undone , i perish if i doe : againe , on the otherside , by matching with him , i shall have all by grace that he hath by nature : i shall be a son of god , a king , and heire of all things , i shall have all that christ hath : i say , these two should invite us to come in ; and therefore we will doe these two . first , shew you the misery you are in out of christ , iohn . . saith the evangelist there , he that beleeves not in christ is condemned alreadie : ( marke ) he needs not a new condemnation , but he that beleeves not in christ is condemned already ; he that hath not the sonne , hath not life : is not this misery enough to be in a state of condemnation ? iohn . hee that obeyes not the sonne , the wrath of god abides on him : and what is that wrath of god ? if the wrath of a king be a messenger of death , what think you of the wrath of god ? who knowes the power of his wrath : rom. . what if he will to shew his wrath , and to make his power knowne , suffer with patience the vessels of wrath , appointed to destruction , that is , when the lord shall come to execute his wrath on evill men , he will use all the power he hath to execute the fiercenesse of his wrath on them : and therefore it is a terrible thing to be subject to the wrath of god : but because that moves not so much , being generall , you will aske wherein this wrath of god is seene , and wherein more particularly is this misery in being out of christ ; i will name but these three particulars . first , you shall be subject to death , subject to him that hath the power of death : you will say this is no such misery , for are not holy men subject to death , as well as evil men ? i , but there is great difference ; the evill shall be subject to death , as an enemie , the last enemie that shall be destroyed is death , which shewes that death is an enemie ; i say , they are subject to death as an enemie ; death may come to two men , and be a friend to the one , and an enemie to the other , that which he saith , death is the rich mans enemie , and the poore mans friend , we may better apply it , to the godly man , and to the evill man : and surely it is true , death is the godly mans friend , and the wicked mans enemy ; the same death , as you know , the same messenger comes to call pharaohs butler and his baker , he came as an enemie to the one , and as a friend to the other , he came to call the one to promotion , and the other to execution , so doth death : now death , when that comes as an enemie , is terrible , when that comes with a sting , death indeed without a sting is nothing ; but death , when it comes with a sting , and the sting of death is sinne ; this we consider not , that death hath a sting , it is a serpent , that often stings without hissing , without warning , it comes suddenly , it comes certainly , we see continually how men fall from the tree of life , as leaves in autumne , we consider not this : but this is among the miseries , that we are subject to death , and this is a great misery . those that can looke upon other miseries and dangers , and out-face them , without being daunted , when death comes , that appales them , that looses the joints , that makes them tremble , that makes their knees knocke together : you know it is said of saul , david professeth that he was valiant as a lion , in his songs of him , when the newes of death comes , he fals to the ground , there was no strength in him : all are petty miseries to this , this is the great giant that makes the stoutest heart to tremble at his approach . but is this all , that we are subject to death , when we are out of christ ? no , we are subject to the feare of death likewise , which is an hundred times worse that death it selfe , heb. . . he hath delivered us from him that had the power of death , he hath delivered us , that for feare of death were all our lives subject to bondage : i say , the feare of death , is worse than death it selfe , because death continues but a moment , it is soone gone , but the feare of death continues alwayes , a long time , like the hand-writing which kept belshazzer in feare ; so this feare of death keepes us in a continuall trembling , this is that that imbitters all our comforts , that sowres all our joy , this feare of death , they were all their life-time subject to bondage through the feare of death : therefore it is not said that death is bitter to him that lives in pleasure , but the remembrance of death ; all the joyes and comforts that we have in this life , what are they when they are accompanied with this , i say , ther is nothing terrible , but so farre as it is mingled with this feare : all evill and dangers are so farre terrible , as they are harbengers of death , as they are crackes to give warning of the fall of the whole house that shall never be repaired againe : whatsoever pleasure we enjoy , this is the gall that takes away the sweetnesse of all , though the pottage were otherwise good when the colloquintida was in them , there is death in the pot ; so i may say , when death is joyned , what sweetnesse is in them ? that is the condition of every man living out of christ , he is not only subject to death , but to the feare of death continually . but is this all ? no , there is yet more , there is hell , death hath a page that comes behinde him , that is ten times worse than himselfe , rev. . , . i looked & saw a pale horse , and the name of him that rode on him was death , and behinde him followed hell : that is , hell is the hooke that is hid in death , when we are once taken with that hooke , we are kept there for ever : if death should come without hell , it were another matter , death is but the lightning , it is hell that is the crack of thunder : and shall we like children be afraid of the lightning , and not be afraid of the bolt ? it is hell that is the gate that keeps us for ever , death is but the arrest , that carries us thither . therefore consider what it is to be subject to hell ; as our saviour saith , what will that availe a man to win the whole world , and lose his soule : consider well of that speech , what will that availe you to save all things else , if you lose your soules , as if a man should save the paring of his nailes , and lose his finger , as if he should save his shooe , and lose his foot , as if he should save the ship , and lose the fraught , as if he should save the house , and destroy the man that dwels in it ; so it is to save other things , and to lose the soule : no , it is the terrible thing , hell , that followes death : in all other miseries , yet this is our comfort , that death will come in the end , and put a full point and period to them ; but this second death , hell , is such a death , as hath no other death to end it : therefore , as wee say , but for hope the heart would breake ; surely there is no hope , and therefore there is a breaking of the soule , aswell as torment of the body : therefore consider what hell is , what eternity is , this is the misery we are in out of christ , you are subject to the feare of death , you are subject to death , and to hell too : death is but the stalking-horse , it is hell that is the fowler , that hath the peece and the shot to destroy us utterly . and therefore consider what case you are in out of christ , what misery you are in out of him , that when hell and death come ; as she said , vp sampson , for the philistims are on thee ; so , when we shall say , hell and death is on you , and your haires are cut off , that is , christ is gone from you ( for the cutting off his lockes , was but an embleme that god was departed from him ) i say , when they are on us : if christ be away , what a case are we in ? shall they not take us and carry us to that prison , there to lye for ever : therefore consider this , it is certaine the destroying angell will come , and commonly he comes in the night ; death commeth when thou least lookest for him , as a theefe : i say , the destroying angell will come ; what will their condition be then , when there is no sprinkling of the bloud on the doore-posts of thy soule ? it is the case of every man out of christ ; what are we out of him ? when the avengers of bloud , when the pursuers shall set on us , and pursue us , from whom we cannot flie . and when we shall be shut out from the hornes of the altar , when we cannot come to christ , the citie of refuge , it is a terrible thing , if we consider it seriously . it is said that aaron , when he caused the people to commit that sinne , or was an instrument rather , it is said that he left the people naked , why ? because he deprived them of the presence of the lord : now when christ shall be taken from us , when we are without him , when we are deprived of him , are we not naked ? is not the hedge broken downe ? there is nothing left to shelter us ; what are we without him ? but as the conneyes out of the rockes , that have nothing to shelter us from the devouring lion : now moses was but a type , it is christ that holds the hands of god that he cannot destroy us , it is he that stands in the breach , and keepes out the inundation of evils , that we be not over-whelmed with them ; he is the arke of god , that causeth the house of obed-edom to be blessed ; and we have more cause to take to heart the want of him , a thousand times , than they had to lament the losse of the arke , when it was among the philistims , for the arke was but a type of christ : this is the case of every man living out of christ. i but , you will say , christ is mercifull , he is very ready to forgive , i hope i am not out of him , but he is ready to receive me ? it is very true , he is mercifull , but to whom ? surely not to the wicked , he holds not the wicked innocent ; so speake plainly to you , whosoever continues in any knowne sinne , be it never so small , to such a man christ will not be mercifull : no sinne shall have dominion over you , rom. . for you are not under the law , but under grace : as if he should say , there are none whom christ takes to himselfe , and puts into the condition of grace , but he frees them from the dominion of every sinne , there is not one ruling lust there : you know there are many paths that lead to hell , the way that leads the right way is but one , errour is manifold ; there are a thousand paths that lead the wrong way , and will not one path lead to hell as well as a thousand ? he that is in christ hath crucified the flesh , and all the affections , there is not one raigning lust there ; so that as antichrist had his marke , and they received the marke of the beast : so christ hath his marke too ; as you have it , ezek. . the writer marked all that mourned , god set a marke upon them , and he sets a marke upon all those that he is mercifull to . you will say , what is this mark of the lord ? you shall finde , cor. . . whosoever is in christ , he is a new creature , that is the marke of the lord iesus : and therefore , if thou wouldest know whether christ will be mercifull to thee , consider if thou finde that marke there , art thou a new creature ? that is , art thou made all new , as if thou haddest another soule dwelling in thy body , for thou must not be new by halfes , thy whole spirit must be new. againe , if you will come more properly to this marke , you shall finde , ephes. . cor. . what it is , the seale and marke that christ sets , is his spirit : whosoever hath not the spirit of christ is none of his : you know merchants set seales upon their goods , to know them , that when they meet with their seale they may say , this is my parcell of goods : so it is in the multitudes of men : all that christ will be mercifull unto , he sets his seale on them , and where he finds his seale and his mark , those he knowes to be his ; that seale is his sanctifying spirit that he hath given us , it is as a seale or earnest , cor. . and ephes. . he hath sealed us with the spirit of promise : that is , with the spirit that he hath promised to us . so consider if thou have that spirit then , to sanctifie and to change thy heart , to make thee another man than thou art by nature , to enable thee to do more than thou canst doe by nature ; if thou have not this seale of god , thou art yet none of his : but you will say , i have the seale , i hope i have the spirit : well , it is well , if thou hast ; but know this , that christ never gives that privie seale and signet of his , that inward seale that none knowes , save those that have it ; but there is a broad-seale likewise that followes , that seale spoken of , tim. . this foundation of the lord remaineth sure , and hath this seale , the lord knoweth who are his , and let them depart from iniquity that call upon the name of the lord ; hee addes to that other , a parting from iniquitie , from all kinde of iniquity , there must be none exempt place in thine heart , nor in thy life , wherein thou wilt have a priviledge , thou continuest not in the least sinne , but departest from all iniquity , then thou hast this seale aswell as the other : if thou want these two seales , if thou be not a new creature , if any sinne have dominion over thee , if there be one living lust in thee that is not mortified , that is not healed , i assure thee thou never haddest yet any part in christ : and if thou be out of christ , thou seest what thou art subject to , to the wrath of god , and you see the particulars , you are subject to death , you are subject to the feare of death and to hell ; and this is the case of every man out of christ , and me thinkes this should somewhat move us to come in , and to take him . but this is not all , that which we have by christ may invite us a great deale more forcibly : if we could but open the casket , and shew you the iewels , or if we could but unlocke the treasures that are hid in christ , it would bring a man in love with him , it would make men doe as paul , account all drosse and dung , that they might have him . well , though we cannot doe it fully , yet we will endevour to doe it a little : you will say , what shall we have by christ ? first , you shall have life by him , iohn . the place spoken of in the beginning , he that beleeves in me , shall have eternall life , and i will raise him up at the last day : when he comes to speake of water to the woman of samaria , iohn . when hee would commend to us a motive to stir us up to come and take him , and to drinke , &c. he saith , hee that drinkes this water shall thirst no more : that is , he shall live for ever ; it is water that shall keep life in him for all eternity ; when she heard this , she harkens to heare of water that could keepe life for ever . when you reade the story in genesis , that the angell was set with a sword shaken , to keepe man from comming to taste of the tree of life ; you should thinke with your selves , if the angels were removed now , or there were a man so happy , that the angell would give way to him , that he might come and eat of the tree , and when hee had eaten to live for ever , you thinke that man in an happy condition . now the lord doth say , revel . . he that overcomes i will give to eat of the tree in the middest of the paradice of god : that is , he shall eat of me , and live for ever ; this is the great happinesse we have . when christ would use a compelling argument to move , revel . . . hee that overcomes shall not be hurt of the second death : why , is it so great a matter ? oh that is all , not to be hurt of the second death : the first death is nothing ; the first death is but the doore , it is but the gate that leads to the passing thorow ; the first death is but a going over the threshold , the breadth of it is but a step , and the length of it is but a moment of time or two : but the second death , there are the chambers of death , as solomon speakes , where you shall be led from one misery to another , and where you shall dwell for ever : and therefore consider this , if you take christ , you shall not be hurt of the second death : i beseech you consider seriosuly , reckon nothing so sweet ; if this life be sweet , that is but a spanne long , is not abundance of life much sweeter : it is naturall to every man to desire immortility , if you could but have this life continued , let every man aske his owne brest what he would give , that his life might be continued , that he might be immortall ? if there were such a thing as the alchymists speake of , i could draw out the threed of this life to keepe it firme and even as they dreame of ; what would you give to obtaine ? and will you not regard this that will doe that indeed ? will you not take christ , which is life indeed , which will give you another life of immortality , for you must know that it is not immortality simply that man desires . the naturalists were deceived in that , for a man had rather not to be than to be in misery : and the soule in hell are immortall ; and therefore it is not immortalitie that we desire simply , for death is not the extinguishing of life , but the misery of life : and therefore , where the scripture speakes of the losse of the soule , it is to be meant thus ; a mans finger or his joynt is lost , when it is seized on by any incurable sore : so when eternal misery is on the soule , then the soule is lost , and yet you have the joynt still , you have the soule stil , you have life still : and therefore it is not immortality simply that we desire , if we consider what it is , but it is happinesse , it is such a life as is not only immortall , but happy withall : this life christ hath promise , we shall live , and an happy life , such as s. paul expresseth , cor. . saith he , we desire not to be unclothed , but to be clothed upon , that immortality might be swallowed up of life : as if he should say , consider with your selves , you that love this life so well , that you neglect that which is to come , saith he , we love our lives as well as you , we are not weary of them , no more than you are , we desire not to be unclothed , no , but we desire that immortality may be swallowed up of life , how swallowed up ? as we see a rude draught in a picture , swallowed up with the picture when it is perfected , as child-hood is swallowed up of manhood , as the glimmering light is swallowed up of the perfect light ; so their immortality is swallowed up of life , that is , if there be a small poore glimpse of comfort here , saith paul , we would not be rid of these , we would be content to have these as well as you , onely wee would have them swallowed up of perfect life , we would have imperfection swallowed up of perfection : and therefore iob saith , i will wait till my change shall come ; he saith not till my destruction come , till my perishing come , or till my death come , but i will wait till my change come : and he that changeth doth it for the better : if you will take christ , you shall have this immortality and life , perhaps you will say , but i could be content to have this temporall life continued : and haply , my brethren , if the lord would make that promise , that he would proclaime to men that they should have immortall life here , it may be he shall have more followes than now he hath , when hee promiseth immortall life in heaven : but to take away that in a word ; i say , it is a foolish choice , if you might have it : for what have you heere ? here the body is tormented with diseases , the spirit is wearied with vexation , and the state is assualted with losses and crosses ; evill things wound us with sorrow , and the good things we here , doe but infect our affections , and weary us still , and yet they whet our tired appetites with a new edge . in a word , every condition here is pestred and troubled with businesse ; one invites and drawes on another : we are hampred with succeeding fetters , and makes this short life more short than it would be with carefull griefe , with bitter feares , and with corrupt joyes ; and at last , all cut off and end , as many men many times spread their branches and flourish ; their estate over-swallowes their wishes , their suceesse excceds their desires : now on a sudden , this pompe is no where to bee found , their desires vanish , the floud of their wealth is dried up , the owners and their goods perish together ; they will not see this by experience . what is it in this life you would have , if there were immortality ? but i say , it cannot be so , that is not so ; you cannot have immortality in this life , but as evidently as you see the heavens roll about evey day , so plainly we may see , if wee will take it into consideration , mankinde hurried along with an unwearied motion to the west of his dayes ; their posterity posting after them by an unrepealeable law of succession : our fathers you know are gone before , and we are passing , and our children shall follow us at our heeles : that as you see the billowes of the sea , one tumbe on the neck of another , and in the end , all are dashed upon the shoare ; so all generations and ages in the end , are split on bankes of death , and this is the condition of every man ? is it not our wisdome then to provide for another life ? certainly , if there bee any wisdome in the world , it is wisdome to remember our latter end . the wisest among the heathen were wont to say , there should bee nothing but a meditation of death : that is , a wise man though the course of his life , should be still fitting and preparing himselfe for death ; and shall christians ●me behinde them ? it was a wise speech of peter to our saviour , lord whether shall we goe , thou hast the words of eternall life : as if hee should say , there is no motive to that , surely we will not leave thee : therefore , i say , consider , here we are but tennants at will , wee may be turned out of doores to morrow , therefore let this be a motive to win to christ , you shall have life . but you will say , i hope death is farre off , yet i have time enough : well , take heed thou be not deceived in that , for ther is a collusion there : as the painter by collusion of colours , makes a thing seeme farre off , when it is neere at hand : so wee by our folly and vanity , our fansie mis-apprehending of things , we looke on death as farre off , when it may be it is at our heeles , at the next doore ; thou knowest not how soone thou maist meet with it , therefore say not , it is farre off ; but thinke with thy selfe , goe sit alone , but a little time together , and then think with thy selfe i must die ; it is appointed to mee as to all men once to dye : consider , if a man might dye twice or thrice , perhaps he would be ready , he would be prepared ; but consider thou must dye but once , if thou be not prepared , there is not a second oportunity : and then consider thy soule is immortall in another place , it must live for ever . and then remember christ saith , thou shalt have life , if thou take him , thou shalt live for ever : then thou wilt finde it an exceeding blessing worth the having , it is that that may wooe you and win you to come in and take christ , to love him , and to serve him , and to obey him ; certainly if you will not now be moved with it , yet when death shall come , then you shall finde that beyond all the treasure , to have that white-stone with a new name in it : that stone was a signe of absolution that a man was quitted , that his sins are forgiven , that he hath interest in christ and eternity , that eternall life is for him in heaven ; this is the first motive to win you to christ. secondly , if you will come into him , you shall have all your debts payd , you shall bee under cover , that is , you shall have all your sins forgiven , that when the creditors come with an arrest , with a judgement and execution , you may be able to say ; no , they are none of my debts , goe to my husband , hee must pay them and not i : i say , when you have christ when satan shall come , and when sin shall come , you may put them over to christ ; for now you are his and he is yours , he hath taken our debts on him : is this a small thing ? psal. . . saith david , blessed is the man whose sinnes are forgiven , and whose iniquities are covered : marke , blessed is the man whose sins are forgiven . perhaps if one of us should seeke a happy man , we would say , that he is a happy man that lives in health and in wealth , in credit and abundance of all things : he that hath the favour of princes , hee that hath some notable excellencie to make him famous among men , some such thing wee take for happinesse : but when david comes to looke through the world , and all the felicity in it : oh saith david , hee is a happy man that his sinnes are forgiven ! and there is good reason for it , because when our sin is forgiven , wee are reconciled to god , and god onely can make man happy . for wherein doth happinesse consist , but in a freedome from all evill , and in enjoying of all good , you know this is happinesse : now sin , is it not the first linke in the chaine of ills ? as the under-wheeles in a clocke or watch depends upon the first , so all miseries depend upon sin , as the master-ill of all ; take away that and all the wheeles stand still , they move not a jot to doe us the least hurt : take away sin , take away all ; this ill in sin is a bar , and stops from us all good things ; take away sin , and you shall enjoy all that in abundance that your hearts can desire : if you have not your sinnes forgiven , what will it availe ? if you come to a prisoner and tell him , you shall have the best lodging , you shall have a pallace , you shall have orchards , and gardens to walke in , you shall have gold and silver , as much as you will desire , you shall have honour put upon you : would not he answer ? alas , what would all this availe without a pardon ? so i say to men , that magnifie the things of this world so much , and remission of sins they thinke not of ; i say , what is all this , will it availe without a pardon ? no , therefore this is a great motive to bring us into christ , that our sins may be forgiven . therefore that great promise went of the messiah , that when he should come into the world , he should save his people from their sins : and this is a mercy , which though you may slight now in health and strength , yet when the times come that god shall charge sinne upon your consciences , that they feele the weight and burthen of it , you shall finde no mercy like to this , that you may come to have your sinnes forgiven ; then he that bringeth the glad tydings of peace , his feet will be beautifull : the thing is the same if wee had hearts to consider of it : if we were poore in spirit , if we knew what sinne were , if wee had ever felt the bitternesse of satans yoke , that wee were weary of it , wee would come in and reckon it a great matter , to have our sins forgiven : this is the second : i shall prosecute the rest at some other time . the end of the second sermon . the cuppe of blessing : delivered in three sermons , upon cor. . . the third sermon . corinth . . . the cup of blessing , that we blesse , is it not the communion of the bloud of christ ? the bread that we breake , is it not the communion of the body of christ ? the point you know we have delivered out of these words , is this , that in the sacrament , there is a true reall communication , or giving , or offering of iesus chri●t ; of his body , and of his bloud , to all worthy receivers : wee have shewed you the difference , betweene the papists and us in this point . they will have here , a reall corporall presence of christ. we say , it is true ; but it is spirituall , but it is mysticall , but it is sacramentall . we have shewed you the reasons , by which wee refelde that opinion of theirs ; that there is no necessity , neither in regard of the thing , nor in regard of the words ; and if there be no necessity we may not grant it : other reasons we shewed the last day ; but not to stand to repeate them . the last day , ( because they stand so much on fathers ) in this point , we shewed you the opinion of divers of them : of origen , or athanatius , ambrose , tertullian , augustine , and the rest . to that wee will adde but this , to cleare that point con●erning the opinions of the fathers . you shall finde that ireneus that lived within seventy yeares after the death of saint iohn , is cleare in this point ; that the bread and wine , are but sacraments and figures of the body and bloud of christ : after him thirty yeares , lived clemens alexandrinus , tertullian and origen , for they lived much about a time . origen was the scholer of clemens alexandrinus ; these do as evidently explaine it , as any of our divines , though not so distinctly , because the controversie was not then moved : and therfore you must not expect so full and so cleare and distinct expressions , as you have in these times , when wee have more occasion to doe it . i will not trouble you with citation , lest i spend time too much : but you shall finde it so in them . after their time , augustine expresseth it so fully , as that calvin , or beza , hath not done it more clearely , as i shewed by some allegations out of him the last day . from his time i doe not finde , that this opinion of theirs had any footing in the church , till the time of damascens , that lived in the yeare , seven hundred thirty . he was the first that began in the easterne churches : this opinion of transubstantiation , chrysostome hath sore hard speeches , but such as may well be interpreted ; if you looke on him in the tract of his writings , you shall see evidently , that hee never dreamed of any such reall presence as the papists affirme . but i say , damascene was the first that set this false opinion abroach in the easterne churches , in the greeke churches about a hundred years after . in the western churches , in italy , and those parts , it began a little to bee set on foot , in the time of carolus calvus emperour ; who being troubled with that controversie set bertram a work , a presbyter , a learned man , one of the most learned of those times ; and desired him to expresse his opinion in that point : hee writ a learned booke of it , and so the controversie continued in good state and condition , till two hundred yeares after , or lesse , betweene one , and two hundred . and the first man that began to infuse this poyson into the church , was one lanfranke , arch-bishop of canterbury in england : a man learned , but very pernitious to the church . after his time , the opinion began to bee somewhat hot : and then beringarius writ against it ; who upon his condemnation retracted it , but before his death repented the retraction ; and upon writing his retractation , it beganne to bee put upon men by necessity , by the pope : which was done in the time of bernard , foure hundred yeares since . i have done this , that those may bee satisfied , that are not satisfied with the scriptures , and with the reasons that were brought , but would know the opinion of the fathers . to stand to cite all the particulars were a vaine worke : so much for that . after we shewed the falsenesse of their opinion ; we shewed in what manner christ is communicated to us in the sacrament : not to stand to repeate it . wee are now to come to those other particular blessings or comforts which we have in christ , which should invite us to come in and take him . the next therefore is this , you have it in matth. . . come to me , saith he , all ye that are weary and heavy laden , and i will ease you ; you shall finde rest to your soules : that you shall have to invite you , if you will come in and take christ , you shall finde rest to your soules : that is , looke what the haven is to a seafaring weather-beaten man ; looke what a coole refreshing shade is , to a man that is scorched with the heate of the sunne ; looke what a cover is to a man that is beaten with the storme to the shore , such is christ to those that come in and take him : and therefore that we may know what this rest is , which you shall finde if you come into christ. let us finde out what this wearinesse is . now in sinne you shall finde this wearinesse . first , there is a wearinesse in the service of sinne , there is no bondage to the bondage of tyrannous lusts , they are hard masters , they set you to hard taskes ; if they say goe , you must goe ; if they say come , you must come . christ sets you at liberty from this bondage , by mortifying of sinne , and killing it , as moses did the aegyptian , that strove with the hebrew , which is a deliverance farre exceeding that out of the bondage of aegypt , which was so much magnified , as much as the substance exceeds the shadow . this is one kinde of rest you shall have by christ ; you shall be delivered from the bondage of sinne . againe , there is a wearinesse in the guilt of sinne committed , which haunts us like furies , and ever and anon gives secret whippes , secret twinges to the soule ; from this christ delivers us , for being justified by faith , we have peace with god , rom. . . that is , the conscience is calmed , it is quiet , which before was full of horrour and vexation . againe , there is a wearinesse in the fruits of sinne , the losses , the crosses , the sicknesse , the imprisonment , disgrace ; all which are but the fruits of sinne : there is a wearinesse in these , and from all these christ delivers us , partly in freeing us from many of these , that otherwise we should have felt ; and partly in taking away the venome and sting from those we doe feele : for that which is said of death , oh death where is thy victory , &c. the sting of death is sinne , it may be said of every calamitie . the sting of imprisonment , the sting of sicknesse , the sting of disgrace , the sting of all misery is sinne . what is the adder when the sting is away ; so what are all these , when sinne is removed . you know what they were to paul , what he endured , how many prisons he went thorow , how oft he was whipped , how oft he was stoned , how many things he suffered ; you have a catalogue of them , ten or eleven , and yet all was nothing to him ; he was happier in these than nero was in his palace : but what , should i give you an instance , take adam in paradice , when he was in paradice , yet when he had but the sting of conscience , you know he was filled with horrour . paul againe , when he was sore whipped in the day , and his feet were fast in the stocks , and the sting of sinne was tooke away , and he enjoyed a good conscience ; silas and he sung that the prison rung of them : i say , this condition you shall have in christ , you shall be delivered from sinne , from the sting of sinne , from the fruit of sinne ; but besides this , as there is a wearinesse in the service of sinne , and a wearinesse in the guilt of sinne , and in the fruit of sinne . so yet there is more wearinesse . there is a wearinesse in the habite of sin , ( for sin is to the soule , as sicknesse is to the body . ) now a man that is sicke is weary of every thing , he is weary of sitting , he is weary of lyving ; so the soule while sinne abounds in it , is weary of every thing ; a man is weary of himselfe , he is weary of his owne company . now when christ comes , he takes away this wearinesse , and gives grace , which is to the soule as health is to the body , that cures all the distempers and give ●●st unto it , but yet there is more than this . there is a wearinesse in all that sinne toucheth , in all the conditions of this life there is a wearinesse . a man is weary of solitarinesse , and he is weary of company , he is weary of businesse , he is weary of idlenesse , he is weary of high condition , for that is subject to envie , as the wind is most boisterous upon the top of hils . and he is weary againe of low condition , for the valleyes are over-low , there a man is still subject to injuries , and to be trampled on ; that place us where you will , by reason of sinne it makes every condition weary to us . but christ comes to take away this wearinesse , likewise by teaching us how to accommodate our selves to all conditions , by teaching us how to want , how to abound , how to bee well , how to be sicke , how to live , how to dye , and this he doth by giving wisdome ; for folly will quarrell , at the best condition : wisdome makes the worst condition comfortable . this the lord doth : thus hee delivers you from the wearinesse of sinne : this rest you shall have if you will take him , because when he comes into the soule , he casts out sinne , the cause of all these tempests . as ionas when hee was cast out , you know then there was a calme : i say , such rest you shall have in christ ; out of him , there is nothing but trouble , and disquiet , and restlessenesse : and this is the third benefit , that 〈◊〉 invite you to come in and take him . come unto me you that are weary , and you shall finde ease , and rest to your soules . and now , what would you have besides ? there is nothing that your hearts can desire , but you shall have it in him . and because we are so much moved with sensible things ; the scriptures sets forth the good things we have by christ , under notions of such things as are sensible , as we feele the sweetnesse of them , as wee can taste in this world : that is a kingdome , riches , peace , godly apparell , &c. first , therefore if you will come into christ , you shall have a kingdome : the kingdome , that is the epitome of our happinesse , and the journeyes end to all our desires . you know when the messias was to come , what expectation the iewes had of a kingdome that should bee restored to them : how frequent are the prophets in setting forth the glorious lustre of that kingdome ; when the messias came it was fulfilled , for saith he , matth. . repent , for the kingdome of god is at hand : and , feare not little flocke , it is your fathers will to give you a kingdome : and rev. . hee hath made us kings and priests . you will say , wherein is this kingdome ; wherein doth this kingdome consist ? looke to all the properties of a kingdome , and you shall finde all in this : first , one thing wherein the freenesse of kings consists , is , that they have their liberty ; others are subjects . now , what is liberty ? liberty is nothing else , but a power to live as you will. this you have by christ ; because , he gives his spirit as soone as you take him ; hee sends his spirit into your hearts , that rectifies your will , that sets all right and strait within us now when your will is rectified , you will that which you ought ; when you have this , you live as you list , because you list not to doe but that which is good : and so you have liberty in iohn . the sonne shall make you free ; that is , you shall be subject to nothing : as paul saith , wee will bee brought into subjection to nothing ; we will not be subject to lust , wee will not be subject to any thing , you shall serve nothing , as he saith . wee are bought with a price , wee are not the servants of men ; we need feare nothing . luke . , that being delivered from the hands of all our enemies , we might serve him without feare ; because when you feare him , you need feare nothing besides . as the true serpent ate up the false ; so the true feare eates up the false . when you are in him , you are at liberty , you are delivered from all your enemies . take any other man , still he feares something , hee feares death , hee feares sicknesse , hee feares losse of friends , hee feares losse of the favour of the prince , hee feares the losse of something or other . but when a man is in christ , he is delivered out of the hands of all his enemies ; hee need feare nothing ; for what should hurt him ? it must be some of the creatures : but all they are like mastives rated by the masters command , as it is onely the master that can doe it , and he doth rate them that they shall not flie in the face of his friend , though they may assault his enemies : and doe but thinke with your selves , what a happy condition it is , what safety you have in christ , that nothing can hurt you , and therefore we are bidden be in nothing carefull . if any thing could hurt you , we might bee carefull in something , no , saith he , be carefull in nothing , christ takes care for you : nothing shall hurt you , and so , all things shall worke for your good . and if so be then nothing can hurt you , this is that you shall have by christ , one thing , you shall have liberty . but another thing wherein a kingdome consists , is plenty : that is , you shall have abundance of all things . what was salomons kingdome ? and what were other kingdomes of the world but plenty of all things ? what shall we have then , you will say ? shall we have meate and drinke , houses and vines ? no , those are too base things for the kingdome of god to consist in , rom. . . the kingdome of god consists in righteousnesse , holynesse , peace , and joy in the holy ghost : that is , there shall bee a rectitude in all your soules , that it shall be free from disorder , from distemper , from obliquity . besides , you shall have peace , that is a companion of a kingdome ; you shall have peace , that is , your soules shall be quiet , there shall be a serenity there , as the sea is when it is without wind or storme . againe , you shall have joy , your hearts shall be filled with the consolations of the spirit , these things you shall have if you will come in to christ , which goes farre beyond the pompe and plenty and abundance of any other kingdome . but besides this , that you shall have the liberty , the plenty , and abundance of kings ; you shall likewise have the power of kings : as the apostle saith , the kingdome of god , is not in word , but in power ; that is , you shall not onely say , i wish i could live a holy life as others doe ; i wish i could mortifie such and such lusts ; i wish i could abstaine from such sinnes , and doe such duties , but you shall have power and ability to doe them . i am able to doe all things , saith paul , through christ that strengthens me . againe , besides this , you shall have the victory of kings , you shall be overcome of nothing , to be in disgrace , to be in prison , is not to be overcome . but to be diverted from a mans way , to be put besides his intention , to fall from a mans stedfastnesse , this is to be overcome : thus saith the apostle , we are in poverty , but not overcome : such kings were all the apostles , they marched as kings in the world , they triumphed over all the oppositions they found , they tread under foot satan , and the power of the enemie . againe , besides all this , you shall have the glory of kings : for what are you , when you come to christ , but sonnes of god , heires apparant , in psal. . princes in all lands , others are but princes in their owne dominion , but he will make you princes in all lands . but you will say , we see no such things . no , but eccles. . you are princes , though you walke on foot as servants ; and they are but servants , although they ride on horse-backe like princes . therefore , ioh. . you are the sons of god , but it appeares not yet what you shall be : when we have acted our part , and are gone off the stage , when the part that we have sustained shall be taken from us and them ; then they shall appeare that they are servants , and that those that are come into christ are princes . you will say , this were a goodly thing , if it were a reall kingdome ; but these are imaginary things . i answer , it is not so , the kingdome of christ is as reall as these outward externall kingdoms are , and why should it be worse esteemed , because it consists not in outward things ; for what is the body but the sheath , the sachell , the shell of the soule , it is the soule that is the man , the perfecting of the soule , is perfecting of the man. therefore , the kingdome that is spirituall , must needs be beyond that which is outward and corporall , especially such a kingdome as this , that consists not in the titles of authority , but is such a kingdome , as the wise philosopher speakes of , saith he , some , nature hath made kings , as the eagle the king of birds , the lion the king of beasts ; there is an excellencie in some , and those nature hath made kings . i say , such kings christ will make you ; for when the kingdome of grace comes into the heart , it puts a royall disposition into you , it makes you excell other men , as much as eagles excell other birds , as much as lions excell other beasts , as much as lilies exceed other flowers , such a kingdome you shall have , if you will come into christ , you shall have the liberty of kings , the abundance and plenty of kings , the power of kings , the victory of kings , and the glory of kings : and this is the fourth thing you shall have by him , if you will come in and take him . but is this all you shall have by him . no , you shall not have an empty kingdom ; but you shall have riches with it ; christ will make you rich , and riches you know is that which all the world seekes after . in revel . . i counsell thee , come and buy gold tried by the fire , that thou mayest be rich : and revel . . to the church of smerna ; i know thy poverty , but thou art rich . luke . such are those that are rich in the world , and not rich towards god : so that there is another kinde of riches , the riches that christ gives : and what are those ? riches are but a metaphor , that is , you shall have abundance of good things ; for if we have much , if it be drosse it is not riches ; if we have gold , if we have little , it is not riches ; but when there is that which is precious , and abundance of it , then it is said to be riches : i say , you shall have abundance of good things by christ. but you will say , what are those ? first , you shall be made rich in all graces , in faith , in love , in patience , in temperance , in meeknesse , these are riches , these graces you shall have from him , that shall make you ready to every good worke , as you have it , tim. . you shall be vessels of honour prepared for every good worke : it is a metaphor taken from vessels , that as you would take any vessell , as a salt , or a spoone , or a cup , they are fit and ready for your service that they are applyed to : so if you would know what you shall have by these graces , when we tell , you shall have grace ; they shall fashion and fit your hearts , as vessels are fitted for the doing of all the duties of new obedience : this you shall have by grace , and without these graces you are able to do nothing : as without the faculty of hearing , without the faculty of seeing , without the faculty of memory , you are not able to doe any of these , but with them you are able to doe them ; with facility , without wearinesse . a man that hath the faculty of seeing , sees easily : the eye is not weary of seeing , nor the eare of hearing . this benefit you shall have ; you shall be made rich in these graces , that shall make you ready to every good work , it shall fill your lives with the fruits of righteousnesse . as when a tree is full of sap , it will soone bee filled with blossomes , and with fruite . so will you when you are rich in grace ; therefore the saints are said to be rich in all speech . why ? for they were rich in knowledge first , and every grace ; that is the way to make you rich , to be rich in grace . but is this all ? no , you shall likewise be rich in good works ; as christ saith , iohn . without me you can doe nothing , but by me , you shall be able to doe all things . but you will say , what are these riches worth , to bee rich in grace , and to bee rich in good workes ? they are much worth every manner of way : for first , why doe you prize riches , but because they can procure any thing that you need ? if you need wine , if you need bread , if you need apparell , if you need convenient houses , riches you know will procure them of the hands of those that have them , when you want them : so these riches will procure at the hands of god , what you need . if you need counsell in difficult cases , if you need successe in doubtfull businesse , if you need health when you are sicke , these riches will fetch them in for you ; as they did to hezekias when he was sicke , lord thou knowest that i have served thee with a perfect heart . and what then ? therefore give me health , and hee prevailed : it will bring you friendship when you need it from your enemies , that can hurt you , and are ready to doe you hurt : as iacob , you know what a feare he was in of esau , but when hee went to god hee prevailed with him . when you are in the jawes of death and would have life , this will procure it at gods hands ; as it oft did to david , psal. . when the snares of death had compassed me about , i sought unto thee and thou deliveredst me ; i say , this you shall have by these riches , whatsoever you want it will fetch in to you . for as it is said , sin lyes at the doore to doe you hurt at one time or another . so you may say of grace , of the good workes you have done , they will doe you good one time or another : for as it was with cornelius , his prayer and his good workes came into remembrance before the lord , when it may be himselfe had forgotten them : so i say , god will remember all these ; and as ye therefore reckon riches precious , because they will set men a worke , to doe you service , to doe you kindnesses : and riches can doe no more than men can doe , and they are precious because they set men a worke : these set god a worke , and they will do as much for you as god can doe . now these are riches indeed , as farre exceeding the others , as the helpe and power of god , doth exceed the helpe and power of man ; because they set god a worke , they will fetch from the lord whatsoever you have need of . but besides this i say , they can doe much for you every manner of way . another property of riches is , to make a man undependant , to make him stand on his bottome ; as rich men say , i can live by you , and without you : so those that are rich in grace and good workes , they may say to the world , and to the shop of vanity in it , as paul saith , they are drosse , i have better things provided ; i can live by you , and without you ; this you shall have by christ , and there is no way to have independance but this : but besides , this is our comfort beyond all , that these riches will stand you instead in the day of dearth . for why doe men gather treasure , but for a day of dearth , for a time of poverty , for a time of necessity ; for hee saith , then my treasure will stand me in stead . i say , such treasure is this that you have by christ , when death comes which is a time of spending , and not of gathering , then this treasure shall stand by you to sustaine you , to comfort you , to uphold you ; all this you shall have by these riches that christ gives you , and this is a small thing ? take two men when death comes , when the time of need comes ; take one that is rich to the world , and another that is rich to god and rich in good workes ; ( now by good workes by the way ) know that i meane not almes-deeds onely , for that is the errour of papists : but by good workes i meane also , the laying up of many faithfull prayers , the keeping of simplicity and sincerity in all our conversation , the keeping of a cleare conscience to god and men , the serving of god with a perfect heart , these are the riches i say . take two men , the one rich in these kinde of riches , another that is rich to the world ; when these two die , which of the two riches would you chuse ? i say , this is a thing that may win you to come in to christ ; he will make you rich , you shall have treasures layd up , you shall bee rich in grace , and in all good workes . but is this all ? no , you shall be rich in all kinds of blessings , in all kinds of comforts , in all kinds of priviledges , it may bee this will winne you more . in cor. . . paul is yours , and apollos is yours , the world , life , death , things present , and things to come , they are yours , and you are christs , and christ is gods. marke ; there is nothing but a catalogue , an inventory of a christians riches , saith hee , paul and apollos . what are these , all the gifts and learning that they have it is for your sakes ; they are your servants , they are but men that watch over you for your salvation ; all the excellent gifts that god hath given to the sonnes of men , they are but your riches . but is this all ? no , the world is yours and all in it . you will say , we finde not this , for who hath the world at will ? who amongst the saints ? though you have not , yet the misery that you finde in the world , the want of wealth as well as the enjoying of it is yours , that is , it tends to your advantage , all is but for you . as in the field of wheat we may sow , all is for the wheates sake ; the soyle is for the wheate , the husbandman is for the wheate , the stalk , the eare , the dew , the barne , the threshing , all is to serve the wheate ; so wee may say of a christian in this world . the world it selfe that is the field , is but for the wheate , for christians : the husband-men , paul and apollos and cephas are but for you . and if you object ; but alas , wee have many bitter ●●ormes and afflictions , for all you make these promises unto us . it is very true , but all these are for the wheate ; as you know the wheate must have a summer and a winter , it must have frost and snow it must have wet and drie , or else it will not ripen : no more will you , you must have weale and woe , you must have affliction as well as prosperity ; but this is for your comfort , all is for you : the world is yours . is this all ? no : life is yours , death is yours ; that is , this life is nothing but a fitting , a preparing , a squaring of you for a better life , for eternity . why ? but death is terrible . no , it is your advantage , for you shall dye just then , when it is best for you ; death shall serve but as a servant for your advantage . that as a man would have a tree that should grow , he lops it just in the time and season ; but trees that hee would have destroyed , he cuts them at any time . all the saints have this comfort , that death comes for their advantage ; god cuts them not downe , he lops them not , he puts not in the sickle till they be just ripe : for death is theirs , and lest this should not be enough , he saith , things present and things to come are yours . men will say , you promise for eternity indeed , but what doe ye for the present ? why , godlinesse hath the promise of the present life . yea , but if it be well with us for the present , yet we know not what may befall us . things present therefore , and things to come , saith he , all this is yours : and if all this will not content you , i will adde one thing more , the lord himselfe is yours ; so that take god and looke on him in his greatnesse , in his mighty power ; god that is lord of heaven and earth , i say , he is yours , all that he hath is yours , all that hee can doe is yours . and therefore when hee speakes to abraham , abraham , saith he , i will bee thine , if thou wilt be mine , i will be to thee an exceeding great reward : you shall have god himselfe for your portion . you will say , how can god be your portion ? yes , he himselfe is yours , for you must know that finding mee are the best riches : loving favour , prov. . is better than life ; he that is rich in friends , is better than he that is rich in money ; and among friends , who is like to god ? it was the speech of the heathen , when he was asked where his treasure was , saith hee , where cyrus my friend is , that is , i reckon my friend my chiefe treasure . i say , god is your friend as hee was the friend of abraham ; so hee is the friend of all the saints , you have him and all that he can doe , for that we may truly say , there is no end of a christians riches . paul when hee considered this , eph. . saith , this is a glorious priviledge , that i should preach among the gentiles . the unsercheable riches of christ , the unsercheable riches of christ , hee could finde no bottome , hee knew not the measure the length , the breadth , the height , of these riches , and unsercheable riches of christ. wee give you but a little glimpse ; if god open a crevise of light to you to see these riches , you will be content to doe as the merchant , to fell all for the pearle , for it is worth all that you can sell for it : i say , if you could see what it were , if you could discerne and judge of it with righteous judgement , you would regard nothing in th● world besides ; but you would then say , i will goe and take christ , for there is riches indeed and hee is a happy man of whom god saith , as he saith of that church , i know thy poverty , but thou art rich : so you see you shall have a kingdome by christ , and you shall have riches . but is this all ? no : for i tell you , the scriptures present them to us under sensible things , things that wee can feele , because that we are lead with senses in this life ; he saith , if you will come into christ he will make you a feast ; esay saith , . . in the mount of the lord , he will provide a feast , of fined wines , of fat wines fined and purified , of fatlings full of marrow : and frequently it is repeated in scripture , that christ wil make you a feast , they were sent to come unto the feast of the king , mat. his wine was drawne , his fatlings was prepared ; that is , any thing you shall have by christ : you shall have a feast . what is this ? looke what meat doth : meat is called a feast , because it maintaines life ; and so doth this , it breeds and maintaines life , yea immortall life ; as the food is of an immortall nature , it is the bread of life . againe , meat breeds strength ; so this strengthens you in the inward man to doe holy and spirituall duties , as the corporal meat strengthens the outward man to labour and exercise . againe , a feast breeds joy and cheerefulnesse ; so doth this . as the corporall feast cheeres the heart and refreshes the spirit ; so if you would know what this feast is , it is that which breeds and maintaines spirituall life and strength and cheerfulnesse . you will say what is that ? by induction of particulars what it is not , you shall finde what it is . first , it is not that which continues you in a being , for that stones have , and yet are farre from having this life . againe , it is not that which gives you vegetation and motion and sense , for that beasts have , and that have not this life . againe , it is not the exercise of reason , and understanding ; for that reprobates and divels may have , yet dye the second death . what is it then ? it is that which breeds and maintaines , that holy and regenerate men live heare , and with the angels live in heaven for all eternity ; that which breeds that life : for you must know that the soule that is within us , hath its food to feed on , as well as the body . the soule hath its food , that is , whersoever there is the hidden man , where there is the new man the hidden man of the heart , as peter cals it , it must be fed as well as the outward man ; it must have dinners , and suppers , and break-fasts ; if there be life , there it must have all this : otherwise , what is christs saying when he said , ioh. . i have other meat that you know not of : and what is davids meaning when he saith ? thy word is sweeter to mee than the honey or the honey combe . if it bee not that the soule , the regenerate man within , is fed with a kinde of foode . and what is iobs meaning , when he said ? hee found it better than his appointed meales ; that is , he would let his body starve ; it should want at least , rather than his soule should be deprived of the ordinary meat it should have . in this sense , manna is said to bee the food of angels : why could manna bee the food of angels ? if these materiall and substantiall soules and the angels had not somewhat else to feed on : manna was angels foode ; angels have not mouthes to eate manna , therefore it is not the corporall manna , that is said to be angels foode . what then ? it was christ that was typified by manna , as he saith , iohn . i am the true manna , the true bread that came downe from heaven : the fathe●s eate the same spirituall meate ; so it was then the spirituatll manna that was angels foode ; and if angels foode , then the foode of our soules , for our soules and angels feede alike . you will say , yet cleare unto us further , what this is . if wee come to eate angels foode , you shall finde in iohn . seek not for the meat that perisheth , but for the meat that endures for ever , saith christ , which the sonne of man shall give you , for him hath god the father sealed . marke , seeke the meat that endures for ever ; so then there is another feast , another meate : and if you would know what it is this is one property , it is meat that endures for ever : that is , other men when they eate , the sweetnesse is gone as soone as they have eaten ; but the sweetnesse of this continues : that is , what profit you have had from hearin● the word , what comfort you have had from praying to god , from serving god with a perfect heart ; these comforts continue for ever . as twenty yeares after a man may feele the sweetnesse of a good sermon , of a faithfull prayer , of a good worke , of serving god with a perfect heart and a willing minde ; i say , many yeares after hee may finde the sweetnesse . so that here the glutton hath his wish ; you know the glutton wished that he had a long neck , that he might be long in tasting of the sweetnesse of his meat , i say , here you may bee long in tasting the sweetnesse of it ; for the sweetnesse of the meat continues here , and not the sweetnesse onely , but the strength of it continues for ever . the strength of other meate vanisheth in a day , as the sweetnesse is gone in a moment , but the strength of this endures for ever , and will make you live for ever ; that is one property of this meate ; seek this meat for it endures for ever . another you shall finde in esay . this meat satisfieth ; why do you lay out silver and not for bread , and why doe you labour and are not satisfied ; come buy of mee wine and milke , that you may bee satisfied . take other meate in the world , it doth not satisfie , i meane , perishing meate ; outward things they doe not satisfie : and therefore this is called a feast , because in a feast there are all sorts of dishes , there is variety of dainties , there is nothing wanting : and so saith he , if you come home to christ ; the soule shall have whatsoever it can desire , remission of sins , reconciliation with god , joy , peace , freedome from the second death , provision , all things . in a word , as in a banquet , in a great feast , there is all sorts of things ; you have sweet odours you have musique , and all variety of dishes , all sorts of wine : so saith he , if you will come home to christ , you shall have all things that your heart can wish and desire . now , there is nothing in the world that can give satisfaction to the soule , you shall never have all things else ; but as christ saith , if you drinke of other water , you shall thirst againe ; this is that which satisfieth , because all other things are but particular . health , you know , will serve but against sicknesse . wealth and profit will serve but against poverty . credit and honour will but serve against disgrace . the soule now is of a greater latitude ; it is onely god , the universall good , that can make a great feast to satisfie it , he onely can fill all the corners of the soule ; none can make a feast to satisfie the soule but onely the lord , because he is the universall good , hee fils the soule every way . other things doe but weary , they satisfie not ; when a man hath all hee can have , something more he would have , though he know not what : i say , there is nothing can satisfie but the lord onely , it is he that makes the feast ; and thence is that speech , why doe you lay forth money , and not for bread ? why doe you labour without being satisfied ? but yet there is one property more , by which you shall know what this feast is : it is a continuall feast , that is , it is not onely a feast : but as i said before there is a continuall tract , a continuall streame of comfort without interruption or intermission ; a good conscience is a continuall feast ; that which is said of a good conscience , may bee said of this feast that christ shall make you . other feasts be not continuall , the sweetnesse of one bit is gone , before another comes ; and when you eate well and are satisfied , you desire no more , you are glutted with it , and there is an end : but it is not so here with this meate in this feast , because here both the appetite and the meat continue ; therefore i say it is a continuall feast , because both the stomack and the feast continue , they last and endure : the stomack and the feast , the desire and the object ; that is , your drinking shall not take away your thrist , and your thirst againe shall not want drinke : and that is the meaning of that , eph. . saith he , bee not filled with wine , wherein is excesse , but be filled with the spirit . marke , the meaning of that is this , saith hee , if you taste wine and the sweetnesse of it , in time you are subject to excesse ; when you drinke a little your thirst is gone , goe further and there is excesse . but now come to spirituall things , your desire continues ; still there is thirst , and still there is drinke ; you shall still have a strong appetite , and you shall still have meate , one takes not away another , there is a continuall feast , and therfore be not filled with wine wherein is excesse : that is , the pleasure of it is soone gone ; but be filled with the spirit that shall refresh you , more than any cups of sack , than any flagons of wine . i say , this comfort you shall have , that this feast shall continue with you . when sicknesse comes , what will other things doe us good ? take all the comforts in the world , they admit interruption . if a man live in abundance of all things , yet many cases there are , many troubles , wherein hee shall have no comfort from these , but this feast shall continue with you , it shall lye downe with you ; it will goe with your sick beds to you , and there a good conscience will be a continuall feast ; it will goe to prison with you , and there it will refresh you ; it will passe with you through ill and good report , and there it will comfort you ; it leaves you not in death , but there and in all the changes of this life , it shall be with you to refresh you , and to cheere your spirits more than any cordiall : this you shall have by christ if you will take him , such a feast he will make you . but you will say , we finde no such thing , wee finde no such sweetnesse in christ. it is because you are not hungry . come and tell such an one as paul was , of such a banquet ; oh , how acceptable would it be ! come and tell a dying man that hath felt the bitternesse of sin , the fiercenesse of gods wrath , such a man would come as an hungry man to it , to such a man it would be meat and drinke indeed ; and so it would be to you if you were hungry . where there is a great dole made , the poore come , those that are hungry come : so the poore receive the gospell , those that are hungry will come , and to those it is a feast . and therefore as christ concludes his sermon , when hee had spoken of things belonging to the spirit , things belonging to eternall life , saith he there , hee that hath an eare to heare , let him heare : as if he should say , wee propound to you these things , but if there be not an heart within , if there bee not an eare to heare , all our labour is lost : so i say , except you have that taste , that you taste how bountifull the lord is , and what a feast christ hath prepared for you ; all our labour is to no purpose . but is this all we shall have by christ ? sure here is much ; you shall have a kingdome , you shall have riches , you shall have a feast , i will adde but one . you shall have gorgeous apparell ; a thing that we prize to be somewhat , out of the weakenesse of our flesh so trifling as that : yet because we prize it , it pleaseth god to set out the glorious condition we have by christ under this notion . in the second of the revelation , i will cloath you with white raiment ; and rev. . . to him that overcommeth will i give the morning-starre : buy of me white garments to cover your nakednesse : so i say , if you will come into christ , you shall have gorgeous apparell ; now every man naturally seekes some excellency in one kinde or other . now what is so excellent as this ? to have the image of god renewed in us : that excels all others , as the beauty of the morning-starre excels others . this you shall have by christ , you shall have your soules cloathed with beauty , you shall have them adorned with rubies and saphires , that is , with all the shining graces of the spirit ; you shall be justified , that is , you shall be washed , you shall bee sanctified ; so shall all the saints be clad , so shall all the saints be cloathed , that will come home to christ. but you will say , tell us in plainer tearmes , what this cloathing is . this white array , partly is a signe of the dignity which you have by christ ; as kings in ancient time were wont to be cloathed with white apparell on solemne times , which was a signe that they were kings . againe , as tertullian reports ; servants were wont to weare white array when they were set at liberty , in token of manu-mission ; so it is a token of the freedome you have by christ. againe , christians , as tertullian reports , were wont to weare white array all easter weeke , in token of the sincerity that paul bids us keepe the passover with , cor. . so when he saith you shal be cloathed with white array ; the meaning is you shall have the dignity of kings , the freedome of servants that are set at liberty ; you shall have sincerity given you ; you shall have in a word whatsoever may adorne the soule . i will not hold you long . this cloathing of the soule stands in two things . in iustification ; and sanctification . there is a cloathing of iustification , that you shall have if you will come into christ. first , we are said to put on the lord iesus , that is , you shall come cloathed with him ; and when you come cloathed with christ , come and welcome ; as you know iacob got the blessing when hee came in his brothers cloathes . in rev. . there is mention of a woman cloathed with the sunne : what is that , every man by nature is vile and base and miserable ; but when he is cloathed with christ , hee is like one cloathed with the sunne . now you know the sunne is a most glorious creature ; of all the creatures that god hath made , that when hee would chuse a creature , that was the most glorious that our eyes have seene , hee pitcheth on that : and such are we when we are cloathed with christ ; that is , god lookes on us , as on men that are as glorious as the sunne in his brightnesse ; and this you shall have by christ. but is this all ? no : although it were all it were much , because by this , you may bee admitted to the presence of the lord : without it you cannot . but this is not all ; you shall be cloathed likewise with the graces of sanctification ; that is , when you come to christ that shall be purified ; which david saith of saul ; oh you daughters of ierusalem weepe for saul , he cloatheth you with scarlet , and hung ornaments of gold on your apparell : i say , christ cloathes the soule with scarlet . psal. . the soule goeth cloathed in imbroidered gold , in garments of needleworke ; that is , when the lord comes to a soule , he comes as a king of glory ; other kings bring their glory with them , and when they goe they take it with them ; but when christ comes to the soule , hee makes it a glorious house for himselfe to dwell there : the materiall temple that was so stately and so glorious ; the temple of the iewes , you know it was but a type of the temple of the holy ghost ; that is , of the soule of a christian ; for indeed , those are the temples wherein the lord delights to dwell : it is certaine , that salomon in all his royalty was not cloathed like one of these : for shall christs power be lesse in grace than it was in nature : hee that cloathes the lilies , shall hee not cloathe his servants with beauty : and consider this , that this is not a small matter to be thus cloathed . the great god of heaven and earth , and not god onely , but holy and wise . men that are able to see through these trappings , regard not what cloathing the body hath , but they looke how mens soules goe apparelled . i say , christ will thus apparell the soules of all that come in to him : that as aaron had all variety of precious pearles , of gorgeous apparell ; such priests will christ make every one to god his father : and therefore if you will come in to christ ; this wee can promise you ; you shall put on the lord iesus , you shall put on the sunne . againe , you shall be cloathed with diamonds , that is , with all the shining graces of the spirit . and now what will you doe when you come to a rich wardrobe , for such is christs to us , there you may sute your selves from top to toe . you reckon it undecent , for a man to weare some part of his apparell rich and precious , when other parts are base , and old , and ragged : why , doe you not doe this with your soules ? why doe you suffer your soules to goe ragged as it were , to be so unequally , so unreverently clad ? it may be thou hast the grace of bounty , but not of chastity ; it may be thou hast the grace of governing thy hands , but not of governing thy tongue ; it may bee thou hast the grace to speake well , but not to pray fervently : there is some unevennesse in the cloathing of thy soule . what wilt thou doe then ? goe to christ ; there is change of raiment , that is , there is garments of all sorts to cover thy nakednesse and to adorne thy soule : all these things you shall have by christ ; you shall have a kingdome , you shall have riches , you shall have a feast , you shall be cloathed with white array . so you have seene now , the second consectary that riseth from this doctrine , wherein wee are exhorted to take christ , to invite us to it : we have shewed you your misery out of him , and the happinesse you shall have by him . now there remaines no more , but that you be content to come in and take him and serve him for the future ; so you may have him : therefore what should hinder you , why doe you not come in and take christ. onely you must know this , that you must take him for your master , so as to serve no other master ; you must take him for your husband , so as to bee divorced from all other lovers : for this know , that christ and good fellowship , that christ and fornication , christ and swearing , christ and ambition , christ and serving your selves and the times will not stand together , you must be divorced from all these : if you will have christ you must take him as a husband , to be to him a love , to love him , to have your wils subject to his will , you must take him for better for worse ; you must take him with all variety of conditions , denying your selves and taking up your crosse and following him ; if you take him thus you shall have him , and when you shall have him , you shall have all things with him . as christ saith to his father , we are one , thou in mee and i in thee ; and then all mine are thine , and thine are mine . so wee may say , every one that takes christ , is made one with him ; all christs is yours and yours is his ; that is , hee takes your names , hee takes your debts and you beare his name , and have interest in all that is his ; what he hath by nature , you have by grace ; and when you have him once , then you may bee bold to come and take these elements of bread and wine ; but if you have not him , then know that you are but intruders upon the lords table ; for his table is provided for his friends , and if his enemies and strangers come in , and intrude on it , hee will not take it at your hands , but command you to be bound hand and foote and to bee cast out : i say , consider therefore , the offers of christ are large ; you that are to receive the sacrament at this time , or at any other time , i say , consider it ; if you have christ himselfe then you may boldly come ; if you have not the lord you have nothing to doe with these . and know if it was such a fearefull thing to touch the arke , which was but a type of christ , and had but a legall holinesse in it , that god struck vzziah with death , because he was so bold as to doe it . if it were so dangerous a thing to meddle with common fire , as we see in nabab and abihu , that was but a type of this ; what will it be , when wee shall dare to take the body of the lord iesus , not being worthily prepared . hee is the substance , there is the holynesse of which that was but a type ; therefore take heed of medling with them , except you have taken him indeed , except you have changed your hearts ; except you be new creatures , except you have the lord himselfe you may not meddle with the bread and wine , the sacrament of his body and bloud ; and so i end . finis . the table . a abilitie . men excuse their sin from want of ability : part , page ability of christ to sanctifie us : , accusing . conscience corrupt in the office of accusing : , actions . corruption in our actions : , actions of carnall men : , actions of naturall men defective in two things : , intention of action in zeale : , activenesse . activenesse of conscience corrupted : , adam . god just in requiring of us according to that he gave to adam : , adams sinne charged on us : ibid. two conditions of adam : , our condition in christ better than it was in adam : , see borne . affections . affections corrupted : , affections must be wrought upon in the performance of duties : , god esteemes us according to our affections : , what should draw our affections to god : , zeale a stirring up of the affections : , want of affections to god argues want of zeale : , worke of the spirit upon the affections : , afflictions . forgivenesse of sinnes takes the sting out of afflictions : , altered . nature cannot be altered : , custome hardly altered : , alike . all sinnes not alike : , all. carnall men doe many duties , but not all : , anger . difference betweene hatred and anger : , zeale for the church acceptable to god , when hee is angrie with it : , apparell . apparell , one benefit by christ : , what that apparell is : , how to make use of this apparell : , apprehesion . the apprehension makes happie or miserable : , assurance . assurance encreased by humiliation : , authoritie . to preach with authoritie , what : , b baptisme . baptisme tends to sanctification : , beleever , beleeving . difference betweene temporarie and true beleevers : , beleeving difficult : , blindnesse . blindnesse of mans understanding : , why mans understanding is blinde : ibid. boldnesse . excesse of boldnesse , how prevedted : , forgivenesse of sin causeth boldnesse : , bondage . spirit of bondage , an help against sinfull excuses : , spirit of bondage , how it works : , borne . those that are saved by the second adam are borne of him : , burthen . sinne , in what respect a burthen : , businesse . too much businesse a great impediment : , c causes . god workes by second causes : , change. how to know we are changed : , to give god the praise of our change : , christ. what keepes men from christ : , . , what makes us prize christ : , end of our ingraffing into christ : , sanctification by the bloud of christ : , how to take christ : , what should move us to love christ : , before we are new creatures , we are in christ : , to be in christ , what : , priviledges of being in christ : , see righteous . church . pillars of the church : , want of zeale for the church : , danger of wronging the church : , directions what we must doe for the church . , circumstance . consideration of circumstances , helpe humiliation : , circumstances aggravating sinne : , civill . difference betweene prophane and civill men : , clearenesse . clearenesse of conscience corrupted : , cloud . sin like a stormie cloud : , coldnesse . coldnesse provokes god as much as sinne : , combate . combate to be expected of christians : , difference of the combate in christians and others : , comfort . comfort the end of the scriptures : , sanctification for our comfort : , comfort from the change of nature : , comming . the end of christs comming : . . , compell . the spirit compels men to come in : , communion . communion of saints sets the truth at liberty : , communication . communication of the body and bloud of christ in the sacrament : , see truth . condemnation . imprisoning truth , brings great condemnation : , god just in the condemnation of men : , conflict . conflict in carnall men : , conflict in wicked men failing in foure things : , content . he that trusts in god , is content with him only : , conscience . conscience corrupted by nature : , wherein conscience is corrupted : , . signe of a good conscience : , conscience in naturall men may doe many things : , conscience good in two respects : , contrary , contrariety . contrariety of the will to god : , nature workes out what is contrary to it : , conversation . conversation , the change in it : , constant. hatred constant. , what is naturall , is constant : , constant feast by christ : , conviction . convictions of unbeliefe : , conviction wrought by the spirit : , corrupt . wee must have lesse in us than nature corrupt : , see nature . covenant . covenant sealed in the sacrament : , covenant on gods part : , covenant on our part : , creature . creature cannot doe good or evill : , creature ▪ how to be used : , see god. custome . custome in sinne suppresseth the truth : , custome , the advantages it hath against us : , d damned . he that beleeveth not shall be damned : , day sabbath gods day : , debt . our debt paid by christ : , defect . not to bee discouraged for defects : , delay . delay , when god cals , dangerous : , comming to god not to be delayed : , not to delay when christ calls : , delight . delight corrupted : , deniall . deniall of god in sinne : , deniall , one excuse of sin : , death . why god punisheth sinne with eternall death : , christs death shewed forth in the sacrament : , death of christ , how made void : , out of christ wee are subject to death : , death , how it is ours : , despised . god despised in the commission of sinne : , destruction . hatred seekes the destruction of a thing : , iealousie of god brings destruction : , desires . desires from corrupt nature , nothing : , disgrace . disgrace of good men from the world : , disease . sinne the disease of the soule : , difference . difference betweene men , made by god : , difficultie . difficultie in duties should not discourage us : , discouragements . discouragements hinder from religion : , disobedience . disobedience of mans will : , disobedience in small things , great : ibid. disobedience against god in the least sinne : , disposition . disposition in man double : , divinitie . see perswade . dogges . dogges to be kept out of christs flocke : , doubting . reasons against doubting of forgivenesse : , dutie . performance of dutie double : , e earth . the mercy of christ when he was on earth : , effect . to see sinne in the effects of it : , election . see reprobation . enemie . enemies of the faith , what to learne of them : , enmitie . enmitie of the understanding : , envie . most men envie the new creatture . , end. end of god , by whom it is crossed : , evill . see good. ever . salvation and damnation continue for ever : , spirituall food endureth for ever : , experience . experience shewes god to be the author of grace ; , experience of christ helpes to unite us to him : , excellencie . grace preferred before all other excellencies : , grace the proper excellencie of a man : , knowledge of christs excellencie unites us to him ? , exigent . triall of trust in god , is in an exigent , , expend . gods wrath in time is expended : , excuse . conscience corrupt in the office of excusing : , excuses of sinne : , . meanes to arme us against these excuses : , eye . the new creature lookes on things with a new eye : , eye double and single : , f faculties . faculties in man corrupted : , faith. faith to be contended for : , faith sanctified . , faith workes on the promises : , faith encreased by the sacrament : , transubstantiation against faith : , fast. fast , no arbitrary dutie : , fast defined : ibid. falling away . falling away , why , not to be feared : , fault . men excuse sinne by slighting the fault : , feare . feare corrupted : , feare to be placed on god onely : , gods jealousie should make us feare : , feare double : , the word to bee heard with feare : , gods children freed from feare : , feare put for the worshippe of god : , feare of a flitting nature : , out of christ wee are subject to the feare of death : , feast . spirituall things resembled to a feast , why : , feast , promised by christ : , feeding . necessitie of daily feeding on christ : , fit. what fits us for mercy : , first-fruits . two things in first-fruits : , spirituall things wee have in the first-fruits : , fire . fire from heaven to bee cherished : , flesh. to eat christs flesh , what : , food . properties of spirituall food : , forget . memory corrupt in that we ought to forget : , men choke the truth when they labour to forget it : , forgivenesse . forgivenesse of sins , how it makes blessed : , confirmation in the assurance of forgivenesse : , formality . formalitie argues want of zeale : , free. the worke of the spirit free : , fruit. hipocrites bring not forth fruit : , wearinesse in the fruit of sinne : , fulnesse . fulnesse reserved for heaven : , future . helpes to minde future things : , g gifts . common gifts in naturall men : , giving . giving , what : , glory . transubstantiation against gods glory : , glory appeared in christs humiliation : ibid. glory , one benefit by christ : , god. the law of mans judgement mamanifested by god : , . none can doe good and evill but god : , if the creature could doe it , it were god : , in all things to looke to god : , every sinne sets up another god : , conversion of the heart proper to god : , new creature the worke of god : , the praise of all good to be given to god : , god , how hee is made ours : , sinne drives the saints nearer to god : , see portion . good. men excuse the ill in them by the good : , good things in ill men doe them no good : , god onely doth evill and good : , those that are christs , all workes for their good : , gospell . gospell shewes mans nature to be corrupted : , sinnes against the gospell , the greatnesse of them : , sinne excused by living under the gospell : , gospell tends to sanctification , , iudgement of the gospell : , gospell , what , , gospell , two parts of it : , grace . grace desired by carnall men : , christians rich in grace : , greatnesse . wee should labour to see god in his greatnesse : , guilt . sinne a burthen as it brings under guilt : , wearinesse in the guilt of sinne : , h habite . wearinesse in the habite of sinne : , happinesse . happinesse , a motive to come to christ : , mans happinesse by christ : , happinesse , what : , hardnesse . hardnesse of heart in sinning : , hatred . hatred the properties of it : , hatred of god : , hatred of the truth : , hatred and anger differenced : , healeth . where god forgiveth he healeth : , health . grace the health of the soule : , helpe . supervenient helpe needfull in two things : , heart . the heart must be new framed : , our hearts should melt at christs love : , see god. hell. out of christ wee are subject to hel● : , aggravations of the misery of hell : , hid. the state of gods children hid : , honour . sanctification stands with gods honour : , house . what kinde of house god is : , humbled . humiliation . humiliation must goe before iustification : , israelites , how god humbled them : , humiliation , two things in it : , humiliation to bee laboured for : , triall of true humiliation : , helpes to humiliation : , good men shoud desire humiliation : , humiliation a remedie against gods wrath : , hundred-fold . hundred-fold with persecution : , hunger . hunger out of christ : , i iealousie . iealousie of god provoked by want of zeale : , idolatrie . idolatrie to attribute that to the creature , that belongs to god : , idolatrie , a sinne of israel , , impediment . impediments not removed , suppresse the truth : , impediments of two sorts : , impossible . that which god requires of christians not impossible : , transubstantiation a doctrine impossible : , imprison . see truth . inclination . inclination wrought by the spirit : , inclination changed : , inclination changed , how to bee knowne : , independent . independent riches make men independent : , inconsideration . inconsideration keeps men in their old state : , infirmitie . men excuse sinne from their infirmitie : , incredulity . incredulity of mans understanding : , instigate . conscience corrupted cannot instigate to good : , inlightned . carnall men may be inlightned : , inconstancie . inconstancie of mans will : , instrument . ministers and ordinances instruments : , insensible . ill signe to be insensible of gods wrath : , inexcusable . so much revealed as makes man inexcusable : , ioy. ioy mortifieth lusts : , israelites . see humbled . iubile . iubile , a resemblance of libertie in the gospell : , iustifie . iustification . why we are iustified by anothers righteousnesse : , iustification and sanctification inseparable : , iustification , how it admits degrees : , the clothing of the soule in iustification : , see humiliation and sanctification . iudge . how to iudge of things : , iudgement . sinne in time brings forth iudgement : , execution of iudgement commended : , iustice. what makes men acknowledge gods iustice : , iustice of god , on whom it appeares most : , want of iustice , a cause of iudgement : , k kinde . nature common to the whole kinde : , kingdome . kingdome we have by christ : , knowledge . knowledge an aggravation of sin : , knowledge in naturall men without rellish : , knowledge sinned against , imprisoneth truth : , a sin of knowledge , what : , sinne excused for want of knowledge : , it is a sinne not to encrease knowledge : , men might have more knowledge : , knowledge of our estate at the first conversion : , what kinde of knowledge makes new creatures : , l law. the law shewes mans nature to be corrupted : , law , how to be understood : , law , the least breach of it punished : , law compared to aegyptian tasks-masters : , law against which men sin is exact : , law of god approved by natural men : , see schoole-master . leaven . sinne likened to leaven : , liberty . benefits of setting the truth at libertie : , meanes to set truth at libertie : , libertie by christ : , libertie , what : ibid. see iubile . life . life promised to the taking of christ : , life spirituall , the excellencie of it : , exhortation to partake of this life ▪ , life , how it is a christians : , light. light imprisoned foure wayes : , aggravations of sinnes against light : , naturall men defective in light : , the burden of christ in bearing growes light : , long-suffering . wee should give god the glory of his long-suffering : , lord. zeale for the lord , sacrifice offred to the lord : , love. love mortifieth lusts : , men sinne out of love to evill : , love of christ , the greatnesse of it : , love cannot be counterfeit : , . , perwasion of christs love unites to him : , to serve christ in love , a part of the covenant : , love constant : , lusts. lusts detained , keep men in their old state : , lusts , why god suffers them in his children : , excellencie of the new creature above lusts : , old lusts must be mortified : , m mannah . mannah , how it is angels food : , manifest . the law of mans judgement manifest foure wayes : , marke . marke of christ , what : , meanes . meanes enjoyed aggravate sin : , sin excused from want of means : , difference of feare in respect of meanes : , meanes of grace tend to sanctification : , meaning . sin excused from good meaning : , mediator . why god hath appointed us such a mediator as christ : , memory . memory , the corruption of it in two things : , mercy . mercy of god , the greatnesse of it : , mercy , to whom it is shewed : , metaphor . metaphors used in the sacraments of the old law : , ministery . ministery to be advanced : , misery . our misery out of christ : , forgivenesse of sinnes takes away the cause of misery : , see apprehension . morall vertues . morall vertues nothing without change of nature : , n naked . ovt of christ we are naked : , to be naked , what : , nature . mans nature full of ungodlinesse : , ▪ all in mans nature corrupt : , badnesse of nature aggravates sinne : , men by nature , how far they may goe : , how farre men by nature fall short : , god made manifest by the light of nature : , sinne excused from corruption of nature : , what keepes men in the state of nature : , conversion of men are turning the course of nature : , more than nature required in the new creature : , those that are in christ have another nature : , not to be content without a new nature : , two things in a new nature : , naturall . when a thing is said to be naturall : , good duties must bee naturall to us : , necessitie . no necessitie of transubstantiation : , need. riches helpe in time of need : , neglect . neglect keepes men from christ : , neglect in serving of god : , net. gospell a net : , new creature . new creature , the excellencie of it : , new creature , signes of it : , new creature , what : , new creature , the parts of it : , new creature required : , noblenesse . the spirit workes noblenesse of spirit : , number . consideration of the number of former sins helps humiliation : , o oath . the covenant confirmed with an oath : , object . faculties knowne by their object : , objection . objection of papists out of iohn . concerning eating christs flesh answered : , offices . offices of christ goe together : , offices of christ to be improved : , old. old man , what : , old man must be mortified : , old nature to be abhorred : , old custome wee are redeemed from : , all that is old must bee pulled downe : , grace takes not away nature , but the oldnesse of it . , omission . sinnes of omission : , omission of acts : ibid. omission of graces : , omission of occasions : ibid. opinion . opinion advanceth the creature in our thoughts : , originall sinne . originall sinne : , originall sinne , how it is one sinne and many : , . how it is privative and positive : ibid. actuall sinne leads us to originall : , others . sinne excused from the badnesse of others : , successe of others with god , should encourage us : , . , outward . men fare not the worse in outward things for holinesse : , overcome . to overcome , what : , p parents . nature received from parents : , passeover . passeover , why eaten with sowre herbes : , peace . peace one benefit by christ : , pearle . zealous men pearles : , personall . men condemned for their personall sinnes : , perswade . hard to perswade men in divinitie : , perfect . of perfect walking with god : , pleasant . that which is natural , is pleasant : , plentie . plentie one priviledge by christ : , portion . god is a christians portion : , poore . out of christ we are poore : , to be poore , what : , power . power of gods wrath : , practise . practise sets the truth at liberty : , want of practise of known truths a great sinne : , prayer . prayer sets the truth at libertie : , prayer stops gods wrath : , prayer unites us more to christ : , preaching . the ministers businesse in preaching . , to see how the word workes in the preaching of it , pride . pride of the will of man , prize . new creature how to be prized : , see christ. priviledges . priviledges of a christian , reall : , prophane . difference betweene civill men and prophane : , professe . truth not professed , is unrighteously detained : , pronenesse . pronenesse to sinne , no excuse of it : , promise . promise of god should incourage us to pray : , punishment . punishment of with-holding the truth in unrighteousnesse : , purpose . good purposes in extremitie seldome true : , good purposes nothing without change of nature : , q qualitie . new qualitie infused in sanctification : , new qualitie , what : ibid. r reason . transubstantiation against reason : , record . sins committed remaine on record : , recreation . recreation too much used , is an impediment : , reformation . reformation must be joyned with fasting : , reformation a remedie against gods wrath : , relapse . relapse into sinne : , relish . see knowledge . religion . religion impaired by the neglect of the sabbath : , reluctancie . reluctancie in the saints when they sinne : , remaine . sinnes remaine in gods people : , remember . remembrance . memory corrupt in that wee ought to remember : , conscience corrupt as it is a remembrancer : , end of the sacrament to bring christ to remembrance : , renewed . how to get our natures renewed : , reprobation . election and reprobation , how frustrate : , rest. men prone to rest in duties : , rest , a motive to take christ : . . , restraine . conscience corrupted in its restraining power : , riches . riches , for what end they serve : , riches of a christian is christ : , riches by christ , what : , riches , the property of them : , righteousnesse . righteousnesse of christ imputed : , see iustifie . s sabbath . sabbath ought to be sanctified : , antiquitie of keeping the sabbath : , vsefulnesse of keeping the sabbath : ibid. sacrament . sacrament a seale of the covenant : , . , sacrament , the end of it : , . , sacrifice . two things in sacrifice : , salvation . being in christ the ground of all salvation : , he that beleeveth hath salvation : , damnation and salvation of great moment : , god desires mans salvation : , sanctification . iustification and sanctification inseparable : , . sanctification , how it riseth from iustification : , sanctification , what : , incouragements to pray for sanctification : , sanctification , the necessity of it : , sanctification , how to prise it : , not to challenge iustification without sanctification : , cloathing of the soule in sanctification : , satisfie . spirituall food satisfieth : , seales . two seales : , . schoole-master . the law a schoole-master , how : , scripture . gods truth manifested in the scripture : , transubstantiation against scripture : , secrets . secrets of god not knowne by carnall men : , selfe-love . sel●e-love sanctified : , sense . the new life hath new senses : , present sense a signe of the new creature : , transubstantiation against sense : , sensible . sensiblenesse of conscience lost : , spirituall things sensible : , sensitive appetite . sensitive appetite corrupted : , selves . men must be humbled to know them - selves : , serve . one part of the covenant to serve christ : , wearinesse in serving sin : , short. see naturall . sinne. sinnes thought to bee lesse than they be : , sinne aggravated by circumstances : , difference in sinnes : , sinne , wee should labour to see what it is : , frequencie of sinne , argues want of faith : , difference of men in regard of sinnes : , zeale against sinne : , striving against sinne : , turning from sinne , a part of the covenant : , see personall and wrath. sincerity . sincerity wanting in carnall mens actions : , sincerity , little at the first : , sicknesse . sin the sicknesse of the soule : , sleepe . sinne seemes dead when it is a sleepe : , small . men excuse sinnes by thinking them small : , no sinne small , and why : , species . hatred sets against the whole species : , spirit . good things in evill men wrought by the spirit : , morall vertues , the gifts of the spirit : , worke of the spirit in sanctification : , spirit workes holinesse : , sorrow . sorrow corrupted : , sinne excused by pretended sorrow : , soule . matters of the soule of great moment : , soule to bee regarded especially : , t taking . taking of christ , what : , . , no losse by taking of christ : , two things should invite us to take christ : , taught . nature cannot be taught : , temptation . the lesse temptation , the greater the sinne : , sinne excused from temptation : , evill men doe good for want of temptation : , thanke . see truth . thoughts . thoughts corrupted : , thoughts , the importance of them : , thoughts of two sorts : , thirst. thirst satisfied in christ , , what thirst heal'd in the saints : , transubstantiation . arguments against transubstantiation : , fathers not distinct against transubstantiation : , transubstantiation set abroach by damascene : , transubstantiation brought into england : , treasure . gods wrath a treasure : , trust. trust in god , the nature of it : , truth . truth with-held in unrighteousnesse : , . truth , what : , . truth , the subject of it : , truth , the author of it : , truth , the extent of it : ibid. truth , how it is with-held : , truth , why men imprison it : , truth imprisoned , a great sinne : , truth , how with-held : , truth should rule : , truth , the danger of restraining it : , truth , the benefit of giving it libertie : , truth manifested foure wayes : , truth , the hainousnesse of sinnes against it : , truth , to be thankfull for it : , truth , to doe nothing against it : , seven cases of detaining the truth : , truth should bee communicated to other : , happinesse and misery attend neglect or observing the truth : , want of courage for the truth , shewes want of zeale : , v vaine . gods name taken in vaine , how : , vanity . vanity of mans understanding : , violence . humbled men take heaven by violence : , to take heaven by violence , what : , vnevennesse . vnevennesse in the best men : , vnevennesse in saints , and others , different : , vnbeleefe . vnbeleefe keepes from christ : , vngodlinesse . see nature . vniversality . vniversality of the new creature : , vnion . vnion with christ , the nearenesse of it : , vnion with christ , of what moment : , vnion with christ to be encreased : , vnion with christ , how encreased : , vnion with christ to be sought after : , vnion with christ , the end of the sacrament : , vnwearied . that which is naturall is vnwearied : , vnderstanding . vnderstanding in man corrupted : ▪ vnderstanding , the vanity of it : ibid. vnderstanding blinde : , vnderstanding unteachable : , vnderstanding , the incredulitie of it : ibid. vnderstanding the enmitie of it : , vnderstanding wrought on by the spirit : , v●teachable . vnderstanding of man vnteachable : , vnrighteousnesse . wrath revealed against mens vnrighteousnesse : , see truth . vowes . vowes broken aggravate sin : , w want. riches supply what we want : , wearinesse . wearinesse in sinne , what : , whoredome . whoredome to be punished : , will. will , the depravednesse of it : , will , the contrarietie of it , to god : , will , the pride of it : , will , the inconstancie of it : ibid. will , the disobedience of it : , will of god our sanctification : , will free in men regenerate : , will of regenerate men , how free : , willing . willingnesse to bee humbled for sinne : , christ willing to sanctifie us : , wisdome . wisdome of words not to be expected from ministers : , transubstantiation against gods wisdome : , wonder . the world wonders at the saints : , word . words corrupted : , importance of words : , word of god a helpe against excuses of sinne : , workes . gods truth manifests his workes : , new workes discover a new creature : , motives to good workes : , a christian rich in good workes : , world. world is a christians , how : , see disgrace . wrath. wrath of god , how revealed : , wrath revealed against unrighteousnesse : , two things in gods wrath : , wrath of god , what : , wrath of god , the certaintie of it : , wrath of god , the power of it : , wrath , the suddennesse of it : , wrath , wee should be sensible of it : , wrath provoked by imprisoning the truth : , wrath caused by sinne : , wrath encreased by our sinnes : , wrath , why it is not felt : , wrath , remedies against it : , . . z zeale . zeale turnes away wrath : , zeale , what : , zealous men not to be discouraged : , convictions of want of zeale : , . finis . errata . part . page . line . reade one . p. . l. . r. aside from that . p. . l. . r. not . p. . l. . r. and a thing . p. . in the margine , r. what . p. . l. . r. me be curst . p. . l. . r. contemne . p. . l. . r. saul . p. . l. . r. iohn . . p. . l. . r. condemned . p. . l. . r. iude. part . page . l. . r. sent . p. . l. . r but it is . p. . l. . blot out to . p. . l. . r. another . p. . l. . r. forget . p. . l. . r. as a grace . p. . l. . r. hard . p. . l. . r. which p. . l. . r. it as . p. . l. . r. creature . p. . l. . r. this new nature . p. . l. . r. wait . p. . l. . r. third ground . p. . l. ult . r. moats . p. . l. . r. sun. p. . in the margine , r : not . p. . l. . r. to set the word . p . l. . r. cor. . ult . p. . l. . r. such an house . p. . l. . r. and lord. p. . l. . r. slayes . p. . l. . r. god. part . page . l. . r. may say . p. . l. . r. your case . p. . l. . r. goodly . p. . l. . r. which . notes, typically marginal, from the original text notes for div a -e treatise . treatise . notes for div a -e iohn . ult . doct. . mans nature is full of ungodlinesse and unrighteousnesse . doct. doct. . two things keepe men from comming to christ. vnbeleefe . negligence , which is two-fold . totall . partiall . two reasons of it . reason . in reference to iustification . reason . in reference to sanctification . vse . titus . . object . answ. object . answ. helps to humble and afflict the soule for sinne . object . . answ. object . answ. vse . notes for div a -e doctr. object . answ. the corruption of the faculties . the vnderstanding . the vanitie of it . the blindnesse of it . the v●te●chablenesse of it . the incredulity of it . the enmitie of it . the depravednesse of the will ▪ of the contrariety of the will to god. the pride of the will. the inconstancie of it . the disobedience of it . the corruption of the memory . in the things we are commanded to remember . in things we are commanded to forget . the corruption of the conscience . in three acts. as it is a r●membrancer . as it is an instigatour to good , or a restrainer from evill . wherein three vertues are required . clearenesse . sensiblenesse . activenesse . as it is an accuser , or excuser . object . answ. the corruption of the sensitive appetite . object . answ. notes for div a -e the corruption of the affections . actuall sinnes . in thoughts the importance of thoughts . in our words . the importance of our words . in our actions . si●●es of omission . . of 〈◊〉 . of graces . of time . of occasions . rule , the gospell . sinnes against the gospell . vnwillingnesse to take christ. the greatnesse of this sinne. vse . vse . vse . object . answ. notes for div a -e to quicken our desires after christ. consider . the circumstances that doe aggravate sinne . the majesty offended . the affection wherewith it is committed . hatred of god. deniall of god. object . answ. despising of god. that it is against knowledge . when it is done without temptation , or with small temptation . what it is done against vowes and covenants . when it is done against much meanes . to quicken our desires after christ , take away the excuses of sinne . excuse . good meanings . quest. excuse . badnesse of nature . answ. the times are times of the gospell , not of the law . object . answ. object . excuse . the good things we doe , will ballance the evill . answ. object . excuse others are worse . answ. means to arme us against these excuses . the word . the spirit of bondage . how it worketh this in a man ? doct. . there is a revelation of wrath against all unrighteousnesse of men . things to be observed . the certaintie of this wrath . proofes of it . what this wrath is . three things observable . it is a treasure . the power of it . the suddennesse of it . vse . see what sinne is . vse . labour for a sense of the wrath of god. vse . goe to christ. notes for div a -e of with-holding the truth in unrighteousnesse . three things considerable . doctr. object . answ. what this truth is . a three-fold truth . the subject of this truth . the author of it . the extent of it . how this truth is withholden . quest. answ. foure wayes of imprisoning the light. how great a sinne it is to with-hold the truth in unrighteousnesse . vse . vse . sheweth the misery of th●se men that are neare the kingdome of god , but not in it . their misery is in three things . the good things , that they have , doe them no good . they do● them much hurt . notes for div a -e how farre they goe , and yet how farre they fall short of that which is proper to the godly . in inlightning . in their conscience . in common gifts . in their actions . in their conflicts . how farre they fall short ▪ in light and understanding . in two things . in their conscience . note . morall vertues . in actions in two respects . object . answ. in their conflict , in foure things . vse . men sinne not out of want of information , but out of love of unrighteousnesse . how the truth is with-held in unrighteousnesse . vse . consider the danger of disobeying the truth . object . may not a man be too scrupulous . answ. vse . give the truth leave to rule . the danger of restraining it . the benefit of setting it at liberty . object . answ. means how to set the truth at liberty . prayer . practice the truth . communion saints . act. . . notes for div a -e that there is such a truth , proved foure wayes . object . answ. that they with-hold the truth in unrighteousnesse . object . doct. . that truth or law , or knowledge , by which every man shall be judged , is made manifest by god himselfe . what this truth is . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . how it is made knowne . foure wayes . by the light of nature . by gods workes . by the scriptures . by the saints . it is god that maketh this truth evident . hence these consectaries may be deduced . vse . to shew the hainousnesse of mens sinnes against this truth . object . answ. vse . be thankfull for the truth . vse . doe nothing contrary to the truth . object . answ. seven cases , wherein men detaine this truth in unrighteousnesse . in the commission of knowne sins . case . in unwillingnesse to increase a mans knowledge . two sorts of those . case . in not acting and practising the truth , by the use of meanes . object . answ. notes for div a -e case . in suffocating , and suppressing it . two wayes . case . in removing impediments . case . case . object . answ. vse . object . answ. object . answ. notes for div a -e point . there is so much revealed to every man as will make him inexcusable . the excuses ; whereby men endevour to purge themselves . excuse . tha● they know not god. answ. excuse . god requires more knowledge than men have of him . answ. the inexcusablenesse of ignorant countrey people . pretence . we h●ve no ability to performe the things we know . quest. answ. object . answ. pretence . from the corruption of nature , which they cannot resist . answ. . answ. . answ. . pretence . from temptations of company , businesse , &c. answ. . answ. . pretence . from the want of meanes . answ. other particular excuses . first , by denying the fact. secondly , by sleighting the fault . ob. it is a smal sinne . answ. ob. i fell into by infirmity . answ. . ob. but i am sorry that i so sinned . answ. . answ. . vse . object . answ. object . answ. vse . means whereby men are kept in their old condition . first , inconsideration . some lust. notes for div a -e fastiug is no arbitrary dutie . which is proved by ●ex●s of scripture . the definition of a fast. the defects which we are subject to in performing that duty . to rest in the work done to doe it for a fit . not to reforme upon the doing of it . there is a double performance of duties . when they be performed as fasts . when its affections are wrought upon in the duty . ver. . . the analysis of the text. the israelites disease sin. the consequent of sin is wrath . ver. . the effect of gods wrath . the plague . the remedy was the turning away of gods wrath . which was done by zeale . and that for two reasons . five generall points raised out of the text . generall point . god only doth good and evill . certaine convictions for demonstrations of the point . conviction ; the frequency of our sinning . a digression touching the sabbath , proving that it ought to be sanctified . because it is a holy day . it is gods day . it is further convinced . from the hazard of religion by leaving man at liberty . from the antiquity of its celebration . from the usefulnesse of a sabbath . conviction is our neglecting of dutie . conviction is our not fearing and trusting him alone . quest. answ. discovering the nature of trusting in god , which is to be content with god alone . to rely upon him in exigents . which is instanced in hester . and daniel . conviction , or not walking perfectly with the lord. reason . to prove the point . reason . if the creatures could do good or evill , god were not god. reason . the creature should be god. dan. . . object . . from the operation of second causes . answ. . the lord workes by them . reason . which is illustrate by some comparisons . by their different effects . by places of scripture . vse . to labour to see god in his greatnesse . which would draw our affections to god. the want of it carries us to the creature , and brings us upon the danger of idolatry . by advancing the creatures in our opinions . question concerning the use of the creatures . answ. they are to be used with a subordinate affection . to looke to god in all our businesse . he doth instance in particulars . vse . set faith and the spirit on work to judge of these things . two generall points . sinne c●uses wrath. which he illustrates by a compa●●●●n . object . from the insensiblenesse of wrath . answ. containing in it the proofes of the doctrine . gods wrath is a treasure . because our sinnes adde to his wrath . because it lies still for a time . because in time it is expended . sinne is like a stormie cloud . simile . object . . from the generality of sin . answ. yet all sin not alike . and therefore are differently punished . vse . of the point . to see sinne in its effects . which is urged from the terrour of gods wrath . object . from the not present feeling of wrath. answ. it is not felt , because it is not apprehended . sinne remains on record . and at length god will strike once for all . object . the remedy prescribed , is to meet the lord. answ. which consists , first , in humiliation . in reformation ▪ object . the smalnesse of sinne . answ. the least sinne is disobedience against god. instance of the example of saul . the example of adam . every sinne is the setting up of another god. a difference betwixt a godly and a wicked man in regard of sinnes . no sinne is small , for it is committed against an exact law. mat. . . the third generall point , zeale turnes away wrath . proved by scripture and instances . elijah . the truth of it appeares from the danger of luke-warmenesse . coldnesse provokes as much sinne . which is a stirring up of affection . for the lord. there must be with it intention of action . vse . not to discourage those that be zealous . the frequency of such discouragements . the ill effects . zeale and religion , the pillars of church and common-wealth . they are gods pearls , though cast out in the world . vse . containing many convictions of our want of zeale . . from the formality of the times . conviction . from our want of affection for the lord. against sin . differences betwixt hatred and anger . hatred is constant . it sets against the whole species . it ●ests not but in utt●r de●t●uction . iudge of our anger by these ●arkes . conviction . from our want of courage for the truth . object . from the danger of too much boldnesse . answ. danger of excesse must be prevented by a well regular●●g our boldnesse . the objection is prosecuted . and more fully answered . conviction . from our want of zeale for the church . ze●le for the church is acceptable to god , even when he is angry with her . it is dangerous to wrong the church . direction what wee must doe for the church . abroad . at home . concerning the church at home three things are ●●mmended to ●onsideration . execution of iudgement . specially against three things : whoredome idolatry . injustice . contention for the faith. to which we should be provoked by the practise of her enemies . advancement of the ministery . by setting a candle in every candlesticke . by keeping out dogs that will devoure . generall point if we be not zealous , gods jealousie grows hotter . and his messenger must have an answer meanes to stop his wrath is to stand in the gap . which consists in faithfull prayer . generall point iealousie for the most part shall proceed to utter destruction . two great deliverances we have had . beware the third time . the story of ahab is considerable to this purpose . there is a double feare : a feare that puts us upon indirect means . a feare that sets us to work on good meanes . chro. . . notes for div a -e doct. iustification , and sanctification are inseparable . how sanctification ariseth from iustification . by the worke of the spirit . objects . answ. quest. answ. by certaine actions in the minde and heart , which are the effects of the spirit in him . vpon the understanding . vpon the affections . selfe-love is sanctified . ingenuitie is wrought . noblenesse of spirit . a strong inclination . sanctification and iustification are inse●● reason . reason . reason . reason . reason . vse . pray that seeing god hath justified us , he would also sanctifie us . encouragements to pray for sanctification . gods promise in the covenant . the covenant sealed in the sacrament . cor. . . opened . the covenant confirmed with an oath . the end whereunto the s●crament is appointed . notes for div a -e the successe that others have had by prayer . the great importance of it to us . esay . . opened . ephes. . . opened . vse . set sanctification as high in our esteeme as iustifi●a●●on . the excellencie of the new creature . above old lusts. above all worldly excellencies . object . answ. two conditions of adam . object . answ. iohn . . eccles. . . prov. . . vse . take heed of challenging iustification without sanctification . iohn . . matth. . . object . answ. signos of a new creature . a sense of it . ●●ct . . . the vniversalitie of it . cor. . . object . answ. looking upon every thing with a new eye . cor. . . new workes . cor. . . notes for div a -e a new creature , what . three things in it . the heart must be new moulded , or cast into a new frame . principally , his inclination is changed . quest. answ. how this alteration of the inclination may bee knowne . this change is in his whole conversation . vse . answ. 〈…〉 new 〈◊〉 itie of ●odlinesse . the new qua●●tie , what . it must be done by infusion of a new qualitie of godlinesse . the new qualitie , what . object . answ. vse . notes for div a -e there must be a mortification of the old man vse . vse or consectary . there must be something les●e than corrupt nature . where ●●od forgiveth , hee healeth ; where he pardoneth , he purifieth . reason . reason . reason . caution . note . as there must be lesse than corrupt nature ; so there must be more than meere nature . observ. . observ. . observ. . observ. . observ. . those that are in christ have another nature . when a thing is said to be naturall . caution . vse . not to deferre comming to god. vse . content not your selves with any thing if this be wanting . all the desires that come from nature are nothing . morall vertues . transient acts of holinesse . good intentions and purposes . notes for div a -e vse . looke that good performances be naturall to you . quest. answ. simile , object . answ. simile . vse . to abhor the old nature , and to ●●●ke to have it chan●ed . rom. ● ▪ quest. answ. vse . feare not falling away . object . answ. vse . be not discouraged with the difficultie of any duty . vse . a change of nature is a ground of comfort . quest. answ. observ. . it must be a new creature . consectaries thence . that we are redeemed from old customes . custome hath many advantages against us . it gaines upon our judgements . it is troublesome to alter it . we plead for it . it breeds senselesnesse . consect . . wonder not that the world wonders at thee . consect . . pull downe all that is old . object . answ. quest. answ. notes for div a -e consect . wonder not at the unevenn●sse which is found in the lives of the b●st men . object . answ. difference between unevennesse in the saints , and in the wicked . object . answ. object . answ. object . answ. consect . . expect a combate . object . answ. differences betweene the combate in the new creature , and that fight that seemes to be in naturall men . consect . . thinke it not strange that you finde some aukednesse in the wayes of god at first . object . answ. consect . . give god the praise of chanting thy nature . object . answ. observ. . the new creature is gods worke . this is proved by foure arguments arg. . arg. . arg. . object . answ. arg. . object . . answ. . impediments of two sorts . answ. . answ. . object . . to what use serveth this doctrine ? answ. to foure uses . vse . to let us see that our condition in christ is better than in adam . vse . that it may appeare that god setteth us now about a worke , which he doth not inable us to performe . vse . to make us love christ the better , seeing how much we are beholding to him . vse . to make us take heed of putting off the worke when christ cals . vse . see what the businesse of preachers is , and with whom you have to doe , when you heare the word . learne hence . to come to heare the word with reverence and feare . to give the praise of any good you receive by the preaching of the word , to god onely . tim. . expect not that the minister should come with excellency of wisdome , or of words . observ. . what workes you finde upon your owne hearts , in the preaching of the word . notes for div a -e object . answ. in what sense he would be understood , when hee affirmeth the wil● of regenerate persons to be free . observ. . the order ; first in christ , and then new creatures . hence learne . not to be discouraged from going to christ for any defect , or imperfection that is in us . reason . from your union with christ , to perswade you to good workes . doctr. to bee in christ , is the ground of all salvation . what it is to be in christ. what giving is . of what moment this union is . vse . exhortation two-fold . those that have this union with christ let them seeke to enlarge it more . in what sense this is to be understood . object . answ. how it may be done . five helpes to doe it . consider your misery without him . labour more to know the vertues and excellencies of christ. be perswaded of his love to you . get experience of him . pray that the holy ghost may draw thee to christ. object . answ. those that want this vnion , let them seeke to get it . in what this taking consists . in two acts. motives . mot. . you shall finde rest . object . answ. forgivenesse of sinne makes a man blessed foure wayes . in taking away that which is the cause of all miseries . in giving boldnesse . in taking the sting out of affliction . in making god ours . matth. . . object . answ. sinne is a burthen in two respects . as it brings a man under guilt . as it is a sicknesse or disease of the soule . notes for div a -e mot. . if you be united with him , you shall be free from all evill , and enjoy all good . in particular , consider . mans misery out of christ. mans happinesse by being in christ. object . answ. if you beleeve , you shall be saved ; if not , you shall be damned . salvation and damnation , are matters of great moment . they belong to the soule . they continue for ever . mot. . your thirst shall be satisfied and healed . quest. answ. quest. answ. object . answ. iohn . mot. . if you be united with christ , all things shall worke together for your good , if not , for your hurt . cor. . . notes for div a -e mot. . if you be out of christ , you are poore , and naked , and miserable . poore . what that poverty is . naked . nakednesse , what . hungry . object . . answ. object . . answ. object . . answ. pleasure , what . object . . answ. notes for div a -e luke ▪ notes for div a -e object . answ. notes for div a -e the time when some fathers lived . why the fathers are not so distinct in the doctrine of transubst . damascene set transubstantiation a broach in grecia , . yeares after christ. lan●ranke bishop of canturbury , yeares after christ brought transubstantiation into england . b●ringerius lived foure hundred yeares since . the benefits by christ. what the wearinesse of sin is . in the service of sinne . rest by christ. wearinesse in the guilt of sinne . wearinesse in the fruit of sinne . afflictions without sinne , as the adder without a sting . wearinesse in the habite of sinne . sinne to the soule , as sicknesse to the body . in all that sinne touches . folly quarrels at the best condition . wisdome makes the worst condition comfortable . benefit by christ. kings have liberty . liberty what , christia●s live as they list , because they list not but to doe that which is good . plenty . quest. answ. peace . to overcome , what . glory . object . answ. object . answ. object . answ. object . answ. object . answ. object . answ. object . answ. object . answ. object . answ. object . answ. benefit a feast . object . answ. property of spirituall foode it endures for ever . satisfieth . quest. answ. benefit , apparell . the nevv covenant, or the saints portion a treatise vnfolding the all-sufficiencie of god, and mans uprightnes, and the covenant of grace. delivered in fourteene sermons vpon gen. . . . wherevnto are adioyned foure sermons vpon eccles. . . . . . by the late faithfull and worthie minister of iesus christ iohn preston. dr. in divinitie, chaplaine in ordinary to his maiestie, maister of emmanuel colledge in cambridge, and sometimes preacher of lincolnes inne. preston, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the nevv covenant, or the saints portion a treatise vnfolding the all-sufficiencie of god, and mans uprightnes, and the covenant of grace. delivered in fourteene sermons vpon gen. . . . wherevnto are adioyned foure sermons vpon eccles. . . . . . by the late faithfull and worthie minister of iesus christ iohn preston. dr. in divinitie, chaplaine in ordinary to his maiestie, maister of emmanuel colledge in cambridge, and sometimes preacher of lincolnes inne. preston, john, - . sibbes, richard, - . davenport, john, - . [ ], , , p. printed by i. d[awson] for nicolas bourne, and are to be sold at the south entrance of the royall exchange, london : . edited by richard sibbes and john davenport. printer's name from stc. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -- th century. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion the nevv covenant , or the saints portion . a treatise vnfolding the all-sufficiencie of god , and mans vprightnes , and the covenant of grace . delivered in fourteene sermons vpon gen. . . . wherevnto are adioyned foure sermons vpon eccles. . . . . . by the late faithfull and worthie minister of iesus christ , iohn preston . dr. in divinitie , chaplaine in ordinary to his maiestie , maister of emmanuel colledge in cambridge , and sometimes preacher of lincolnes inne . psal. . . he hath given a portion to them that feare him : he will ever be mindfull of his covenant . london printed by i. d. for nicolas bourne , and are to be sold at the south entrance of the royall exchange . . illvstrissimis , et honoratissimis viris , theophilo comiti lincolniensi , et gvlielmo vice-comiti say , et sele , dominissvis svbmisissimÈ colendis , has iohannis prestoni ss . theol . doct. et collegii immanvelis magistri primitias devotissimi , tam avthoris , dvm viveret , qvam ipsorvm , qvi svpersvnt , obseqvii testimonivm l.m.d.d.d. richardvs sibs . iohannes davenport . ¶ to the reader . it had beene much to haue beene desired ( if it had so pleased the father of spirits ) that this worthy man had survived the publishing of these , and other his lectures : for then , no doubt , they would haue come forth more refined , and digested ; for , though there was very little or no mistake in taking them from his mouth , yet preaching , and writing haue their severall graces . things liuened by the expression of the speaker , sometimes take well , which after , vpon a mature review , seeme eyther superfluous , or flat . and we oft see men , very able to render their conceipts in writing , yet not the happiest speakers . yet we , considering not so much what might haue beene , as what now may be for the service of the church , thought good rather to communicate them thus , then that they should die with the author . he was a man of an exact judgement , and quicke apprehension , an acute reasoner , actiue in good , choyse in his notions , one who made it his chiefe ayme to promote the cause of christ , and the good of the church , which moved him to single out arguments answerable , on which he spent his best thoughts . he was honoured of god to be an instrument of much good , wherevnto he had advantage by those eminent places he was called vnto . as he had a short race to run , so he made speed , and did much in a little time . though he was of an higher elevation , and straine of spirit then ordinarie , yet out of loue to doe good , he could frame his conceits so , as might sute with ordinary vnderstandings . a little before his death ( as we were informed by the right honourable the lord viscount say , and seale , in whose pietie , wisedome , and fidelittie , he put great repose ) he was desirous that we should pervse what of his was fit for publique vs● . we are not ignorant , that it is a thing subject to censure , to seeme bold , and wittie in another mans worke , and therefore as little is altered , as may be . and we desire the reader , rather to take in good part , that which is intended for publique good , than to catch at imperfections , considering they were but taken , as they fell from him speaking . and we intreate those , that haue any thing of his in their hands , that they would not be hastie , for private respects , to publish them , till we , whom the author put in trust , haue pervsed them . we purpose ( by gods helpe ) that what shall be judged fit , shall come forth . we send forth these sermons of gods all-sufficiencie , and mans vprightnes , and the covenant of grace first , as being first prepared by him that had the coppies , and because , the right vnderstanding of these points hath a chiefe influence into a christian life . the lord giue a blessing answerable , and continue still to send forth such faithfull labourers into his harvest . richard sirs . iohn davenport . of gods all-svfficiency . genesis . . when abraham was ninetie yeares olde and nine , the lord appeared vnto abraham , and sayd vnto him , i am god all-sufficient , walke before me , and be thou vpright , or perfect . because , in the performance of all the duties of sanctification , sinceritie is all in all , therefore i haue chosen this text , that you may not be deceived . it is true ; many things are very excellent , if they be right : there is no question but the diamond is very precious , if it be a true diamond , but if it be false , it is nothing worth ; if you take a precious balme , you make no question of the thing , and of the excellency of it in generall , all the question is , whether it be right or no , and so in the graces of gods spirit , especially , seeing they concerne our salvation ; it much concernes vs , to know whether they be right or counterfeit ; and therefore you see the condition , that god requires here of abraham , is , that he be vpright , and perfect , without hypocrisie ; ( so the word signifieth ) walke before me without hypocrisie . now we haue rather chosen this text than another , because sets forth the ground of all sinceritie , and perfect walking with god , which is , even this apprehension well setled in the heart , that god is all-sufficient : for this is the lords precept , walke before me , and be thou perfect , or vpright , or sincere , let it not be in hypocrisie : and this is the motiue that he vs●th to perswade him to it , i am all-sufficient , as if he should say , if there were any defect in me , if thou didst neede or couldest desire any thing that were not to be had in me , and thou mightest haue it elsewhere , perhaps thy heart might be imperfect in walking towards me , thou mightest then step out from me to take in advantages elsewhere ; but seeing i am all-sufficient , since i haue enough in me to fulfill all thy desires , since i am every way an adaequate obiect , that if thou lookest about , and considerest all that thy soule can wish for , thou maiest haue it in me , why then shouldest thou not consecrate thy selfe to me alone ? why then shouldest thou be vneven in thy wayes , serving me sometimes , by fits , and sometimes the creature ? for there is nothing in the creature , but thou maiest finde it in me , i am all-sufficient . i am all-sufficient , therefore walke before me , and be perfect . yet these words containe somewhat more , which you may see by that which followes , i will make my covenant betweene me and thee , and i will multiplie thee exceedingly . the ground of all our sinceritie is the covenant , that is betweene god and vs. now these words doe the most briefly , that i finde , of any in the scriptures , expresse the covenant betweene god and vs on both sides , for they are but the summe of the covenant , which in other places of scripture is explicated , and set forth more at large ; so that the opening of the covenant on both sides , is the ground of all the sinceritie , of all that obedience that we yeeld to god : and therefore , i say , you shall not onely haue occasion from this text , to examine the graces of gods spirit in you , and the actions that flow from them , whether they be sincere or perfect , but likewise we will shew you the ground of this sincerity whence it ariseth ; and how it is wrought in every mans heart . and thus these words containe the covenant , sayth the lord to abraham , i will be thy god. on the other side ; thou shalt be mine . now he shewes what a kinde of god he ▪ will be to him , i will be all-sufficient to thee ; which consists in two things , if you compare this with gen. . . i will be thy buckler to preserue thee from all evill : and againe , i will be thy exceeding great reward : that is , i will not onely be a shield , but i will be a sunne to thee ; i will both preserue thee from all evill , and i will fill thee with all good things , i will ●omp●●ss● thee about with mercy and loving kindnesse : so that thou shal● finde , that i will be an exceeding great reward . so god expresseth himselfe to abraham . and this is the covenant on gods part . now that which is required on abrahams part , is , that he be the lords , as the lord is his , for so you see in the words following . the question onely is , in what manner abraham shall be the lords ; how that shall be declared ? sayth he , it is not an emptie relation , but thou must shew that thou art mine by walking before me . and yet it must not be any kinde of walking before the lord , but it must be a perfect walking before him ; walke before me , and be perfect , and therefore it is added , i will make my covenant , that is , this is the covenant , of which circumcision was but a signe , for it was instituted presently , as we see in the words following . there are three especiall poynts that we will gather out of the words . the first is from the connexion , and we will begin with that , because it is a preparation to the other two : in that the lord vseth this as an argument to abraham , i am all-sufficient , therefore walke before me , and be thou perfect ; we may obserue this ; that the cause of all departure from god , of all vnevennesse in our wayes towards god , is from hence , that we doe not thinke god to be all-sufficient . as on the other side , the cause of all our sinceritie and perfectnesse , ariseth hence , that we doe apprehend him to be all-sufficient . this you see evidently ariseth from the words ; for thence is the force of the argument , i am all-sufficient , therefore walke before me , and be perfect . my beloved , it is evident , that the cause of every mans keeping off from god , the cause of his vnevennesse after he is come in to him , is from hence , that men thinke not god , to be all-sufficient ; for if a man had enough in the lord , he would never goe out from him ; but because he wants something , he desires something that is not in him , or he feares something , that he thinkes he cannot keepe off from him : hence it comes to passe that he steppes out from god , he goeth out of the wayes of his cōmandements . and therefore i say , the cause of every mans departure from god , the cause of his keeping off from god , or of his vnevennesse in the wayes of god , is from hence , that he thinkes not god to be all-sufficient ; and this you shall see in three sorts of men . first , there is a generation of men , that liue as without god in the world , and that looke not towards god at all , that make conscience of nothing ; and what is the reason of that ? but because they thinke , they haue sufficient of their owne , and therefore they walke in their owne wayes , and stand vpon their owne bottom , and they loue thernselues , and serue themselues altogether ; and apply not themselues to the lord at all : and therefore whensoever any man is brought vnto god , the worke is , to take him off from his owne bottom , to shew him his owne insufficiency in himselfe , and the emptinesse of himselfe , and of every creature , and the all-sufficiency that is in god , and vpon this ground , he comes in to him . as you know , the prodigall sonne , when he saw that he could not subsist longer , but he must perish , if he stayed where he was ; and saw againe , if he went home to his fathers house , there was meate enough : this was that that moved him to go home : this course the lord takes with all whom he brings home to him ; as we see in the iaylor : and in those act. . they were pricked in their hearts ; and in paul , when the light shined about him , and he was stricken from his horse , act. . it was all but to shew them their vanitie , to take them off from their owne bottoms , to shew them their owne insufficiency , and then he discovered that all-sufficiency that was in himselfe ; for no man will change but for the better , he will not deny himselfe , and leaue what he hath , till something that is better be propounded vnto him : so , i say , the cause why men come not in is , because they haue an opinion of sufficiency in themselues , and in the creature , and they apprehend not an all-sufficiency in god : that is , an all-sufficiency to be in him alone . a second fort of men are such as doe come in , and performe many things , and bring forth some fruit , and become professors of the feare of god , and yet they doe it not throughly , but by halues ; the cause of this is likewise from hence , that they doe not apprehend god to be all-sufficient ; for it they did , they would be perfect with him ; as we see the second and third ground ( for that parable doth but shew you the kindes of professors ) they were all such as professed the feare of the lord , that are there spoken of , for we see , they brought forth fruit , they received the word with ioy. what was the reason the second ground was not perfect with the lord ? because they thought him not to be a buckler strong enough to beare off all evills , to beare off all persecution . what was the reason the third ground did it not ? because they thought there was something in riches , in pleasures , in divers lusts , that they could not haue in the lord , so they departed from him : onely the fourth ground kept close , because they did apprehend all to be in the lord that they desired , they did apprehend him to be strong enough to deliver them from all the things they feared . the third sort of men are such as are regenerate , which yet are subiect to many slips and falls , to many turnings aside : and the cause of all this is , that they apprehend not god to be all-sufficient . as , for example , what was the reason that abraham when he went downe into egypt ( being driven thither by reason of famine ) saved himselfe with a lye , saying that sarah was his sister , and not his wife , but because he thought god was not able to keepe him and defend him ? if he had thought him to haue beene all-sufficient , he would not haue done it . what was the reason that moses , when god sent him on a message into egypt , was so backward to performe it ; but because he thought that the lord was not all-sufficient● for he hath two reasons why he would not goe ; one was , he wanted speech , he wanted abilitie and gifts ; he was of a stammering tongue ; and the other was , those were aliue , that ( he thought ) sought his life : if he had thought that god was able to haue beene with his tongue , to haue stregthned him , and to haue improved his gifts , and to haue inabled him to that service : if he had thought , likewise , that he had beene able to haue defended him from those that sought his life , he would never haue disobeyed the commandement of god , and beene backward to performe it as he was . and so likewise rebeccah ; what was the reason shee vsed that wyle and shift , that inordinate meanes to bring a good thing to passe , to obtaine the blessing , when iacob and shee joyned in lying to isaack , but because they thought god was not sufficient to performe that promise ? for the blessing belonged to iacob , and no doubt but he should haue had it in due time . and so it is in all the faults of the saints ; which are hence , because they apprehend not god to be all-sufficient ; even as it was in the first sinne of adam , and the angels ; what was the reason that adam fell from god at the first ? it was because he desired something that he thought he could not finde in the lord , he desired to know good and evill , which he thought he should not haue in the lord , he thought the lord had kept it from him , and therefore he stepped out from the lord , to eate that apple , vsing that as a meanes to obtaine his desire . and this , indeed , was the cause of his falling away . so likewise the cause of the falling of the angells . tim. . . the apostle saith there , that a minister was not to be a young sc●oller , least he be puffed vp , and fall into the condemnation of the divell , that is , least he be puffed vp , and fall into the same sinne , for which the divell was condemned , that is , to be puffed vp , that is , to haue the desires inlarged beyond the boūds which god had set them , to desire more then they should haue , to be exalted aboue measure , that measure , that god had appointed them , that is , they desired more , they looked after more , they thought there was not an all-sufficiency in god for them : this was the sinne of the angels that fell . and as it was the cause of their first fall , so it is the cause of all the sinnes that haue beene committed since . and the reasons of it in briefe are these : first it ariseth from the desire of happines that is implanted in every mans nature . happines , you know , is a compound which consists of all good things , so that none must be wanting ; there is no good thing but it must be an ingredient into it . now the nature of man is made by god to desire happines , every man naturally desires happines , and may desire it , if there be any scantnes in this , if there be any evill that lies vpon him , that is not removed , or if there be any good that he desires and wants , that he doth not enioy ; ( i say ) his heart cannot rest , for he desires happines ; therefore if he finde not an all-sufficiency in god , so that nothing be wanting , that his heart can desire or looke after , it is impossible he should cleaue close vnto him , but he will be readie to step out from him . secondly , this will appeare from the nature of sinne : the definition that the schoole-men giue of sinne , ( which we may receiue ) is this , that it is the conversion of a man from god to the creature , from the immutable god to the mutable creature : in every sinne there is such a turning of the soule from god to the creature . now , it is certaine , if a man did finde an all-sufficiency in god , he would never turne from him , nor seeke to the creature ; even as the bee , if it did finde honey enough in one flower , would not hasten to another , but because it doth not , it goes from flower to flower : and so is the nature of man ( as salomon expresseth it , saying , that ) he hastened to out ward things ; that is , when he fell vpon one , he found not enough in it , he made hast to another and to another ; so the nature of man , if it did finde sweetnesse , and comfort , and contentment enough in god , it would not turne from him to the creature ; but because , in his sence , the obiect is too narrow , there is some what he would haue more , he looks over the pale , as it were , he seeth something that he desireth , and that causeth him to step out , whereas if he had enough at home , if he had enough in the lord , he would not goe out from him , to turne inordinately to the creature vpon any occasion . thirdly , this will appeare likewise from the nature of sinceritie , and perfect walking with god , for to walke perfectly with god , is nothing but this , when a man chooseth god , so that he cleaues to him alone , whereas doublenes of minde stands in this , when a man is distracted betweene god and some other obiect ; i say , betweene god and riches , betweene god and credit , betweene god and pleasure , and is sometime applying himselfe to one , and sometime to another , and so he goes a double way . so that when a man hath two principall objects , & two principall ends , vpon which his eye is set , when he hath two inward principles within , that are the cause of his motion , this way and that way , such a man is a double minded man ; he is a single hearted man that chooseth god alone , and though he walke imperfectly with him , yet he chooseth him . now if a man apprehend gods all-sufficiency , he will choose him alone , if he doe not , it is impossible he should choose him alone , but he will joyne somewhat else with him ; for if he thinke there is but a partiall sufficiency in god , and that there is some sufficiency in any creature besides , it must needs be that he must haue an eve vpon both ; and then his waies will be vneven , then his way is vnstable ; and , therefore , i say , the cause of that instability , to which men are subiect , is , because they doe not apprehend god to be all-sufficient , for you must know this by the way , that there is a double instabilitie ( that word is vsed in i am . . . a double minded man is vnstable in all his wayes ) one is an instabilitie between two objects , which makes vp all the sufficiency that he desires , so that there is part of that sufficiency in one , and part of it in another . the second is an instabilitie in following one object that he hath chosen . indeede , the second instabilitie all the saints are subject vnto , all regenerate men are vnstable thus in all their wayes , they cannot sticke fast to god , and walke perfectly with him . but herein is their sinceritie , they choose him , they pitch vpon him . now the ground of it is , they apprehend him to be all-sufficient ; though this apprehension be not alwayes kept strong , it is not alway liuely , and actiue in their minds , their perswasion is not alway full and present , and therefore they are readie to step out . so the latter instabilitie befalles the saints , the former befalles hypocrites , and both the one and the other instabilitie still proceede from hence , that we apprehend not god to be all-sufficient . holy men haue that apprehension in the maine , but not in a constant tenour at all times ; hypocrites haue it not so much as in the maine . fourthly . this truth will likewise appeare from the nature of faith : that which makes a man righteous , that which sanctifies a man throughout is faith : that which is the cause of all vnrighteousnesse in vs is vnbeliefe , for it causeth a man to depart from the lord : as heb. . . take heede least there be in any of you an evill heart of vnbeliefe to depart from the living god. in this sence faith is sayd to be accounted for righteousnesse . abraham beleeved god. gen. . god indeed made the same proposition that he doth here , for substance , he tells him what he would doe for him , and , sayth the text , abraham beleeved god , and it was accounted to him for righteousnesse . now , it was accounted to him for righteousnesse , chiefly , in this sence , as it is interpreted rom. . that his very taking of the promise , and his accepting of the covenant , in that he did receiue that which god gaue , that put him within the covenant , and therefore the lord reckoned him a righteous man , even for that very acceptation , and beleeving . but that is not all : but likewise he accounted faith to him for righteousnesse , because faith doth sanctifie , and make a man righteous : and therefore beloved ( by the way ) wonder not at this , that we put so much vpon faith ; for let a man beleeue , that god is all-sufficient , which is the covenant , for iustifying faith is but a beleeving of that part of the covenant , and inabling a man to keepe the other part , which is required ; and , i say , it makes a man righteous : for when a man beleeues that god is all-sufficient , it will cause a man to giue vp himself to the lord. againe , when he beleeues the lord to be all in all things to him , it inableth him to be all in all things to the lord againe , that is , to be holy to the lord in all manner of conversation . it knits his heart vnto the lord. it sanctifieth a man throughout , it makes him peculiar to the lord , i● makes him wholly to him . this is the nature of faith . ( now marke it ) faith could not thus sanctifie , if it did not beleeue gods all-sufficiency . againe , vnbeliefe could not cause out falling or departing from god , if it were not hence , that we fayle in beleeving some promise of his , or some threatnings , we thinke there is not an all-sufficiencie in god : you know his promises containe all good things , if we cleaue vnto him , and his threatnings all evill things , if we depart from him . if this were fully beleeved , our hearts would keepe neare to him : as farre as it is not beleeved , so farre we step out . now i say hence faith purifieth the heart : it sanctifieth , is the cause of all righteous●esse that is wrought by vs : and vnbeliefe is the cause of all vnrighteousnesse that is wrought by vs. hence we gather then , that the perswasion of gods all-sufficiency keepes a mans heart perfect with god : and as farre as you come short of this perswasion , so farre you are ready to depart from him . and all the ground of it is , because that which drawes vs from the lord , is either vaine feares , or vaine hopes . those are the two eares as it were , by which sathan takes euery man , whereby the drawes him away , out of the wayes of the lords commandements . now if a man did beleeue that god were all-sufficient , he would be subiect to none of these false feares , if he did apprehend him to be a buckler , that could keepe him from all ill . againe , on the other side , if the did beleeue god to be an exceeding great reward , that is , so great a reward that there can be nothing wanting in him , that there is a length , and breadth , and depth , and height , in that reward ; that his heart hath latitude enough to walke in , he can dosire nothing out of it : this would free a man from all vaine hopes , so that the apprehension of it would keepe his heart perfect contratiwise , as farre as you faile in either , so farre you are subiect to those two , either false feares , or vaine and sinfull hopes : and that is the cause of our vneven and vnaequall walking with god , that we are not vpright and perfect . hence you may see both the nature of sinne , and the cause of all sinne ; for it is profitable for vs beloved , ( nothing more profitable than ) to finde out the cause of sinne . it is a rule that physitians haue , that a disease , when it is throughly knowne , ( that is , when the cause of it is fully knowne ) it is halfe cured ; so it is in the disease of the soule , to know the very roote and rise , from whence it proceeds , or commeth , to know the principle from whonco it ariseth , it is a great helpe to vs to prevent it , to heale it . but , i say , this will both shew the nature of sinne , and the cause of sinne in vs. first , it shewes the nature of sinne , how evill a thing it is , yea worse , than , for the most part , we apprehend it to be ; for , if there be no sinne committed , but it comes from hence , that you apprehend not god to be all-sufficient , then there is idoldtrie ( in a manner ) committed in every sinne , that is , you take from god and adde another god to him , if you thinke him not to be all-sufficient ; whatsoever you seeke to , and youne with him , you make it god as well as he ; if it be credite , if it be honour , if it be pleasures , if it be riches , yea whatsoever it is , i say , there is a bitter roote of idolatrie in the commission of every sinne , that makes it out of measure sinfull . this we may consider by the way , but this i purpose not to stand on ; the thing that i would chiefly presse , is to finde out the cause of sinne , the cause of that hollownesse , and that imperfectnesse , and insinceritie that is in the hearts of men towards god , which , i say , ariseth from hence , that they apprehend not god to be all-sufficient ; for this ( for the most part ) is the case of men , if they did not apprehend some sufficiencie in him , they would not seeke him at all ; againe , if they did apprehend him to be all-sufficient , they would serue him perfectly : but this middle apprehension in men , that they thinke there is a sufficiencie in the lord , but not an all-sufficiencie ; this is the cause why the hearts of men are hollow towards the lord. even as when a man lookes towards a great man , that is a man ofsome power , able to doe him hurt , and that hath some abilitie to doe him good : this makes him to feare , it makes him carefull to please him , and to abstaine from what may offend him : yet , because he thinkes he is not perfect with him , that his heart is but hollow towards him , he doth it not fully . so it is in our walking before god. because we apprehend him not to be all-sufficient , therefore it is that our hearts are not perfect with him . we shall best shew you this in instances ; for example ; what is the reason , that a man is discouraged in seeking to god , in praying to god , in depending vpon god in any great case of difficultie , where there is more then ordinarie difficultie , there is more to be suffred , there is more to be done , what is the reason of it ? because we apprehend him not to be all-sufficient . you know the turning of men away from god , commonly it ariseth from this , they meete with some rub , some crosses , some barre , some lyon in the way , which they are not able to grapple with , it is too strong for them : and then they turne out of the way ; the reason , i say , of all sinne and departure from the lord , is , because we doe not apprehend him to be all-sufficient : for if we did , why should not a man in an easie case , turne from him as well as in the most difficult ? as , for example ; david followed the lord long , yet when saul grew exceeding strong , and he very weake , then he stepped aside , and sayd in his heart , i shall perish one day , and so he goes out of gods wayes , and flyeth to achis , to the philistines : this was from hence , that he did not apprehend the lord to be all-sufficient and almightie , for the word signifieth both . and so likewise moses , numb . . what was the reason that he started aside , that he did not beleeue as at other times ? when god sayd to him , that he would giue them flesh for a moneth together ; what sayth moses againe ? shall six hundred thousand men be fed with flesh , shall all the beeues and sheepe be slaine , or shall all the fish in the sea be gathered together ? he could not beleeue the lord : here was a difficultie , that moses was not able to reach , that there should be so many fed with flesh , and that in the wildernes , and that for a moneth together : he thought it impossible to be done , that all the fish in the sea should be gathered together , and all little enough to serue such a turne . now marke the lords answer there , is the lords hand shortened ? you may know by the medicine , what the disease was . moses ( sayth he ) thou thinkest i am not able to doe it , thou thinkest my hand is shortened that i cannot doe it . and the like was when he came to draw water out of the rocke : you shall see , moses there stucke : for the case was a case of difficulty . if it had beene out of the earth , where there had beene probabilitie , it had not beene so much : but moses makes two arguments against it , ( you know how great the sinne was for the which he lost going into the land of canaan , i say , he makes these two arguments against it . ) first , sayth he , the people are rebels , and will the lord giue them water , that haue carried themselues in such a manner ? that was one thing that caused his infidelitie at that time . another was ; what ? shall i give you water out of the rocke ? as if he should say . that is a difficult thing . so that put these two together , out of the rocke , and vnto rebels , there his fayth fayled , for it was difficult : and whence came this ? because he thought the lord was not all-sufficient . and so , likewise , martha , and marie , when they came to christ for lazarus , when he was dead , they were out of hope : the reason was , because there was a difficultie now more than before ; so that , i say , the cōmon cause of our turning aside from the lord , is , because we meete with some difficulties which our faith is not able to grapple with , and it ariseth from hence , that we forget this , that the lord saith to abraham , i am god all-mightie , or all-sufficient . i am able to doe whatsoever i will. besides this : what is the cause that men seeke after vaine-glory , that they are subiect to enuie ? ( the spirit that is in vs is subiect to envie ) for everyman envieth another , because he desireth vaine-glory too much to himselfe : this ariseth from hence , that he reckoneth not god to be all-sufficient . that is . if we did reckon it enough to haue praise with god , if we thought that his knowledge of our vprightnesse were sufficient , though no man in the world knew it besides , we would be content with that honour that we haue , which he hath allotted to vs within our owne compasse , but , because we thinke him not to be all-sufficient , we would haue somthing , likewise , from the creature , we would haue honour , loue , and respect from men ; which sinne ariseth hence , that we apprehend not him to be all-sufficient ; so doth that , likewise , which is contrary to it , ( for sinnes of the same nature & they arise both frō the same groūd ) when men are so sencible of shame , and reproach , and disgrace , and disparagement , doth it not arise hence , that we reckon mans day too much , and gods day too little ? we apprehend not god enough in his greatnesse ; as the apostle saith , i reckon not to be iudged by mans day . as if he should say . it is but a day , it is but a time that man hath to judge : there is another day , the lords day , that great day . if a man did apprehend that which is in god , if he did see his all-sufficiency , he would not regard to be judged by mans day , as long as he were not judged by the lord : he would not care what his fellow-prisoners thought of him , as long as the iudge , and the law cleared him . and so likewise , what is the reason of the vneven wayes of men , which they take to bring their enterprises to passe ? is it not hence , that they apprehend not god to be all-sufficient ? david , when he was in a strait , when the kingdome , you know , was promised him , and many opportunities he had to haue gotten it , if he would haue vsed evill meanes , when sometimes the lord put saul into his hands , yet would not touch him , but committed it to the lord , for he thought him to be almightie , able to bring it to passe , as also he did bring it to passe . and so likewise , daniell ; there might haue beene meanes vsed for him to haue escaped ; you know how he was in danger , when he refused to eate of the kings meate , he was in danger againe , when they obtained of the king , that is any man did make any request to any god or man , but the king for . dayes , he should be put to death : yet he trusted in god , he thought him to be all-sufficient , able to keepe him , and therefore he stepped not out of his way . and so paul , when he saw that festus thought to haue had money give him , yet doubtles , in those circumstances , he thought it not lawfull to doe it , & therefore he trusted in god ; though no doubt , he might haue made friends , to haue gathered the money : it is likely festus thought there was a probailitie for it , because he hoped for it , but paul would not doe it , because he thought the lord was able to deliver him . but on the other side , ieroboam when he had a businesse to doe , you know what course he tooke , he joynes them together , he addes to religion , he corrupts it , that he might keepe his kingdome . and so saul . ( but i need not giue you instances ) i say , the cause of all indirect waies we take to bring our enterprises to passe , it comes from hence , that we trust not in god , we thinke him not to be all-sufficient , not able to doe it , except we helpe him with wyles , and tricks , and devises of our owne : what is the reason of that lying and dissembling , that is vsed likwise , for the same purpose ? is it not from hence , that men apprehend not god to be all-sufficient ? peter , when he denied christ , was it not from feare ? and from whence was that feare , but because he reckoned not god , to be a buckler strong enough , and sure enough ? and so sarah , when shee denied , that shee laughed , sayth the text , for shee was afraid , and therefore shee sayd , no , i did not laugh , when shee did , and was charged for doing of it . i might giue you many other instances , but i shall not need . goe through all varieties of sinnes , and you shall see they arise hence , that we reckon not god to be all-sufficient . the satisfying of sinfull lusts , doth it not arise from hence ? he that is given to any pleasure , to any delight , of what kinde soever , if he did beleeue those two things , that the lord is able to fulfill him with joy , and comfort sufficient , that the lord is able to mortifie those lusts , and to heale thē in him , he would keepe close to him , & would not goe out from him : for he need not , the lord is all-sufficient . that is . he is able to satisfie him , he is able to fill him with ioy and peace , through beleeving , which should be enough to satisfie his heart with contentment ; he is able , likewise , to mortifie that lust , so that , as he is forbidden the satisfying of it , so , likewise , he should haue no such prevailing desire to it . and therefore ( beloved ) the way to keepe our hearts perfect with god ( for that is the thing for which i presse all this , for which i bring all these instances ) it is to come to this , to set downe this conclusion with our selues , that he is all-suffi-cient : no man is ever fit to serue him without this : except a man be content to haue god alone for his portion ; if he will joyne any thing with him , if he will joyne god , and credit together , god , and riches together , god , and pleasures together , he will never keepe close to him : for one time , or other there will fall out a separation between god , and these things , and whosoever doth not resolue thus with himselfe , i will be content with god alone , though he strip me of all things in the world , i say , he will never keepe close to the lord , but his wayes will be vneven towards him . the young man , in the gospell , would never haue gone away sad , if he had thought god had beene all-sufficient : but he thought , when his riches were taken away , that some what was taken from him , that belonged to his happpines , that he could not haue beene to well without it . againe , abraham , on the other side , would never haue beene willing to haue offred isack , if he had not thought that god was all-sufficient : as we see heb. . . it is sayd there , that , though i sack were the sonne of the promise , yet he willingly offred him ; why ? sor he thought god was able to raise him from the dead againe , from whence he also after a sort received him : as he received him from sarahs dead wombe , so he thought , he might be raysed againe from the dead ashes . what was the reason that paul served the lord with a perfect heart ? you see in tim. . . that he trusted in god , and therefore ( saith he ) we labour , and suffer rebuke ; those are the two parts of new obedience , ( to doe , and to suffer ) and therefore , saith he , we doe it , because we trust in the living god : that is . we trust in him for all things : i beleeue him to be almightie , and all-sufficient , every way , both to defend me from all evill , and also to provide all good things for me , and therefore i serue him , and labour in his service , and suffer rebuke . what was the reason , on the other side , that demas turned from the lord ? was it not , because he thought there was not enough in him ? and therefore , saith the text , he imbraced this present world : and therefore , ( beloved ) the way to keepe our hearts perfect with god , is to consider well the great power of god , and the great goodnes of god , for in these two his all-sufficiencie to wards vs consists ; consider his might●● power , and say thus , with thy selfe , he is able to doe all things for me ; consider , withall , the greatnesse of his goodnesse , and mercy , and say , he is my father , he is willing to doe all things for me indeed , that conclusion we should set downe with our selues , ( if any thing be not done , if we want any thing , if any crosse lie vpon vs at any time , ) to be readie to say , this is not because the lord cannot doe it ; for he is almightie . againe , it is not because the lord will not doe it ; for he is as infinite in loue to me , as he is in power : what is the reason of it then ? because it is not best for me . so should every man say , if there be any want , if there be any crosse , it is best for me . it is better for thee , it may be , to be in a low estate , than to be in a high : it is better for thee to be pinched with povertie , than to liue in abundance : it is better for thee to lie vnder temptation , ( though it be a great vexation to thee for the present ) then to be freed from it : it is better for thee , it may be , to haue meane gifts , than to haue high gifts : it is better for thee , to be in a low place , than to be in eminent place : it is better for thee , to be crossed in thy name , in thy estate , it is better for thee to be sicke in bodie , it is better for thee to be troubled ( sometime ) in minde , than to be freed from it : beloved , this we must come to , and yet we must thinke the lord to be all-sufficient . for if it be so , thou oughtest to say thus with thy selfe , it is best for me to be so . you wil say , how shall we do to be perswaded of it ? beloved , there are many instances , where in we are in such a condition , which we thinke worst for our selues , which many times is the best , nay , alwayes it is best for every man that is in covenant with god. for this rule must be kept , he is all-sufficient to his children , and they finde him so , he hath performed it , and made it good to their experience , and therefore , whensoever they finde any want , it is best for them to be so : it is not either defect in the power of god ; or in the loue of god : for example ; abraham thought it a hard thing , a great crosse , that he was put to expell ishmaell his sonne , whom he loved ; was it not better for abraham ? had he not another sonne that was fitter for him , borne of his owne wife ? and so moses thought it a hard thing , to be barred from comming into the land of canaan ; but what lost he by it ? was he not led into a better canaan , into paradise , into a more glorious condition ? so likewise , when he went downe into egypt , if he had had a tongue of eloquence given him , to his will , that would haue satisfied him : but was it not better for moses to haue a stammering tongue , and yet to haue the worke done as well , aaron and he being joyned together ? for by that meanes moses was kept humble , and his loue likewise was increased . for that mutuall indigence knits men together , when they haue need one of another . in like manner , david had an exceeding great desire to build the temple , when it was not the lords will , that he should doe it ; was he a looser by it ? david was at that time not fit to haue done it , he was not able to haue done it , as circumstances were : but was he a looser by it ? had not he a house built him , as well as if he had built the house of god ? had not he as great a reward , as if he had performed it ? so likewise in the losse of his childe , it was exceeding grievous to him , yet , was it not better that that childe should be taken away , and that another ther should be given him , that was legitimate ? did not the lord recompence it abundantly to him , when salomon was given to him in his stead ? and so paul , he was exceeding desirous to be freed from that temptation , which , no doubt , was very grievous to him , that did gall , and vexe his minde continually , even as a pricking of the flesh doth : yet it was much better for paul , it was not because god was not all-sufficient , either in power , or in loue to him : but he was an exceeding great gainer by that meanes , he was emptied of himselfe : for that is the scope of god , in the wayes of his providence towards his children , even to magnifie himselfe towards them , which cannot be without emptying them of themselues , by discovering to them their owne insufficiencie : and that is done partly , by affliction , and partly by sinne , but chiesly by sinne , because that workes more immediately vpon man , it makes him to see how little excellencie , and how little worth , there is in him ; it makes him againe to see the glorie , and the power , and the purenesse of god , to magnifie him , and to humble himselfe ; this paul got by it , and it was better for him , he was in a better condition by it . therefore i say , this conclusion must be set downe , that the lord is all-sufficient , and when we fall short of any thing that we desire , lay it not vpon god , that the lord is short of his performance , of any promise , that he compasseth vs not about with mercie , on every side , as much as we need , that he delivers vs not from every evill : for he will make that good alway , that no good thing shall be wanting to them that lead a godly life : he is a sunne and a shield to them . and whensoever it is otherwise , it is because it is not best for them : but this is a digression ; the thing we haue to doe ( for all this is but a preparation ) is to perswade you now that the lord is all-sufficient : as we told you , we handle this poynt first , because it is a preparatiue to the rest : it shewes you of what moment it will be so to be perswaded , and of what evill consequence it is , not to be so perswaded . now i will adde a word of the second poynt ; that god is all-sufficient . to proue that he is so , i will propound to you but these two reasons ; first consider that all that is in the creature , all the comforts , all the excellencie , all the beautie that is to be found in them , it is but borrowed , and derived : god is the primitiue , he is the originall , he is the first , the vniversall cause , the generall cause of all : hence we gather this , that there is an all-sufficiencie in him , and in him onely , he is all-sufficient exclusiuely : so that no creature hath any sufficiencie at all in it selfe : for ( beloved ) you must know , that the creature addes nothing at all to his sufficiencie , but all sufficiency is comprehended in him ; for if they be all derived and borrowed things , then they are in the creature , but as farre as it pleaseth him to communicate the same to them : now that it is so , see ier. . . my people ( sayth the lord ) haue committed two evils , they haue for saken me the fountaine of living waters , and ( secondly ) haue digged to themselues pits that hold no water : where we may briefly obserue : first , that god is the spring , from whom all comforts come originally , the pits , you know , haue the water , but borrowed and derived from the fountaine ; secondly , there is something in this , that he calleth them pits , that is , the comfort in the creature is a mixed comfort , it is like water in a pit , it is muddie , and not pure and cleare , like the water in the fountaine : that is , the comfort that comes meerely from the creature ( if you receiue any comfort in the creature , and gods hand be not in it ) it is alway mixed with some sorrow , with some evill , but if it come from the lord , it is a pure comfort : he giues riches , and no sorrow with them , thirdly , the comfort that is in the creature , it is but a dead comfort , cōpared to that which is in the lord , and therefore he is sayd to be a fountaine of living water , that is , running water . the comfort that is in the creature , it is able to doe little , it is quickly spent , and when it is spent , there is no more in it : but the comfort that is in god , it is like water that commeth out of the spring , which is still renewed from day to day , and therefore it is called living water , there is no end of it , but still it flowes more and more . last of all , they are broken pits that cannot hold the comfort that they haue , thought there be comfort , yet it is like liquor in a brittle glasse , that is not able to hold this comfort . in the creature , it is but borrowed comfort , and therefore we see tim. . . ( where an instance is given of riches ) charge those that are rich in this world , that they be not high minded , that they trust not in vncertaine riches , but in the living god , that giveth all things abundantly to enjoy . marke , you shall see there the difference , that they trust not in vncertaine riches , but in the living god , ( that is ) riches are but dead things , god is the living god : they are able to doe but some things for you ; god giues you all things , and giues abundantly . and againe , if riches doe something , yet the enjoying they are not able to giue ; but the lord giues vs all things abundantly to enioy . now , when we consider , that whatsoever is in the creature , it is but a borrowed and derived comfort , then the sufficiency is wholly in the lord , he is the god of all comfort ; as the sunne is the cause of all light , whatsoever the ayre hath , it is derived from the sunne , so whatsoever is in the creature , it is derived from god : and therefore this is one ground , why wee should perswade our selues , that he is all-sufficient . the second , is this , he is all-sufficient , because he onely can be the author of good and evill : that , you know , which can doe neither good nor evill , there is no sufficiency in it at all ; now that is the propertie of the lord , as we see ier. . . a place worthy our consideration ; the idols stand vp as a palme-tree , but they speake not ; they are borne , because they cannot goe ; feare them not , because they can doe neither good nor evill : this is the argument , whereby the lord proveth them to be idols , because they can doe neither evill not good : as if he should say , if they could doe either evill or good , they were gods , and not idols . the same we may apply to any creature , considered in it selfe , without the influence and concourse of god : if it were able to doe either good or evill , you might worship it as god , for god onely can doe good and evill of himselfe . my beloved , if we could bring our hearts to this perswasion , that it is the lord onely , that can doe good and evill , we would then cleaue to him , it could not be , that we should depart from him vpon any occasion , for that which is able to doe neither good nor evill , we contemne : if your opinions were such of the creature , that it were , without god , neither able to do good nor evill , you would never turne from god to any creature , vpon any occasion : for certainely , he is able to doe both good and evill , he onely can make every manslife , comfortable , or vncomfortable ; it is his prerogatiue royall , it belongs to him alone . in mat. . it is sayd , a man is not able to make one haire white , or blacke ; so small a thing he is not able to doe : and in luke . it is sayd more plainely , if we be not able to doe the least thing , we be not able to doe the greatest . that place , you know , amos . shall there be evill in the cittie , and the lord hath not done it ? the scripture is plentifull in this ; i should loosetime to vrge places ; i say , there is no creature in heaven or earth , that is able to be the author of the least good , or the least hurt . but you will say to me , we finde it otherwise in experience ; we finde that they are able to doe vs good , and to doe vs hurt . you haue an answer for that , ioh. . . when pilate sayth to our saviour , haue i not power to crucifie thee , or to loose thee ? he answereth , no : thou hast none at all of thy selfe : indeed , thou hast a power , but it is given thee from aboue , thou hast not a jot more then is distributed to thee : if you compare that with act. . . you shall see it was so ; pilate and herod joyned together , to doe whatsoever god had appointed before : they did not the least evill , but god had appointed it : and so it is with all the creatures , the principall creatures , that we haue to doe with , and that we see before vs , even men , they doe vs not ( without his commission ) the least good , not the least hurt . when shemei cursed david , you know , what expression he vsed ; the lord hath bid shemei curse , as if he should say , shemei , nor any man else in the world , could not moue his tongue , if god did not say to such a man , goe curse him , goe and reproach him . it is sayd of pull and tiglapellazer , kings of assyvia , that the lord stirred them vp , and they carryed his people away captiue : if god had not stirred vp their spirits , they had not done the least thing . you know , oft it is sayd , the king of ashur the stasse in my hand ; and so cyrus is sayd to be his servant , he stirred him vp , he was his shepheard , to doe whatsoever he desired to his sheepe . isa. . now if a man be able to doe nothing , but as farre as god sets him on worke , then much lesse can other ther things , as riches , and the like , they can doe no more then men can doe : for what serue they for , but to set men a worke ; so , honour , and credit , and estimation , which men so much esteeme , they can doe no more then men can doe ; for they set men on worke to doe good , as reproach sets them on worke to doe hurt . now if there be no man , nor no creature in heaven or earth , that can doe good or hurt , ( beloved ) why should we be servants to men ? why should we be subiect to carnall delights ? to carnall feares ? to carnall hopes , and the like ? surely , it is hence , we over-value the creature , we thinke it is able to doe something , we thinke that there is some suffciency in that , and not all-sufficiency in god : certainely , all the commandements of god , are grounded vpon cleare reason , if we were able to finde it out : but now when the lord requires at our hands , that we worship him altogether ; thou shalt haue no other gods but me , thou shalt serue me onely , thou shalt bestow thy selfe wholly vpon me , thou shalt be perfect with me , as you see here : surely , it is vpon this ground , thou shalt haue all from me , and therefore thou shalt doe all to me . if any creature were able to doe good or hurt , without the lord , if they had any part or portion with him in being authors of our good , certainly , they should haue a portion of our service : for there is reason and equitie in it , that that which doth vs good , in such manner , we should seeke vnto it , we should serue it : and likewise , if it could doe vs hurt ; but now in that the lord challengeth all to himselfe , ( i say ) it is vpon this ground , i am all-sufficient : there is no creature is able to adde to me more or lesse : and therefore ( beloved ) consider the ground of it , and let the equitie of it establish your hearts to be perfect with god , that he onely is able to make your liues comfortable , or vncomfortable . put the case , a man hath a great addition to his estate : put the case , he hath much credit , and esteeme among men : put the case , he haue the favour of princes , that are most able and powerfull among men : if the creature be able alone , to doe neither good nor hurt , they shall not make the least addition to his happines ; and if it be so , why should we esteeme it so much ? if on the contrary side , it turne against vs , it shall not doe vs the least hurt . should not this free vs , from fearefull perplexities , from vaine hopes , and vaine feares ? should it not keepe our hearts perfect with god , if we were thus perswaded ? for , what are all the creatures ? are they not like servants in the great house of the world , and we as children ? and the servants are all at the maisters command , to doe whatsoever he hath appointed : if we want any thing , he can appoint them to provide for vs ; there is not any creature in heaven or earth , that stirreth without a command , without a warrant from the maister of the house : if he doe command them , they goe : they are readie and nimble to doe vs any service : this is the nature of all the creatures we haue to doe with . thinke with your selues then , it is no great matter for them ; if the maister of the house be our friend , they are all at his command ; you know those meane creatures , the caterpillers : are they not all the lords host , that goe and come as he bids them , as ioel . ? so the meanest creatures , the fire , and the ayre , and whatsoever they are , they are all at the lords command : and therefore thinke not , that the creature is able to doe any thing for vs. there are but two things , one is our everlasting happines , and there the creature by fruition of it selfe , is able to doe nothing ; there it is wholly excluded , for it is inferiour to vs. besides , there is a curse vpon the creature , there is an emptinesse in it : besides , it is vnder the sunne , and therefore it cannot helpe to the happines , that is aboue the sunne . these arguments you shall finde in ecclesiastes . besides , it is temporall , whereas we must haue an eternall happines ; for , our soules are eternall , and therefore , for eternall happines : for the chiefe good of man , the creature is nothing at all , it helpeth but in particulars . take credit , it doth but helpe against ignominy and obscuritie : learning doth but helpe against ignorance : health is but a remedie against sicknesse , and distemper of bodie : riches are but an helpe against povertie : and so goe over all the creatures in the world . but the lord is vniversally good , he giues vs all things , and therefore godlines is profitable for all things : he giues vs all things to enioy : that is , he fills the soule of man every way , not , beloved , that simply an infinite object is necessary , as it is vsually vnderstood , ( i see no ground for that ) i see it not necessary , that a finite facultie , should haue an infinite obiect , if that which is proportionable be enough ; but this i affirme withall , that vnlesse god were infinite , he could not satisfie the soule of man , for this is the nature of the soule , if it finde a bottom in any particular , it passeth over that , and hasteth after more , and , therefore , in all particular creatures ( you see ) when we haue had once tryall of them , when we haue had the inioying and possessing of them , we leaue them and seeke after that which we want . now the lord giues vs satisfaction , because the contentment , the happines , that we haue from him , is without a bottom , it is without limits , that , when we haue had never so much , still there is more to be found in him ; and hence it is , in regard of the vniversalitie , he hath all things in him , he is all-sufficient , and , in regard of the latitude , when we enioy never so much , still there is more behind in him , and therefore he onely hath to doe in that busines , in making vs eternally happie , in giving vs that summum bonum . for the helpe that the creature giues for the things that belong to this life : there , i confesse , the creature hath somewhat to doe , but it doth it all as an instrument , and if it doth all as an instrument , then the creature doth nothing , in a manner ; we thanke not the hand , but the minde within that moues the hand to doe a good turne , much lesse dowe thanke a dead , inanimate instrument . let vs looke vpon every creature , and every man as gods instrument ; when any man doth you a kindnesse , when any man doth you a favour , or doth you good , say as the scripture phrase is ; the lord hath given me favour in his sight ; he stirred vp his spirit . and so , when he doth vs hurt , say such a man is but a meere viall , an instrument , whereby the lord hath powred out some part of his displeasure vpon me . this will cause your eye to be vpon the lord altogether ; you will over looke men , not regarding preferment , or advancement by them ; nor the contrary ; for in all these things , they are but instruments . and so much for this time . finis . the second sermon . genesis . . i am god all-sufficient . the second doctrine that we have delivered out of these words , and are now to insist vpon , was , that god is allmightie , or all-sufficient . i put them both together ; for , the word , in the originall , signifieth as much , elshaddai , el signifieth the strong , the mightie god , and shaddai , properly signifieth , all-sufficient ; when one hath all in his owne compasse , that he needeth not goe out to fetch in , or borrow any commoditie , any comfort , or any advancement , or any excellencie from any other ; and , therefore , that is the 〈◊〉 translation , and most agreeable to the word , in the originall , all-sufficient , ( though some translations haue it , the all-mightie ) and , this is a poynt that will well sute with the present occasion of the sacrament ; for , as i told you , these words containe the covenant on both sides , sayth the lord , this is the covenant that i will make on my part , i will be thy god ; and i will tell you what a god i will be vnto you , i will be a god all-sufficient . that is ; you shall haue all things in me that your hearts can desire : the covenant , againe , that i require on your part , is , that you be perfect with me , that you be vpright , that you be without hypocrisie ; for so the word signifieth in the originall , that the heart be single , so that though a man be subiect to infirmities , yet , if he haue a single heart , an vpright heart , the lord accepts it ; and therefore , when you are to take the seale of the covenant , how can you be better exercised , and prepared for the worke , than by considering the covenant it selfe ? that is the poynt then , that god is all-mightie , or all-sufficient , wherein two things are to be considered ; first , that the lord is so in himselfe . secondly , that he is so to every one of his children . first , i will shew that he is so in himselfe ; for , except he haue an all-sufficiency in himselfe , he cannot communicate it to another . thought this be a poynt that we all beleeve , yet the opening of it will not be vnprofitable to you , and , therefore , you must know , that he is all-sufficient , not onely as the creature may be all-sufficient : for there is this difference betweene him and the creature . the angels and blessed men , and other creatures , they , in their kinde , may haue an all-suffiencie , but it is such an all-sufficiency as belongs to them , in such a spheare , and such an order , and measure : as the creature , that hath all things belonging to the life that it leads , it hath an all-sufficiencie sutable to it selfe : a beast , that hath all things belonging to the life of a beast , hath an all-sufficiencie fit for it , and so hath every creature els , when god will make it happie ; but the all-sufficiencie that is in god , is different from it in this , that he hath a simple all-sufficiencie . that is . take all things that you can possiblie take , take them all without comparison , take them without all limits , and so he is all-sufficient , that is one difference . the second difference is this ; that the creature , though it haue an all-sufficiencie within its owne compasse , yet that which it hath it cannot communicate to another . the angels that are blessed themselues , they cannot make others so . a man that hath excellent gifts and graces himselfe , he cannot convey them to another , but that is the propertie of god , that is peculiar to him alone , that he can make another all-sufficient , he can cause another to partake of that all-sufficiencie that is in himselfe ; this is the difference betweene god and the creature . now , to make it evident to you that he is all-sufficient , you shall know it by this . first , in that he is most simple , without all mixture , as we say , that is , perfect : for perfection and all-sufficiencie are all one . perfection is that , whereby a thing is made vp , so that there be nothing wanting to it ; first , therefore , he is perfect , in that he is without all mixture ; we say , that is perfect gold , that hath no mixture of drosse in it ; that is perfect wine , that hath no mixture of any thing besides ; and in that the lord is simple and most pure of essence , it must needs be that he is all-sufficient , that he is most perfect , as it is iohn . he is light , and there is no darknesse in him . that is . there is no mixture of any thing in him . secondly . as he is without mixture , so he is without composition ; wheresoever there is composition ( as there is in every creature , ) there is some imperfection : for , wherethere is composition , there are parts , and wheresoever there are parts , there must needs be imperfection : for the part wants something of the whole ; but in the lord there are no parts , he is without composition , and therefore he must needs be most perfect , and most absolute , and all-sufficient in himselfe . thirdly . as he is without composition , so he is without number : for all number , and all multiplying , ariseth from imperfection : for if one would serue the turne , what needed more ? and , therefore , he , being one , simplie one , must needs be all-sufficient , for there is no multiplying in him , and , therefore , there is no signe of imperfection . fourthly . as he is without number , so he is without any passive power . if he had any passiue power in him , ( as every creature hath , ) he were capable of receiving something that he hath not , but the lord is not so much as capable of it ; for , if there be no receptiue power , no passiue power in him , it is impossible that any more should be put , or infused into him , or imprinted , or stamped in him , then is in him alreadie . and , therefore , he is all in act . there is nothing in possibilitie in god. fiftly . he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( i finde no word to expresse it so well , ) that is , whatsoever he is , he is it of himselfe , whatsoever the creature is , it is borrowed , all the excellencie that it hath is borrowed , and derived , and is a participated excellencie and therefore there is imperfection : for alway when one hath any thing from another , there is an indigence , in the thing , of it selfe , there is a want : if a man haue enough at home , he will not goe out to borrow ▪ now , the lord whatsoever he hath , he hath it of himselfe , and , therefore , in ier. . he calls himselfe , a spring of living water , where 〈◊〉 all the creatures in the world are as pits , and cisterns . that is . such as haue it borrowed , he hath it of himselfe , and therefore , he is all-sufficient , which no creature is . lastly . he is without all causes , and is himselfe the cause of all things , rom. . . and what hast thou that thou hast not received ? this may besayd of every creature : and if god haue given to every creature all that is in it , that there is no excellencie , no happinesse , no gift , no comfort , no blessing that any creature hath , but it is from the lord , then he himselfe must needs haue it in a greater measure . as the fire , that makes any thing hot , must needs be houer it selfe , and the sunne that enlightens other things , must needs be more full of light it selfe ; so is the lord , when all that is in the creature , is taken from him , he himselfe must needs haue an all-sufficiencie , he must be full of all things ; and this shall be enough to shew you that the lord is in himselfe all-sufficient . now that he is so to vs. first , we will shew you wherein this all-sufficiencie consists to vs , then we will make that good , that he is to every one of his children all-sufficient . his all-sufficiencie consists in there two things , as you shall see gen. . feare not abraham , i will be thy buckler , and thy exceeding great reward . first , in that he is a buckler , to keepe vs from all evill , that is one part of his all-sufficience , which he communicates to vs , that he will suffer no evill to come neare vs , he is a buckler that compasseth vs round about : that speech is delivered vpon this occasion , when abraham had gone out to warre against those kings that came out against sod●m , the lord delivered him , and after this deliverance he tells him , abraham , sayth he , as i haue dealt with thee at this time , so feare not , when thou ●allest into the like distreffe ; for , i am the buckler , i will defend thee from all evill , as i have done from this . now , he is such a buckler , that no creature can peirce though , he is such a buckler as covers vs all over , he is a wall of brasse , as it is expressed in ier. . . not so onely ; but he is said to be a wall of fire about his children . that is . he is not onely a wall that keepes them safe , but a wall of fire to consume all them that come against them : for a fire , you know , doth not onely defend those that are within the compasse of it , but it burnes those that come neare it such a one is god to his children ; and that is one thing wherein this all-sufficiency consists , that god communicates to them . the second is , in filling them with all comfort , which is expressed in psal. . the lord will be a sunne , and a shield ; he will be a shield to keepe off evill , and a sunne to fill them with all comfort . i am ( sayth he ) the exceeding great reward . that is . as if he should say , abraham , whatsoever is in me , all that i haue , all my attributes are thine , forthy vse , my power , my wisedome , my counsell , my goodnes , my riches , whatsoever is mine in the whole world , i will giue it for thy portion , i and all that i haue are thine . and might he not well say , he was an exceeding great reward ? who can vnder●tand the height , and breadth , and length , and depth of this reward , i am thy exceeding great reward ? that is . thou shalt haue all kinde of comforts in me , and thou shalt haue them in the highest and greatest measure . and in these doth gods all-sufficiencie consist , that god communicates and deriues to vs from himselfe . now to shew that he is so , you must vnderstand not onely that the lord is wholly all-sufficient to his children on the one side . that is . he brings all comforts with him , but this must also be vnderstood , that in the creature , on the other side , there is no sufficiency at all . it was the poynt i began to touch vpon the last day ; i will now open it vnto you more fully . that in the creature there is no sufficiency at all , and in the lord there is all-sufficiencie . we will not dis-joyne them , but handle both together ; ( for it would be in vaine for me to proue the lord is all-sufficient , ) but the great deceit , which prevailes with the hearts of men , is this , that they thinke there is somthing to be had in the creature of it selfe . and , therefore we will spend those arguments by which we will proue this chiefly , and convince you of it , that there is nothing in the creature , no stabilitie , no sufficiencie , it can doe you , of it selfe , neither good , nor hurt , as we told you the last day . all the good and hurt that the creature can be supposed to do , it stands in one of these two things , either , in making vs happie , or miserable ; or else , secondly , in affording vs subsidiarie helpes , such as we haue neede of , vpon occasion . in neither of them the creature of it selfe , is able to doe any thing . you must remember ( that which we then delivered ) that the creature is not able to doe any thing in the matter of our happinesse ; first . because it is inferior to vs , and that which is inferior cannot adde to that which is aboue it . secondly . because the creature is accursed ; there is a curse lyes vpon the creature , there is an emptines , and a vanitie in it , and that which is emptie in it selfe , can giue no fulnes to vs. thirdly . the creature is vnder the sunne , and therefore you haue that phrase so often repeated in ecclesiastes , all things vnder the sunne , are vanitie and vexation of spirit . now the happines that we seeke for , is aboue the sunne , which the creature is not able to reach . fourthly . the creature is corporall , the minde is spirituall , it is a spirit , and therefore it can receiue no happines from it ; therefore in heb. . we are sayd to goe to the spirits of perfect men , as if that were a sutabl converse for a spirit . fiftly . it is temporary , whereas the soule is immortall , it is not able to run the course with it to its journeyes end , but it leaues it in the middle way , and therefore it is not able to make it happy . besides . as i told you then , the creature is finite , and therefore is not able to fill the soule ; god is infinite , and therefore is able to doe it . that no creature can doe it , we see in continuall experience . take any comfort that you finde in the creature , and , when you haue enioyed it , still you want somewhat , and you would haue more : but when you come vnto the lord , & enjoy him , when your hearts are filled , still there is somewhat beyond in him , there is no stop , there is no restraint . and , therefore , he onely can make the soule happie . now the ground of it , why he is onely able to doe it , is , because the soule is made for him , the soule is fitted for him , and therefore there is nothing els answerable , there is that constitution of the minde , that it will not be filled with any thing besides . the lord might haue put the minde into such a frame , he might haue so constituted the soule of man , that the creature might haue filled it , and satisfied it , and haue bin an adaequate obiect to it , but he hath not done so : for he made it for himselfe , and therefore , it is not filled but with himselfe . so much for that , that the creature in the matter of happines is able to doe nothing . but you will say to me , this is a thing of which we make no doubt ; but what doe you say for ordinary vses , and for the vicissitudes of this life , is not the creature , in these , able to doe good and hurt ? beloved , as i sayd to you the last day , the creature is not able , considered without the influence of the first moover , to doe you the least good , or hurt ; as the words are ier. . . speaking of idols , they can doe neither good , nor hurt , and therefore feare them not . as if he should say . if they could doe you , either good , or hurt , you might feare them , and it is certaine , if any creature were able , in manner aforesaid , to doe you any good , or hurt , you might feare the creature : for , god alters no law of nature , that which is in it selfe to be feared , we may feare , that which is to be observed and regarded , we may regard it . now , if any creature were able to doe good , or hurt , certainely it were to be feared in regard of the hurt it could doe , and to be regarded and observed in regard of the good it could doe . then , againe , the law of the lord should be vnequall , if the lord should require all worship , that the intent●ō of the mind be wholly taken vp about him , and that we should haue no eye to the creature , if the creature had any selfe-part with him in doing vs good or hurt ; for , if the creature could doe vs hurt , we should not onely looke to god , that he should be a buckler , but we should haue an eye vpon the creature . if a man should say , i will be a defence to you , i will keepe you safe ; but i cannot doe it wholly , such a one stands by , that may reach you a blow , from which i cannot defend you ; in nature and reason , a man will haue an eye to that man , and so we would to the creature , if it were able to hurt vs : and so , likewise , for good , the lord restraines not that , nor sayth , you shall haue a partiall happines , you shall haue no more then is in me , though there might be something besides in the creature ; but he suffers our soules to be at full libertie , to seeke their happines to the vtmost , and , therefore , if the creature did adde the least drop of happines , or if the least beame of happines did spring from the creature , certainely , you might haue an eye vpon it , you might so farre worship it , and regard it ; but it is wholly from the lord : therefore , sayth he , let your hearts be onely fixed vpon me , let your eye be onely towards me , let your affections be taken vp about nothing but me , you shall spend all the strenght of your soules in obeying me , and keeping my commandements : for , there is none in the world that is able to doe you good , or hurt , but my selfe . now , to make this good to you , i will propound but these two things . first . that all the creatures are absolutely at his disposing . secondly . that when he hath disposed of them , when he hath distributed them to vs to afford vs comfort , yet they cannot actually comfort vs , without a speciall hand of his . those two , being fully opened , will make this poynt good to you , that the creature thus is able to doe you neither good nor hurt . first , i say , the creature is fully at his disposing , that is , all the creatures in this world ( let a man cast his eye vpon the whole vniverse ) they are all but as so many servants , which are in the lords house , prepared to waite vpon his children , to convey such comforts to them , as he hath appointed them , so that there is not one creature in heaven or earth , stirres it selfe to doe you the least good , but when the lord commands it , and sayth , goe , comfort such a man , goe , refresh him , doe him good ; it stirres not without a warrant , and without a speciall command from him . the bread and meate , which you eate , nourish you not , except he say , goe , and nourish such a man ; the fire warmes you not ; and so of all the creatures else . againe , when he doth command them , they doe it , and they doe it fully . so all the goodnesse that we participate of , both by good and evill men , all is from the lord ; either it is from his mercy , or from his providence ; therefore we should learne to sanctifie the lord , both in our hearts , and in our speeches , not by saying i haue gotten me favour and friendship of such a man , but , the scriptures expression is , the lord hath given me favour in such a mans eyes . so , againe , not by saying i haue procured the hatred of such a man against me , but say , the lord stirred vp such a mans spirit against me , and so not by saying , i haue gotten such and such things , but , as iacob , the lord of his goodnes hath given me all this , not laban , not my owne labour ; if , in any enterprise you haue successe , say not , i haue done it , but say , as abrahams servant sayd , the lord hath prospered my iourney . that is . the lord doth all in all , it is he that commands all , it is he that disposeth all ; i say , that we should sanctifie the lord in our speeches ; this is the language of the scriptures ; but , chiefly we should sanctifie him in our hearts . that is . thus we should conceiue of him , and thus we should thinke of every creature . beloved , it will not be vnprofitable , if we draw this a little neerer into particulars . that all the creatures are so at his disposing , that they stirre not a iot , but at his command , you shall see in eccles. . the generall there set downe ; i know that what soever god shall doe , it shall be for euer , to it can no man adde , nor from it can no man diminish , for cod hath done it , that men should feare before him . ( make ) i know that what soever god shall doe , it shall be for ever . that is . the creature cannot alter any course that god hath set , neither at this time , nor at any other time , but it shall run in a constant course , like a strong streame that cannot be resisted , it shall be for ever , to it shall no man adde , and from it can no man diminish . that is . the creature cannot onely doe no substantiall action , but , when the lord hath done any thing , the creature cannot adde the least thing to it , and as it cannot adde , so it cannot diminish , nor take away the least thing from any blessing that he bestoweth , nor any evill that he will doe , the creature addes not a iot to that evill , to that crosse , to that affliction , nor the creature mitigates not the crosse in the least degree , though you thinke it doth : but that we shall answer afterward . but why is this ? this ( sayth he ) the lord hath done , that men should feare before him . as if he should say ; they would not feare me , but they would feare the creature , and looke to the creature , if it were able to adde any thing , or to detract any thing , either to or from any blessing , or comfort , that we haue , or to or from any evill , or any crosse that lyes vpon vs. now , that it is so , that the creature is thus guided and disposed by him , that it is able to doe nothing without him , we will not instance in the vnreasonable creatures , which you all beleeue well enough to be at his command , but we will instance in those that seeme to be at the greatest libertie : that is , the wills and vnderstandings of men ; certainly , if there be any liberty in the creature it is there , the will of man is so free a thing , the devises of a mans heart , his turning of himselfe this way or that way , who can set any rules to it ? but in this the lord guides all : take it in other mens hearts . pro. . every man seekes the face of the ruler , but his iudgement is from the lord. that is . men are deceived in this , if they thinke the ruler , as of himselfe , can doe any thing , though he seeme to haue much power , and abilitie , to doe some good , and hurt to men , if any else can ; therefore , sayth he , men seeke his face , but , sayth he , you are deceived : he is not able to doe any thing , but what the lord dictates to him , or permits him , what he prescribes to him to doe , what he sayth he shall doe , iust so farre he goes and no farther ; for , the whole judgement that a man hath , it is from him , it is from the lord. that is . all the good and evill that he doth , that minde of his , from whence it proceedeth , is guided and fashioned by the lord , vpon every particular occasion , whensoever he hath to doe with vs , or we with him : but that is for men that are without vs , for other men . but , now , for a mans selfe : there is the same reason , indeed , of the one as there is of the other , but man thinkes he hath libertie , he thinkes he can goe to such a place , or not goe ; he can doe such a thing , or not doe it ; beloved , it is very true , and therefore the all-mightie power of god is seene herein , which we are not able to comprehend , that when there is such a libertie in the soule , in the will of man , in the devices and thoughts of a mans heart , yet that they should be all so guided by him , that there is not the least stirring of them this way or that way , without his ordering and concurrence ; even , as you see , birds flying , they seeme to flie at libertie , yet that all should be guided and ordered by an over-ruling hand ; such are the wils of men ; and that you shall see in these particulars ; when a man thinkes with himselfe , he consults with himselfe about a thing that lyes before him , that is his owne power to doe , or not to doe , in this , sayth the text , prov. . . many devices are in a mans heart , but the counsells of the lord shall stand . that is . though there be such varietie of devices , that he is able to cast things this way , or that way , and to reason to and fro , and to thinke with himselfe , i can doe this , and i can doe the contrary , yet , sayth he , looke what the lord , by his counsell , will haue that man to resolue vpon , looke what issue he hath put to his deliberations , that counsell shall stand , and all those devices shall be guided and ruled by it , and not goe one step out of it . come now to the counsells of a mans heart , when a man hath thought this with himselfe , i will speake or vtter this , or act that , as he hath resolved to doe , you would thinke this man hath power to doe it ; but in prov. . a place that you know , there are preparations in a mans heart , but the answer of the mouth is from the lord. that is . even when it is so neere , that , you thinke , there is nothing that can come betweene that a man hath resolved with himselfe , and sayth this will i doe , or this will i speake , sayth the lord , notwithstanding , this preparation , though you haue made all these readie , that now it is vpon the very poynt , on the act of execution , yet now , saith he , the answer shall be given , as i thinke meete : and , that which is sayd of answering , may be applyed to all kindes of actions , when a man hath thought with himselfe , and hath made his heart ready , that all the wheeles of his soule are guided , and turned , and compassed to effect such a busines , yet the lord comes betweene the cup and the lip , betweene the preparation and the execution , and he doth but that which the lord would haue done . my beloved , thus it is in others , and this vse you may make of it , by the way ; take a man that is full of good thoughts towards you , the lord can turne it in an instant ; take a man that is full of evill devices towards you , if the lords counsell be otherwise , that shall stand ; put the case that the lord suffer him to goe so farre as to resolue to say , i will doe some hurt , or i will doe some good to such a man , yet this preparation of the heart shall not stand , vnlesse it be the same that the lord hath appointed ; that shall be spoken , and that shall be acted ; and therefore , you shall see what conclusion is gathered vpon it , prov. . . sayth the wise-man there ; the steps of a man are ruled by the lord , how can then a man vnderstand his owne way . that is . a man , in the morning , when he riseth , and thinkes with himselfe , this and this will i doe , sayth he , deceiue not thy selfe , thy steppes are ruled by the lord , thou takest not a steppe into any action , thou takest not a steppe into any good or evill to thy selfe , thou takest not a steppe into prosperitie or adversitie , but it is ruled , and over-ruled by the lord , so that a man cannot vnderstand his owne way . that is . he cannot say this , and this will i doe , but like that in dan. . . him hast thou not feared , in whose hands is thy life , and all thy wayes . that is . every thing that thou doest , every steppe that thou takest , every thing that befalls thee . so , my beloved , this shall be enough to shew you , that man in his actions is at the disposing of the lord. as for other creatures , if you will haue a proofe for it , to make it evident to you , that no creature stirres without him , consider that in esa. . speaking there of the armies of the lord ; they are called the armies of the lord , because every creature is like a souldier that stands vnder his generall , readie to goe , readie to doe , and to execnte whatsoever he commands . in the . verse , lift vp thine eyes on high , and behold who hath created these things ; he brings out their armies by number , and cals them all by their names , by the greatnesse of his power , and his mightie strenght nothing ●ayles . this is the thing i would haue observed out of this place , that they are all gods armies . now an army consists of many particulars ; take all the creatures vnder the cope of heaven , they are not single , you know , but there are multitudes of them , thore are many dealls , many fowles , many fishes ; sayth the lord hore , i call them every one by their name . that is . he knowes every one of them , notwithstanding that infinite number of them , he knowes them every one : even as a maister knows every servant in his house , and can call them by their names ; so , sayth he , every particular creature he knowes by name . it is a comfortable consideration , when you consider that there is not one of these , but the lord knowes them by name , and they are 〈◊〉 instruments to doe either good or hurt , as it pleaseth him ; the sleepe that you take , the meate that you eate , the comforts that you haue , whatsoever is done by any creature , all comforts come from him : but this is enough for that . but , that wherein there seemes to be the greatest liberty , the greatest varietie , the greatest changablenes , the minds of men , we see also is disposed by him . that is the first thing we are to shew , to make this good , that the creature can neither doe good nor evill ; because though it doe both ( for that there is such a thing experience shewes , that the creature doth good and hurt , and every creature sometimes comforts , and sometimes hurts and grieues , but that is at gods disposing ) and since it is an instrument , and is in the hands of the lord , as an axe , or a sword , or a staffe , and is not vsed , except it be at his disposing ; it appeares , that it is perfectly and absolutely subiect to the dominion of god. but , now , for the second , which is more than this , when the lord , i say , hath sent such a creature to thee , aud thou hast it before thee ( that is the second thing ) that it is not able to comfort , nor hurt thee , without him . put the case , the creature be pregnant , full of comfort , yet it is not able to giue downe that milke of comfort that is in it , except the lord educe and bring it forth , except the lord apply it in particular to thee . and the same i may say of any hurtfull creature ; be it never so pregnant with evill , be it never so full of it , yet , it is not able to exercise it , it is not able to act that hurt it hath , except the lord bring it forth , except the lord set it a worke , and vse it for such a purpose : as an axe if it be never so sharpe , yet , if the carpenter doe not vse it to cut such a tree , to lop such a branch , it is not able to doe it . now the ground of it , why the creature is not able to doe this , is from hence , that all the comfort that ariseth from the creature , proceeds from that sutablenesse and that agreeablenesse which is betweene the mind and it . that is ; when the blessing and the minde are fitted one to another , as the sword to the sheath , or as the meare to the palate , then the creature comforts ; but , if there be an vnsutablenesse , a disagreement , a disproportion , betweene the creature and the minde , now thou receivest no comfort from it : for what is it to thee ? for comfort lyes not simply in any thing ; but that is comfortable that agreeth with the appetite , and the desire of a man. whatsoever it is , let the desire be what it will , if that which thou hast , sute with that desire , it is comfortable ; when a mans heart is sad , such actions as are sutable to the disposition , are pleasant ; weeping is pleasant , and complaints are plealant ; musique grieues , because that is not sutable to the present disposition . and so in every thing else . it is no matter what thy condition is , but what sutablenesse and agreeablenesse is betweene thy minde and thy condition ; if thou be in never so good condition , yet , except god make that and thy mind to agree , thou shalt receiue no comfort from it ; if a man be in meane condition , if he be in prison , if he be in the lowest estate , if he be in bondage , if he be in exile , wheresoever he is , if the lord make but that condition and his minde to agree , it will sute well enough . and therefore , hence comes the discomfort that is in the creatures , when a man hath them , and enioyes them , it may be , those things which thou hast , are such as sute not with thee , somewhat there is that thou affectest , something that thou desirest , that thou hast not , and that thou canst not get . as , for instance , haman had an estate full of comfort , and of all kinde of blessings , yet there was not a sutablenes betweene his mind and that estate , one thing came betweene , mordecai sate in the gate , and , therefore , this avayled him nothing . hest. . that is ; though there were all this together , yet since there was not a coniunction of the facultie and of the obiect , this avayled him nothing . why ? because it was not sutable to his desire , there was something that he would haue , that his affections and appe●ite were set on , that if he had he should be well . and therefore , sayth he , all this avayles me nothing ; that is his expression . so amnon , he was the kings son , and had all things that a kings sonne might haue , yet all this was nothing , there was something els , that his heart was set on , that he had not . many the like instances i might giue , but i neede not . therefore , i say , when the lord puts an vnsuitablenesse betweene thy minde and the comforts that thou hast , and suf●ers thee to haue an in ordina●e appotite ; as women that haue good meate to ●ate , yet sometime doe long after ashes & coales , and such things ; so when god giues a man an estate , when he compasseth him about with mercies and blessings on all sides , yet if he suffer such an inordinate appetite to take hold of him , to desire some odde thing , some by-thing that possesseth his soule , he may haue the blessing , and haue it present with him , and yet receiue no comfort from it at all . now , my beloved , all this tends to this purpose , that you may know , that it is the lord that giues all good and evill , both in that the creature is at his disposing that doth it , and , not so onely , but , the efficacie of the creature ( to exercise such an act of good or evill to vs , that we should receiue actuall comfort of discomfort from it ) it is from him , and all , i say , chiefly ariseth from that dominion that the lord hath over the spirits of men , it doth not lye so much in the creature , as in framing the apprehension of the minde , and therein is seene the truth of this poynt chiefly that we haue now delivered , that the lord onely is the author of good and hurt , and not the creature ; because he guides the apprehension ; for , if it be true , as it is most true , animus cuiusque &c. it is the mind and apprehension of every man that maketh his life pleasant , or it is the minde of man that maketh him happie , and not the thing , then the lord that guides the minde , and that fashions the heart , he hath the onely hand in making the life pleasant . when thou hast gotten all thou wouldst haue , yet what is that , except thy heart be fashioned to it ? this you shall see in psal. . the lord looked downe from his dwelling , and from his habitation , vpon the men that dwell vpon the earth , and fashions their hearts every one of them . ( make ) he fashions their hearts . that is ; a man hath such a frame of heart , such an apprehension of things , as it pleaseth god to giue him ; so that , take any estate or condition that a man is in ( as you know there is a great varietie of conditions , to be rich , and to be poore , to be in prison , and to be at libertie , to be in health , and to be sicke , to be in honour , and to be in disgrace ) these are , as it were , the severall moulds , into which the lord casts men . now , if he will frame the spirit to that mould , like soft clay to the seale ( for that is an expression in iob ) i say , if he fashion the spirit to it , & make it pliable to the condition , to that mould , a man will beare and indure it well enough , he shall finde comfort in it , it is nothing to him . and therefore , the saints , the apostles , and prophets , when god was with them to fashion their hearts to passe through the varietie of troubles , might say of themselues , non patimur &c. they seemed to suffer , but in truth did not suffer . what was it to paul , when he indured that state and condition that he did , when his heart was so fashioned to it as it was ? now , i say , in that the lord hath this dominion over the spirits of men , hence it is that he makes a mans life comfortable . put the case , thy hand hath gotten much , that thou hast gathered much wealth together , yet , you know , eccles. . . there is no profit to a man , but that he eate and drinke , and delight his soule with profit after his labour , i say this also , that it was of the hand of god. that is . all this is nothing , except a man delight in it , except a man enioy the comfort of it . well , but is not that an easie thing , when the mind and the state are put together ? no ; ( sayth the wiseman ) this is of the hand of the lord. that is . except the lord doe it by a speciall hand vpon the creature , it is not able to doe it , except he fit the mind to the state , except he sute them together , it cannot doe it : so i may say of all things else . a hony-combe may be very bitter to a man , his stomacke may be so disposed , as in a feaver , you know , that which is sweete is bitter ; againe , that which is bitter may be sweete to a man ; so those that are the greatest comforts may be bitter , and those things that may be bitter to other men , may be sweet to him . it is sayd of evill men , they feare where no feare is . that is . when there is no cause of feare , yet the lord can so fashion their hearts ; and so frame their apprehension , that they shall feare where there is no cause of feare , when they are but laru● et spectra , shadowes of evils . againe , another feares not when there is cause of feare . that is ; though things be pu● vpon him that are terrible , yet the lord can take away that feare . and as we say of that affection , so i may say of any other , of joy , and gladnes , he fashions the heart . deut. . . where the lord threatneth many cursles , and this is one amongst the rest , you shall goe into a strange nation , and there you shall liue . a man might obiect thus ; though i liue in a strange nation , yet i hope i may haue some rest and some comfort there . no , sayth the lord , you must know this , that i haue dominion over the apprehension of your hearts and affections , when you come thither , i will giue you trembling hearts , and sorrow of minde . that is . though there be comforts there , yet you shall not take comfort from them ; and the reason is added , for thine eyes shall sayle . that is ; when thou commest thither , i will put a restles vnquiet disposition into thee , that thou shalt not content thy selfe with the comfort thou findest , but shalt haue a longing desire to returne to thine owne home , and that thou shalt not be able to doe ; so thou shalt haue a restles minde whilst thou art there ▪ thus i will follow thee with judgements i am sorry , i haue stayde so long in the doctrinall part , the life of this poynt is in the vse and application of it ; i will adde a little , that i may not wholly dismisse you without it . and first , this vse you may make of it . if the lord be all-sufficient ; hence we should learne how to guide our comfort , how to guide our joy , how to guide our affections . that is . labour to see that fulnesse that is in god , and that emptinesse that is in the creature ; if the lord be thus all-sufficient , my beloved , then let your hearts be satisfied with him alone , let them be filled with him , let them be so bottomed vpon him , and so strengthned by him , that you neede not to goe out from him to fetch in any comfort from any creature whatsoever ; if the lord fill the heart , it should strengthen you against all carnall joy . what neede you goe out to others , if you haue enough in him ; it will strengthen you against that expence of spirit , and of your thoughts , which you bestow vpon vaine things ; for , my beloved , we haue but a short time to liue in this world , the strength of our minde is the most precious thing we haue , the thoughts and affectiōs that we haue , the busines , the actiuenes of our mindes , we should be carefull to improue them , we should be carefull that none of this water runne besides the mill. that is . that it be not bestowed vpon things that are vnworthy of it . if the lord be all-sufficient , why should you not bestow it altogether vpon him ? why should you spend it vpon the creature ? why should your minde be occupied about it ? why should you be so intent vpon them ? why should you be so subiect to carnall griefes , and feares , and carnall desires ? surely , all these should be taken vp about the lord : for he lookes for it at our hands , i am all-sufficient : therefore let all these be bestowed vpon me . and againe , as we should learne to see this fulnes in god , to haue our hearts bottomed and fixed vpon him , so we should labour to see the emptines of the creature . but , you will say , who doth not know that the creature is emptie ? it is no new thing , my beloved , it is certaine we doe not fully know it , if we did , what meane those complaints , and those griefes , that we take vp vpon euery evill accident that falls out ? for nothing is said to be emptie , but when you looke for a fulnes in it ; you say a well is emptie of water , because you looke for water there ; you doe not say a rocke is emptie , for you doe not expret it there : so we may say of the creature , if we thought , and did beleeue , that there were an emptines in it , we would never expect so much from it as we do . but , when we complaine and say , i thought to haue found such and such things , and i find them not , it is a signe that we looke for a fulnes there ; and , therefore , let vs labour to correct that conceit , it will helpe vs against those griefes & complaints , to which we are so much subiect ; let vs looke for no more in the creature then is in it . all griefe and stirring of affection , ariseth from this expectation , this over-weening , this high prizing of the creature : if you finde inconstancie in men ; why doe you looke for constancie in them ? they are creatures ; if you looke for stabilitie in your estate , and wonder why a change should come ( i was heretofore rich , and now i am poore , i was honourable , and now i am in disgrace ) why didst thou expect stabilitie in that which is subiect to vanitie ? things would not trouble vs , if we did not expect too much from them , if we knew there were an emptines in them ; he that lookes not for much from the creature , can never be much deceived : he that lookes for much from god , shall be sure to haue his desire answored and satisfied ; he shall never fall short of his expectation . and therefore , beloved , labour to alter your conceits that way , that whensoever any thing falle out , you may not be troubled ●●it , you may not feare for that a coident , for it ariseth hence , because you looked for more in it , than was in it . it is 〈◊〉 saying that we haue in morall philosophie , that after a man is put into expectation of any thing , then every affection is stirred more vehemently , whereas had he not had that expectation , he would haue beene more quiet . therefore , if we were perswaded , and convinced of the vanitie of the creature , and the emptines in it , we would never expect much from it ; and , if we did expect nothing , our hearts would be quieted within vs , for all varieties of accidents that fall out ; for , i say , it ariseth hence , that we thinke there is some fulnes , some stabilitie in them , we are not fully perswa●ed of the vanitie of the creature , we thinke it can doe good or hurt . you will say ; is not the creature able to doe good or hurt ? beloved , i will name but one place , besides that i named before , cor. . . let those that weepe be as those that weepe not , and those that reioyce as those that rei●yce not , and those that buy as th●se that possessed not , and they that vse this w●rld as they that vse it not , for the fashion of this world goeth away . when the lord giues such a precept as this , certainely there is a ground for it ( as that we haue often told you , that ) in all the command●ments of god , if they were open to vs , if we did see the ground of them , we would see that there were so much reason for them , that if god did not command them , you would see it best for you to practise them , you would see reason for it . now , when the lora bids them that grieue , to do it as though they grieved not , and them that reioyce , to doe it as though they reioyced not , i gather this from it , that the creature can doe very little good or hurt ; for , if the creature could doe much hurt , certainly , then we might grieue to some purpose ; but , sayth he , let the evill be what it will , yet grieue as though you grieved not . that is ; let it be as good as nothing , that , as a man is said to heare as though he heard not , and to see as if he saw not , when he doth not intend the tale that is told , but yet he heares it ▪ so , sayth he , if you haue some griefe , let it be so small , so little , as if you grieved not ; and so likewise for ioy ; put the case , you had all the preferments , all the comforts and blessings in this world heaped vpon you , yet reioyce in these so rmisly , as if you reioyced not . now , it is certaine , if they could doe vs any speciall good , we might reioyce in a greater measure then so : but , when the lord sayth , reioyce as if you reioyced not , it is certaine , they can doe vs very little good . that is ; so little as if they did vs no good at all . but , you will say , it seemes it is a little good that they can doe vs , whereas it was sayd before , the creature can doe neither good nor hurt . we will answer that briefly ; the meaning is this , that the lord giues vs leaue to grieue a little , and to reioyce a little , so that it be in a remis●e manner , so that it be kept within bounds , but the creature can doe vs no good , nor no hurt at all of it selfe , but as it is disposed by the lord , and therefore though it doe something , yet that is done by god , and not meerely by the creature . so the rule holds good , though the creature doe something , yet seeing it is not of it selfe , but as it is an instrument , you may truely say , it is not the creature that hath done any thing , but the lord hath done me good and hurt by the creature . but , why then is it said , it is a little ? for this takes all away . i answer , the meaning is this , it can doe a little . that is ; all the evill any creature can doe , it is but a little in regard of the eternall that god inflicts on the soule , it is as good as nothing in comparison of those eternall good things . as if he should say ; the things that belong to god immediately , the things that belong to the kingdome of god , and to a mans salvation , the things that are spirituall and eternall , these are good indeede , and evills indeed , if any of these befall you , you must grieue exceedingly : for you haue great cause : for that can doe you great hurt , and so grace can doe you much good , for it tends to eternitie , it tends to set things even , or odde betweene al-mightie god and you ; and , therefore , in these things , let your reioyching be very great , and your griefe very great . but for any thing that belongs to this present life , it is exceeding small , it is as good as nothing . so much for this time . finis . the third sermon . genesis . . i am god all-sufficient . the next vse we are to make of this , that god is all-sufficient , is , to learne to be content with him alone for our portion . that is a vse both to those that are strangers to the life of god , and likewise to those that are within the covenant ; to those that are strangers , to bring them in , for the lord propounds that but vpon reasonable conditions . it is true , he requires of you absolute and perfect obedience , that you serue him altogether , but then withall he propou●ds to you an absolute and full reward , i am all-sufficient , you shall neede nothing out of me . as he requires you to ieaue all for his sake , so he promiseth that he will be to you in stead of all things ; and therefore let men consider that in heb. . . whosoever comes to god , must beleeue that god is , and that he is a rewarder of them that serue him . that is ; a man will never change , except it be for the better , except a man thinke his condition will be better with the lord , than it was out of him , he will never come in , but , when he is once perswaded of that , he cannot keepe out ; you know , that argument is vsed by the prodigall sonne , sayth he , if i stay here , i shall perish , if i goe to my fathers house his servants haue bread enough ; that double argument brought him home . so when a man considers , out of god there is no sufficiency at all , there is not any thing in the creature , as we shewed to you before at large : then if you come home to the lord , there is all-sufficiencie in him . that is ; all your desires shall be satisfied , there is nothing that you neede , nothing that you want , but it shall be supplyed . this , i say , is that that brings a man in to consider of gods all-sufficiencie ; but this we doe not meane to inlarge now , but rather proceede to the other . whether a man be come in or not , there will not be much difference in the application of this that we are now to deliver , to be content to haue god alone to be our portion ; for that is the cause of all our vnevennesse , and of our imperfect walking with god , we would haue somewhat besides . and therefore the lord taketh this course with his disciples , he tells them the worst first ; he tells them they must part with all , that they must deny themselues throughly & perfectly , and they must be cōtent with him alone ; because the lord knew , otherwise , they would never haue constantly followed him , and though they might haue gone farre with him , yet , when they had met with a rub , when that , which they would not part with , and the service of god should come in competition , surely , they would turne aside , and leaue him . now , my beloved , you must consider this , and worke your hearts vnto it , that , if you haue him alone , it is enough ; for if men were perswaded , that he is enough , they would be content with him alone . when the sunne shines to you , though there be never a starre , is it not day ? doe you not call it so ? againe , when all the starres shine , and the sunne is set , is not that night ? is it not so when you haue the lord alone ? suppose you haue nothing but him for your portion , shall not the lord be sufficient to make you happie ? is he not a sunne and a shield , sayth the psalmist ? is he not a sunne . that is ; all-sufficient , to fill you with comfort of all kindes ? what then though you haue nothing but him alone ? againe , put case you had all those creatures , all those starres to shine to you ( for they haue an excellency in them , they haue a light , and a comfort , though it be a borrowed and a derived light , as we heard , such as they receiue from the sunne ) suppose you haue them , it is but night notwithstanding , you are but in a state of misery . and therefore , beloved , why should you not be content to haue the lord alone for your portion ? take all the creatures , and you finde , by experience , that when they are inioyed , you see an end of their perfection , you quickly finde a bottom in them ; the heart hasteth after somewhat else , you quickly sucke out the ●oney that is in every one of those flowers , and , when you haue done so , you goe to another flower , and to another , and no where doth the soule finde rest . god did purposely set forth salomon , and gaue him all things that his heart could desire , so that no man had the like before him , nor any man since . and for what end doe you thinke did the lord it ? surely , for this purpose , that he might be a perpetuall example ( as things were written for our learning , so all these things that were done in those former times , which are the rule of these latter , they were done for our learning ) he had all varietie of blessings , more then any man else can hope to attaine to , yet you know what verdict he giues of them ; all is vanitie and vexation of spirit . that is . he found in them an emptines of that good he looked for , they were emptie clouds , wells without water . againe , they were a vexation of spirit . that is . there was the presence of much evill in them tha● he looked not for , many stings , many troubles . and therefore why should you not be content with god alone ? take all outward things ; before you inioy them , they seeme to be great ; when you haue inioyed them , and tryed them , you quickly finde a bottom in them ; for there is but a false lustre that sathan and your owne lusts put vpon them ; they haue gilded outsides , but when they come to wearing , the guilt weares off , and you finde after a while , what they are . but come to spirituall things ; the more you weare them , the more you finde the beautie and excellencie that is in them ; for there is a dust and a rust that is cast vpon them , which likewise , the wearing takes off . and therefore why should you not be content to take god alone ? what is it that man so seekes after ? is it not happines , and comfort ? alas ; suppose that you had all these in the highest degree that you can looke for , when all is done , you shall finde that but labour lost , you shall finde no stabilitie in them . you know what davsd sayth in psal. . when he thought his mountaine was made strong and vnderpropped well on each side ; what caused now an alteration ? he doth not say , there was a change in the thing , he doth not say , his mountaine was pulled downe , or that there was an alteration in his estate , that this or that accident fell out , that the people rebelled against him now which did not before , or , that he had lost such and such friends that he had before . but , sayth he , thou turnedst away thy face , and then i was troubled . the meaning is this , that , if there was a change in his estate , the change in god was the cause , so then it was the lord that comforted him , though he saw it not , it was not the mountaine that held him vp , it was not all those blessings that he enioyed in it that refreshed his heart , but it was the light that shined through them ; and therfore he found , when this light was with drawne , though he inioyed them still , his comfort was gone . so , i say , if it were from the things , they might continue your comforts to you , but when there is a change in heavē , then comes the change vpon earth . and on the other side ; if god continue constant , if he remaine safe , you neede feare nothing , the creature followes him , it is he that shines through them . what if a man had the avre and no light in it ? so , what if we had never so much , and no beames flowing form him though them , who onely is the god of all comfort , and the father of all consolation ? but , my beloved , to be briefe ; put the case a man were stript of all things , and suppose he were exiled out of his owne country , suppose he were reduced to extreame povertie , or shut vp close prisoner , suppose all imployments were taken from him , and he were laid aside like a broken vessell ; now for a man to say , yet god is enough , and that he is content with him alone for his portion . this is the tryall , and this we ought to doe : and there is great reason why we should doe it ; you shall see it was practised by the saints . when abraham was an exile from his countrey , and had not a foote of land , was not the lord all-sufficient to him ? did he not provide for him abundantly ? when eliah fled , and had no meate , he had neither money , nor any body to provide any thing for him , did not the lord provide for him ? he set the creature a-worke to doe that , to feede him in an extraordinary way , when the ordinary fayled . when paul was shut vp in prison , yet the lord filled him with joy and comfort ; you know , syl●s and he , their feete were fast in the sto●kes , yet they sang with joy of heart , there was such a flush of joy , their hearts were so filled with it , that they could not containe . if a man be brought to povertie , it cannot be beyond that of iobs ; was it not enough for iob to haue god for his portion ? did he not soone turne it ? did he not soone take away that , and turne the river another way , as it were , and fill him with abundance ? oh ; but you will say , if i were a spirit , and consisted onely of an immateriall soule , & no more , i should be content , ( it may be ) to haue the lord for my portion , but , besides that , i haue a body , i haue a temporall life , and therefore i need temporall comforts , and therefore though i would haue the lord , i would haue these things added ; for , how should i be without them ? to this i answer . first ; that , though thou be deprived of all these temporall blessings and comforts , yet thou shalt finde them all in the lord , i say , though ●hey were all lost , and all scattered , though thou wert stript of them all , yet thou shalt finde them all in the lord , if thou haue him alone . you will say , how can that be ? this you must know , that all that god hath wrought in the creature , all the excellencie , all the beautie , and delight , and comfort , he hath put into the creature , into meate , drinke , musicke , flowers , yea , into all creatures of all sorts ; who is the cause of all this ? is not the lord the cause ? it is certaine then , that whatsoever is in the effect , is in the cause , and in the cause in a more excellent manner . there are some causes that produce but their like , as when fire begets fire , or , when a man begets a man , here there is an equalitie betweene the cause and the effect : but there are other causes that are vnlike their effects ; as the sunne produceth many effects , that haue a dissimilitude to it , it hardens , and softens , and heates , and dryes , and all these are in the sunne , but they are in a more excellent manner , then you shall see them in the effect : that is but a poore similitude , to expresse that i would , but yet it is the best we haue . looke now vpon whatsoever thou hast found in the creature , whatsoever beautie thou hast ●eene , whatsoever delight thou hast ta●ted of , whatsoever excellencie thou hast discovered , and be perswaded of this , that all this is in the lord in a more excellent manner , than it is in the creature . well , you will say , i grant this ; but what followes on that ? what is this to my comfort ? beloved ; it is this to thy comfort ; if thou loose all , make vse of that in mark. . if thou loose father , and mother , or brethren , or sisters , or lands , and houses , and all that you haue , you shall finde all these in him : for , if all these comforts be in him , if thou hast him alone , thou shalt finde all these comforts communicated to thee . that is ; thou shalt finde the comfort of them in a greater measure , in a more excellent manner , than thou shouldst in the things themselues : why else should he say , you shall haue an hundreth fold with persecution ? and marke the instance ; for you shall finde the promise repeated againe , and he names them every one ; i say to you , there is no man that forsakes father , or mother , wife , and children , brother , or sister , or lands , and houses , for my sake , and the gospells , but he shall receiue an hundreth fold in this world , and in the world to come eternall life . that is , you shall finde comfort in god alone ; if thou be shut vp alone , and yet conversest with god , and hast communion with him , and seest no creature in the world besides him , thou shalt haue abundance of sweete comfort : take all those varieties of comforts that these giue ; as , lands giue one kinde of comfort , and parents another , and wiues another ; thou shalt finde all these varieties of comforts in him , he will fill thy soule with all these , for they are in him alone . marke that reason that the lord vsed to moses , when he complained of his tongue , that he was not able to speake ; send , sayth he , by whom thou shouldest send ; ( sayth the lord ) who made the tongue ? who made the dumbe , and the deafe , and the hearing , and the seeing ? is it not i the lord ? as if he should say ; moses , sure i am the maker of all these , though i haue not the things in me ( the lord hath no tongue , he hath no eye ) yet , sayth he , thou shalt finde them all in me . that is ; his comfort is this , i will be with thee ; when moses might haue made this obiection ; though thou be with me , yet i shall want a tongue to speake , what will that helpe ? sayth he , i , who made that , i haue a power in me , and if i be with thee , it shall be sufficient . i will finde out a way for thee , that shall be as good as if thou hadst the most eloquent tongue in the world . the same may i say of all other comforts in the world ; who made them ? who made those fathers and mothers ? who made those brothers and sisters , that thou art deprived of in exile , or vpon any such occasion , in povertie and disgrace ? is it not he that made them ? what if the lord will be with thee ? what if he will goe with thee into banishment , or into prison , as he did with ioseph ? what if he will be with thee in disgrace ? what if he will be with thee in povertie ? is there not enough in him , who is full of all comfort ? he can fill thee with all varietie by that immediate communicating of himselfe . beloved , what doe you thinke heaven is ? when you are in heaven , doe you thinke your estate shall be worse ? you see what varieties of comforts we now haue here . when we come to heavē , shall we haue lesse varieties ? no ; we shall haue more ; how shall we haue it ? for we shall haue none but god alone ; we shall haue fellowship onely with him . if there were not that varietie in him that is in the creature , certainely , we should be loosers , the soule should not be filled , nor satisfied : and therefore , sayth the text ; there shall neede no sunne nor moone ; all the creatures that now giue vs comfort shall be taken away , why ? for the lord shall be sun and moone , he shall be every thing , he shall be all in all things . that is ; thou shalt finde them all collected in him ; and doe you thinke , that the lord shall be thus in heaven , and will he not be so to his servants vpon earth ? it is certaine , wheresoever he pleaseth to communicate himselfe to any man , to reveale himselfe , and to take any man into fellowship with himselfe , if he please to come to the soule of a man , to dwell with him , to suppe with him , as he hath promised so to doe & doth , then when all other comforts fayle , at that time god delighteth to come , then thou shalt finde varietie of comfort enough . and therefore , why shouldst thou not be contented to haue god alone for thy portion ? thou shalt finde enough in him as in an adaequate obiect . this is the first thing i haue to shew you , that in your very communion with him , you shall finde enough , when the lord hath done it , when thou art filled with the joy of the holy ghost , what will all be to thee ? what doe you thinke all the world was to them , if it should haue beene presented to the apostles , if one should haue presented them with a kingdome , with all that ever the sonnes of men could devise ? doe you thinke they would haue regarded them much ? surely , they would not , as they did no● regard the contrary . imprisonment was nothing , & death was nothing to them ; you see with what facilitie they passed through them . by the rule of contraries , outward happinesse had beene nothing : for he that grieues much for any outward losse , he would much reioyce in the contrary con●●●●ments : when the apostles were thus filled with the joy of the holy ghost , in regard of the one , certainely they would not haue regarded the other , if it had beene represented vnto them ; what was now the joy in the holy ghost ? it was but the lord communicating himselfe : they had but the lord alone , they were but led into a neerer fellowship with him : there was but a little cr●vis opened , as it were , to see that excellency and fulnesse , and that all-sufficiencie in god , and it filled them so , that they cared for nothing besides . but this , i say , we would worke our hearts to , if we did looke vpon god as an adaequate obiect . but , you will say , though this be something to haue my soule filled with comfort thus ; yet there are many necessities , many vses , that i haue of other things . therefore , i will goe yet further . doe thou consider the lord , what he is ; goe through all his attributes , consider his almightie power , consider his great wisedome , his counsell , and his vnderstanding , consider his great goodnesse , and his truth , and kindnesse , consider his patience , and his long suffering , &c. all these are thine . my beloved , god is not knowne in the world , we consider not aright what he sayth , when he sayth , i will be thy portion , i will be thy god ; for so he sayth , i my selfe am my beloveds , and my welbeloved is mine . now to haue the lord himselfe , is more than if he should giue thee all the kingdomes of the earth ; consider this , the power of god is thine , to worke all thy workes for thee , to make passage for thee , when thou art in a straite , to bring thy enterprises to passe , to deliver thee out when thou art in any affliction , out of which the creature is not able to deliver thee . thinke what it is to haue an interest in gods almightie power , and thinke this is one part of thy portion : the lord himselfe is thine , and all his power is thine . consider , likewise , his wisedome , if thou neede counsell in any difficult case , if thou wouldst be instructed in things that be obscure , if thou wouldst be led into the mysteries that are revealed in the word , to see the wonderful things contained in the law ; the wisedome of god is thine , thou hast interest in it , it is thy portion , thou shalt haue the vse of it as farre as he sees it meete for thee . and so the iustice of god is thine , to deliver thee when thou art oppressed , to defend thee in thine innocency , and to vindicate thee from the iniuries of men . and so we may goe through the rest . now consider , what a portion it is to haue the lord alone : if thou hadst nothing but him , thou hadst enough . when a woman marries with a tradsman , or with an artist , that is excellent but in some one art , or with one that is excellent in learning and knowledge , shee is content , it may be , and thinkes it to be a great portion , as good as if shee had many thousands with him , for , sayth shee , this is as good , it will bring it in . thinke then , if thou hast the lord alone for thy portion , if thou hast nothing else , thou hast sufficient . thinke of all these attributes , & say within thine owne heart , all these are mine . and therefore , why should i not be content to haue him alone ? but yet this is not enough , i will goe yet further with thee , if thy heart be not satisfied with this , yet consider all things in the world are thine : for whatsoever is the lords , is thine . when a virgin marries with a man that is rich , shee lookes vpon all his possessions , and sees so many thousand sheepe , so many fayre houses , and so much land , he hath so much gold and silver ; and , she sayth thus with herselfe ; now he is my husband , all this is mine : i shall haue my interest in them , i shall haue that that is fit for me . so , looke now vpon the lord , consider when thou hast chosen him to be thy portion : though thou shouldst be content to haue him alone , yet all this comes together with him , it cannot be separated from him , so that even then when thou art deprived of all , yet all is thine : he hath it readie for thee , to bestow on thee , as there is occasion . you will say , these are notions , these are hard things to beleeue , to see these really is another thing . my beloved , will you beleeue your senses , i finde that the scriptures take away arguments from those things , that are exposed to the view of men , looke on nature and see what the lord doth there , doe but compare a house-keeper on earth with the lord , and see what the difference is betweene them ; consider how many there are in this house of the lord , of which he is maister , how many there are at vprising and down-lying from day to day ; consider how he provides for them all in psal. . and in iob. . you see the holy ghost reasoning with the sonnes of men , even after this manner ; why , sayth he , doe you doubt him ? why are you not content to consecrate your selues to him , to be to him alone ? doe but see how he deales with all creatures , in the morning they know not what to doe , but they looke vp vnto him ; he instanceth in the ravens , and other creatures , he openeth his hand and giveth them foode , he shuts his hand and they perish . that is ; he feeds them all . consider the treasures in iob . doest thou ( sayth the lord ) know the treasures of snow and hayle that i haue hid ? when there is a snow all the land over , thinke what a great treasure the lord hath , from whence it comes : in the mightie hayles that be , sayth he to iob , dost thou know the treasures of hayle ? when you see a mightie raine , sayth he , who can open the bottles of heaven , and who can shut them ? that is ; consider well , looke on these outward things , and thinke who it is , that doth this , when the earth is hot , and the clods knit together , who can open the earth ? these sensible things would leade vs to see the lord in his greatnes ; so sayth he , who is the father of the rayne , who hath begotten the drops of the dew ? againe , as in a great house , there must be water to furnish the roomes ; so sayth he , from his chambers he sendeth springs throughout the world . my beloved , if the water were all in one place , if it were all in one river , in one chamber , what would become of mankinde ? what would become of the beasts ? but , sayth david , he sendeth forth his springs to every mountaine , and every valley , that the birds , and beasts , and mankinde might haue water to refresh them : for otherwise ( sayth he ) they would perish . thus the lord hath done . so againe , sayth he , who is it that enlightens the earth ? whence comes the light ? and wh● drawes the curtaines of the night ? againe , who is it that maintaines all the creatures ? the lyon when he runs out of his denne in the morning , he knowes not where to haue his prey : and not he onely , but all the creatures besides . consider how he provides for all : the ostridge ( iob ) . god hath taken vnderstanding , sayth he , from her , and she leaues her young ones behinde her , and provides not for them ; how comes it then that they grow vp , that the species is not extinguished , but continues ? sayth the lord , i take care for them . and so the hinde that is in the wildernes , as shee calues shee bruseth her young , and casts them forth , and there she leaues them , who should provide for them ? is it not i sayth the lord ? and so along . but i will not enlarge my selfe further in this ; because i hast to that which remaines . onely this vse is to be made of it , that when you looke vpon the vniverse : looke vpon all the parts of it ; see the worke of god in every kinde ; and see how he provides for the ravens , that haue neither barnes nor store-house ; see how he clothes the earth , that spinnes not , that hath no garments made for it ; see all that he doth in the worke of nature , and by this you may learne to know god : by this you may know , what he is , how you may well be content to haue him alone for your portion . but this will be obiected ; i but we finde it otherwise , those that are his children , are they not poore ? are they not forsaken many times ? beloved , i answer in a word ; it is true , while the children are vnder age , they enioy nothing in comparison of that inheritance , that is provided for them . the servant many times liues in a farre better condition , and escapes that correction , and that discipline and nurture , which the childe is subiect to ; and he hath money in his purse many times , when the sonne hath none : he hath many liberties , which the childe is deprived of . the reason is , because it is the time of his nurture ; and so sayth the lord to israell , i could haue brought you into the land of canaan at the first : it was no difficult thing to me , but i led you fortie yeares : to what purpose ? deut. . that i might teach thee ( sayth he ) that i might nurture thee , that thou mightst learne to know me , and to know thy selfe : that i might humble you , that you might learne by that to see the vanitie and emptinesse of the creature . so the lord deales with his children ; but yet , my beloved , why should you not be content to haue him alone for your portion ? he hath it for you , it is not for want of good will towards you , it is not for want of power , but because it is best for you : and therefore , likewise , that is answered , that the children of god want , and those that are his enemies haue abundance , but they are but land-flouds of comforts , that make a great shew , and haue some reality in them to comfort , for the present ; but it is but a pond , it is but a land-floud ; the spring of comfort belongs onely to the saints , it may be , they are but little , but yet they are springing , they are renewed to them from day to day , they are such springs as make glad the heart of all the houshold of god : and therefore , what if his enemies haue abundance ? it is but as summer flowers ; though they be set in gawdy places , yet they are but slippery places , though they flourish for a time , it is but the flourishing of a greene tree , that lasts not long . and therefore be not mistaken in that , that gods children want , and others haue it , his children haue it in a better manner . but i will not stand vpon this any longer . if the lord be all-sufficient , then learne hence , to haue your eye onely vpon him , when you haue any enterprise to doe ; if there be any crosse , that you would haue prevented , if there be any blessing , that you would obtaine , if there be any affliction , out of which you would haue deliverance , let your eye be to him alone , rest on him alone : for he is all-sufficienet , he is able to bring it to passe ; as he sayth here to abraham , i am all-sufficient , so he will be to all that are within the covenant , as well as to him . and therefore , i say , whatsoever thy case be , looke to him onely , and thou needest no other helpe , and be readie to say thus with thy selfe , the greatest meane , without his helpe , is not able to bring this enterprise to passe , it is not able to deliver me , it is not able to comfort me , it is not able to worke such a worke for me ; and the weakest with him is able to doe it . you see asa was able to say this in chron. . lord , sayth he , it is all one with thee to saue with many or with few . and the lord made it good to him ; for when he had but a few , and a great multitude came against him , you see he was saved with those few ; and , afterwards , when asa had a great multitude , he was not delivered , that he might learne to know the truth of that which then he heard ; and therefore , sayth he , we rest vpon thee , oh lord , it is all one with thee to deliver with many or with ●ew : i say , so it is in all things else . therefore , beloved , learne to conceiue thus indeede of things : we doe not vsually doe so , if we did , what is the reason , that you provide much for your children , & all your care is to leaue them portions ? i would aske you but this question ; whether can all that portion make them happy , or make your selues so , or any one else ? it cannot make them happie , without gods favour , without his blessing ▪ put the case , againe , they had his favour and blessing without this portion , is not that enough ? is it not sufficient ? we may run through many instances , but it is enough to touch vpon this . and therefore thou shouldst be readie to say thus with thy selfe ; if i haue never so much , if i were in the greatest floate of prosperitie , what is this without him ? if againe , i were in the lowest ebbe , is not he enough ? and therefore in every busines say this with thy selfe ; all my busines now is with god in heaven , and not with men , nor the creatures , and therefore , if i want comfort at any time , if i cannot haue it from men , nor from the creature , yet i know where to fetch it ; if i want wisedome , counsell , and advice , if i want helpe , i know whether to goe ; if the cisterne fayle , i can goe to the fountaine , i can goe to him alone , that is able to be my helper in all my needs , to be my counfeller in all my doubts , and to comfort me in all my distresses . but , beloved , the thing i would presse is this , to settle your eyes vpon god alone . it may be , you will say , you haue an eye to god , but you would haue other helpes too . no : all the tryall is in this , to trust in him alone : for if you did thinke him all-sufficient ; why should you not doe so ? if he had but a part of sufficiencie , and the creature had another part , you might joyne helpe with him ; but since he is all-sufficient , you must be content with him alone . put the case , he giue you no pawne , as he did not to abraham , the text sayth , he had not a foote of land in all his possession , and yet he beleeved ; for he thought god was sufficient : therefore when thou hast any thing to doe , trust in him alone , and thou shalt then finde it the best done : for when we trust in him most , then we pray best , and when we pray best , we speede best : and therefore we commonly finde , when things are in the lowest condition , then it hath best successe with vs : because , by that meanes we are taught to goe to him alone . to giue you an instance of this , consider david and iacob ; i will shew you but these two cases ; you shall see it in david and iacob . david did not make hast when the lord promised him the kingdome , and sent samuell to annoint him , ( though at one time he did , when he fled into the land of the philistines , yet in the generall he did not ) if he had made hast , he would haue taken away sauls life , when he was put into his hands , but , sayth he , i will stay the lords leasure , i will not meddle with him , wickednesse shall come from the wicked . what was the issue of it ? you see how the lord brought it about without paine , and labour to him , ( as you shall see in the wheeles of his providence , how he wheeled that about , to bring david to the kingdome ) you see first he takes away saul by the hands of his enemies , davids hand was not on him , he tooke him away in due season . when that was done , then there was abner a mightie captaine , you see , he was taken away , and that without any fault of davids , vpon a quarrell betweene ioab and him . when abner was taken away , there was isbosheth left behinde ; you see , there were two set a-worke by his providence ( for those things come to passe by his providence ) to take away his head when he was asleepe ; so that all the posteritie of saul was gone . he tooke not onely saul away in the battayle , but all the rest , and there were but two left , mephibosheth , that was lame in his limmes , and not fit to mannage the kingdome , who likewise , afterwards , put himselfe into davids hands , and isbosheth , that was lame in his minde , as the other was in his limmes . and therefore , when abner was gone , there was no strength in him ; so the lord brought it to passe without any action of his : so it is when men learne to trust in god. likewise , see it in nabals case : he was making hast , he was stepping out to an inordinate way to helpe himselfe , but when he stayed himselfe , and did it not , how did the lord bring it to passe without him ? did not he himselfe take away nabals life , and giue nabals wife and goods , as he did sauls goods , and his house , and his wiues to him ? this the lord did : for he trusted in him , he made not hast , but he stayed on him alone . i say , if we could learne this in all our enterprises , to trust in him , he would worke our workers for vs. on the other side ; wheresoever you see a man that makes hast , and that joynes others with the lord , and is not content with his all-sufficiencie ; doth it not cost him much , when he will doe his owne works , and will not leaue it to the lord to worke it for him ? iacob , you know , what it cost him , when he made hast to get the blessing by a wrong way , how many yeares exile , how much paine , and separation from his friends ? and so saul , it cost him the losse of his kingdome , for making hast when he offered sacrifice , and did breake the commandements of god , because the people were dispersed ; and so of the rest . and therefore , beloved , what if there be nothing besides ( for that is the case i presse ) suppose you were in such a straite , that there is no more but the lord to rest on , yet , if you be content to trust in him alone , he will doe it , as he did for david ; if you will needs indent , and bargaine with him , then , i say , it may be , you shall haue the thing you would haue , but you had better be without it ; as we see in math. . when the workemen would not be content with the all-sufficiencie of god ( as we see in that parable ) but would make a bargaine with the lord , we will not serue thee , say they , except thou wilt giue vs so much wages , if thou wilt , we will doe it ; so he bargained with every man for a penny a day ; goe then , sayth he , and worke in my vineyard , and thou shalt haue a penny ; well , when he comes to pay them , he giues them their penny : they thought that was not enough , but they murmured against him ; sayth the lord , did you not bargaine with me for a penny ? the meaning of it is this , it doth most concerne the labourers in gods vineyard , but it is appliable to all others . they will not worke for the lord , they will not reckon him all-sufficient , but they will haue wages , they will bargaine with him to haue a penny. that is ; one to haue a benefice to maintaine him ; another will worke for him , if he may haue fame , and credit , and esteeme ; another will worke for him , if he may haue some great place . sayth the lord , i will giue thee that penny , thou shalt worke in my vineyard ; i but when a man hath it , ( marke it ) he murmurs , why ? for when the end of the day comes ▪ he sees that preferment , that riches , that credit , are but emptie things , they are but small things when he is to go into another world , there is nothing left for him , he is naked and destitute , it is but a penny , and therefore he murmurs and complaines . that is ; he sees now that it was but a poore bargaine that he made ; but , sayth the lord , thou wouldst needs bargaine with me for a penny , and thou hast it . so , i say , to those that are not content with the lords all-sufficiencie , but will haue present wages , they will bargaine with the lord : he will giue thee this particular , thou shalt haue this , but remember this , that it is sayd in math. . thou hast thy reward . if thou wilt haue prayse of men , and wile doe it for that , thou shalt haue it , but that is all thou shalt haue . if a man will haue his portion , as that sonne had of his father , luk. . . it may be , he will giue thee thy portion . the sonne that stayed at home , had no portion given him , for sayth his father , i and all that i haue is thine . but if a man will haue his portion , and will not be content with gods all-sufficiencie , he shall find that it is not best for him . my beloved , consider whether it be not better to trust in god alone , to rest in him alone . consider that , psal. . . . . . trust not in princes , nor in the sonnes of men , for their breath is in their nostrils , and their thoughts perish , but happie is he that trusts in the god of iacob . and he giues two reasons for it , for he made heaven , and earth , and the sea ; and secondly , he keepes covenant and mercy for ever . there are two reasons in that place , why we should trust in god : one is , though the enterprise be never so great and difficult , though the blessing thou wouldst obtaine , be never so hard to come by ; yet consider , thou hast to doe with him , that made heaven and earth . as if he should say ; lay those two things together , dost thou thinke it an easier thing to make heaven and earth , then to bring that thing to passe ? if he made heaven and earth , doest thou not thinke he is able to doe that ? you will say , we doubt not of his abilitie . beloved , wee doe : wee shewed this at large before , we will adde that to it , in in rom. . you know abrahams faith is every●where commended , and what was his faith ? surely , he trusted in god , that he was able to doe it , he being assured , and not weake in faith , but strong , he gaue glory to god , and beleeved that he that promised was able to doe it . beloved , though we thinke it not , there is the stop that we make in beleeving the promises ; that is one reason , he made heaven and earth . the second is , he keepes fidelitie for ever . and in another place , as it is interpreted , he keepes covenant and mercy for ever . marke , sayth he , let princes doe their best , alas , what can they doe , they are but weake men , their breath is in their nostrils , but god made heauen and earth . secondly , sayth he , their thoughts perish , but god keepes co●enant and mercy for ever , there is no change in him . oh , but you will say , there may be a change in vs , all my doubt is of that , of keeping covenant on my part ▪ thus men are readie to say . my beloved , consider ( for this i will be very bri●fe in ) that thou needest not feare that thy disobedience , if thou be once within the covenant ( if thou be one whose heart is vpright with him ) shal 〈◊〉 the lord to depart from thee , he will not be unfaithfull to thee , though thou be weake in thy carriage to him ; for he keepes covenant for ever . that is his ▪ covenant is to keepe thy heart in his fea●d , that thing we forget ; if the lord keepe covenant with vs , he doth not suspend his promise of helpe vpon our obedience , and leaue vs 〈◊〉 but he promiseth to giue vs a heart and 〈…〉 he hath promised to circumcise 〈…〉 , that we shall not depart from him : and therefore in esay . the lord expresseth it thus ; you shall know me as sheepe know their shepheard , and i will make a covenant with you , and thus and thus i will deale with you : and how is that ? why the covenant is not thus onely ; as long as you keepe within bounds , and keepe within the fould , as long as you goe along the pathes of righteousnesse , and walke in them , but this is the covenant , that i will make , i will driue you according to that you are able to beare ; if any be great with young , i will driue them softly , if they be lame , that they are not able to goe ( sayth he ) i will take them vp in mine armes , and carry them in my bosome . if you compare this with ezech. . you shall finde there he puts downe all the slips that we are subiect vnto ; ( speaking of the time of the gospell , when christ should be the shepheard , ) he shewes the covenant that he will make with those that are his ; sayth he , if any thing be lost , if a sheepe loose it selfe , this is my covenant , i will finde it : if it be driven away by any violence of temptation , i will bring it baeke againe : if there be a breach made into their hearts , by any occasion through finne and lust , i will heale them and binde them vp . this the lord will doe , this is the covenant that he makes . now consider these reasons , i made heaven and earth , and , i keepe covenant and mercy for ever . but , you will say , though i must trust in the lord , because he made heaven and earth , and because he keepes covenant and mercy for ever , yet the lord doth it by meanes , he doth it by friends , by some mediate instruments . my beloved , here is the great deceit of mankinde , that we thinke , that the lord dispenseth his comforts according to those means that we haue . a man thinkes , if he haue a great estate , his comforts shall be more , if he haue many friends , he thinkes , he shall be safer ; sayth the lord ( you know that place , psal. . ) if riches increase , set not your hearts vpon them : for , sayth he , they are able to doe little good . power , and kindnesse belongs to me . but then this obiection comes in , the lord dispenseth comforts by such meanes ? no , sayth the holy ghost there , he rewards not men according to their riches , but he rewards every man according to his workes . and therefore thinke this with thy selfe , thou that hast abundance of outward comforts , if the lord did reward thee according to them , thou hadst cause to reioice in them , but he will reward thee according to thy workes ; and therefore , trust in him , learne to reckon him to be all-sufficient , learne to be to him alone . but , may not a man that trusts not in god , but lookes a little too much to the creature , prosper ? a man againe that withdrawes his heart from them , and trusts in the lord , may not he wither ? beloved , i will adde but that in briefe ; seest thou a man that doth not reckon the lord to be all-sufficient , that doth not rest on him alone , but makes flesh his arme , and trusts in any creature , that hath such thoughts as these , i haue the favour of high persons , and therefore i am safe , or i haue many friends to backe me , and to support me , and defend me , and therefore i am safe , i haue a great estate to helpe me against dangers , to provide for me against the time of difficultie , and therefore it shall goe well enough with me . i say , be it thine owne case , or seest thou any man doing so , be assured that such a man shall certainly wither : cursed shall that man be that doth this , that makes flesh his arme . againe , on the other side , seest thou a man that is willing to depriue himselfe of all these things , when it is to keepe a good conscience , when he put to it ; it is an evidence that he resteth on god , that he trusts in him alone ; be assured , howsoever that man may be vnder a cloud , and , though it may be winter with him for a little while , yet he shall spring againe , his light shall breake forth , and he shall prosper , sayth the text , ier. . ( that is the place i haue reference to ) and his leafe shall be greene . the other man , sayth the text there , though god doe come to him , and all about him , yet he shall not see good , he shall haue no part in it , but he shall surely wither sooner or later . on the other side ; though evill doe come vpō this man that trusts in god , yet he shall not see evill . now , my beloved , consider ( that we may draw to a conclusion ) whether you doe this or no , which you are here exhorted vnto . but it may be , a man will be readie to say , i hope i doe performe this . it is well , if you doe . but i will say but one word to you , if you doe thus looke vpon god as all-sufficient , if you reckon him your portion ; doe you walke as one that sees him in his greatnesse , and in his almightie power ? remember that in pro. . when agur lookes vpon god and himselfe together , sayth he , i am worse then a beast , i haue not the vnder standing of a man in me . and why ? sayth he , i haue not the knowledge of the holy one , he that ascends and he that descends , he that holds the winds in his fist , he that gathers the waters in his lap as into a garment , he that stretcheth forth the ends of the earth , and that settles it , who knowes him , sayth he , who can tell his name , or his sonnes name ? the meaning of it is this ; sayth he , when i consider what god is , and beginne to thinke how i haue walked with him , and how short i am of knowing him as i should ; sayth he , i am as a beast , i am confounded and amazed . now , consider that , and make it your owne case ; who walkes with god , my beloved , and seeth him that ascends and descends ; ( which hath reference to that vision that appeared to iacob ; the lord was on the toppe of the ladd●r , and the angels descended and ascended . that is ; all the creatures both in heaven and earth are like messengers that goe to and fro at his commandement ) who walkes with god as knowing this providence of his , that sets the angels a-worke , all the hoasts , all the particulars of them in their kinde , to doe this busines and that busines ? who walkes with god , as seeing him sending a messenger to doe every thing that we see done in the world , sending a messenger to take away such a mans life , to giue another life and health , sending a messenger to remoue such a difficultie from one man , and againe stopping vp another mans passage . this you call accident , when you see a concurrence of two things together , the cause whereof you know not , but he knowes both , who walkes with the lord , as seeing him do this or that , through the ends of the earth . againe , he holds the windes in his fist ; who sees him as such a god , that is able to hold the windes in his fist ? who lookes vpon him as such a god ? the breath of a man , that is lesse then the winde , he holds it in his fist , as a man holds a thing in his hand , and that he keepes there at his pleasure . who lookes vpon god , as thus great in power ? and so againe , breathing the holy ghost , who lookes vpon god , as one that dispenseth it , as it pleaseth him to giue it and withdraw it at his will ? who lookes vpon him , as one sending forth motions , and iniecting them into the minde , stirring it this way , or that way , as the windes , and the stormes , and the creatures ? he hath them all in his hand , and holds them all in his fist : for by these workes of nature , we may learne to know the greatnesse of god , and to reflect vpon our selues , and see how farre we are short of him . and so againe , who lookes vpon him as lapping vp the waters as in a garment ? that is ; when the sea is outragious , yet he takes it as you would take a little water in your lap sometimes , and he containes it , and gathers it vp , and sometimes he lets it loose againe . and so likewise , he is able , when the people are vnruly , even great nations that sometimes are readie to over-spread his church , and to run over it with proud waters , yet he is able to keepe them backe , he is able to restraine them , and to shut them vp with barres and doores , as he doth the waters . he that lappes the waters in a garment , is he not able to restraine men that are violent against vs in wrath ? who can stand before wrath , and envie , that is like a violent water , that overflowes all , and that carries all before it ? yet he that laps the waters as a garment , he is able to restraine them wheresoever he findes them . and so againe , who walks with him , as knowing him that establisheth the ends of the earth . that is ; ( as the originall shewes more clearely ) as one that hath founded the great and waightie earth vpon nothing ? sayth he , that god ( when a mans spirit hath instabilitie , and inconstancy in it naturally , ) he that establisheth the earth vpon nothing , making a mightie building where there was no foundation , he can establish thy spirit too . suppose there be nothing to support the church , to suppo●● a man when he is falling , or , that he hath no friend to prop him , nothing to vnderlay him , yet he ( that hath set the earth vpon nothing , but vpon the thinne ayre , that , you know , is not able to support it , but he onely sayth to the earth stand there ) is he not able to support a man in any case ? see now the lord in this greatnesse of his . but who walkes as seeing him thus in his greatnesse , and in his all-sufficiencie ? for all these doe but expresse the all-sufficiencie of god. beloved , if we did it , why are our hearts discouraged ? why doe wee hang downe our heads vpon every occasion , when troubles come ? if we see the lord in his all-sufficiencie , he is able to stay our hearts , if we trust in him alone . what though he suffer his church to be over-runne with enemies for a time ? what though he suffer men to prevayle against it , ( as you see how the adversaries prevayle against the church of god by their strength ) yet , if you did see him in his all-sufficiencie , your hearts would not fayle you a jot . you may either apply it to the churches , or to your own particular cases . ( and to giue you yet an instāce of these sensible things . ) when the disease prevayled farre on hezekiah ; sayth the lord , thou seest hezekiah what i can do , i will make the shadow to goe backwards . thinke with thy selfe ; though the disease be gone thus farre , yet i , that make the shadow to goe backwards , am i not able to make thy disease to returne ? and so we may say of any trouble , or affliction , of any temptation , or crosse that lyes on yo● , that you thinke it so farre gone , that there is no recalling of it againe , yet he that made the shadow to goe backward , is he not able to reduce it ? and so againe , when you see the church in such a case as it is now in , we are readie to cast away all hope , and to say , what shall we doe ? beloved , consider that which was sayd to gideon ( as we are readie to say , when we say the lord is all-sufficient , he hath enough , if he be with vs , we desire no more ) we make the objection with gideon thus ; if the lord be wish vs , why is it thus ? why is israell oppressed ? sayth the lord to gideon , thou shalt see what i am able to doe , when the fleece is dry , all the ea●th shall be wet , and when the earth shall be dry , the fleece shall be wet . that is ; as if he had sayd ; though the church now be overflowne , yet i can dry it vp , and lay misery vpon them . as againe , that little church , that little fleece , when that was in peace , they were afflicted , as they were in peace when that was afflicted . the like , you see , in gen. . where there is another resemblance of the church , when the sacrifices were cut in peeces , and he had divided the rammes ; sayth the text , the fowles come and would haue devoured them . there are two similitudes of the troubles of the church , and gods rescuing them . when the crowes came , abraham droue them away . that was one . and the other was , when there was a very fearefull darkenesse , there came a burning fornace , and a lampe . the meaning is this ; the church then was in egypt , ( for that he hath reference to ) it was a dead sheepe , exposed to ravens , and you would thinke there was nothing there to helpe it , but it must needs be devoured . why yet sayth the lord , though it be thus neere , i will driue away the ravens , and i will saue my church . you know , what the strength of pharaoh , and of egypt was . againe , sayth he , the church was in fearefull darknesse , in the valley of the shadow of death . that is ; they thought they should never be recovered , you know , what wayes pharaoh tooke , and at how low an ebbe the church was , when he would haue all the males destroyed . who would haue said , that this church should haue recovered ? yet , sayth he , as , after this fearefull darkenes , the fornace came and gaue light , so , sayth he , i will scatter this darknes . beloved , consider , if you beleeue gods all-sufficiencie , and consider , if thou dost thus know him in his greatnes , what though the motions be exceeding great and strong that come against the church , yet in esay . ( it is to that purpose brought in ) what are they to the lord ? they are but as the dust of the ballance , or as the drop of a bucket . the bucket it selfe is no great thing , but the droppes that fall from the bucket , when it ariseth out of the well , they are exceeding small ; sayth he , the nations are no more to me , than the drop of a bucket , or the dust of the ballance , which doth not sway them either way ; so , looke what i doe , the nations are notable to sway me , be they never so strong , they are not able to turne me , but according as i pitch things they shall stand . now my beloved , consider whether you be able to comfort your selues thus out of gods all-sufficiencie . we doe , for the most part , as hagar did , when the bottle was spent , she falls a crying , shee was vndone , shee and her childe should dye , and there was no more hope , till the lord opened her eyes to see a fountaine neere her ; the fountaine was neere her , but she saw it not ; when she saw it , she was well enough . is it not so with vs all ? because the bottle is dryed vp , because such a meanes is taken away , we thinke presently there is no more hope , when the fountaine is neere , the lord himselfe is the fountaine , and he is neere , if he did open your eyes to see . consider whether you walke thus with god , as seeing him in his greatnesse . beloved , if we did see him in his greatnesse , why should torches and candles haue so great a light before vs ? that is ; why should we regard men so much ? put the case , many nations were against thee , thou wouldst looke vpon all those in comparison of god , as a drop of the bucket , or as a little dust on the ballance . art thou able to doe so , to see and know him thus in his greatnesse ? if thou be not , certainly , thou art exceeding short of seeing god in his all-sufficiencie . so much for this time . finis . the fovrth sermon . genesis . . i am god all-sufficient . another vse , and deduction that we will draw from this poynt , that god is all-sufficient , is , to comfort vs in regard of our imperfect obedience . wee ought not to thinke , because we are not exact in keeping all the commandements of god because we haue much unevennesse in our wayes , because we are not able to keepe the rule so strictly , as wee ought , that therefore god reiects vs : for he is all-sufficient in himselfe , he needs not our righteousnesse , and therefore he can well beare with the imperfections of our righteousnesse . you shall see this vse made of it , act. . . . god that made all things , the world , and all that is therein , seeing he is lord of heaven and earth , he dwels not in temples made with hands , neither is he worshipped with mens hands , as if he needed any thing . ( marke ) he giues to all life , and breath , and all things . thus the apostle makes his argument ; if god , sayth he , made the world , and all things therein , if he giueth to all life , and breath , and all things ; then , when you doe worship him , it is not because he hath any neede of your worship , or any need of your righteousnesse , or of all that you can doe , he hath enough , he doth it not as if he needed any thing : for he is all-sufficient . and so like wise in psal. . sayth the lord there , if i be hungry , i will not tell thee . that is ; to shew how little neede he hath of sacrifices , how little regard he had them , when they were brought in , and how little he was moved when they fayled in it . for , sayth he , all are mine , the sheepe vpon a thousand mountaines are mine : if i be hungry , i will not tell thee . that is ; i may satisfie my selfe , ( i doe but apply it by way of allusion ) if i would haue sacrifice in abundance , might i not haue it ? if i were hungry after them , who could keepe them from me ? we may say the same of the obedience of his children : if he were hungry . that is ; if he were desirous of perfect and absolute obedience , could he not haue it ? hath he not spirit enough ? hath he not grace enough to put into their hearts , that he might reape the full fruits of righteousnesse ? and therefore , i say , in regard of gods all-sufficiencie , he needs it not ; and if he need it not , he will be content with a more imperfect measure of it , since he is no looser by it . this is to perswade our hearts more fully of that truth , which wee assent vnto with some difficultie : for we are something discouraged with the imperfections of our obedience ; whose faith is not weakned by it ? who comes not more vnchearfully before god , because of it ? now , if that feare were taken away , we would draw neere more boldly . we see what iob sayth in this case , iob . . . if thou sinnest , what dost thou against him , yea , when thy sinnes are many , what dost thou to him ? if thou be righteous , what givest thou to him ? or what receiues he at thy hands ? marke , you know , sinne and righteousnesse , are the two pathes that we walke in , those are all that trouble vs ; the sinnes that we commit , and the defects of our righteousnesse . sayth he , if thou sinne , what is that to him ? it doth him no hurt . againe , if thou fayle in thy righteousnesse , or in thy performances , it is all one that way : for it reacheth not to him : because he is blessed for ever , he hath all sufficiencie in himselfe : and therefore he pleaseth so to administer the world , and so to guide the hearts of his children , and to dispense to them but such a measure of grace , to leaue sinfull lusts in them in such a measure vnmortified ; because himselfe is neither a gainer , nor a looser : therefore let not your faith be weakned at this his administration of things , let not carnall feares possesse your hearts , to keepe you off from comming with boldnesse to him , since he is all-sufficient , since he needs not your righteousnesse , he can be without it . moreover ; this we may draw further from it ; if god be thus all-sufficient , that what we doe comes not neere him , then all the commandements that god giues to the sonnes of men , are for their good , and not for his profit . marke that , that should breede in vs a great willingnesse to keepe his cōmandements , and a great chearefulnesse to performe them , when we vnderstand that it is for our owne good . when a servant knowes that all is for his owne good , that he doth , he will goe about all the businesse his maister imployeth him in with more chearefulnesse , because he loues himselfe ; this is a principle god hath put into nature . now , if god be all-sufficient , then he commands nothing for his owne benefit in any thing ; no , not in that , in which he seemes most to doe it . the sabbath , that he hath taken for himselfe , and hath called it his day , some may aske , is not that for his owne sake ? no : god sayth , the sabbath is made for man. as if he should say ; if it had beene made for mine owne sake , i would haue taken more then one day from you ; but i haue given it for your sake , i made it for man : for man could not be without it , he could not be religious without it , his heart could not keepe neere to god without it , it would soone be estranged from him , it would be over-growne with weeds , if it were not looked to ever and anon , he would soone be defectiue in his knowledge , he would soone forget the purposes that he takes to himselfe : therefore the sabbath is made for man. that is ; o●e day wherein the lord commands him to set aside all other busines , and to intend his service . and that which is said of the sabbath , may be said of all other commandements : for he is all-sufficient . he bids a man deny himselfe , and take vp his crosse . is it for him ? no , my beloved , it is for our selues , and therefore when a man denies himselfe in his profit , in his credit , when he denies himselfe in the satisfying of his lusts , all this is for his owne profit : as you haue it clearely set downe in esay . . i am the lord that teacheth thee to profit ; therefore hearken to my commandements . as if he should say , it is for thy profit that i command thee , and not for my owne : therefore let that cause thee the more willingly to doe it . and so that is often repeated in deut. the commandements that i haue given thee for thy wealth , for thy good . beloved , all the commandements of sathan are for our hurt , we doe him service , as bond-slaues serue their maisters , not for their owne profit , but for their maisters . but all the service we doe to god , is for our wealth ; for he is all-sufficient . last of all . if god be all-sufficient , then , when you performe any thing , doe not thinke that you giue any thing to the lord , and so looke for recompence ; ( there is that secret popery in every mans heart , that he thinkes when he hath done any speciall service to be rewarded for it ) indeede , if thou wouldst do god a good turne , thou mights looke for somewhat againe at his hands , but it is done to him that is sufficient ; and how can you doe him a good turne ? how can you giue to him ? marke . it is the ground which the apostle layeth rom. . . who hath given to him , and it shall be recompenced to him ? he that is capable of no gift , there can be nothing done to him , to premerit any thing ; for he is all-sufficient , there can be no addition made to him , and , sayth he , dost thou looke for any recompence ? what doest thou else but giue to him of his owne ? shall a man merit in giving to the lord the fruits of his owne vineyard , the apples of his owne orchard ? when as all the graces we haue , are but as streames springing from that fountaine that he hath put into vs ; therefore , when thou hast done thy best , say within thy selfe vnto thine owne heart ; i am but an vnprofitable servant , i can looke for nothing for all this : for he is all-sufficient , and needs it not ; i haue done him no good turne , i haue given him nothing , he is vncapable of my gift , and therefore i looke for no recompence , as by merit , from him . againe ; if god be all-sufficient ; let vs be exhorted to make a covenant with him ; for ( as i told you before ) these words doe but containe the covenant betweene god and vs. now , this is the covenant , that god will make with you ; if you will enter into covenant with him , that he will be all-sufficient to you . now , that which is expressed here generally , i finde in other places , divided into these three particulars , where in the all-sufficiencie of god consists , as if they were the three parts of this covenant . first , he is all-sufficient , to justifie , and to forgiue vs our sinnes . secondly . he is all-sufficient , to sanctifie vs , and to heale our infirmities . thirdly . he is all-sufficient , to provide vs whatsoever we neede ; so that no good thing shall be wanting to vs. these are the three parts of the covenant , which we finde set downe in divers places ; in ier. . . heb. . . . . but most clearely are they set downe in ezek. . sayth the lord there ; i will powre cleane water vpon you , you shall be cleane , yea , from all your filthines , and from all your idols will i clense you . there is one part of the covenant , that he will clense vs from all our sinnes . that is ; from the guilt , and the punishment of them . secondly . a new heart will i giue you , also a new spirit will i put into you , and i will take away your stonie hearts out of your bodies , and i will giue you a heart of flesh . there is the second part of the covenant , consisting of sanctification . the third is ; you shall dwell in the land that i gaue to your fathers , and i will call for corne , and i will increase it , and i will lay no more famine vpon you , and i will multiply the fruit of the tree , and the increase of the field , that you beare no more the reproach of famine among the heathen . here are the particulars set downe ; some are named for the rest ; i will call for corne and wine , that is , for whatsoever you want . that is the third part of the covenant . these are the three parts of the covenant , which i shall spend this time in opening , and shewing you , that god is sufficient in all , and to answer those objections that mens hearts haue against his all-sufficiencie : for the heart is readie to object against these three , to haue sinnes forgiven , to be sanctified , and to haue abundance of all good things , belonging to this present life : in all these he is all-sufficient , to fulfill all the desires of mens hearts . now , to begin with the first . first , i say , he is all-sufficient , to take away all our sinnes . my beloved , it may be , when you heare this poynt , you will say , it is an easie thing to beleeue it , there is no difficultie in this , the lord is all-sufficient to forgiue sinnes . surely , whatsoever we say , or pretend , wee finde in experience it is exceeding hard . who is able so fully to beleeue the forgiuenes of his sinnes , as he ought ? who is able to doe it when he is put to it ? at the day of death , at the time of extremitie , at that time when the conscience stirres vp all his strength , and , opposeth it selfe against him , when all his sinnes are presented vnto him in their colours , who is able then to beleeue it ? therefore we had neede to finde out the all-sufficiencie of god in this : for the greatnesse and exceeding largenesse of his power is shewed in it , in nothing more then in forgiving of sinnes . hosea . . see there how the lord expresseth it ; sayth he , i will not execute the fiercenes of my wrath , i will not returne to destroy ephraim ; for i am god and not man. marke , my beloved , when we haue committed sinne against god , we commonly thinke thus with our selues , if my sinnes were but as other mens , if my sinnes wanted these and these circumstances , i would beleeue the forgiuenesse of them ; but something , or other , a man hath still to object . now , sayth the lord , it is very true : if i were as man is , it could not be , but i should execute the fiercenesse of my wrath vpon ephraim , who hath provoked me so exceedingly ( for ephraim was a part of israell , and is put for all israell ; and the prophet wrote this in the time of ieroboam , the sonne of ioash , when israell abounded in sinnes , and in idolatry ) but , sayth the lord , though their sinnes be exceeding great , yet i am able to forgiue them : for i am god , and not man. as if he should say ; looke vpon weake man , and compare god and man together , and see how farre god exceeds man : see how much he is stronger then man , being infinite and almightie ; so , sayth he , his mercy exceeds the mercy of man. as if he should say ; if i were not god , it were impossible i should forgiue the sinnes of ephraim , which they haue multiplied against me from time to time . so , likewise , in esay . . . the lord cals them in there , and vseth this as an argument : for , sayth he , i will forgiue , and multiplie my pardons ; so the word signifieth in the originall ; when a man makes this objection . but it is more then any man can beleeue , that my sinnes that i haue thus and thus repeated , that the lord can so easily put them away , and multiply his pardons , as i haue multiplied my sinnes ? sayth he , my thoughts are not a● your thoughts , my wayes are not as your wayes , but as high as the heaven is aboue the earth , so are my thoughts aboue your thoughts , and my wayes aboue your wayes . that is ; as a man lookes to heaven , and considers the great distance betweene the earth , and it , so farre , sayth he , doe my thoughts exceede your thoughts . that is ; when you thinke with your selues , i cannot forgiue ; because you measure me , and draw a scantling of me by your selues , when you haue gone to the vtmost of your thoughts , my thoughts exceede yours as much as heaven exceeds the earth . and therefore , sayth he , my wayes are not as your wayes . that is ; when you would not forgiue , yet i am able to forgiue in so great a disproportion . we doe with this as we doe with all the attributes of god , we are able to thinke him powerfull as a man , but to thinke him powerfull as god , there we come short . we are able to thinke him mercifull as a man , but to thinke him mercifull as god , there our thoughts are at an end ; we can thinke and see no reason why he should pardon vs. now , sayth the lord , my thoughts goe beyond your thoughts as much as the distance is betweene heaven & earth . if you say to me , who doubts of this , that the lord is able to forgiue ? my beloved , if we did not doubt of it ; what is the reason , when great sinnes are committed , that you fall to questioning of gods mercy , when you can more easily beleeue a smaller sinne to be forgiven ? therefore , certainly , men doubt of his power , whether he be able to forgiue : for , if the difference of sinne , doe cause in you vnbeliefe , it could not be that you should pitch vpon the power of god , and his readines to forgi●e . therefore it is certaine , that it is his power that is called in question , and , therefore , the thing we haue to do , is , to make this good to you , that the lord is able to forgiue . but you will say to me : it is true ; if it were a matter of power , i make no question . beloved , you shall finde it a matter of power : take a man ; is it not a matter of strength in him to forgiue , to passe by an infirmitie ? if it be strength in a man to be meeke , to forgiue , and to passe by iniuries , to be kinde to those that be vnkinde to him ; is it not also power in god to doe so ? besides , is it not a power to be rich ? riches giue a man a potencie , and the lord is said to be rich in mercy . that is ; as a man that is rich , though he giue much , yet he is not exhausted ; so , when you haue made thus much vse of gods mercy , yet still there is more behinde , still there is more and more mercy for you , there is a spring of mercy , there is no end of it . besides , as there is a power in his wrath ; who knowes the power of his wrath ? so likewise , there is a power in his mercy ▪ as we see rom. . . . ( it is a place worth the considering for this purpose ) what if god , to shew his wrath , and to make his power known , will suffer with long patience , the vessels of wrath prepared for destructiō ? ( and the next verse is thus to be read , otherwise , you cannot make the sence perfect ) and what if he would also , to shew the greatnesse of his power , declare the riches of his glory vpon the vessels of mercy , that he hath prepared to glory ? ( marke ) as god shewes the greatnes of his power in executing wrath vpon evill men ; so he shewes the exceeding greatnesse of his power , and declares his glorious riches . that is ; the riches of his mercy vpon the saints . now , as it is hard to finde out the depth of the one , so it is to finde out the depth of the other , to consider the height , the length , and bredth , and depth of his mercy . when a man considers his sinnes , and lookes vpon them in the height of them , in the bredth , and depth of them , when he sees a heape of sinne piled vp together , reaching vp to the heavens , and downe againe to the bottom of hell ; now to beleeue , that the mercy of god is higher then these sinnes , and that the depth of his mercy is deeper then they , this is to comprehend the length , and bredth , & depth of mercy in him . ephes. . this is exceeding hard and a great thing for vs to doe : but yet this the lord is able to doe , his mercy is able to swallow them vp ; and therefore , you shall finde this expression in iames . mercy reioyceth against iudgement . as if he should say ; there is a certaine contention betweene the sins that we commit , and the mercy of god ; though our sinnes oppose his mercy , yet his mercy is greater , and , at length , it overcomes them , and reioyceth against them , as a man reioyceth against an adversary that he hath subdued . therefore herein we must labour to see gods all-sufficiencie , that although our sins be exceeding great , yet the largenes of his mercy is able to swallow them vp . but , you will say to me , we could beleeue this , if we were qualified , but all the difficultie is to beleeue it , when we want those qualifications : god requires softnesse of heart , godly sorrow , truth of repentance , &c. beloved , to this , i answer briefly , that wha●soever thou seest , that discourageth thee , that thou seest in thine owne heart , when thou reflectest vpon it , it is either sinne , or emptinesse . that is ; a want of that righteousnes that should be in thee . if it be sinne , the greatnesse of his mercy is able to swallow it vp . and if it be emptinesse , know this , that he is rich in mercy , and all-sufficient , able to bestow this riches , even vpon nothing : you know he did bestow all the glory of the creature on it when it was nothing . there was nothing , you know , when he made the world : when he made ●he angels , what was it he bestow●d his riches vpon ? and is he not able to bestow it on thee , though there be an emptines in thine heart ? therfore , thinke with thy selfe , what is the exceeding 〈◊〉 of his loue ? it was a great loue that moved him to give christ to vs ; but after we are in christ , then you must consider this , ●hat his loue hath increased to a full object , his loue is fully bestowed on him , and is derived from christ to vs. 〈…〉 sinnes , yea , all the degrees of my sinnes , to overcome them , and ●ubdue them , yet , if the fulnesse of his loue , that he loues christ with , be derived on me , what neede i make question ? but you will say againe , what needs this perswasion of gods all-sufficiencie in forgiving ? this is but to open a dore of liberty , to make men more loose ? beloved , it is not so , it is the most profitable thing yo● can doe for your owne soules , to beleeue his all-sufficiencie in forgiving sinnes , as well as his all-sufficiencie in any thing besides : therefore we see in rom. . concerning the abounding of grace ( for so the objection stands ) where sinne hath abo●nded , there grace hath abounded much more . if mens sinnes be multiplied , grace and mercy shall be multiplied much more , and still out-goe , and swallow them vp . shall we therefore sinne that grace may abound , or because grace hath abounded ? no , sayth the apostle , for the abundance of grace kils sinne ( for so the consequence stands ) how shall we that are dead to sinne , li●e any longer therein ? so that his answer stands thus ; sayth he , the abundance of grace doth not cause men to sinne more : for it kils sinne . and therefore , the more we beleeue this all-sufficiencie in god to forgiue sinne , the more sinne is killed in vs ; it is not enlarged by it , life is not given to sinne by it , but we are made more dead to sinne by it . you will say , how can that be ? because the beleeving of gods all-sufficiencie in forgiving our sinnes , increaseth our loue , and our ioy. it increaseth our loue ; for , when there is no scruple in our hearts of gods loue towards vs , it makes our loue more perfect towards him . it increaseth our joy also ; because , when we haue a full assurance of the forgiuenesse of our sinnes , that fils the heart with joy and peace in the holy ghost . now spirituall loue eates out of the heart all carnall delights , all sinfull lusts , and all inordinate loue vnto the creature , and so likewise , spirituall joy takes away the vigor of all carnall joy , and sinfull delight : so , the more you see this all-sufficiencie of god towards you in loue , the more you are able to beleeue it , and the more it kils sinne in you , the more it sanctifies you , and the more it drawes you to god. therefore this is to be considered , to helpe vs against this objection , that there is a double feare ; the one is that which keepes vs from comming to god : the other is a feare that keepes vs from going out from god. wee are very apt to exceede in the first feare , and to come short in the second . now , the feare that keepes vs from comming in to god , is a feare that he is a feare that he is not readie to forgiue , that he is not all-sufficient , that he hath not power enough of mercy to forgiue our sinnes , and to heale our infirmities ; this makes a man tumorous and fearefull ; as a man is fearefull to come neere a iudge , to come neere one that is terrible : now the more this feare is taken away , the neerer we come , the neerer we draw in assurance of faith to him . on the other side ; there is a feare that keepes vs off from going out from g●d , and that is , the more we beleeue this all-sufficiencie , the more we beleeue that happinesse is in him ; the more we beleeue the riches of his mercy , and the abundance of his goodnesse , the more we feare to steppe out from him , to haue our hearts estranged from him , to haue our hearts sit loose . now , the more we can beleeue this all-sufficiencie , the more it takes away the first feare , and increaseth the second , it takes away the feare that keepes vs from comming in to god , and it increaseth the feare that keepes vs from going out from god. so much shall serue for this first , the all-sufficiencie of god , in forgiuing sinne . the second part of the covenant , is his all-sufficiency in healing our sinnes , or in sanctisying vs ; as you haue it in psal. . that forgiues all our sinnes , and heales all our infirmities . this belongeth also to his all-sufficiencie . this , my beloved , is a necessary poynt to beleeue ; it serues likewise , to bring vs in to the lord : for a man is readie to make this objection , when he lookes vpon gods wayes , the wayes of righteousnesse , and then vpon the strength of his lusts , he is ready to say with himselfe : how shall i be able to leade a holy life , as i ought to doe ? this is the answer to it ; god is all-sufficient . he that is able to bid the light shine out of darknesse , sayth the apostle , he is able to kindle a light in thy darke heart , where there is not a jot of goodnesse ; though thy heart be never so averse , he is able to change that heart of thine , and therefore say not , i shall never be able to doe it : for he is able to take away all that reluctancy . for hence comes the difficultie : how shall the strength of my lusts , this crooked and perverse heart of mine , and the straight wayes of god stand together ? it is very true . is thy heart continue in that temper , it is impossible ; but the lord , that is all-sufficient , is able to take away that reluctancie : for he doth in the worke of grace , as he doth in the worke of nature : he doth not as we doe , when we would haue an arrow goe to the marke , when we throw a stone vpward , we are not able to change the nature of it , but we put it on by force : god carries all things to their end , by giving them a nature suitable to that end . an archer makes an impression vpon an arrow , but it is a violent impression ; god carries every thing to that end , to which he hath appoynted it ; but with this difference , he makes not a violent impression , but a naturall impression , & therefore he doth it not by an onely immediate hand of his owne , as we doe , but he causeth the creature to goe on of it selfe , to this or to that purpose , to this or that end . and so he doth in the worke of grace ; he doth not carry a man on to the wayes of righteousnesse , leaving him in the state of nature , taking him as he is , but he takes away that heart of his , and imprints the habits of grace in it , and he changeth a mans heart , so that he is carried willingly to the wayes of god , as the creature is carried by a naturall instinct to its owne place , or to the thing it desires . so that thou mayst thinke thus with thy selfe : it is true ; if i haue my old heart , my old lusts still , there must needs be such a reluctancy , as i shall not be able to overcome ; but , if the lord change this heart of mine , and take away these lusts , if the lord put another impr●ssion v●on on me , that is naturall to me , which is like that instinct he putteth into the creature , then it is easie for me to doe it . and this the lord out of his all-sufficiencie is able to doe . but you will be readie to object , if the lord be thus all-sufficient , if he be able thus to kindle light in the darke heart , to change a mans crooked and perverse spirit , to implant and ingraft such naturall habits , and instincts into it , to carry it on with such facilitie and connaturalnesse to the wayes of his commandements , why am i thus ? why am i no more able to overcome my sinnes ? why doe i fall backe so often to the same sinne ? why doe i come short of the performance of such purposes and desires ? why doe i finde so many things in my life contrary to the rules of sanctification , and so contrary to this all-sufficient power of god ? to this i answer . first ; it may be it is from hence , that thou observest not those rules by which god communicates this all-sufficiency , and this power of his . what though the lord be willing to communicate it , yet there are some rules to be observed , which himselfe hath given . that is ; thou must diligently attend vpon his ordinances , thou must observe and keepe them , thou must be carefull to abstaine from the occasions he bids thee abstaine from : if thou sayle in either of these , he hath made thee no promise to helpe thee with his all-sufficiencie . sampson , as long as the lord was with him , you know , had great strength , you know , the lord tels him so long as he nourished his hayre , so long he would be with him , which was but a symboll of gods presence , but it was such a thing , as he would haue him to keepe exactly , and , if he did not keepe that , he would withdraw his presence , and would not be with him . so likewise , the nazarites were commanded to abstaine from drinking wine , if they dranke wine , the lord would withdraw himselfe . and so it is in this case : the lord hath appointed vs to keepe his ordinances , and so long he will be with vs , as he was with sampson , to be all-sufficient to vs , to giue vs strength to inable vs to doe the duties he commands vs , and to abstaine from the evils he would not haue vs to doe . but we must keepe his ordinances , and goe by his rules , and if we fayle in either of them , that we neglect the meanes , or adventure vpon the occasions , now the lord is discharged of his promise , as we may so say , the lord now withdraws his power from vs , as he did from sampson . if you will needs marry with such a people , sayth the lord , they shall turne away your hearts : for now i will not keepe you . if you will needs touch that tree , if you will needs goe into such a company , if you will needs gaze vpon such objects : or , if againe , you will neglect prayer , and hearing , and sanctifying the sabbath , if you will neglect to obserue the rules that he hath appointed , in all these cases , the lord withdrawes his all-sufficiencie . and therefore lay the fault where it is ; that is ; vpon your selues . doe not say with thy selfe , it is because the lord is not all-sufficient , but rather thinke , that he hath power to goe through the worke he hath appointed me to doe , but it is because i haue not kept those rules , i haue neglected the meanes , i haue ventured vpon such occasions . secondly . consider with thy selfe , that the lord doth this to humble thee . it may be , he is as willing to be bestow a greater measure of grace , but he dispenseth a lesser measure ; it is that the heart may be kept humble : for humilitie is the nurse of graces , take away that and grace withers in the heart . and therefore when he is willing to bestow a mercy , or a grace on vs , he doth as he did with iacob , he leaves a lamenesse together with it , he will not so bestow it on vs , that he will make vs perfect , but he leaues some defects , some wants , that by that , humilitie may be preserved , and that may cause vs to cleaue to him , and depend vpon him , that he may keepe vs from an all-sufficiencie in our selues , and teach vs to waite on him : for without that he doth not communicate , and dispense vnto vs that sufficiencie that is in himselfe . moreover ; consider with thy selfe , that the lord many times suffereth vs to see changes in our liues & conversations , that by them we may learne to know him better , and our selues also ; if we were able to doe it by our selues , the lord would spare vs , but who is able to doe it ? it is said in the psalmes , that therefore the wicked feare not god , because they haue no changes , and truely , even the godly men , if they had no changes , they would feare him lesse , so that every change in a mans state , and the falling into sinne , and the rising againe , leades a man to some new knowledge of god , and of himselfe also , to a new experimentall knowledge , and that knowledge leades him to a new degree of feare : so that still by their sinnes they get advantage , that they shall finde in their spirituall estate : for , even as we see the sun when it breakes out of a thicke cloud of darknesse , it shines the brighter , so grace when it breakes out of a thicke cloud of sinnes , or of temptations , it shines the brighter , we are still gainers by those changes . i say , we learne to know god , and our selues also the better , and for these causes he leaues vs to those changes , that we may be gainers by them , and so we are . therefore , say not with thy selfe , because i finde some defects , and some unevennesse in my sanctification , therefore the lord is not sufficient : for it is for thy advantage , it is not for want of sufficiencie in the lord , nor of willingnesse in him to communicate it to thee , but it is for thy advātage , that thou shouldst finde these changes , and this vnevennesse in thy wayes . therefore , my beloved , build vpon this that he is all-sufficient . it may be , when thou goest about a worke thy selfe , thou findest it a difficult thing to overcome such a lust , but that which is impossible with men , is easie with god. those that rowed all night , and did no good , a word from his mouth brought them to shore presently . the spirit that is in vs lusteth after envie , iames . but the scriptures offer more grace . that is ; grace is able to heale these naturall hereditary diseases , there is an all-sufficiencie in him , he is able to doe it ; he that can still the sea , and command the windes , that at his word they are quiet , can he not still strong lusts ? he is able to restraine them : therefore labour to see his all-sufficiencie in this , as well as in all things else . thinke with thy selfe , he hath a soveraignty over all thy affections , over all thy lusts : for what is it that troubles vs , and interrupts vs in our way , but some temptations of the flesh , or the world ? is not the lord the master of them ? as paul sayth , cor. . though sathan were the chiefe buffetter , and the lusts of the flesh the messengers , yet the lord sent that messenger , ( marke it ) therefore he goes not to sathan , he wrangles not with the messenger , but he immediately sought the lord , he beseeches him to recall it . so thinke with thy selfe , when thou art set on with a strong lust , with a temptation that seemes too hard for thee , say with thy selfe , this is a messenger from god , and i must goe to god , and beseech him to take it off , and rebuke it : for he is able to doe it , he is all-sufficient , they are all at his command , as the mastiue is at the maisters command , he is able to rate him , but a stranger is not able to doe it , and when he hath done that which his master would haue him , he cals him in ; so the shepheard sets his dogge vpon his sheepe to bring them in , but when they are brought in , he rates his dogge : and so doth the lord with lusts , and sinne , and temptations , he sets them on his owne sheepe , his owne children , but for this end , to bring them in ▪ it is not in their owne power to rate these temptations , and lusts , nor in the power of a stranger , but onely in the lords , who is maister of them , whose messengers they are , he is able to rebuke and recall them , they are at his command , as it is sayd of the diseases of the bodie , they are like the centurions servants , if he bid one goe he goeth , if he bid another come , he commeth : so it is true of the diseases of the soule ; if he say to such a messenger as paul had , to such a lust , to such a temptation , goe , and seaze vpon such a man , goe , and vexe him for a time , it shall goe ; if againe , he call it backe , and restraine it , shall it not be restrained ? labour thus to see gods all-sufficiencie . my beloved , if you looke vpon other men , or your selues , you shall see experience enough of this . looke vpon david , or paul , vpon salomon , lot , and noah , and all the saints , so long as god was with them , how strong were they ? their strength was like the strēgth of sampson : but when the lord withdrew himselfe , we see what base lusts they fell into ; what lusts was david given vp vnto ? also salomon , and peter , and lot. all this the lord hath done , even for this purpose , that they might learne to know that all-sufficiencie is in him , and not in them . therefore , when thou lookest on any saint of god that excels in grace , and goes beyond thee , thinke thus with thy selfe ; it is not because this man is stronger then i , but because the lord hath done more for him , he hath bestowed more grace vpon him : he that hath done this to him , is he not able to doe it to thee ? he that is so strong , if the lord withdraw his hand , thou feest what he is . and therefore comfort thy selfe with this , that he is able to strengthen thee . thinke againe with thy selfe , how thou hast found him at other times . my beloved , there is great strength in this , even when thou art at the worst , to keepe life in the roote of grace ; in the winter time it is a mightie power of god , if we looke on the workes of nature , to keepe life in the plants , when they seeme to be dead , that the hardnesse , and coldnesse of winter take not away the life of them : so it is no lesse all-sufficiencie , and almightie power of god , to keepe the life of grace in our greatest fals , and temptations , to keepe life in david , and salomon , that it should spring againe when the spring time was come . againe , who is it that restrained thy lusts before ? who is it that hath given thee any abilitie to thinke those good thoughts , to doe those good things ? thou hadst not power in thy selfe , all was from the lord. therefore , if he haue an all-sufficiencie in him , as he is all-sufficient to forgiue sinnes ; so likewise , he is all-sufficient to sanctifie thee . be not discouraged then : let not a man thinke with himselfe , oh , i shall never overcome it , i shall never be able to be so exact in the wayes of rightcousnesse , as i ought to be ; remember god is all-sufficient . our endevour must be to make our harts perfect , to resolue to serue him with a perfect heart . but for the power , and performance of it , this belongs to god. therefore , beloved , hence comes all the difficultie , that our hearts are not so perfect : for when a man is readie to object , i , but i finde no experience of this almightie power ? see that the cause be not in thy selfe ; he hath made promise vnto those , whose hearts are perfect with him ; it may be , thy heart is imperfect , it may be , there hath beene hypocrisie in thy heart , thou hast never beene willing to part with all , to serue him with a perfect heart , and with a willing minde all thy dayes . but , when once thy heart is brought to sinceritie , doubt not that he will performe that thou lookest for on his part ▪ for it belongs to his part to giue thee power , and strength to doe that which thou desirest to doe . so much likewise , for the secoud part of the covenant . the third part of the covenant , is to provide all good things for vs , belonging to this present life : herein the lo●d is all-sufficient to all those that are in covenant with him . i neede not say much to make this good vnto you . all ●hings are his , whatsoever a man needs ; riches are his , they are his creatures in pro. . they come , and goe at his command ; honour is his . i will honour those that honour me , he takes it to himselfe to bestow it as he pleaseth ; health and life is his ; the issues of life and death belong to him ; friendship is his : for he puts our acquaintance farre from vs , and drawes them neere to vs. goe through all the varietie of things that your hearts can desire , and they are all his , he is governour , and the disposer of them as he pleaseth ▪ and therefore , certainly , he is all-sufficient , he is able to provide all things for thee that thy heart can desire , so that no good thing shall be wanting to thee . i will not stand to inlarge this , but rather answer the objections : for here we are readie to object ; if the lord be all-sufficient , why is it thus then with me ? why doe i want so many things which i haue need of , and desire to haue ? if god be all-sufficient ; why are there so many defects in my estate , in my health , this way and that way ? to this , i answer . thou must consider with thy selfe , if those desires of thine be not unnaturall desires , whether they be not sinfull desires ; the lord hath promised to be all-sufficient to the naturall desires , to the right desires of the soule , but not to those that are unnaturall , and inordinate . there is a double desire in the heart of man , as there is a double thirst : there is a naturall thirst , you know , which is easily satisfied with a little ; there is an unnaturall thirst , as the thirst of a dropsie man , who desires exceeding much , and the more you giue him , still the more he desires , and is never satisfied . so , it is with the soule ; there is a naturall healthful desire , which desires so much credit , and so much wealth , as is needfull ; there is , besides this , an vnnaturall desire of the soule , when a man doth long after abundance ▪ now , beloved , doe not looke that the lord should satisfie this , nay , the best way , in this case , is not to satisfie , but to take from our desires ▪ as we say of the boulemeia , that disease wherein a man eates much , that is called caninus appetitus , and likewise , in the dropsie , the one excessiuely eates , and the other excessiuely drinkes ; and the rule of physitians is , opus habent purgatione non impletione , such a man hath neede of purging and emptying , and not of filling ; so i may say of all these , such men haue neede of purging and emptying , which is to be desired in this case : that wherein god shewes his all-sufficiencie now , is not in supplying thy defects , in adding that which thou desirest , but in purging the heart , and taking away those desires ; that is the way to heale thee : therefore consider seriovsly what that is that thou desirest , if it be an inordinate desire , if it be a worke of fancie , know , that thou canst not looke for this all-sufficiencie of god to satisfie this , but to heale it . you shall see ecclesiast . . . he that loueth silver shall not be satisfied with silver , and he that loveth riches , shall be without the fruit thereof . you see what the lord hath set downe concerning this case : now a man may seeke for a competency , but when he comes once to riches , that he seekes for them , the lord sayth , such a man shall not be satisfied , or , if he be , it shall be in wrath : for it is in wrath given to such a man. it is the destruction of a dropsie man , to haue much drinke given him , or to giue a man much meate that is sicke of the disease , we spake of before . and therefore , sayth he , he shall not be satisfied , or , if he be , it shall be in iudgement : such are these desires , and therefore examine thy selfe , whether thy desires be not such as proceede from fancy , such as proceede not from the health , but the weaknesse of the soule . therefore it is said in tim. . that godlinesse is great gaine with contentment . how doth godlines giue contentment ? beloved , after that manner that physicke giues satisfaction . a dropsie man after he is brought into health , you know , he is contented with lesse drinke , for now he is in health , god brings the soule to a good temper , he takes away the distemper , the lustfull humors , that were there before , and brings him into a right temper , it giues him now the content that before he wanted . againe . another objection is ; if god be all-sufficient for these outward things , why am i thus crossed ? why doe i suffer these afflictions ? why are they not removed from me ? to this i answer briefly . thou mayst be deceived in them , that which thou makest account is so great an evill to thee , it may be for thy great good , as we see ier. . that whole chapter , the captaine there , and the rest of the people , they reckoned it an exceeding great misery , a very great affliction to continue in ierusalem , they had a great desire to goe downe into egypt , but the lord tels them , they were very much deceived : for this misery shall be for your good , sayth he , but , if you will needs goe downe into egypt , when you thinke to haue abundance of all things there , you shall meete with the sword , and with famine , and with the pestilence , and with vtter destruction . so , i say , in this case , we are often times deceived , we thinke that to be good for vs which is not . certainly , the lord is all-sufficient , he will with-hold no good thing , but it is not alwayes good to haue such an afflictiō removed , perhaps , it were better for thee to beare it , it were better for thee to lye vnder it , then that it should be removed : we doe , in this case , many times with the lord , as the children of the prophets dealt with elisha ; they would needs goe to seeke the body of eliah , elisha forbad them , but still they were importunate , sayth he , if you will needs goe , goe , but they lost their labour , they had better to haue taken his counsell at the first : and so in this case , many times when the lord would haue vs to doe such a thing , and to be content with the want of such a comfort , to be content to suffer such a defect in our estate , in our bodies , in our businesse , we are still importunate with him , sometimes he hearkens to vs , he suffers the thing to be done , but we were as good to want it . i would aske thee in this case , wouldst thou haue it without thy fathers good will ? if thou haue it , it will doe thee no good : the best way in this is to consider with thy selfe , that he is all-sufficient ; though this affl●ction seeme to be exceeding bitter , yet it is a cup of thy fathers providing , it is that which the lord , that loues thee , hath ordained , it is that which the lord , that wants nothing , who is able enough to take it from thee , and to supply it , it is that which he hath seene meete to dispence to thee : therefore it is not for want of sufficiencie in him , but it is better for thee to suffer the want of this comfort , or to lye vnder this crosse or affliction . but lastly , some will say , if the lord be all-sufficient , and i must be subiect to his will , why is it not his will to put me into a higher condition ? why hath he given me but such a measure of gifts , but such a meane place , but such a quantitie of health , of wealth , of vnderstanding ? a mans heart will goe further , if there be such riches in god , such an all-sufficiency in him , why is it not better with me ? why am i not in a higher condition ? to this , i answer . first ; that he that entereth into covenant with god , he should be content with the lowest place in all the family , and be glad that he is within the dore , as we see the pr●digall did , and so the apostle paul , i am the least of all the saints , and he was contented to be the least . a man that hath beene truely humbled and brought home to god , that hath tasted and seene how gracious the lord is , that hath had experience of his owne sinne , and of gods goodnesse , he will be content with the least measure , if he be put into the lowest place , if he be made the least of all saints , he will not exalt himselfe aboue that measure , and that place that the lord hath allotted him . but besides this ; consider , secondly , further with thy selfe , that , if thou haue a lower place , or condition in this , or that thing , yet , it may be , thou hast a higher condition in somewhat else , and know this , that god giues no man all things , but hath mingled his comforts , he hath dispensed them diversly , as we see in sam. . in that case betweene hannah , and peninnah , hannah had the loue of her husband , but the lord had made her barren : on the other side ; peninnah had children , but she wanted the loue of her husband : it is purposely noted there , that you may see how the lord dispenseth his comforts : and so it was with leah and rachell , the one , you know , had children , and wanted her husbands loue , the other had a greater abundance of loue , but shee was barren . as it was with these , so generally the lord dispenseth good and evill together . there is no man that hath all things . you see moses , he wanted eloquence , that aaron had , as moses againe had the wisedome , that aaron wanted : so paul , and barnabas , they had different excellencies , the one had that the other wanted , and so it is generally . therefore thinke with thy selfe , there is no man that hath all , and why should i desire it ? there must be a mingling of some defects . againe . thirdly ; consider with thy selfe , that the varieties of the sufficiencies that god giues to men , that he placeth some in a higher degree and some in a lower , to some he giues greater gifts , to some lesser , some he makes rich , and some poor , some honourable , and some base ; this varietie in all the workes of god takes not away from the perfection of each one : every man in his place may haue a perfection , he may haue it within his spheare , so that there shall be no want at all : for the lord , out of his almightie power , is able to doe it , that the desire may be satisfied as much , they may be filled in a lower condition as well as in a greater , thou shalt feele no more want , but haue as great a degree of happinesse as the other , you know , there are sundry expressiōs in that case . a little bottle is as well filled as a greater . what can a man desire more but to be satisfied ? and therein god is all-sufficient , there is in him an all-sufficiencie to fill every creature in his owne spheare , and compasse , when he hath made vessels of glory , they are not all of one sort , but of divers sorts , some of one , some of another sort , but they are all vessels of glory , they haue all experience of his riches , and of his mercies , so that none haue cause to complaine . last of all ; consider in that meannesse of place , gifts , or condition , that thou art in ; consider , thou mayst be as faithfull in a little , as another may be in much : consider , that he that hath much , yet there is nothing his , but the sinceritie wherewith a man hath vsed that which he hath , werewith he performes all that he doth : he that hath the gifts that eliah and paul had , that excellency of gifts , it is not his , but the churches , all that is his is but his faithfulnes in dispensing those gifts , they are not his owne , but they are bestowed vpon him ; and he that hath the lesser measure of gifts , he that hath the lower part given him to act , while he is on the stage of this world , is accepted according to his faithfulnes , every man shall be rewarded according to his faithfulnes , every man shall be rewarded according to his faithfulnes and sinceritie : therefore content thy selfe with a lower condition , say not that god is not all-sufficient , because thou hast not a higher degree 〈◊〉 thou seest here is an all-sufficiencie in god , to p●eserue thee in all comfort , and to defend thee from all evill . it may stand with a great difference of condition , though thou be not so high as another , though thou haue not so much grace , though thou haue not so high a calling as another , yet even to thee also god is all-sufficient . so we haue run through all these three parts of the covenant ; he is all-sufficient in forgiving ; he is all-sufficient in sanctifying vs ; and he is all-sufficient , in providing for vs whatsoever we want . so much for this time . finis . the fifth sermon . genesis . . i am god all-sufficient . you know , where we left ; we proceed to that which remaines , that wee may finish the poynt at this time . there remaine but these two deductions from this , that god is all-sufficient . first ; this should leade vs to a further knowledge of the insufficiencie of the creature . ( that we will first doe , and after it we will adde but a tryall to all that we haue said , to see whether we be indeede perswaded of that all-sufficiencie , that is in god , and of that vanitie , and emptines that is in the creature ; and this will be our busines at this time . ) if god be all-sufficient , and that exclusiuely , as i shewed before , then there is an emptines , a vanitie , and an indigence in the creature , there is nothing in it : and to make this good to you , consider ; first ; that the creature is made by some thing else without it . it is certaine , no creature is able to make it selfe : for that which makes another , must be before another ; if a creature could make it selfe , it must be before it selfe , and therefore all things are made by god ; by this all-sufficient god. now then , if that which makes the creature be something without it selfe , then the end of the creature , must be some thing also without it selfe : for it is the maker that is the efficient cause of all things , and in all things that propounds an end to it selfe , and the end of every ●hing , you know , is the perfection of the thing ; so that here we gather , that all the perfection of the creature is without it selfe , for if the end be the perfection , and the end to which every creature is carried , is without it selfe , it must needs be , that , it hath no perfection , nor excellency within it selfe : hence it is , that every creature is bound to doe something for another , the inanimate , and vnreasonable creature for man , and man for god : because all are made for a further end . the almightie god himselfe , the all-sufficient god , that hath no efficient cause , and , by consequent , no end without himselfe , he may doe all for himselfe , and for his owne sake , and his owne glory ; if he will dispense with the creature , and doe good or ill to the creature , and make himselfe the end of all that he doth . i say , he may well doe it : for he hath no higher end ; but if any creature shall say , i will seeke no further end , but to haue an happines and perfection within mine owne compasse , it is all one , as if the herbe should say , i will not be beholding to the sunne , but i will liue of my selfe , or i will not be beholding to the rayne , &c. this creature must needs perish , because his end and perfection is without himselfe altogether ; it is as if the hand should say , i will seeke a perfection in my owne spheare , as i am such a part , as i am such a member , without looking to the soule , that giues life , or without looking to the rest of the body it subsists in , this is the way to destroy it : so it is with every creature ; if it seeke a perfection within it selfe , it is the undoing of it selfe . on the other side ; when it denies it selfe , when it emptieth it selfe , when it lookes for nothing within its owne compasse , but goes out of it selfe , and out of every creature besides , to that ocean of happines , from whence it must receiue all the perfection it hath , i say , therein consists the beatitude , and blessednesse of the creature . secondly . as that is one argument , to shew the emptines of the creature , that the happines of it is without it selfe altogether , and therefore it must needs be emptie , so this is another reason , which you shall finde in eccles. . every creature , naming divers of them , the sunne and the waters , and the winde , the severall generations of the creatures , whereof one goeth , and another succeedeth ; thus the wiseman concludes , sayth he , all things are full of labor , man cannot vtter it . and he prou●s it by this , the sunne riseth , and sets , and is never at quiet , the clouds goe about by their circuits , and never remaine still in their places , the water is still ranning to and fro , some rivers are running to the sea , some running out of it , so that all things are full of labour . now what is the end of all motion , and of all labour ? beloved , when any man , or any thing moues it selfe from one place to another , it is out of a desire , out of an appetite to be there rather then in the place where it is , there is no appetite or desire but of something that is wanting : for , if it had the thing , it would haue no desire to it , and therefore it is carried to something without it selfe : so that the motion of the creature is a signe of the imperfection of it . besides , whatsoever moues , it moveth to get that which it hath not , yet it is in possibilitie to haue it , and it hath it not : for , if it had it , the creature would rest there , it would remaine in that terme , it would stand still vpon the center ; but , because it wants somthing it hath not , therefore it moues it selfe , and therefore it labours . now when you see this is the condition of every creature vnder the sunne , we see all things are full of labour , and sorrow , and man that is the lord of them ( you know what is sayd to him , that in labour he should eate his bread , and all his life should be full of labour ) it is an argument of the imperfection , and of the vanitie & indigence of the creature , and that what it hath it must haue elsewhere . last of all ; you shall know it by this , that whatsoever the creature hath , it hath it but by participation , it hath nothing of it selfe ; as in things that are made hot , some things are more hot , & some things lesse hot , it is an argument they haue not hotnes in themselues , but there is something else that is perfectly hot : for that which hath but a part , it presupposeth that there is something else that is the whole , of which that is but the part : if you looke vpon all the goodnesse , excellency , and beautie in the creatures , you see some creatures haue it more , and some lesse , which is an argument that there is something else without the creature that hath a sea of perfection , that is full of goodnesse , full of excellency , as the sunne is full of light , and as the sea is full of water , and this is not within , but without the creature . now the creature being thus imperfect in it selfe , it hath somthing communicated to it from day to day : for if there be a continuall neede , there is a daily supply that it must haue , and it that fayle , or be not so good as it needs , the creature languisheth . this is so in every kinde : if it be in matter of life , if meate , or drinke , or physicke , or ayre be wanting , the creature dayes for it : for it hath not in it selfe , it is communicated from another . and so likewise , if it be contentment , if it be refreshing , if it be joy , without which no creature is able to liue ; if that be wanting , if god withhold his hand , that there is not an influence into it , the creature languisheth according to the proportion of that defect ; if it be in matters that belong to eternall life ; if the lord withhold his hand , if he shut vp his hand , they perish eternally . and so we may say of all things else . so that this is the condition of every creature , it is exceeding emptie ; man himselfe is emptie , and so all other creatures besides are , there is no happines to be found in them , there is no satisfaction , there is no contentment to the soule of a man. if i should goe through the particulars , you should finde it so . if you aske , where this happinesse is to be found ? whether in riches , or in matter of estate ? surely , it is not there : for riches are but of two sorts , either they are naturall riches , such as meat , drinke , and clothes ; or else they are artificiall riches , things that consist in exchange , that are invented by art , to be the measure of them for commutation ; it cannot consist in the naturall ; for what serue they to but to maintain the body ? and what doth the body serue for but for the soule ? and if this were all , what should become of the principall part of man , that which is indeede the man himselfe ? besides , it cannot consist in credit , in estimation , in honour , surely , it cannot consist in that : for that is in the power of another , and is not in a mans owne power , and the happinesse and blessednesse of any thing , the contentment which consists in the power of another , and that in the power of the creature , it cannot make a man happie , it can giue little contentment to him . besides ; as we said of riches , so we may say of honour , and glory , it is either emptie glory , as the scripture often cals it ; that is ; glory that is gathered from vaine things , as apparrell , or houses , or learning , or knowledge : for there is nothing that brings true prayse , but grace onely , as nothing drawes shame after it properly but sinne , it is not in this , for this is a deceivable thing , it is a shadow that hath no substance to answer it , or else , it is true honour and credit , and if it be that , that is but the shadow that followes the substance . and therefore our blessednes , our contentednesse , and satisfaction , rests rather in the thing from whence this credit is gathered , then in the credit it selfe : for that is but a shadow that sometimes followes it , and somtimes it doth not , sometimes it is a larger shadow , and sometimes a shorter , though the body be the same . i might goe through many others , but i will rather confirme all this to you , that i haue said of the emptines of the creature , by that testimony that is without all exception , that is ; by the testimony of god himselfe , even the testimony of the scriptures , in eccles. . . where the scope of the wiseman is to set out this poynt , that we are now vpon ; that is ; the emptinesse of the creature . first ; sayth he , vanitie of vanities , all is vanitie . that is ; there is in the creature an excesse of vanitie , as you know , that is the height of the hebrew superlatiue , vanitie of vaniti●s . besides , it signifieth a heape of vanities , a nest of vanities , a wondrous exceeding great vanitie , such as he knew not how to expresse what that vanitie is that is in the creature . beloved , it is a vaine thing , we say , that cannot profit , and therefore we see in the . verse , what remaines to a man of all his travels , or what avayles it , or what profits it , according to that in the gospell , which is the best expression of it ? sayth our saviour , put the case thou hadst all the good things in the world , that all the glory of the world , that all the riches in the world were in thy possession , yet , sayth he , when thou shalt loose thy soule , what is all this ? it cannot helpe thee to saue thy soule , what wil it profit thee ? that is ; it is an unprofitable thing to make vs happie . besides , in this the vanitie of the creature is seene , that it is of a mouldring , vanishing nature . isa. . rom. . those two places expresse it : isa. . . all flesh is grasse , and all the glory of it as the flower of the grasse . that is ; as it is expressed in the next verse , as the grasse is of a fading nature , so is the creature it selfe , and as the flower of the grasse , sets out all the excellency , all the gifts , and beautie of the creature that is found in it , the spirit of god blowes vpon it , and the grasse withers , and the flower fades away : so in rom. . the creature is subiect to vanitie . that is ; it is of no abiding condition , it withers , and wasts , and hath nothing in it , to maintaine it . besides , it is called vaine : because it is not able to bring any enterprise to passe . you would thinke the creature were able to doe much , but you see what the lord sayth ; a man thinkes he is able to build a house , or he thinkes he is able to watch a cittie . no ; sayth the lord , if i withdraw my selfe , thou shalt be able to doe nothing , nor any creature whatsoever . what is said of that , may be said of any thing else . a man thinkes a horse is a creature that will stand him in much steade in the day of battayle , but a horse is but a vaine thing . and so it is of all other creatures , they are not able to bring any enterprise to passe , herein is the vanitie of them . but now this is but the simple expression of vanitie ; let vs consider ( for what can we doe better since we are vpon this argument ) what arguments the holy ghost vseth to perswade vs of this truth , that there is nothing but emptinesse in the creature . my beloved , i beseech you , harken to it : for all of vs thinke there is too much in the creature , we should not seeke it as we doe , our thoughts and affections should not be so much stirred about it as they are , if wee did not thinke there were something in it . i say , consider the arguments which the holy ghost vseth , i will but name the places in briefe to you , you may reade them in these two chapters at your leasure , it will much helpe to bring them to your memory . first , sayth the holy ghost , there is nothing but vanitie : for , sayth the wiseman , when i looke vpon the whole universe , vpon the whole frame of things , this i finde ; first , a great instabilitie in them , one generation commeth , and another goeth , the sunne riseth , and the sunne setteth , there is nothing constant vnder the sunne . now the happinesse of a man , that which will giue content to a man , it must be some stable thing : for a man cannot rest but vpon some center , vpon some place , where his soule may finde some quiet , and therefore an vnstable thing , that is in continuall passage , is not able to giue it rest . secondly ; sayth he , there is no new thing under the sunne : ( marke it ) for , sayth he , if you goe through the whole course of things , you shall finde nothing new , one generation comes , and another generation succeeds like it . and so forward , that as in the waues of the sea , one followes another , till they be all broken vpon the shore ; so it is in the succession of generations , and there is nothing in one generation but what was in another , because , sayth he , the sunne riseth and sets , the winds goe to and fro , they goe about by their circuits . and so the waters in the springs , and in the rivers , they goe and come , and there is no new thing vnder the sunne . what shall wee gather from that ? why this , that there is no satisfaction to the soule of a man. and therefore , sayth he , the eye is not satisfied with seeing , nor the eare with hearing . those are the onely disciplinall senses we haue ; you know , all the knowledge you haue , is gathered by the eye and the eare . now if there be no new thing vnder the sunne , but all things are the same ; hence it is that the minde of man when it looks about it , can finde nothing to giue it satisfaction , for there must be some newnesse , some varietie , something , that we haue not here , that the soule seekes after . but , sayth he , you shall find nothing but the same , nothing but identitie . but , if it be objected , there is some thing now that was not before , and there were some things before that are not now ; the wiseman answers thus , those things that were done then , they are forgotten , they are not had in remembrance ; and so likewise the things that are now will be forgotten . and therefore there is no new thing . indeede , in grace there is some thing new , there is a new creature , there are all things new within and without , there is a new iudgement , a new conscience , new affections , every thing is new , all things are become new there . let him that hath grace , looke about him , and there is some thing new , he comes into a new company , he is brought into a new world , his eye sees things , his eare heares things that never entred into any mans heart . that is ; into any naturall mans heart , which onely hath to doe with naturall things , let him looke into the word of god , there is a newnesse : for the more you reade it , the more you desire still to reade it , the more you heare it , still you finde some new thing discovered : looke on the depth of those mysteries , looke on the consolations of the spirit , still there is some thing new in all the wayes of god , that belong to the new creature , still thou shalt haue a fresh renewed vigor in every thing , that satisfieth the soule of a man , and there the eye is satisfied with seeing , and the eare with hearing . in all the workes of nature , there is some thing new . the third and last reason that he vseth to shew the emptinesse of all things under the sunne , is , because that which is crooked cannot be made straight , and that which is defectiue , can none supply ; that is ; there are many things in the creature , that are crosse to vs , that fall thwart vpon vs , there are many ils that we finde in our selues , and in all the things we haue to doe with . but , sayth he , if you looke vpon the creature , there is nothing that is able to make straight that which is crooked : the daughter of abraham that was crooked , all the creatures both in heaven and earth , were not able to make her straight . a perverse and crooked minde , who can make straight ? crooked children , who can make them straight ? crooked affections , inordinate feares , and inordinate griefes , who can rectifie them ? and so , likewise , who can supply that which is wanting ? when he lookes vpon all this , and sees it in the nature of the creature , he concludes vpon all this , that all is vanitie . when he hath done all this , he goes further , and confirmes all this by experience of his own ; and now there were two things wherein salomon did excell , which all men would desire vpō earth . that is ; greatnesse of wisedome ; and , secondly , greatnesse of estate ; and , sayth he , first before i come to the particulars , let me say this to you concerning my experience , and see whether the arguments that are taken from thence , be not strong arguments to expresse the vanitie of all things under the sunne ; sayth he , i was a king in ierusalem , a mightie man , and therefore able to haue experience of those things that other men had not , i had oportunities that other men had not . secondly ; as i was a king , so i was such a king as exceeded in all kinde of wealth , and abundance of all things , as never any before , or any that came after ; so he sayth of himselfe , and therefore he had more libertie , and more experience , then any of the sonnes of men besides . moreover , he had better meanes to finde out good and evill vnder the sunne , because of the largenesse of his wisedome . last of all , sayth he , i gaue my selfe to this , i se my selfe to search and finde out , what is good and evill to the soones of men . now , if you would know what salomon found , sayth he , there are but two things wherein this experience consists ; that is ; to know what is in wisedome and folly ; secondly , to know what is in great estate . first , for matter of wisedome , he concludes thus , he that increaseth in wisedome , increaseth griefe . that is ; let a man goe either way , sayth the wiseman , ( speaking of morall and civill wisedome , not of sanctified wisedome , for that is another thing . ) now the question is this , among the creatures wherein vanitie is seene , sayth he , he that increaseth knowledge , increaseth sorrow : for when a man is a wise man , he findes many defects , he sees all the miseries a-farre off that are comming vpon him , he lookes to all the corners of his vnhappines , which are hid from another that is foolish . and therefore , sayth he , the more that a man seeth , the more misery he seeth , and the more misery he seeth , the more his griefe is increased and multiplied . besides , he that increaseth wisedome , increaseth griefe : for he sees many defects , he seeth many things out of order , many things in his owne soule , many things in his own family , many things in the common-wealth , many things in the church , many things in the course of nature , but all a mans wisedome will not remedie it ; now when a man sees ill , and is vnable to helpe , in such a case , sayth he , he that increaseth wisedome , increaseth griefe . besides , if the things themselues that are knowne , cannot giue any filling , any contentment to the soule of a man : certainly , the knowledge of them cannot doe it ; for the knowledge cannot goe beyond the thing , there is more in the thing then in the knowledge of it . but there is a vanitie , and a curse lyes vpon all the creatures , and therefore , he that increaseth wisedome , takes much paines , & hath little for his labour , it costs him much paines , much wearinesse in reading , and searching , and when he hath done all this , as there is a vanitie in the creature , which is knowne ; so there is in the knowledge it selfe . but , you will say , on the other side , there is some thing then in folly ▪ if a man be ignorant , if a man know not that which a wiseman seeth . no ; there is a madnesse in that , there is no happines or contentment there : for such a man multiplies griefe , but it is of another kinde ; for evils come vpon him , and he cannot see how to prevent them , they lye vpon him , and vndoe him before he is a-ware , he is full of gray harres , and knowes it not , as it is sayd of ephraim . these are the fruits of folly , he is precipitate , and runs into mischiefe , he fals into quick-sands , and hath not eyes to discerne it , so he that increaseth folly , on the other side , likewise , he increaseth griefe . this , sayth salomon , i haue found out , therefore it is not in folly , nor in wisedome , i gaue my selfe to know wisedome , and madnesse , and foolishnesse , i know also , that this is vanitie and vexation of spirit . that is ; both wisedome and folly . folly , because it is madnesse , and wisedome , because it increaseth griefe . now for the other , for the matter of his estate , i will be very briefe in it , you shall finde there , that he proues a vanitie in that , by an induction , going through all the particulars almost that the sonnes of men enioy vnder the sunne . and first he beginnes with laughter & iollitie , that which commonly every man seekes after , sayth he , i thought , i would indevour my selfe to see if there were any contentment to be found in that , but it is not there , sayth he , i sayd of laughter thou art mad , and of ioy , what is this that thou dost ? these three things he sayth concerning iollitie , concerning that carnall mirth , wherewith men refresh themselues . first ; sayth he , i finde it a madnesse : because it sets a man a-worke vpon trifles , when he hath greater things in hand , madnes , you know , is humorous , exulting and reioycing in vaine things , and intending of idle things , and letting goe things tending to our profit , as a mad man cares for nothing belonging to his health , or his wealth , but bestowes himselfe in picking of flowers , or in doing some idle things , sayth he , there is a madnes in this to consider , that in the middest of sinne , and of danger , and in the midst of so many great bvsinesses and imployments , in the midst of that labour that god hath given to the sonnes of men , for them to be full of mirth and jollitie , this is madnes . that is one of his censures of it . the second is , it is folly ; folly is a stupiditie , when stupiditie possesseth the soule of a man , that it is not able to judge of things that are presented to him , that is folly , so , sayth he , i found this is jollitie and carnall mirth , it breeds stupor , and takes away all taste and relish from me , that as a man that tasts sweete things , is not able to finde the relish of his beere or meate ; so , sayth he , when i had tasted of jollitie , and carnall mirth , it caused me to difrelish all things : for that is the disposition of folly , when it takes away the sense that we should haue of other things , when it stupifieth a man ; stupiditie and folly we expresse one by another . last of all ; what doth it ? that is , it passeth away like as musicke , there is nothing left , it goes and leaues nothing behinde it , yea , it leaues sadnes , if any thing , and sinne behinde it , the thing passeth away in a moment , but the sinne remaines , and continues , this is his censure of that part , namely , carnall mirth and jollitie . then he comes to the rest , which i will but name ; then , sayth he , i gaue my selfe to wine , to see if it were in that . after this , i gaue my selfe to great workes , to make stately buildings , to shew my magnificence . after this , to get great store of servants , great possession of sheepe , and beeues , & to get a great retinue , to liue in much pompe . after this , i sought all pleasant things ; i made my selfe paradises ; that is ; orchards , and vineyards , and gardens . likewise , i sought singing men , and singing women . all these things , sayth he , i sought for . and this is the verdict he giues vpon all this , this i found . first , that in doing this , i tooke hold of folly , though my wisedome , in some measure , restrained me , yet i tooke hold of folly ; that is the nature of these things , when a man is conversant with them , they depriue him of wisedome , they leade him on to folly ; that is ; they draw a man on to sensible and outward things , to corporall things , they abstract and withdraw his minde from god , and from wisedome , and from spirituall things ; this i found , sayth he , that the more i had to doe with them , the more my wisedome forsooke me , the more i tooke hold of folly , the more it grew vpon me , the worse i was by medling with them , and by being conversant with them . secondly ; sayth he , i found an emptinesse in all ; i found them emptie cisternes , i looked for contentment in them , but i found none . thirdly ; not so onely , but i found a vexation of spirit , for that which is sayd of riches , that they are thornes , ( they are such thornes as doe not onely choke the good seede , but they pricke and gall vs ) so it may be said of these , they haue thornes in them , there is vexation of spirit in them . but he addes further , fourthly , sayth he , i found they gaue me no rest neither day nor night ; that is ; all the while i was conversant in them , i was full of care , and trouble , and thoughts ; whereas those that are vacant from such things are at rest , they haue rest in the night , and in the day , but i haue none ; as if he should say , he that will be occupied in all things of this nature , he shall finde a restlesnesse in his soule . fiftly ; sayth he , i found that i had my labour for my travaile ; this fore travaile i had , and that was all that i had . as if he should say ; i found no comfort to answer it , i found no fruit from them , i found certaine labour , but vncertaine refreshments from them : this i found , that they cost me much trouble , and paines , but when i came to enioy the fruit of them , to receiue comfort from them , then they fayled me , then they deceived me . moreover , sayth he , i sound no happinesse in them , no rest : for i was weary of my selfe , and of my life , and of all my labours , that i had wrought vnder the sunne : for how could he finde that there , which was not there ? for if god had ever sowne any happinesse in the creature , he might haue reaped it from the creature , but in all these things it was never sowne : the creature may giue as much as is in it , but to giue more is impossible . and therefore , sayth he , i fought diligently to see , if there were such a thing there , but i found it not . againe ; sayth he , moreover , when i had gotten all this , yet i found this , that i was not able to take comfort in it : for i saw that was the gift of god ; that is ; further than he gaue me power to receiue any comfort from all the things that my hand had gotten , further i could not : for , sayth he , who hasted after outward things more then i ? the meaning is this , i indevoured , to the vttermost of my power , to finde out contentment in the creature , who could doe it more , with more diligence , who could hast after outward things more , and with more attention seeke for all the contentments that are to be found in the creature then i ? and yet , sayth he , i found it was not in me , but god dispenseth that according to his owne pleasure . the last thing of all , the last argument he hath against it , is , he must leaue all , i must leaue it . but then comes an objection , i , but i shall leaue it to my sonne ? true , sayth he , there is also a vanitie in this , for , sayth he , first i tooke paines in equitie , and in wisedome , and honestie , but i shall leaue it to him that hath not taken paines for all this . as if he should say , i shall leaue them the estate that i haue gotten by wisedome , but i cannot leaue them my wisedome to guide the estate when they haue it . this , sayth he , i found in my sonne for the present , this i saw in rehoboam . but whereas it may be said , who knowes what he may be ? sayth he , this is a mi●ery , that i know not what he will proue ; or , put case i could know what he would proue , who knowes what his sonne may proue ? so that all this estate that i haue gotten , it shall not stay with them , it may be : for this is the nature of gods blessings ( marke it ) that they abide not but vpon that center where god hath set them ; if they come to a man that is wicked in his sight , they are vpon a center , they are in a place where they will not rest , they will not a●ide ; fire , if be out of its place , water , if it be out of its place , it is still wrastling , ( though for a time it may be kept there ) till it returne to its owne place ; so it is with all those outward blessings ; it is true , evill men may haue them , and perhaps their heires may haue them , but , if they be not right in gods sight , these things will roule from them , they will not be at rest , as it were , they will not be established there , but they will goe to their proper center . this he expresseth in the last verse , this is a vanitie ( sayth he ) that a man must gather , and heape vp , to giue vnto him that is good before god , this also is vanitie . so that , if he had knowne what a one his sonne would haue proved , yet he knew not what his other sonne would haue proved , and that all his estate should abide with him . now , in all this , yet , sayth he , two things i haue observed . and , beloved , what shall i say more ? what can i say more then salomon said in this poynt , to teach vs the vanitie , and the emptines of the creature ; yet wee must not take from the creature more then we should , we must giue its due to it , yet , sayth he , two things haue i found : one is , that wisedome is better then folly ; as if he should say ; looke vpon the whole vniverse , and see the varietie of the creatures vnder the sunne , with the creatures and the workes of the creatures , this i finde , that wisedome is best of all ; though wisedome be a vanitie , though it be vaine , because it cannot helpe vs to true happines , it fals short there , yet , sayth he , it is the best thing vnder the sunne , as the light is better then darknesse , and the sight better then blindnesse : for , sayth he , wisedome teacheth a man to direct his way , it guids a man , when another man knowes not how to goe to his journeyes end : wisedome teacheth a man how to avoyde mischiefe , when a man that is in the darke , stumbleth vpon it , and cannot see it ; that is the reason he giues ; and yet , sayth he , there is a vanitie in it , sayth he , if you looke vpon the wisest man , and the most foolish , the same event befals them , the same sicknesse , the same troubles , and vexation , the same death , as dyes the one , so dyes the other ; that is ; for the outward appearance of their condition there is no difference ; againe , there is a forgetfulnesse of both , both are swept away , both passe , and are blowne over , and they are even alike , the wiseman as well as the foole ; but , sayth he , there is this difference , wisedome is the best of all vaine things vnder the sunne . the second thing , that he hath found , is , that to enioy them , to take the comfort , the profit , the benefit , and refreshment , that may be had from all the blessings of god , that he hath given vnder the sunne , it is a better way , and there is lesse vanitie in it , then to heape vp still , and not to enioy it . this i found , sayth he , that this is the best way for a man , to take the present benefit , this is the wisest way , so that this be remembred , that you enioy them with weaned affections , that you doe not so enioy them as to commit idolatry with them : for , if you doe so , indeed then there is a vanitie in them ; for then the lord lookes vpon you with a jealous eye , as that he will destroy both the things , and the man , as a jealous man will destroy the adulterer and adulteresse . there is a vanitie in them then , but to enioy them with weaned affections , this , sayth he , i found to be the wisest thing vnder the sun , rather then to heape vp , and increase possessions , and not to enioy them . this is that which salomon sayth . if a man say now ; but i finde contentment and satisfaction , though salomon found none , i finde i haue a sweetnes in enioying pleasure , and mirth , and a high estate : why , consider , if thou doe , i will say but this to thee , it is an argument , that thou committest idolatry with them , and therefore god hath made thee like to the very things themselues . you shall finde the psalmist speaking of idols , say ; they haue eyes and see not , they haue hands and handle not ; and he addes this , they that trust in them are like to them . that is ; this is the curse of god vpon those that worship idols , the lord giues them vp to as much stupiditie , as is in the idols , that , they haue eyes and see not , that they haue eares and heare not . so , i say , when a man will so enioy these things , that he can finde contentment in them , that he can terminate his comfort in them ; let him know this , that is an argument , that he is made like to them , that the curse of god is come vpon him , or else , it may be , because thou hast not summed vp thy accounts , thou hast not looked backe vpon them , as salomon did , thou hast not yet runne through the course of them ; if thou hast full experience of them , and the end of them , as he had , thou wouldst finde them vanitie , and vexation of spirit . so much for the first , the emptines and vanitie of the creature . i say this , if god be all-sufficient , it should lead vs vnto a further knowledge of the creature , and so likewise it should leade vs to a further knowledge of almightie god. that is ; to see a contrary fulnesse in him , i must runne briefly through this , labour to see him in his greatnesse , labour to see him in all his attributes , to see him in his vnchangeablenes , to see him in his eternitie , in his power , in his providence . you shall see in psal. . . what vse the psalmist there makes of the attributes of god ; i said o my god , take me not away in the midst of my dayes , thy yeares indure from generation to generation , thou hast before times laid the foundations of the earth , and the heavens are the worke of thy hands , they shall perish , but thou shalt indure , even they all shall waxe olde as a garment . the meaning is this , when a man hath proceeded to this , that he sees the vanitie of the creatures , he lookes vpon them all , as that they will all weare and waxe old as a garment . a garment that is new at the first , with long wearing , you know , will be spent , and will breake into holes , and at length be fit for nothing , but to be cast away . so , sayth he , shall the whole body of the creatures be . now , when we consider this , that it is a mans owne case , and every creatures , let a man helpe himselfe with this , that god is eternall , and remaines for ever , and therefore , if a man can get to be ingraffed into him , to dwell with him , that will helpe him out of that weakenesse , and mutabilitie , and changeablenesse that is in the creature ; and therefore in psal. . sayth he , lord thou art our habitation from generation to generation . as if he should say ; when a man dwels with god , he is a safe house , a castle , that when generations come , and goe , & times over our heads , there is a change of all things , yet he is a rocke , he is a castle , he is a habitation , there is no change in him ; so that , when you finde these defects in the creature , goe home to him , and labour to see his immutabilitie , and eternitie . and so , likewise , when thou seest thy inabilitie to doe any thing , when thou seest that weakenesse in the creature , that it is not able to bring any enterprise to passe , then looke vpon his providence , and his almightie power , in that he doth all things that belong to him , he guides them . my beloved , the serious setting of our selues to consider the providence of god , and his almightie power , will discover to vs his all-sufficiencie more then any thing besides . in briefe , consider this ( to perswade you a little of the necessitie of it , that you may be fully convinced of it , that every particular , and every common thing , must needs be guided by him , and directed by him ; i would aske but this question ) first , are not all made by him ? you will grant that , that every creature , even the smallest , are from him , there is no entitie but from him : certainely , then there is an end of it : for he made nothing but for some end ; and , if there be an end of it , he must guide it , and leade it to the end , otherwise , he should leaue the building imperfect , otherwise he should but begin a worke , and leaue it in the middle , otherwise the creature should be lost , and perish , and that through a default of his . but there cannot be said to be any default , any want of goodnesse in him , in the great builder of things , and therefore , it must needs be ●hat he guides every creature vnder the sunne , even the smallest of the creatures , he guides , and directs them to their ends . providence is nothing else , but to guide , governe , & direct every creature to their severall ends , and businesses , to which he hath appointed them . besides , how is it that you see things sitted one to another as they are ? is it not the providence of god ? when vousee the wheeles of a watch fitted one to another , when you see the sheath fitted to the sword , you say this is some art , this is not by accident ; even so it is in nature , you see a fitting of one thing to another , in the body , in the creatures , in every thing in all the senses , in the sunne with the ayre , in the eye with the light and the colours , with the transparent medium . the fitting of one thing to another , shewes that there is an art that doth it , the providence of god. besides , the constancy of things ; we see , they goe their course . those things that come by accident , that come by chance , and not by providence , they fall out vncertainely , now one way , and then another , but , we see , all the workes of nature , goe in a certaine constant course . and , lastly ; looke but vpon a house , or a family ; if there be not a providence , it will quickly be dissolved ; there is not any family , but it will be so ; and therefore , there is a neede of government also in the great family of the world : and if there be a government , it must needs be by him : for by man it cannot be governed : for the preservation of every thing is in the vnitie of it , and therefore , you see , any thing that is divided , that is the dissolution of it , as when the soule is divided from the body , and when the body is divided from it selfe ; so , likewise , in a family , or in a common-wealth , when it is divided , looke how farre it goes from vnitie , so neere it comes to perishing , and the more peace , and vnitie , the more safetie . now , if there were not one guider of all these , if there should be many guiders , there would be different streames , there would be divers well-heads , and if there were divers principles of things , that swerue this way , and that way , there would be a division in the nature of things , there would not be a vnitie , and by consequence , it would be the destruction of them . and therefore , of necessitie , first there must be a government , or else how could the family stand ; and if there be a government , it must not be by man ; and if it be not by man , it must be by one that is god. now the objections in briefe ; we see many things are casuall , and you may strengthen the objection out of eccles. . . i see ( sayth he ) that the race is not to the swift , nor the battell to the strong , nor yet riches to a man of vnderstanding , but time , and chance befals every thing . to this , i answer , in a word , that it is true , there are chances that fall out in all these things , that we call properly casuall , or accidentall , when some thing comes betweene a cause , and the effect , and hinders it . as when a man is going a journey , and an axe-head fall off , and either wounds him , or kils him , it comes betweene the effect , and the cause , betweene his doing , and that which he intended ; if the fire be burning , and water cast vpon it , and hinders it , that is casuall , because it takes off the cause from its intention ; so it is in this , wherein the wiseman instanceth , when a man is strong , and some accident comes betweene , and hinders him from obtaining the battaile , when a man hath wisedome , and some accident comes betweene , and hinders him from obtaining favour ; this is that which we properly call chance . now it is true , there is such a chance in the nature of the thing , but yet , consider this , though this chance be contrary to the particular causes , yet it hath a cause , and it riseth from the vniversall cause ; so that it is called chance ; because it thwarts , and comes betweene the intention of the particular cause , but it doth not differ from the intention of the vniversall : for those accidentall things haue a cause , as well as the things that we intend , haue a cause : somewhat there is that is the author of all causes , that is the first of all causes , and therefore it is impossible , that any thing should be totally by accident . and therefore , i say , whensoever you finde this , it is so farre from being casuall , if you looke into it exactly , that then the providence of god is most seene in it of al others , so far is it from comming by chance ; because those things that are done by particular causes , according to their intention , we vsually ascribe it to them , but when there is an intercurrent action comes , that we call chance , that belongs to the vniversall cause , and is to be ascribed to him , and hence it is , that the lord vsually in the dispensing and administring of contingent things , he turnes things rather by accidentall causes , by casuall things , then by those causes that haue influence into their effects ; because his owne hand is most seene in it , he gets the greatest glory by it , when he turnes greatest matters by a small accident , as we turne a great ship by a little rudder , therein his power and his glory is seene . and therefore , i say , when you see such a vanitie in the creatures , labour to see the more fulnes in god ; if there be such an emptines , such a mutabilitie , such an instabilitie in the creature , looke vpon his immutabilitie , and his eternitie , and labour to be partakers of it . when you see such an inabilitie in the creature , to bring its enterprises to passe , labour to see his almightie providence , and to be perswaded of it , to think with thy selfe , there is not the least thing without this , there is not the least creature that makes a motion , this way , or that way , but as it is guided and directed by him . i would willingly adde but this one word concerning the tryall , when we haue said so much of the all-sufficiencie of god , and of the emptines of the creature , all the question is now how farre we practice this : let every man examine his owne heart , and aske himselfe these questions . first , if a man beleeue that all-sufficiencie that is in god , why doth he terminate his affections in the creature ? if there be nothing in the creature , but emptines , why doe you loue the creature ? why doe you feare the creature ? why doe you reioyce in the creature immediately as you doe ? beloved , if there be nothing in that , but all be in him , we should see through the creature , we should looke beyond it . it is that which is said of shisack , chron. . he was but the viall , through which gods wrath was powred vpon israell ; so it was true of cyrus , he was but the viall , through which gods goodnesse was powred vpon israell . if you did looke vpon every man , vpon every friend , and every enemy , vpon every creature , he is an instrument of good , or hurt to you , but as an emptie viall in it selfe , through which god powres either his goodnes , and mercy , or else his wrath , it would cause you not to sticke vpon the creature , not to wrangle with men , not to hate men , or to be angry with them : for that is but the viall : it would cause you againe not to be proud of the friendship of men , not to be secure in them , not to trust in them , not to thinke your selues safe in them : for they are but vials , through which god powres his mercy , and goodnesse towards you . consider whether you be able to doe this . looke on david , when naball sent him a rough answer , an vntoward answer , he was exceedingly moved at it : when shemei did the same , yea , and to his face , in a farre greater measure , he was not moved , what was the reason of it , but , because when he looked to naball , he forgat god , he saw not god setting naball a-worke to giue such an answer , he looked not to naball as a viall , but as if he had beene the principall in the action in hand , and therefore he was ready to fly vpon him with impatience ( as you know how angry he was with him ) but when shemei did curse him , he had reason , he thought , to be quiet , and not in the other case : because he looked on shemei as a viall : god ( sayth he ) hath bid him doe it , and therefore he goes to god , and not to shemei . beloved , if you doe beleeue this all-sufficiency in god , and this emptines in the creature , why are you not able to doe this , not to loue the creature , not to terminate i say , your affections in them , but to vse this world as though you vsed it not . that is ; all the things in the world , all the men in the world ? for indeede you would vse them , as if you did not vse them , if you did see an emptines in them , and a fulnes and an all-sufficiencie in god. secondly ; if we doe beleeue there is an all-sufficiencie in god , why doe we goe out from him to take in present commodities , to avoyde present dangers ? why doe we not serue him with the losse of all these ? for if he be all-sufficient , it is no matter what thou loosest , thou hast enough , if thou hast him . you may see it in paul ( to resemble it to you , to shew you what i would haue said ) sayth he , we serue the living god , we take much paines in our ministery , we suffer much , but haue nothing but imprisonment , nothing but fastings , and whippings , and stonings ; and why doe we it ? for we trust in the living god , and we thinke him to be all-sufficient : when he sayth , we trust in him , that is implyed . i say , now looke to thy selfe , art thou able to serue him , without looking to present commoditie ? art thou able to doe as they did , when they were sent emptie , and yet were willing to doe the worke , and were content to haue no wages given them , because they trusted in god , & thought he was sufficient ? you see , our saviour put them vpon it ; it is true , they lacked nothing , but yet that was the tryall . moses , when he might haue had present commoditie , he left all , he left the court of pharaoh , he left egypt , and went emptie away , he did not turne aside to these present commodities , why ? because he thought the lord was all-sufficient . and so abraham , he left his fathers house , and came into a land , where he had not a foote ; because he thought god was all-sufficient ; god speakes to him , vpon that occasion , feare not abraham , thou art in a strange countrey , where thou hast no body to provide for thee , yet i will be all-sufficient . those that wandered vp and downe in sheepes-skinnes , and in goats-skinnes ; no question , they might haue had outward comforts aswell as others , if they would haue tooke that course that others did , but they were willing to leaue all present commodities : because they trusted in god , that he was all-sufficient . they suffered ( sayth the apostle heb. . ) the spoyling of their goods , they lost all , and wandered vp , and downe , and had nothing but dens to lye in , in stead of houses , and sheepe-skinnes , in stead of cloathes . this they did , because they thought him to be all-sufficient . i say , consider whether thou be able to doe this , to let goe present wages , present comforts , and commodities , & not to turne aside to them : for , if god be all-sufficient , what neede is there of them ? if there be enough in him , why should you step out to them ? moreover , if god be all-sufficient , why doe we sticke so much vpon particular meanes , to say , if such meanes be not vsed , i shall be vndone , if he be all-sufficient , it is no matter what the meanes be , he is able to bring it to passe . it is vsuall with men to say , if such a thing sayle me , i am vndone , and if such an evill be not removed . what are these but particulars ? this sticking vpon particulars is a signe we thinke him not all-sufficient . isa. . . see what an expression there is for matter of meanes , he that walkes in darkenesse , and sees no light , let him trust in the lord god ; he that walkes in darknesse , and hath no light , yet , if god be all-sufficient , put the case , there be no meanes at all , put the case there be vtter emptines , that there be not a sparke of light , but that thou walkest in darknesse and seest nothing to helpe thee , if he be all-sufficient , trust in him , let him that hath no light , but walkes in darkenesse , trust in the lord : for he is then able to helpe him . againe , if we thinke him to be all-sufficient , when we loose any particular means , it is but the scattering of a beame , it is but the breaking of a bucket , when the sunne and the fountaine is the same . why should we be troubled at it ? if we did thinke him to be all-sufficient , when one meanes is broken , cannot he finde out another , if he be all-sufficient ? when he said to paul , that all the soules with him should be safe , you see , there were divers meanes , all were not able to swim to the shore , and the ship was not able to bring them to shore , but yet , by broken boards , and by one meanes , and another , all got to the shore ; so the lord brings things to passe in a strange manner , sometimes one way , sometimes another , he breakes in peeces many times the ship , that , we thinke , should bring vs to shore , but casts vs on such boards as we did not expect ; so he doth in the meanes both good and evill , somewhat comes in , and brings vs helpe that we never thought of . an enemy comes in and doth vs hurt , that we never dreamed of , and those , that we had our eye fixed vpon , it may be , doe neither of them . and so likewise , if god be all-sufficient , if he be thus exceeding great , consider , if thou see thine owne vilenesse , thy ignorance , thy emptinesse , in comparison of him . when agur looked vpon god , and saw his greatnes , pro. . he cryes out , that he had not the vnderstanding of a man in him . when iob saw him in his greatnes , he abhorred himselfe in dust , and ashes , he had spoken once , and twice , but he would speake no more . and so abraham , when god appeared to him , sayd , i am but dust , and ashes ; whether art thou able to say thus when thou lookest vpon god in his greatnes ? first , art thou able to say , i haue not the vnderstanding of a man in me ; that is ; canst thou see the emptinesse , and vanitie of thy owne knowledge ? canst thou learne not to murmur against god , in any of his wayes ? canst thou learne to captivate , and bring vnder thy thoughts to the wayes of gods providence ? canst thou doe , as iob did , saying , i haue heretofore taken exceptions , and murmured , and was discontented , and wondered at the wayes of god , and the workes of his hands , i haue done this once , or twice , but now i will doe so no more ? iob knew god as well as we know him , but when god spake out of the whirle-winde , and made knowne his greatnes to him , this was the fruit of it to iob , though he had spoken once , or twice , that is , before that time , yet now he would doe it no more . canst thou be content to see the lord going all the wayes that he doth , setting vp evill men , and putting downe good men , causing the churches to wither , and the enemies to prosper ? canst thou see all this , and yet sanctifie him in thine heart . art thou able to say , that he is holy in all his wayes , and in this to see the greatnesse of god , and thy owne folly and weakenes ? canst thou say , that thou art but dust , and ashes , and to say it in good earnest ? canst thou looke on thy selfe as on a vile creature , as peter did , saying , goe from me : for i am a sinfull man ? then i will beleeue , that thou hast seene god in his greatnes , i will beleeue that thou hast seene him in his all-sufficiency , that he hath represented himselfe by his spirit into thy soule , in some measure , when thou seest these effects in thy soule , when thou seest thy ignorance , and thy vilenes , when thou seest what an emptie creature thou art , sure this is another thing , by which thou mayst judge , whether thou hast experience , whether thou hast practised this doctrine , that we haue delivered of the all-sufficiencie of god , and of the emptines of the creature . moreover , if god be all-sufficient , why are we then so readie to knock at other mens dores ? why are we then so readie to goe to the creature , to seeke helpe , and comfort , and counsell from it , and to knocke so little at his doore by prayer , and seeking to him ? for , if he be all-sufficient , thou shouldst be abundant in prayer , thou wouldst take little time to looke to others , thy chiefe busines would be to looke to him , not onely in praying to him , but in serving him , and pleasing him : we knocke at his doore as well by the duties of obedience , as by prayer , and seeking to him ; if thou thinkest him to be all-sufficient , why dost thou not doe this ? againe , if thou thinke him to be all-sufficient , why art thou not content to be at his immediate finding ? put the case , he deprive thee of all things else , and doe with thee , as parents doe with their children , who giue them not a penny in their purse , but tell them they will provide for them , why art thou not content that god should doe so ? what , if he strip thee of all thy wealth , of thy libertie , of thy friends , so that thou canst looke for nothing but immediately at his hands , to feede thee as he feeds the ravens , and the lyons ; if he be all-sufficient , why dost thou not trust in him , in such a case , and rest vpon him ? againe , lastly , if thou thinkest god to be all-sufficient , why dost thou not when thou hast any service , or dutie to doe , either belonging to god , or man , why dost thou not resolue vpon the doing of it , without looking to the consequence whatsoever it be ? for , my beloved , if he be all-sufficient , then all our care should be nothing but to doe our dutie , and to leaue the successe to him . a servant that thinkes his maister is able , and willing to giue him wages , and provide for him sufficiently at the end of the day , or the yeare , or the end of his service , he will be carefull to doe his worke , without looking to his wages , without making provision for himselfe , and so , if thou beleeue god to be all-sufficient , thou wilt seeke no more but to finde out what thy dutie is , what rule thou oughtest to walke by , what service thou owest to man in such a case , how to keepe a good conscience in such a businesse , in such a straight , in such a difficultie , thou wilt set thy wits a-worke to finde out this , but when thy wit is over-running thy dutie , and thou lookest to the consequence ( if i doe this and this , this will befall me ) that is a signe thou thinkest not god to be all-sufficient , thou thinkest thy maister cannot provide for thee , but thou thinkest i shall be poore , when i haue done his service , and therefore i will provide for my selfe , i shall want comforts , i shall haue enemies come in vpon me ; if thy maister be a sunne , a shield , and a buckler , and an exceeding great reward , and thou beleevest him to be so , thou wouldst finde out onely thy dutie , and it is no matter what the consequence is ; so you see the three men did , we haue resolved that we will not worship thine image , and whereas you tell vs of casting vs into a burning fiery fornace , that we care not for , god is able to deliver vs , they did see gods all-sufficiencie , and therefore they did the dutie . certainely , belovid , in any difficult case , no man will doe his dutie , except he be perswaded that god is all-sufficient ; those three men would never haue refused to worship the idoll , except they could haue said , and thought in their hearts , god is able to deliver vs out of thy hands , o king. this they sayd , and resolved to doe . and so daniell resolved to doe his dutie , and not to goe a steppe out of the path , besides the rule ; well ; he shall be cast into the lyons denne ; yet he keepes his resolution firme ; it was enough for him to doe his dutie , for the consequence of it , he left it to god : for he knew he was all-sufficient . you see , god watched over them , and delivered them all . and so likewise , in refusing to eate of the kings meate , daniell would not pollute himselfe , it was not lawfull for him being a iew , it might haue cost him life , for ought he knew , if he had looked on the his consequence , but he resolved to doe it : sayth the text , he resolved in his heart to doe it , & committed it to god. and we see in all these three cases , god shewed himselfe sufficient : so he doth , when we looke to our dutie sincerely , and faithfully , when we doe it , and looke not to the consequence , he is then all-sufficient , and will shew himselfe to be so . and the like we see in the case of mordecai , he thought it was a sinne to bow to hamman , who was an amalekite , he would not doe it ; well , but they shall all be destroyed , he , and all the iewes ; he tels hester confidently , the church should be delivered , but he knew not how , but , sayth he , if it be not by thy hands , thou shalt fare the worse for it , but certainly , sayth he , deliverance shall come to the church , one way , or other , god is all-sufficient ; herevpon she resolueth , saying in effect , whatsoever be the consequence , i will doe it , it is my dutie . and , you know , god shewed himselfe all-sufficient in delivering her , and him , and all the people of the iewes : so , i say , if thou wouldst finde out whether thy heart beleeue all this , that is delivered , whether thou doe practise it , or no ; consider , if thou canst doe it now or no : consider , what thy dutie is vpon every occasion , & never looke to the consequence , either to the losse of preferments , of riches , or favour : for god is all-sufficient , he can bring it in . be it againe , on the other side , such crosses , and losses are like to follow vpon it , yet he is all-sufficient , so that thou dost it more or lesse according to thy opinion of his all-sufficiencie . so much for this time . finis . the sixth sermon . genesis . . walke before me , and be thou perfect . we haue alreadie finished the first part of these words , god is all-sufficient . which words containe the covenant on gods part , i will be all-sufficient , which here is expressed in the generall , but in other places more particularly , as i shewed you then when we handled the words : the other part of the words containeth the covenant , or condition required on our part ; walke before me , and be thou perfect . god will be all-sufficient vnto vs , that is his promise , and he requires of vs , that we should be perfect with him , he will be all-sufficient to them that depend vpon him , he will be wholly theirs that will be wholly his . so the maine point that we haue to handle , is that which god requires on our parts , without which we haue no interest in his covenant , namely , that we be sincere and perfect , but before i come to handle this poynt , which is the maine , i will touch an observation or two by the way . and first from the connexion , i am god all-sufficient ; therefore walke before me , and be thou perfect ( i will but touch it , because i handled the negatiue part of it at large . ) this we may obserue , that every man is more or lesse perfect , as he is more or lesse perswaded of gods all-sufficiencie . you see , that is made the ground of our perfect walking with god , that we beleeue him to be all-sufficient , and therefore , i say , as our perswasion of that is more or lesse , so every man more or lesse is perfect with god ; that is ; looke how a mans faith in gods promises , and in his providence , is more or lesse , looke how he hath found , by his experience , god to be more sufficient to him , or lesse , so is every mans walking with god more or lesse perfect . the reason of which is , partly , because it is gods argument : when god vseth any argument , looke how farre that takes place in the heart , looke how farre the vnderstanding is convinced of it , so farre it prevailes also with the will and affections , and so farre it prevailes with the practise , and conversation of a mans life : when god shall make this the ground of our perfectnes , so farre , i say , as a man is convinced of it , so farre as he is perswaded of it , so farre it will prod●ce this effect , to make him perfect , and sincere in his walking with god. againe , partly , the reason of it , is , because it heales that which is the cause of all our vnperfectnesse , and vnevennesse , which is selfe-loue . the reason why men walke not constantly , and perfectly with god , is because they loue themselues inordinately , they thinke to provide better for themselues : when a man is fully perswaded of gods all-sufficiencie , it answers all those false reasonings , all those deceitfull arguments that selfe-loue is readie to bring to vs , vpon every occasion ; there is no man departs from god , but he thinkes , at that time , it is better for him so to doe : when it shall be answered him , god is all-sufficient , it is better for thee to keepe in the straite way , if thou seeke thy selfe , by disobeying of him , it shall be worse for thee , let all the false reasonings of selfe-loue be answered , and the heart must needs be perfect . the vse of it , in briefe , is that we should labour to be perswaded of this truth , and apply it to make vse of it , vpon every occasion : when any command is presented vnto vs , when any thing is to be done , run to this principle , to be perswaded of gods all-sufficiencie , that shall helpe thee to doe every dutie , that shall preserue thee from every sinne : for example , god hath commanded vs to deny our selues in our profit , in our credit , and our pleasures ; and many times it comes that we are to performe this dutie in particular cases , consider seriously then of the strength of this principle , that god is all-sufficient ; it will make thee able to doe the dutie throughly . what though thou be a looser in thy credit ? if god be all-sufficient , he is able to make it vp . what though thou be a looser in thy profit , as amaziah was ? is not he able to giue thee fourescore talents , sayth the prophet to him ? what though thou be a looser in thy pleasures , that thou loose , or want the pleasures of sinne for a season ; is not he able to make it vp with peace of conscience , and ioy in the holy ghost ? and so againe ; we are commanded to take vp our daily crosse , and not to take base & sinfull courses to avoyd crosses , and troubles , and affl●ctions , when we meete with them in right and straight wayes , and surely , the way to performe this dutie is to be perswaded of gods all-sufficiencie , let a man thinke that god is able to defend and carry him out , that he is able to keepe him in the time of those sufferings , that it is he that keepes the keyes of the prison doore , that opens , and shuts , when he pleaseth , it is he that makes whole , and makes sicke ; the issues of life and death , belong to him : every mans iudgement , though he seeke the face of the ruler , yet it is from hi● : let men consider , that it is not the creature that inflicts any crosse , or affliction , or punishment vpon vs , but it is he that doth it by the creature , and that will inable a man to beare any crosse , to passe through all varietie of conditions , and not to divert from a straight way , but to goe through the storme when he meets with it . and so we may say of every other dutie , to exercise the duties of our particular callings , not for our owne good , but for the good of others : beloved , this is a speciall thing , men loose their liues , they loose that blessed opportunitie they haue to grow rich in good workes , that when every day they might adde much to their treasure , to their reckoning against the day of iudgement , whilest they serue themselues , and seeke themselues altogether , it is but time lost . now , i say , what is the reason that men in the exercise of their callings haue such an eye to their owne profit , and not to the profit of others , whom they deale with , that they haue such an eye to their owne credit , and advantage , and not to others good ? it is because they thinke they must be carefull to provide for their owne esta●e , to looke to themselues ▪ they haue no bodie else to doe it : let a man be perswaded that god takes care for him , that riches are as the shadow that followes the substance of a mans perfect ailking with god , that it is he that giues them , it is he that dispenseth them , it is he that giues the reward , the wages belongs to him , the care of the worke onely belongs to vs ; if a man would deny himselfe , and be a looser many times in his calling , be content to doe many things for the profit of others , to vse those talents that god that given him , not for his owne , but for his maisters advantage ▪ i say , if he would doe this , he should finde god all-sufficient , and the perswasion of his all-sufficiencie is that that strengthens a man , and makes him constant in the performance of it . i might giue you the like instances , but i will not run any further . but this you may take for a sure rule , there is never any dutie that shall cost a man any perill , that shall cost him any labour , any losse that a man will be willing to doe , without the perswasion of gods all-sufficiencie , he never doth it without this perswasion , he never fayles in it but as farre as he fayles in the beliefe of this . for example . abraham when he was put on the hardest taske , to leaue his countrey , and his fathres house , he was perswaded that god would be with him , & would blesse him : for god had made him a promise to doe it , it was easie then to performe it , but afterwards , when he began to shrinke , and to doubt of this , that god might fayle him , that he would not be god all-sufficient to him , as when he went downe into egypt , he denied sarah to be his wife , what was the cause of this sinne ? but because he was afraid , the god could not defend him . and so david , how many hard taskes went he through , with all chearefulnesse , and constancie ? but when he began to fayle of this perswasion , that god was able to deliver him from saul , and to bring him into the kingdome , then he beginnes to step out from that dutie , and way of obedience , that he should haue walked in , to flie to achis , &c. therefore the way , i say , to make our hearts perfect with god , is to increase this perswasion of gods all-sufficiencie . now this we should doe especially at these times , when we are to receiue the sacrament : for what is the sacrament , but the seale of the covenant , on both parts ? it is the seale of the covenant , on gods part , he promiseth to be all-sufficient , and the sacrament seales this to you ; when it is said to you , take , and eate , this is my bodie , the meaning is this , iesus christ giues himselfe , and god the father giues him , and sayth , take him ; that is ; take christ , with all his : it is certaine , he is a husband , that is all-sufficient , he is a field that is full of treasure , and so you must thinke with your selues , when you come to receiue the sacrament , that iesus christ himselfe , is given to you ; that is ; iesus christ , with all his riches , and treasure , with all his benefits , and priviledges . now , when you haue taken christ , as it is a free gift , then consider all those particular benefits , labour to dig that field , and to see all the varietie of treasures in it , you shall finde that there is nothing that you can desire , but you shall finde it in him , you shall finde an all-sufficiency in him , both for this life , and for the life to come . againe ; as this is the covenant , on gods part , that is sealed to vs in the sacrament , so you must remember , that you put to your seale likewise , to confirme the condition of the covenant , on your part : for so you haue promised , there is a stipulation , an engagement , remember that you keepe covenant , and condition with him , ( for it is reciprocall ) : for all covenants must be mutuall , they must be betweene two parties , and remember , that thou put thy seale to it , that thou renew with god the covenant , that thou hast made to walke before him perfectly . now , the end of the sacrament , is to remember this , doe this , sayth christ , in remembrance of me ; as if he should say ; you will be ever and anon readie to forget this covenant . another point i desire to obserue , before i come to handle the maine , is from these words , walke before me , &c. it is a metaphor i finde very frequently vsed in scriptures , and therefore we will not passe it over , walke before me , and be thou perfect . whence we will therefore obserue , that there is a great similitude betweene a christians life , and walking from place to place . i finde not any metaphor in the scriptures vsed more frequently , and therefore it should teach vs some thing : for a metaphor , you know , is but a similitude that is contracted to one word , it is a short similitude , folded vp in a word , and somewhat is to be taught vs , some resemblance there is that we will labour to expresse , and make some short vse of it . when the lord saith to abraham , i am all-sufficient ; therefore walke perfectly before me , it is as if he had said , abraham , i meane to be a good maister to thee , i meane to giue thee sufficient wages , thou shalt want nothing thou needest ; now be thou carefull to doe thy worke , be not idle , sit not still , but be working ( for that is intimated by walking ) to walke is still to be acting in some thing , still to be working , to be in employment , and not sit still , so that this is intimated to vs , when he sayth , walke before me , that the whole course of this life is like a iourney from one place to another . and againe , every particular action , is like so may steps taken to that iourneys end , and ( marke it , i say ) looke what the rounds are in a ladder , that goe from the bottom to the top , looke what the paces in a iourney are , so many paces goe to make vp the iourney , so doth every particular act go to make vp that christian course that every man is to fulfill : so then , as every step a man takes , tends to some scope , or other , either east , or west , or north , or south , in generall and in particular , to some particular place , neare some cittie , some towne , or some roome , so every action in a mans life , it either tends in generall to east , or west , that is ; to good or evill , it tends to the service of god , or to the service of sathan , and , likewise , in particular , it tends either to this good dutie , or to avoyde this particular sinne , to this or that particular service of god , of sathan , or of our selues , every action we doe . so that not onely the greater actions ( marke it ) but even the lesser , every one of them , it is like a pace in a iourney , which that i may make plaine to you , you must know , that all the actions we do , either be actions that belong to our generall , or to our particular calling , or such as fit vs to them . now take the lowest and the meanest action , your eating and drinking , your sleepe and recreation , they all are steps that tend to this iourney , that tend to this scope , they are steppes , every one of them is a step nearer to god , and to heaven , if they be rightly vsed ; and from him , if they be not vsed as they ought . whether you eate or drinke , or whatsoever you doe , doe it to the glory of god. wha● ever you doe , marke that supreame scope , so that all actions tend to one or other of these ; now you make no question , but even those cōmon actions are steppes that lead to the iourney , even as you see , take a servant that is set to worke , or to goe a iourney , that is to mowe , or to driue a cart , even the whetting of the sithe , is a part of his worke , as well as his mowing of the grasse , the provendring of his horse , is a dispatching of his iourney , a going on in it , as well as when he rides , and so the oyling of the wheele , is a drawing on , as well as every steppe he takes : so , i say , it is in these common actions , that we make lesse account of , our sleeping , our eating , our drinking , our recreation , every one of them , is a steppe in the iourney . i speake it for this end , that we may not neglect any action , that we may not despise the least of our actions : for there is not one of them , but it is a pace , or a steppe : so that this you must make account of ; every day you finish a great part of your space : for you doe many actions , and looke what actions you doe , see what they be , examine them at night : for every actions is a step , and either you step towards god in it , or you step from him ; either you step towards heaven , or towards hell : therefore looke to every action . but this is in generall . now in particular ( to bring this similitude a little nearer ) you must consider in a walke from one place to another , when you goe in a iourney , you haue these particulars . first ; there must be a place , a terme to which you walke , some whither , whither a man goes . againe ; there must be a place , or terme from which a man comes . againe ; there is a distance : for in a point , or a little space a man cannot walke . againe ; there must be a ground to walke vpon . and there must be a path : for in particular iourneys , as from thebes to athens , there is a straight path-way to walke to it , &c. these particulars we will expresse to you in this course of a christian life . first ; i say , there must be a place to which a man goes , terminus ad quem , as we call it , and that is to grace , we travaile to grace , we travaile to the service , and glory of god , and we travaile to salvation , these i finde in the scripture to be the ends , and the aymes , and the scope , and marke , at which every man is to looke in his iourney , in the course of his life : labour to grow in grace , which enableth vs to serue god , without which we can doe nothing : labour also , when you haue it to come to the fruits , and operations , and effects of it ; that is , to spend your time in doing some thing that may tend to gods glory , and service . and last of all , looke at the reward , looke at salvation , which is the end of that iourney , there is no question of the two former , that the end is grace , and righteousnes ; there is more question of the latter , whether a man may make salvation , and the recompence of reward , an end , a marke , and scope , to which he travailes : but all these are our ends you shall see act. . . paul is sent to preach to the people ; and this is the scope of his preaching , he was sent to open their eyes , that they might turne from darknes to light , from the power of sathan to god , that they might receiue the forgiuenes of sinnes , and an inheritance among them that are sanctified by faith in christ. marke it , that they may turne from darknes to light , there you see the scope is light ; because , without light , a man cannot see his way , grace helpes a man in his iourney , as light doth : the next thing is , from the power of sathan vnto god ; that is ; from living in bondage to sathan , to serue god , to doe that which stands to his glorie , and advancement , and then lastly , that they may receiue forgiuenes , and inheritance amongst them that are sanctified by faith in me ; there is the reward : for a mans ayme is likewise that he might receiue the inheritance , that he might be saved , and haue heaven in the end . so likewise you finde it expressed philip. . . paul , sayth he , pressed hard toward the marke , for what purpose ? for the price of the high calling of god in christ , there you see that the ayme that paul had in following hard to the marke , you see there was a marke that he aymed at , and that he had expressed before to be found in the righteousnesse that is in christ , and , sayth he , that i might obtaine the price of the high calling , the price ( that is ) the wages ; as a man that runs a race , there is a price propounded to him , and when he hath finished the race , he obtaines it , sayth he , this is one of my ends to obtaine the price : so it is said of moses , heb. . he had respect to the recompence of reward . so , my beloved , in the journey you must make this account , you travaile towards grace , that is the scope that you ayme at , againe , your end is to serue god , to seeke his glory , that all your actions may tend to it , and lastly , that you might be saved , that you might haue the inheritance with the saints . now the terme from which we travaile is from sinne , from the service of sathan , a●d our selues , and likewise it is from damnation ; so that you shall finde this difference in it , that all men , though they haue but one iourneys end , yet there are different places , from which euery of them travaileth , according to the different sinnes , to which they are inclined , some men had need to travaile from covetousnes , some men againe , from prodigalitie , these seeme to goe contrary wayes , yet both ayme at the same iourneys end , as two men that intend to come to london , one comes out of kent , another comes out of the north , these men seeme to goe contrary , one goes north , and the other south , yet both agree in their iourneys end ; so it is in this travaile , some men are subiect to be timorous , and discouraged , and cowardly in their actions , some men againe to be rash , and bold , these men haue contrary courses , yet they both travaile to the same mediocrity , to the same grace , to the same way of righteousnesse : so , i say , the termes from which we come are exceeding different , though the iourneys end be the same to every man. looke what the severall inclinations of men are , even therein to part from himselfe , to deny himselfe , to resist his personall , and particular lusts , that is the terme , from which he is to goe : and so likewise it is to be considered , that we travaile from damnation , that every steppe that a man takes in the way of righteousnesse , it is so many steppes from death to life , he is so much neerer his iourneys end : for salvation is now neerer then when you beleeved , sayth the apostle ; that is , looke as you travaile faster in the way of righteousnesse , so your reward is neerer , your comfort is neerer , and so you are farther from judgement , farther from destruction . now , on the other side , it is to be considered , that as this is the ayme of the godly man , to looke to grace , and at the service of god , and at salvation , that is the way , tha● they travaile ; so there is another way that other men travaile , that looke at sinne , at destruction . i doe but set one by another , that you may learne to know the difference : there is a scope that every man hath , whatsoever a man doth , though he consider it not , yet he takes every steppe by vertue of that vtmost end that he hath . there is a generation of men that ayme at destruction , that ayme at sinne , at those wayes that lead downe to the chambers of death . and , if you object , and say , i but no man propounds pounds such an end to himselfe , there is no man intends the destruction of himselfe . i answer ; it is true , it is not the end of the man , but it is the end of the course , as we say , it is not finis operantis , but it is finis operis ; as a theefe , that steales , his end is not that he should come to the gallowes , but his end is to get profit to himselfe , but yet it is the scope of the worke , though not of the workman ; so i say in this case , a man that hath not this ayme to serue god , to walke toward him , though he obserue it not , his ayme is destruction , that is the end of his worke , that way he walkes in leads downe to the chambers of death . so you see , first , there is an end , a terme to which every man goes ; and , secondly , there is a terme from which every man comes . thirdly ; in every iourney there is a distance ; that is ; that dissimilitude betweene grace , and vs , and betweene god , and vs. looke what distance , and difference there is betweene grace , and sinne , betweene righteousnesse , and wickednesse , that is the space that every man is to goe , that is the distance that he is to passe through ; so that even as in a iourney you cast some part of the way behind you , and another part you are to passe vnto ; so you are to thinke in this iourney : looke how much victory thou gettest over any sin , so much of thy way thou hast passed . againe ; looke in what measure any sinne remaines vnmortified , any lust is not fully overcome , so much of thy way thou art yet to goe : so likewise , it is in the defect of graces , that is the distance that thou hast to fulfill . so in every mans particular calling , that course that god hath fixed to every man , that he hath prescribed to every particular man , to some longer , to some shorter , this is the distance of a mans iourney . iohn baptist had a shorter course , he fulfilled his course , he preached not aboue three or foure yeares . paul fulfilled his course likewise , a longer race , but it was that which god had appointed him ; so the dissimilitude betweene grace and sinne ; and againe , the course that god hath appointed every man he must fulfill , and serue god in his time , this is the distance and the space of this iourney . againe ; the next to this is the ground : for a man must haue some thing to hold him vp , when he walkes , the ground vpon which he walkes , is the time of this life in this world , the latitude of this life , that god hath afforded to every man , that is the field , as it were , that he walkes in : we see in the world great varietie of men , and varietie of courses , that is the ground , the space allotted to him , he may walke whither he will , he may walke which way he pleaseth . but lastly ( as there must be a terme to which , another from which , as there must be a distance , and a ground , so chiefly he , that walkes must haue a certaine path , a certaine way to walke in . in a wildernes , there is ground enough , but there is no path , but when you goe to a certaine place , there must be alwayes a certaine way , a certaine high way , a path that leades to it : now the path that we haue to walke in , you haue it diversly expressed in the scriptures : christ is said to be the way , we are said to walke in the spirit , if you be led by the ●pirit , walke in the spirit , and the way of gods commandements ; i will ranne the way of thy commandements , saith david , when thou shalt inlarge my heart : and of zachary , and elizabeth , it is said , they walked in the way of gods commandements without reproofe . these are said to be the wayes , or the paths that we walke in , they all come to one : christ is said to be the way : because as a man cannot come to a place , except he goe in the way that leads to it , so no man can come to god the father without christ ; that is ; without his intercession , without his guidance , and direction , except he lead you to the father , that you come as sprinkled with his bloud , as clothed with his righteousnesse , except you come as being made accepted by his intercession , you cannot be accepted , and besides , except you goe the way that he directs you : for he is the day-starre , springing from on high , that guides our feete in the way of peace , without him you cannot come to heaven , you cannot come to the throne of grace : so he is said to be the way : againe , the spirit is said to be the way , walke in the spirit ; that is ; walke according to the guidance of the spirit , follow the direction of the spirit ; and so the way of gods commandements , they are said to be the way ; because they are the rules we ought to walke by : so that the way is , when , in the name of christ , when , out of respect to him , we walke by the direction of the spirit , in the wayes of gods commandements , when we obserue the rule . this is the way , this is the path . now , if you aske how one should finde this way ? you must know , that though this be the way in generall , yet , in particular , that which must teach it thee , is to consider , first , there is a certaine tract that god hath made for vs to walke in , a certaine path that he hath chalked out , that which he hath described in his word , that which all the saints haue trodden before vs , both those that lived in former times , whose examples are related to vs , and those that liue among vs : first , there is a tract that god himselfe hath made , the way of his judgements are sine vestigijs &c. but the way of his commandements are as a beaten tract , as a beaten roade ; a way that himselfe hath made plaine , by many directions , by many way-markes that he hath set , that men might know them , and likewise by the course of all the saints , which is like a beaten way that is trodden by many thousands , from generation to generation , that is one thing that you are to looke ●o●see , if you be in that way , in the old way , in the way that the law leads to ; in the way that all the saints haue go●e in . next to this the question will be , well but how shall i finde it ? i may be readie to misse this tract . i answer ; there is a certaine ●agacitie that god giues to a man , by which he findes out this way : for though the way be pl●ine in it se●fe , yet , my beloved , it is not so 〈◊〉 every man , it is hard to find out this 〈◊〉 way . these steppes of gods commandements , i say , it is hard to finde them out , except there be a particular gift given him even as you see , there is a gift given to the dogge to finde out the hare , to follow her steppes , there is a certaine sagacitie given to that creature , that another wants , by which it followes the steppes of the hare , which way soever she goes : ( i may vse it for a similitude , a farre-off expression ) so , i say , there is a sagacitie given to the saints , a certaine new qualitie , that others want , by which they are able to finde out the steppes of gods way ; so that they are able to tract him : when they are at a losse , they will not run on vopon a false sent ; but cast about , ( as sometimes they loose god , sometimes they know not which way they must follow him . ) this gift we must labour to haue . therefore david prayes so oft that god would teach him the●e wayes , that he would make his way plaine before him , that he would direct him , &c. as acknowledging that he was not able of himselfe to finde it out , except god had guided him , and directed him to it . one thing more is to be added , that there is this similitude in it , that as , when a man goes a journey , it is a constant continued pace , it is not a little stepping to , & fro , and walking for recreation , a walking as a man doth in a gallery , but it is a constant course , he walkes on ; so likewise , the course of a christian life , it is a constant continued terme of action ; when a man doth not good by a fit or two , but when he continues in well-doing , when it is the ordinary constant tract of his life . now we will briefly make some vse of it , and the vses shall be but these two , a●cording to this similitude , and the agreement of this walking with a christian life . if a christian life be of this nature , that it is like a walke in a iourney , that every act is a steppe , then , my beloved , it should stirre vs vp to consider seriously , what busines we haue in hand , for what purpose wee came into the world , namely , to goe a iourney , not to sit still , not to be idle , we are to travaile a part of this iourney every day , and therefore the first thing we are to doe , is to choose a right way : you must know therefore , that there are many thousands ( it is the common condition of men in the church ) that thinke they are in a right way , and so goe on in it without examination , whereas you must know this , that every man by nature is set in a wrong way as soone as he comes into the world , wherein he travailes , as in a way that leads to destruction ; so that , till a man begin to see his error , till he begin to come seririously to consider , this is not the way i should follow , and to choose a contrary , no man travailes towards heaven , no man is in cu●su , as we say , no man is in this iourney till then . david sayth , he chose the way of gods commandements ; that is ; there must be a choice : for this must be a speciall consideration , no man hath this without choice , and not onely so , that is not onely meant , to take it into consideration , that is naturall , but then a man is said to choose , when he pitcheth vpon it , when his resolution is fixed , when he determines vpon this way . therefore , when you heare that there is such a walke , make that vse of it , choose the way of gods commandements . to choose ; that is , willingly to take that way , to goe it resolutely , to sweare within himselfe , as david sayth , i haue sworne that i will serue thee , and walke in thy way . i say , this we should bring our heart to , and you shall know it by this , whether you doe so or no : a man , that chooseth a way , that resolues to goe that way , if he be out of it at any time , and be told , sir you are out of the way , he is glad of the admonition , he is willing to goe in to it againe : so that , i say , thou maist know , whether thou choosest the way of gods commandements , what dost thou when any suggestion comes from the holy ghost , that tels thee , this dutie ought to be done , this sinne ought to be abstained from , art thou obedient to it ? when thou art admonished by thy friend , that tels thee , this is not the way , this is an error , this is an obliquitie , art thou ready to turne out of it ? art thou glad of such an advertisement ? when thou hearest rules given thee out of the word , from day to day , from sabbath to sabbath , art thou willing to practice them , when thy error is discovered to thee ? it is a signe thou choosest the way . let a man resolue on the way to a coast , to a cittie , when it is discovered to him that ●e is out of the way , certainely , if it be the way that he hath chosen , he will easily be readie , and willing to returne to it . indeed , that is a signe a man hath often the way . david chose to serue the lord , and therefore , wh●● 〈◊〉 him told him of his adulterie , and murther , he quickly returned againe ; so it is with all the saints , it is not so with other men , when they are told of going out , they goe on still , because , in truth , they haue not chosen the way of gods commandements . secondly ; it is not enough to choose it in generall , but likewise , you must looke to every step you take , take heede to every steppe in this way . my beloved , as you heard before , there is not an action , but it is a step , it is a pace in the way that leads , either on the one side , or on the other , either towards hell , or towards heaven , and therefore it is not enough to looke that you walke in the way in generall , but likewise , you must ponder your steppes . you see that expression pro. . sayth the wise-man , ponder thy wayes , and order thy steppes aright ; ponder thy wayes ; that is , a man is to consider every step he takes , is this right ? doth this tend towards such a iourney or not ? this pondering of our wayes , is exceeding necessary , it is that which david constantly practised psal. . . i considered my wayes , that i might turn● my feete to thy testimonies . i considered my wayes ; that is ; except a man looke narrowly to it , except he consider his steppes , from time to time , except he reflect vpon them , and looke which way they tend , he will not be able to keepe the wayes of gods commandements . and if you object now ; why , but is it necessary that a man must thinke vpon every action what his end is , when a man is busie in his studie , when he is busie in his trade , when he is busied in his particular cal●ing , is it necessary that every particular action should be looked vpon , that he should haue this actuall thought , whither doth this step tend ? i answer ; beloved , it is not necessary , that it should be done vpon every action , but that it should be so farre done , as is necessarie , to keepe vs in the right way , even as , you see , it is in a iourney , when a man resolues to goe from one towne to another , he chinkes not every steppe he takes , i am going to such a towne : for , by vertue of his first intention he takes these steppes : so that the marke and the ayme that he hath , is the cause of every step , though he thinke not of it , every step he takes : so in the actions that we doe , i say , if the ayme be right , though we thinke not vpon every action we doe , yet it is done by vertue of it , and so god accepts of it . as , we see , an arrow , when it flyes to the marke , or a bowle , when it runs , there is not a new putting on , but by vertue of the first strength , by which it was throwne out , or by which it was shot , it passeth , and goes on towards the marke , so it is in a mans life : by vertue of the first ayme that a man hath , though he think not of it , vpon every particular occasion , his heart goes on , he travailes towards the marke : therefore , i say , it is no necessary in every action . notwithstanding , it is necessary that it be very frequently done : because we are so readie to goe out of the way . there is a straight way , that god hath chalked out to vs , and we are readie , ever and anon , to turne out , we haue still some byas , or other , vpon vs , that drawes vs out from that way . either some false feares , or some vaine hopes , or some fancy , and inordinate appetite , some thing , or other drawes vs out , that except a man looke very narrowly to it , except he be ever and anon reflecting vpon his wayes , he will not keepe the way , therefore it is necessary , that we be still considering , and pondering our wayes , and so much the rather , because , as the apostle sayth , know you not , that many run in a race ; as if he should say , all the world travailes towards heaven , every man goes something that way : therefore , sayth he , take heede ; there are but a few notwithstanding , that get the goale , that get the price , few that obtaine , few that overcome : therefore , saith he , take heede how you runne . so i say , there is much heede to be taken in this race , many goe out of egypt , many that goe from sinne a certaine way , but they never come to canaan , they walke a certaine way in the wildernesse , but they come not home . therefore , to direct you in it , you must know this , that there is a length in this way , there is a rectitude , and a straightnes in this way ; and thirdly , there is a certaine breadth in this way . there is a length in this way , and therefore you must goe hastily in it , you must run the way of gods commandements , as david sayth : for there is a length in it ; that is ; it will not be dispatched with an easie pace . god requires every man to make hast in it , he must quicken his pace in the way to heaven . my beloved , the cause why men goe on slowly in this way , is from halting ; because they halt in this way : in other paces , sometimes we grow slow by wearinesse , but in the wayes of gods commandements , still our slacknes comes from halting , and therefore you haue that vsed often in the scriptures ; men are said to halt betweene two opinions , that is one kinde of halting , betweene two religions , he goes slowly forward in either of them , that halts betweene two , he profits little , he goes slowly on . as there is a halting betweene two opinions , so there is a halting betweene two objects , god and the world . a man desires to serue god , and yet he desires to haue vaine glory , or desires to make vp an estate , &c. i say , these divers affections , these divers respects to divers objects , when a man hangs too much vpon the world , when he hath an eye too much vpon vaine-glory , when he is tooke vp too much with pleasures , and divers lusts , this causeth men to halt in the wayes of gods commandements : halting , you know , is either when one leg is sound , and another lanie , or when we goe with one leg in a higher way , and another in a lower way , it comes all to one ; that is , when the heart doth not wholly looke vpon god , but lookes much to the world , therefore you see men much drēched in worldly businesses , that are over-come with them , that are drowned in them , they goe slowly on in the wayes of gods commandements , that goe with one leg in gods wayes , and another out of them : and so likewise when one affection , and one desire shall be good , and another shall be lame , this causeth a halting in the wayes of god. and therefore , if you would run , you must haue both feete whole , and sound , without lamenes , and both feete must he in the way ▪ when a man is thus disposed , he runs the wayes of gods commandements ; that is ; let him finde what is the cause of his halting , and of his slacknesse , if it be worldly mindednesse , the way to quicken him in his pace , is to weane his heart from the world ; if this be the cause that makes thee slacke , and dull , and heavie , and indisposed to prayer , and to other holy duties , something thou doest , and thou goest in thy way , but slowly , and dully , that is the way to heale it : and so againe , if it be some strong lust , be it what it will be , that causeth thee to halt , and to goe slowly on , heale that , and thou shalt be able to run the wayes of gods commandements . david cals it a straightning , when he could not run . therefore , sayth he , i shall run the wayes of thy commandements , when thou hast inlarged my heart . that is ; every lust is a straightning ; the remooving of it giueth a libertie to the heart , every lust is as fetters , and shackles that straiten the spirit , that are a bondage to the spirit , that take away the libertie of the spirit : therefore the remooving of the lust , whatsoever it is , that sets thee free , as it were , and when thou art free , and at libertie , when there is no impediment , thou artable to run the wayes of gods commandements . the second is , there is a straightnesse in this way , there is no way that leads to any place , but it is straight : for , if it were crooked , it would not lead to that place . so that every walke , every certaine walke is straight , so are the wayes of gods commandements , they are straight ; now straight is a relatiue word ; that is , it is betweene two extreames , as we say , it is straight , when a lyne runs betweene two points , and goes not out , from either of them , that we call straightnes , if there be any exorbitation of the lyne , now it is not straight but crooked , now the way is said to be straight in regard of these two termes . a man indeede goes from misery to happinesse , and the wayes of gods commandements , are the straight wayes that lead to that ; if you walke crooked in the way , you step out to one of the two extreames ; that is ; you step out from the way that leads to happinesse , you step out to some trouble , to some mischiefe , to some evill , to some punishment , when you step out from the way of gods commandements . so that that is to be observed , that this is a straight way ; and therefore , seeing this leads straight to happinesse , every declination is a stepping out to misery . you haue reason to take it ; for it is the shortest way , that is one condition : you haue two motiues to take this way . one is , it is the shortest way ; the other is , it is the plainest way . we haue a rule in the mathematicks ; alwayes the straightest line is the shortest , looke how much bending , and crookednesse there is , so much the more length there is in it , the straightest way is the shortest : so , if thou wouldst goe the shortest way to happines , keepe the way of gods commandements , ( if thou dost not know that , thou goest about , thou art a looser by it ) that is the neerest way . for example ; that i may a little expresse it to you , iacob , when he would goe about , & not keepe the straight way , when he would make hast to get the blessing , it was a going out from gods wayes ; was it not a going about to his happinesse ? you know how many yeares trouble it cost him . so david , when he would goe out of the way , in his adultery , and murther , did he not goe about towards his happines ? was he not an exceeding great looser by it ? you know how much it cost him , what great afflictions he had , the sword never departed from his house ; what great trouble , being cast out of his kingdome by absalom ? &c. that was a going about to his happines . so this is a sure rule , let there be any crookednesse in a mans wayes towards god , it is a going about to happinesse . and so asa , his heart was perfect all his dayes . but when he was out of the wayes of god , when he stepped out of these wayes , and made to his feete crooked paths , did he not goe about for his owne happines ? the prophet comes , and tels him , asa , because thou hast done this , from hence thou shalt haue warre : the case was this , asa would needs seeke to the king of assyria , and the king of damascus for helpe , it was a sinfull pollicie in him , it was a going about , he shuld haue kept the straight way , and haue trusted god with it , when he would doe this , when he was crooked in his wayes , it was a leading about to his happines , the prophet comes and tels him , the host of the king of aram should escape out of his hands , and likewise he should haue warre all his time , and so he had much trouble at home , and warre abroad , and at length he was given vp to a sore disease that was his death . thus he went about , and so doth every man when he finneth : for the other is the straight way . secondly ; as it is the nearest way , so likewise it is the plainest way . when a man will goe out of it , he meets with snares , there are vanities in those wayes , as it is said , he catcheth the craftie in his owne deceit , or in his owne actions , and enterprises , cor. . he catcheth the craftie ; that is , if a man will goe out of the way of gods commandements by any carnall pollicie and wisedome , it is not a plaine way , it is a way wherein he shall meet with one trouble or other , he shall meete with some snares there , he shall not goe safely in it . so that , my beloved , you may take that for a sure rule , when a man goes out of gods wayes , he is not safe , he is subiect to some snare , to some 〈◊〉 ▪ where in he may be taken : therefore let vs keepe the straight way , it is the best , and it is the neerest . as it is said of ahymaaz , he ran the way of the plaine , and so though cushi went out before him , yet ahsmaaz came to his journeys end much before cus●● ; because he went the way of the plaine : so he that goes through the plaine way , though he seeme to haue present disadvantage , and trouble , yet when all is summed vp , that will bring him soonest to his journeys end , he shall come soonest to happinesse and quiet that way , he that takes the fairest course , by probabilitie in carnall wisedome , and pollicie , and steppes out of gods wayes , though he thinke that the neerest way , yet he shall finde that he goes about . let a man thinke with himselfe , by declining , i may escape such a trouble , such a straite , such a disadvantage , that will befall other men : perhaps thou maiest , but yet , i say , thou goest about , thou art no gainer by this , it shall be paid thee home in arrerages , thou shalt loose it in the long race , thou shalt finde , that he that goes the plaine way , shal come before thee to thy journeys end , to the happines that we all ayme at ; that is certaine still , he that keepes the right way , he takes the shortest way to happinesse , he that thinkes he takes a wiser course then god , and therefore will decline those troubles , by wynded wayes , that another brings vpoā himselfe by keeping the plaine way , i say , he shall finde himselfe deceived , he goes about towards his happinesse . the last is , as there is a length in this way , and a straightnesse in it , so there is a breadth in this way , there is a latitude , or breadth , a certaine proportionall breadth . the way to some man is broader then to others , and to the same man the way in some places is broader , in some narrower . the iewes way was narrower , then ours , there is a christian liberty that hath inlarged this way , and made it somewhat broader to walke in : for , as the christian libertie is more so likewise is the way broader : we haue more libertie then the iewes had in many things , we are freed from that yoke of bondage , that strict observation of mosaicall ceremonies : and so againe , i say , one christian hath a narrower way then another ; that is ; as a man is subiect to more temptations , to more occasions of sinne , so must he make his way narrower , he may not walke in so broad a path as another . againe , the same man in some part of his way must choose a narrower way , in some he needs not ; as , for example , a man that is subiect to run out in such a recreation , another man may walke in a broader path in the vse of that recreation , then he may : for to him it is an occasion , he is readie to be snared , and to be transported with it : one man is apt to be carried to drunkennesse , if he see but the wine , if he come but neere it , he must not looke on the wine in the cup ; one man is quickly set on fire with incentiues of lust with an object , he may not come so neere , nor be so bold with them as another man may , one man is apt , if he come to such a company , to receiue some hurt , to be intangled with them , he is apt to learne their wayes , to goe along with them , such a man may not be so bold to come neere that company , as another may , that is not subiect to that temptation , so that there is a breadth and a narrownes in these wayes . now our care must be , not to goe beyond this breadth : for it is a narrow way , there are few that finde it , math. . therefore , i say , we had more need looke to it , that we step not aside , that we loose not our way . beloved , it concernes vs much to looke to it ; because , when we goe out of gods paths , we are still exposed to some hazard , and to some danger , we should looke to it , not onely for obedience to god , but for our owne sakes : let a man be found out of the breadth of this way ; that is , let him take more libertie then he may ( for it is profitable for vs to know both our libertie , and our restraint , ) and he shall finde still some misery , or other shall come vpon him ; take heede , therefore , least god meete thee out of the way at any time ; as he said to eliah , what dost thou here ? what makest thou here eliah ? indeed it was his fault , when god had beene with him so mightily , and had given him rayne at his desire , to worke such miracles : againe , to send fire from heaven to consume the sacrifices , and after to slay so many prophets of baal , for a word of iezabell , that was but a weake woman , to run from her so many miles , as farre as his feete could carry him , it proceeded from timorousnesse , and feare : god meetes with him , and saith , what dost thou here eliah ? what makest thou here ? as if he should say ; thou art out of the way . though the lord dealt mercifully with him , yet it was his fault , he was out of the way , as sometimes feare puts vs out of our way , and sometimes againe other passions , as hagar went out of her way from he mistris ( as we see in the chapter before the text ) hagar sarahs maid , whence commest thou ? and whither goest thou ? gen. . . where he puts her in minde of that dutie she did owe to sarah , of that particular calling she was in ; as if he should say ; hagar dost thou remember what thou art ? dost thou remember what particular calling thou art in ? art thou not sarahs maid ? thou shouldst be about sarahs businesse , what dost thou here in the wildernes , running from thy mistris ? if thou be sarahs maid , whence commest thou ? and whither goest thou ? as if he should say ; thou art out of thy calling , thou art out of thy way . so you must thinke with your selues , when any man goes out of his calling , when he goes out of his duties of either of his callings , if god should meete him , if an angell should meete him , and should say , what dost thou here ? thou that art a minister , what dost thou doing the thing that belongs not to such a one to doe ? thou that art a tradesman , a lawyer , a student , whatsoever the calling , and busines be , that god hath set a man in , when he is stepping out to by-wayes , that are not suteable to such a calling , god may say to thee , and thou maist say to thy selfe , what dost thou here hagar , sarahs maid ? he puts her in minde of her calling , so must we , and so much the rather , because we are never out of our way , but at that time we are from vnder gods protection , we are from within the pale , we haue no promise of safetie , it makes vs exposed to some hazard , or other , and , therefore , beloved , be carefull of this . as the israelites , in the wildernes went not a step , but as farre as they saw the cloud going before them , so , i say , goe not a steppe , but as farre as you haue a warrant , as farre as you see god going before you , and this shall be for your comfort . but you will say , it may be , god will lead me by these straite rules to prison , to losses , to crosses , to disgrace , to losse of preferment , to losse of friends ? beloved , know this , that the cloud , as it was a direction to them , so it was a protection likewise , they never followed the cloud , but they were safe , the cloud was a defence to them wheresoever they went : as we see , esay . the lord will create vpon every place of mount sion , and vpon the assemblies thereof , a cloud of smoke by day , and a shining flame of fire by night : for vpon all the glory there shall be a defence . before he had said he would lead them by the spirit , this leading of the spirit , he compares to the leading of israell in the wildernes ; as they were led with the cloud , so shall you , and if you follow the cloud , it shall be a defence to you ; so , i say , walke with god , and he will be a defence to you : it is no matter what the wayes are , he is able to beare you out : for safetie is a part of your wages ; therefore that belongs to him , your businesse is nothing , but to finde out what your way is , and to walke in it , the care of the worke belongs to you , and the other is not your care : therefore ( to shut vp this exhortation ) learne to doe this , to pray , that god would shew you his wayes , that he will incline your hearts , that he will reach you , as he doth the ants , and the bees and not onely shew you the wayes you are to walke , but giue you a secret instigation , and inclination to them , and if you seeke him , and your hearts be vpright , and depend vpon him , he will shew you the path , that you are to walke in : he puts in that condition , that your hearts be sincere , and vpright . againe , let vs depend vpon him , that we may seeke to him , and trust in him , and he will shew vs the way . and , as we are to seeke the way , so we must run it , and not be slow , and slacke in it , but runne the way of gods commandements , that is ; goe apace . now every mans pace is according to his meanes , and his abilitie , according to the might that god hath given him : for that may deceiue vs ; a man may thinke he goes fast , when he goes but slowly ; because it is not according to his ability . as , you know , a tall man when he doth but walke , he goes much faster then a childe when he runs , and yet he goes but slowly ; because it is not according to his abilitie . beloved , our walking is faster & slower , according to the severall meanes , and strength that god hath given to every one of vs : some man hath a larger vnderstanding , hath more grace , more experience , better education then another ; he must runne faster , he must doe much more good in his owne person , he must be more frequent , and servent in holy duties , he must be more diligent in drawing others to god ; another , that hath received lesse , though he goe a slower pace , yet it may be running to him , when the former doth but walke : so , in every particular ; a rich man that giues so much , it is but a slow pace to him , when another , that is poore , giues lesse , and that is a quicke pace to him . and so in like cases . therefore , i say , let vs choose out the right way , let vs pray to god to direct vs , to shew it to vs , vpon every occasion , that we may not misse it . and let vs not onely walke slowly , but let vs walke apace , and run the way of gods commandements . so much for this first vse . the seventh sermon . genesis . . walke before me , and be thou perfect . wee proceede to the second vse which remaines ; i told you the similitude lyes in these two things . first , in the manner of the iourney , there is a terme to which we goe , there is another from which , there is a distance , there is a path , &c. the second similitude was in the constancie , and continuednesse . now our second consequence , or corollarie , we must draw from the second similitude ; betweene a christian life , and a iourney from place to place : i say , it agrees with it in this , that they are constant , there is a continued tenor of actions in a christian mans course : from whence , i ●ay , we draw this : if it be so , if there be this similitude betweene them ; why , then let no man iudge of himselfe , or of others , by a step , or two ; let him not judge of himselfe , i say , by a few actions , but let a man consider , what his walke is ; walke before me , and be perfect : let a man consider what the ordinary , and vsuall course of his life is : if you should doe otherwise , my beloved , you shall finde it , it you judge a man by an action , or two , you shall see , the best of the saints haue beene subject to divers fallings , you shall see , noah drunke , and you shall see lot committing incest , you shall see moses speaking vnadvisedly with his lippes , you shall see david committing murther , and adulterie , and making vriah drunke , many such faylings you shall see in all the saints , you shall see hezekiah boasting of his treasure , you shall see david numbring his people , &c. so that , if you judge of men by a few actions , and not by their constant course , you shall condemne the generation of the just . againe ; it is as true on the other side , if you will judge a wicked man by a few steppes , and not by his ordinarie course , you shall be as readie to justifie the wicked ; you shall finde cain sacrificing , you shall finde saul among the prophets , you shall see iudas among the disciples , you shall see herod entertaining iohn baptist , you shall see him heare him gladly , doing many things at his preaching , and admonition , this you see frequent , and vsuall : therefore , i say , were not to be judged by a few actions , and a few paces , but by the constant tenor of our life , by what we doe in ordinarie , and vsuall course : for there is no man so good , but he may haue some swarvings , though he haue chosen the way of gods commandements , yet oft he may misse that way , oft he may be drawne out of that way , oft he may be transported with some strong temptation . againe , on the other side , there is scarce any man so bad , but sometimes he may come into the way . you haue men that haue no constant place to travaile to , yet , for a fit , they may goe into the high way , as a theefe , or a robber , you know . therefore , let vs learne hence , not to judge our owne estate , or other mens , or censure either our selues , or others by a few actions : for i haue this ground for it , that you may see the reason of the rule . a mans constant course proceeds from the inward roote , and frame of his disposition , from those principles , that are ingrafted in him , i say , his constant course proceeds from it . those same by-scapings out , whether to good , or evill , they doe not proceede from the frame of the heart , but from the evill that is in the good , and from those good things that may be in the evill . you shall see it so in nature : take a river , let it be dammed , and stopped vp , yet let the course of it be naturall , let the vent , and streame of it be to goe downeward , at the length , it will over-beare the damme , and will runne over it ; or let water , that is sweete , be made brackish by the comming in of salt water , yet , if naturally it be sweete , at the length , it will worke it our ; so , i say , it is with every man , looke what the constant streame of his disposition is , looke what the frame of it is , that which is most naturall , and inward to a man , though it may be dammed vp , and stopped in such a course , for a time , yet it will breake through all impediments . though there be some brackish , some evill , and sinfull dispositions , that may breake in vpon them , yet they will weare them out ; so it is as true , on the other side ; let a wicked man step into a good course by some trouble , he is fallen into , or by some good familiaritie , or good education , or some good minister , yet long he will not hold in it , he will breake through that impediment : because his naturall disposition , the streame of his heart runs another way . besides ; as there is this ground of it , so there is another cause of it ; because the outward occasions both for good and evill , i say , they are both forcible , and yet transitory . evill men , haue some outward things , some outward helpes , which put them on to a good course , they are so effectuall ; and yet god suffers them not alwaies to haue them , but takes them away , they are but transitory , therefore a man may walke in a good course , whose heart is not yet right , and yet long he shall not doe it : because those outward occasions shall be tooke from him : as , for example , ioash walked in the wayes of god , all the while that iehoiada lived , here was the outward occasion , he was drawne with another mans synewes , he was heated with another mans heate ; and when that man was tooke away , you see , he fell to his owne course , and by as againe ; the outward occasion was strong , but it was but for a time , and so he returned to his old course . the like in the case of vzziah , he was hemmed in for a time , with zachariah the prophet , but , sayth the text , after his dayes , his heart was lifted vp to destruction . and so herod , he kept within compas●e , he was stirred vp to doe many things at the preaching of iohn baptist , but he did not alwayes continue : for god so disposeth it , in his providence , he will not suffer evill men alwayes to haue these outward occasions of good ; as it is as true , on the other side , good men may haue strong temptations , that may transport them for a fit , but god will not suffer them alwayes to lye vpon the godly , he will not suffer a temptation of affliction , he will not suffer the rod of the wicked to lye alwayes vpon him , it may for a time , and he may for a fit , put out his hand to wickednes , he may , vpon some exigent , vpon a sudden , when he is put to it , vpon some outward trouble , or cros●e , when his heart is shaken , and distempered , when he is not himselfe , but god so disposeth of it in his providence , that they shall not alway lye vpon him , but they shall be remooved in due season , as well as the helpes to good shall be taken from the wicked . so , you see , that may come to passe for a few steppes , for part of the iourney , an evill man may goe right , and a good man may swarue from the straight way : therefore , let vs neither judge our selues , nor others by it : for , if we should , we should justifie the wicked , and condemne the generation of the just . so much shall serue for this , and for that point . the next , and maine point , that we intended , was this , that whosoever hath interest in gods all-sufficiencie , must be a perfect man. that is ; he must be sincere , he must haue integritie of heart ; though he may be subject to many infirmities , yet god requires this of him . if i be all-sufficient , sayth he , to any ( that is the scope of it ) he must be perfect with me ; i am all-sufficient , therefore be thou perfect ; otherwise thou hast no interest in this all-sufficiencie of mine . the poynt is cleare , and it is a poynt well knowne to you , i shall not need to confirme it by any other places of scripture , but rather spend the time in giving you the grounds of it : and secondly , in shewing to you what this intirenesse , and perfection , and sinceritie of heart is . first , i will shew the grounds why no man shall be saved , he shall never haue part in this all-sufficiencie of god , except he be perfect , except he haue integritie of heart . first ; because the new adam should otherwise not be so effectuall as the old ; the new adam should not be so powerfull to communicate grace and life , as the old adam is to instill corruption and sinne ; for the finne , that hath beene conveyed to vs by the first adam , hath an integritie in it , it hath gone over the whole soule , there is a whole bodie of death , that hath possessed vs ; now should there not be in those redeeming actions by christ a contrary integritie , and perfection , a throughout holines , as i may call it ? the plaister then should be narrower then the sore , and the remedy should be inferior to the disease . beloved , you know , a leprosie is gone all over , except the holinesse went all over too from top to toe , i say , there would not be an answerablenesse in the second adam , he should not be able to doe as much good , as the first was able to doe hurt . secondly ; the worke of redemption should be done but by halues , if the lord should dispense with imperfect holinesse . the workes of creation , you know , were perfect , god looked vpon all his workes , and he saw that they were very good . beloved , doe you thinke the workes of redemption should come short of the workes of creation ? are not they likewise perfect ? when the lord shall looke on that worke , shall he not say likewise , it is very good ? if you doe marke the parts of it , hath not christ redeemed vs from our vaine conversation ? the holy ghost , doth not he mortifie every sinfull lust ? the bloud of christ , doth it not wash every sinne ? the word , and meanes of grace , doe they not strike at every rebellion ? it is certaine , they doe , and therefore , there is an integritie required in all : otherwise , i say , there should be an imperfection . if you object , notwithstanding this , though christ hath redeemed vs , yet , you see , there are many imperfections left in men ; and therefore , how can you say the workes of redemption are perfect ? i answer ; they are not perfect in degrees : for they must haue a time of ripening ; but that which wants any part of perfectiō , though it be ripened , when it wants the roote , and principle , when the frame , and first disposition is not right , let it grow vp never so fast , it will never be perfect : so this is true of the workes of redemption , of the works of god in a mans heart , of destroying the workes of sathan , and setting vp a new building , which is the worke of iesus christ , and the end , for which he came ; i say , this is true of it , it is perfect , it wants onely growth : as , you may say , it is a perfect seed , when it is ripe , it will be a perfect flower ; or it is a perfect plant , when it growes vp , it will be a perfect tree , it is perfect in all respects . such a perfection is in the workes of redemption , and , if the heart of man be not entire , if the worke of grace be not throughout , if there be a defect in the principle , and constitution of it , there should be a defect in the workes of redemption , that cannot be . thirdly ; if there was not a perfectnesse of heart wrought in all those that should be saued , the commands of the gospell should be commands of impossibilitie : for the gospell requires at our hands , that we should haue respect to all the commandements , that we should keepe the whole law in an evangelicall manner ; that is ; in a true indevour ; the gospell requires that we should loue the lord our god with all our hearts , for the truth of it ; it requires , in a word , that we should keepe the whole law , in that sence , so as to square our liues to it ; to keepe it all in truth , and sinceritie , though we cannot reach the highest top , and degree of it ; now if the heart were not perfectly holy ; that is ; thoughout , there could be no proportion betweene the commandement , and the facultie , and abilitie vpon which the commandement lyes : for it is certaine , except the heart were perfectly holy , it could not keepe the whole law , there were an impossibilitie , we should not reach every commandement . and therefore , there must be integritie and entyrenesse in the heart , that we may be able to keepe them , at the least in a evangelicall sincere manner , though wee cannot perfectly keepe the whole law of god. fourthly , it is required : because otherwise there should not be a correspondencie , and agreement betweene the covenant on gods part , and on ours : god hath said , he will be all-sufficient , but he requires this againe , on our part , that we be altogether his ; my beloved is mine , and i am his ; and psal. . i will walke perfectly with them that walke perfectly with me ; there are the termes of the covenant , the lord will haue it thus farre vpon even termes , there shall be an integritie on both sides , and therefore , if a man be holy but by halues , that makes not the match , it makes not the agreement betweene the lord and vs : for all , and halfe is not a match , but all , and all is that which makes the match , the agreement , and sutablenesse betweene god , and vs ; and this is another reason why it is required . now last of all ; this perfection , and integritie is required : because otherwise , all that we doe is nothing , it is to no purpose : for , except you seeke the lord , and serue the lord with a perfect heart , you serue him not at all , you cannot serue him as god , you cannot serue him as a maister , you cannot serue him as a lord , as a soveraigne commander , except your hearts be perfect with him . this reason i take out of math. . a place well knowne , no man can serue two maisters . that is ; it is true , a woman may loue many as friends , but shee can loue but one as a husband : a man may looke to many subordinate ends , but he can haue but one vltimate end : a man may haue respects , he may affect many things in a remisse manner , but to affect many things in the highest degree , it is impossible , it can be bestowed but vpon one : therefore , i say , to serue him as god , it cannot be , except the heart be wholly bestowed on him ; if you will take in any thing with him , either credit , or profit , or pleasure , now you make god an idoll , and you make that as god ; so that whatsoever a man loues , and respects or obeyes ; i would aske him but this question ; eyther it commands the same thing with god , when it commands vnder him , and so , in yeelding to that , you obey god himselfe , or else , it commands somewhat different , and if you yeeld to that , and not to the lord , you reject him , and take that for god. therefore , i say , the heart must be perfect , or else the obedience is nothing at all . so much shall serue to shew you the grounds of this , why such a perfection , and sinceritie , and integritie of heart , is required in all those that shall be saved . but the chiefest businesse will be here , to shew you what this integritie is : the best way to finde it out , is to open to you all those expressions in the scriptures , by which it is presented to vs , and you shall finde them to be these fiue : and in the opening of them , we shall sufficiently shew you , what this sinceritie , or perfection of heart is . first , you shall finde it often expressed by puritie , and soundnesse , blessed are the pure in heart ; and , god is good to israell , even to them that are of a pure heart . now what is it to be pure ? that is pure which is full of it selfe , and hath no other heterogeneall thing mingled with it ; so , that heart is pure , which hath no sinne in it , which is holy , which hath a renued qualitie of grace , which hath an inward regenerate man , that will mingle with no sinne , that is full of it selfe , and admits not the mixture of any sinne . my beloved , i must be warily vnderstood here , i say , it admits not the mixture of any sinne . it is true , sinne may cleaue , and adhere to a man , as drosse doth to the silver , but it mingles not with the regenerate part , that mingles not with it ; that is , it enters not into the frame , and constitution of a mans heart , it is not weaved into the texture of his heart ; it is no ingredient into the very frame , and fabricke of it , but though sinne be there , yet the heart still casts it out of it selfe , it resists it , and rejects it , and purifieth , and clenseth it selfe from it , this properly is a pure heart : as in other things , you say , a thing is pure , when it is solid , and cleare , and vnmixed , though it may haue some drosse , and some mudd cleaving to it , you say , it is pure gold , when it is digged out of the minerall , though there be much drosse in it , and we say , it is pure ayre , though , for a time , there be many fogges , and mists , and adventitious vapours within it ; so , we say , it is pure water , though there be many inundations of mud cast into it , or that come from the spring , or channell , from which it runnes ; so a man may be said to haue a pure heart ; that is , a perfect heart , though there be an adhesion of much drosse , many evill thoughts , that cleaue to him , yet , i say , they mingle not with him ; that is , beloved , it is certaine , that the holiest men haue a fountaine of originall corruption in them , and from this fountaine sinnes arise continually , as the scumme in the pot , but yet , if the liquor be pure , and good , if it be right wine , or right honey , whatsoever the liquor is , though the scumme arise , still it purifies it selfe , and casts it out ; this is the propertie of a pure heart : with the impure , it is quite contrary , the scumme ariseth as in the other , but it is sodden in , it is mingled , and confounded with it , there is not such a segregating , such a clensing disposition in it but there is a mixing of them together : this similitude you shall finde ezek. . . whence i take it , she wearied her selfe with lyes , &c. and her great scumme went not out of her . there is a similitude going before of a boyling pot , into which much flesh was put , to which he compares the children of israell of that time , but this is the conclusion that god makes , her great scumme went not out of her ; as if he should say , it is very true , the holiest men haue their scumme rising in their hearts , as well as the wickedest men , but , sayth the prophet , here is the difference , her great scum went not out of her : that is ; though it arose , and might haue beene cast out , it was not so , but was sodden in , and mingled together . and therefore , sayth he , her scum shall be consumed with fire . that is ; god will deale with her , as we doe with pottage , when the scum is sodden into them , we cast them in the fire , and the reason is given in the words following ; for i would haue purged thee , but thou wouldest not be purged , therefore thou shalt not be purged from thy silthines , till i haue caused my wrath to light vpon thee : that is ; as if he should say , i put my word to thee , which is as fire , i vsed such ordinances , & meanes , i withheld none of them , and with those i would haue purged thee ; not , beloved , by the inward purifying worke of the spirit : for that could not efficaciously be resisted , but i would haue purged thee ; that is , my word is as fire ; it is a segregating thing , that differenceth , and puts a separation betweene the scum , and the liquor , as that indeede was the end of the prophets , to separate the precious from the vile . now , sayth the lord , when these meanes were vsed , when thou haddest the prophets that would haue separated the precious from the vile , in thy heart , as well as to doe it in the companies of men : seeing this had no fruit , nor effect vpon thee , but still thy scum , and filthines continued in thee , & thou wast not purged : therefore , i will destroy thee , thou shalt never be purged , but my wrath shall light on thee : so , my beloved , it is not the having impurities in the heart , that makes the heart imperfect , ( that is the conclusion i grow to ) but it is the suffering of them to be mingled , even with the inward frame of the heart . thus you shall finde , if you would know the true difference betweene a pure and perfect , and an impure and vnperfect heart , it stands onely in this ; he that hath a pure heart , there is in him a clensing , and purifying , a segregating disposition , that casts out whatsoever evill comes , though it be continually rising , yet still hee casts it out , though he be still falling into some finne , yet still he is repenting , though many times he be myred , yet still he washeth himselfe againe , he cannot endure it , he doth not , as the swyne , delight in it ; but he hath another , a contrary disposition , he still clenseth himselfe from it : that i take to be the meaning of that , math. . where it is said , that , which comes from within the man , as adultery , fornication , &c. they defile the man. the meaning is this , when sinne riseth in a man from day to day , if he cherish sinne , and entertaine it , and suffer sinnes to dwell , and abide in his heart quietly , without disturbance , if he suffer them to be sodden in , as it were , now they defile the heart , but if sins arise in the heart , and he continually resist them , he continually cast them forth , he continually clenseth , & purifieth himselfe from them , such a man is not defiled with them , not is his minde defiled , not his conscience defiled ; but notwithstanding this continuall ebullition of evils ( that i may so call it ) he is a man of a pure heart , and perfect with god , and that , i say , is one of the expressions of purenesse . and so likewise soundnesse , when a man is sound at heart , that is another expression of this perfectnesse . now a thing is said to be sound ( as an apple , you know , is said to be sound , when it is not rotten at the core , though there be many specks in it ; and a ship is said to be sound , when there is no leake in it , though it may haue some other flawes , and defects ; and a vessell is said to be sound , when there is no clift in the bottom , though it may otherwise be brused , and battered , yet , you say , it is a sound vessell ) i say , so it is in this case , when the bottom of the heart , and the inward frame of the heart is right and sound . though a man be subject to many faylings , yet this is a perfect man , he hath a sound heart ; whereas , on the other side , take a man , my beloved , ( that we may shew you what this rottennesse at heart is ) take a man , i say , who doth admit a constant neglect of any duty , or an ordinary commission of any sinne , such a man may properly be said to haue a leake in the bottom of his heart , to be rotten hearted , to be vnfound at the bottom ; but a man , that , though he be subject to infirmities , yet had rather dye then omit a knowne duty , or to be in a knowne sinne , i say , this man , though he haue many infirmities , yet he hath a sound heart : and the reason of it is this , because , such a man although he haue some weaknesse , some sicknesse , and infirmitie hanging vpon him , yet he will grow it out , as one that is sound in his bowels will weare out his sicknesse , and distemper , as it is said , if the inside be cleane , the outside will follow : and that is as true , on the other side , let the inside be rotten , though there be a faire and a golden outside , as in an apple oft times , that doth not continue long , but rottennesse will possesse the outside also ; that we see often in experience , and you shall seldome see it otherwise ; ( i thinke there is scarce an example of it ) but that an hypocrite , a man of an vnsound heart , though he may carry a faire shew long , yet , in the end , even the outside shall be tooke away , that shall vanish also , and rottennesse shall seize vpon it : for that is the nature of things , that are vnsound , they stay not there , but they putrifie , and corrupt more and more ; so that , you see throughout the scriptures , still those that were of imperfect hearts ; that is , that had vnfound hearts , they were discovered before their death ; as amaziah was , he held out long , and so was ioash , and divers others ; it is a rule , i thinke , that seldome fayles : because god hath said , i will curse the name of the wicked , and it shall rot . now except their hypocrisie should be discovered in time , and that their outside were removed , and made as rotten as the inside , how should his name rot ? so much shall serue for this first expression , that it is expressed by purenesse and soundnesse . secondly ; you shall haue it expressed by simplicitie , and singlenes of heart ; he , whose heart is perfect before god , he is said mat. . to haue a single eye ; and iam. . he , that is imperfect is sayd to be a double minded man , contrary to which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a man that hath a simple heart , a heart without guile , a single heart . now , if we can finde out what this singlenesse of heart is , this singlenesse of eye , and of heart , you will finde out this perfection , that is here spoken of ; walke before mee , and be thou perfect . now a single heart is called so from the singlenesse of the object , that is a single eye , that lookes but vpon one object , and that is a single heart , that lookes but vpon one thing : likewise that is a double eye , and a double heart , that lookes vpon two objects , and is divided betweene two , and knowes not which to choose ; like a man that is in bivio , in a double way , he stands , and lookes on both , and knowes not which to take ; so an imperfect hearted man , an vnsound hearted man , he stands , and lookes vpon god , and vpon the world , and he knowes not well which to choose , sometimes he is following the one , sometimes the other , this is his condition , he is distracted betweene both ; such a man hath a double eye , and therefore , sayth the text , a wicked eye : for so it is called , if the eye be single , all the body is light , but if the eye be wicked : ( for so it must be interpreted ) if the eye be double , which is a wicked eye ; so , my beloved , an vnsound harted man is not described to you by any thing so plainely , and perspicuously , as by this , that his heart is not pitched vpon god alone ; but he hath an eye vpon god , and an eye vpon credit , he hath an eye vpon god , and an eye vpon his walth , vpon his pleasures , or whatsoever it is , when there are two objects : for , in that regard a man is sayd to haue a heart and a heart , not as commonly it is taken to make a shew of one thing , and haue another within ; but it is a heart and a heart , when there are two objects , vpon which the heart is set , that the heart is divided betweene two , & so is cloven asunder , as it were : and so it is a double heart , by way of division , and not by having one thing in shew , and another within . now then , if you will finde out what a perfect man is , i say , it is he that hath a fixed resolution to cleaue to god alone , that hath his eye vpon him , and vpon nothing besides . this is a single heart , when a man shall resolue ( for instances will best make it cleare to you ) when a man shall say , as ioshuah did , well , sayth he , i see you are readie to take divers wayes , but i am resolved for my part , for me and my house , we will serue the lord , that i am resolved on . so david , i haue chosen the way of his commandements , i haue sworne to keepe them , and that i will doe : when a man is once resolved throughly , when he is grounded , and hath a setled resolution , an vnchanged resolution , that pitcheth him vpon one , he is no longer in doubt betweene two , this is a perfect hearted man , so moses takes that resolution , i will suffer affliction with the people of god , as if he should say , i haue chosen it , whatsoever become of mee , though i be a banished man , though i liue a poore life , though i turne from pharaohs sonne-in-law to keepe sheepe in the wildernes , yet this is my resolution , here i haue fixed my staffe , this will i doe . herein the perfection , and integritie of his heart was seene ; so the three men , sidrach , mesech , and abednego , this , say they , we are resolved vpon , whether we be delivered , or not delivered , whether we dye , or liue , whatsoever come vpon vs , we will serue the lord , we will not worship thine idoll . and so i●b , ( the place you know ) though he kill me , yet will i trust in him ; that is , though he multiplie miseries vpō me , even to the very death ; yet i am resolved to serue him , my heart is there pitched , his , will i be . this is , beloved , to haue a single eye , and a single heart ; when the heart is divided , it is imperfect , such a man is vnconstant in all his wayes , sayth iames : such a one was saul , and such a one was amaziah : that indeede is the case of all hypocrites . and to this , i adde that which is said math. . the fourth ground is said to haue an honest heart , ( i put them together , a single heart , that i would explaine to you , they come much to one , ) an honest heart stands in this , that a man resolues to serue the lord with patience , and with abstinence , that is the definition , that i will giue of it , he that hath an honest heart , he resolues to serue god in all things with patience , and abstinence , one of them is exprest in the text , he brings forth fruit with patience , the other i adde , for a more full explication of it . the meaning is this , he hath an vpright , and honest heart , that so pitcheth vpon god , that he will not be drawne aside for any thing : now there are but two things that draw vs aside ; that is , eyther persecution affliction , and trouble . and for this the honest heart hath patience , he resolues to suffer them , whatsoever they be , and therefore he is able to goe on ; or , on the other side , pleasures , and divers lusts , that drew away the third ground , as persecution did the second ; here he hath a resolved abstinence , he is content to part with them , and to be without them : therefore he brings forth fruit when another doth not ; that is , another may haue a faire blade , but either persecution , or else pleasures , and divers lusts come betweene , and intercept his maturitie , that he never comes to any bearing of fruit , to any purpose ; this expression i put together with singlenes of heart , a heart without guile , and without mixture , because there is a similitude betweene them . so much fo that expression likewise . a third expression there is in the scripture , which you shall finde in these words , ier. . . they did not turne to me with their whole heart , but faignedly . and very oft , thou shalt serue the lord thy god with all thy heart . so that the wholnes of the heart , the integritie of the heart , he that hath this is a perfect man , he , that wants it is an vnsound hearted man. now what is this integritie , and wholnes of heart , you shall see in these three , the integritie of the subject , the integritie of the object , and the integritie of the meanes , whereby the subiect , and the object are joyned together . the integritie of the subject , that is the heart of a man , that i call the subject ; the integritie of the object i call the commandements , when he hath respect to all of them ; the integritie of the meanes i call that , which brings the heart , and the commandement together ; that is , the vse of all holy ordinances , and the abstinence from all occasions , that may draw vs another way . so now he is a perfect man with god that first hath a whole heart ; that is , such a heart whereof every part , and facultie is sanctified ; there is no part of it , but it is seasoned with grace , there is no wheele in all the soule , but it is turned the right way , according to that thes. . he is sanctified throughout , in body , soule , and spirit . i say , when a man shall finde every thing within him readie to prayse the lord , and to looke toward the lord , all that is within him . there is not any thing within him , of which he can say , the bent of it is another way . i say , such a man hath an integritie of heart : another man , you shall finde it thus alway with him , that , though in many things he wish well , and hath a good meaning , and good purposes , yet there is something , or other , hath stollen away something in his heart , something within him is not right , it may be in his feare , he cannot say he feares god , and nothing else : for there are many things that he feares more then god , so he cannot say of his loue to god , that that is right , it may be , it is misplaced , though many other things may be right in him , he loues riches , he loues credit , he loues reputation , he loues his ease , and conveniencie , his practise , and imployment ; so that , if god and these should come in competition , he would be readie to violate his conscience towards him , rather then to part with these : and so his griefe , that is not principally for sinne , there is somewhat , or other , that you shall finde him fayling in , there is not an integritie in the subject . and secondly , there is as little in the object ; he hath not an eye to all the commandements , whereas the perfect hearted man , there is no dutie but he giues vp his heart to it : and againe , there is nothing forbidden , no sinne , but his heart is averse from it , and he resists it to the vttermost . you shall see this expression , iam. . he that can guide his tongue is a perfect man , in many things we sinne all , if any man sinne not in word , he is a perfect man : iam. . . compare this with iam. . . if any man among you seeme to be religious , and refraineth not his tongue , but deceiues his owne heart , this mans religion is in vaire . i say , you may take but this one instance , that this is the judgement of the holy ghost : should a man haue an eye to every commandement , and should he but fayle in this one thing , not bridling his tongue , but giue vp his tongue to evill speeches , to let it walke loose , vp and downe , whither it will , if he doe but neglect this one particular , yet , sayth the text , all the rest of his religion is but vaine ; why ? because there is not an integritie in the object , he hath not an eye to the whole law , so that , if a man fayle in this , he is not a perfect man , if either it be in the subject , or in the object . or thirdly ; if it be in the meanes , that knits these together ; that is , take a man that will not vse all gods ordinances conscionably , and in their season ; that he doth not pray , and receiue the sacrament , and vse the communion of saints , and fasting , and every one in their season : i say , if he doe not vse all the meanes : and againe , if he doe not abstaine from all the occasions , but if he venture vpon evill occasions , and incentiues to lust , vpon such objects , as are readie to worke vpon him , i say , if there be a defect in these , he is an vnperfect , and vnsound hearted man ; as you may say of a mans bodie , if you see those things that are essentially to a mans health , if he faile in any of them , he will not drinke , nor he will not eate , nor he doth not sleepe , he fayles in the meanes that should make him sound ; or else , if he adventure vpon the occasions that may corrupt him , he venters vpon poysoning , and infecting dyet , infected , and pestilent ayre , &c. he cannot haue a sound bodie ; no more can such a one haue a sound soule : so , i say , that the wholnesse , and integritie of the heart , it lies in these three put together . first , the heart must be all sanctified : if you say , how shall wee know that ? thus : he hath respect to every commandement , he fayles not in any thing , not in looking to his thoughts , not in looking to his speeches , he doth not neglect any affection that riseth in him , at any time . but how shall a man know that , whether he haue done this ? so they hang , one vpon another , that you may know the first by the second , and the second by the third , you may know whether a man haue an eye to every commandement , if he vse all the meanes , and abstaine from all occasions of sinne : for if thou doe not this , pretend what thou wilt , thy heart is false ; so much for this third . the fourth expression , that i finde in scripture , is vprightnes , or straightnesse of heart : the word , in the originall answers ( rectitudo ) and an vpright man , in the originall is as much as ( vir rectus ) a straight man : marke the way of the vpright , and perfect man , his latter end is good , it is peace , psal. . that is , of a straight man : so the straightnes of the heart , if we can finde what it is , we shall know what it is to haue a perfect heart with god. now the straightnes of a man ( for so i will rather expresse it ) in the concrete is seene in this , whether he hath straight & vpright ends : an vpright man you shall know by his aymes , he hath a right end ; the ayme , and scope , and marke , that his eye is vpon , is gods glory , and his owne saluation , to doe , and suffer the will of god , whatsoever it is ; that is , to be faithfull , and diligent in his calling , to be serviceable an profitable to others , these are the things that are in his heart , these are the right ends , and he is sayd to haue a right heart , whose ends are right , that pitcheth vpon right , and straight ends , and likewise , he that goes by a straight rule : for a right end never hath a crooked rule leading to it . but , if a man would know whether he hath a right end ; thou shalt know it by this , there needs not any oblique way to lead to such an end , but thou wilt goe by a straight rule ; that is , the way of gods commandements is the rule that thou wilt walke by : therefore if thou finde this in thy heart , that there are devices , and plottings , and windings , and turning wayes , that thou projectest to thy selfe to bring any end to passe , now thou goest not by a straight rule , but by a leaden lesbian rule , by a bended rule : whereas a right man , his eye is still vpon the rule , he considers not this , and this i will bring to passe ; but he considers with himselfe , what is the rule i ought to walke by ; as indeede every man hath some certaine rule , and principle in his heart , and all the actions that hee doth , proceede from those secret rules , though himselfe take no notice of them . now this is planted in the heart of an vpright man , that still he goes by a straight rule , though he could desire many things might be brought to passe , yet if the rule will not hold , he will not seeke it . this you shall finde gal. . peace on the israel● of god , as many as walke by this rule . they are the true israell , that keepe the right rule ; so i will commend this to describe to you a right , and straight man , when his end is right , and his rule is right : that is ; when his heart is not a crooked heart : for it hangs all vpon a string , crooked ends , and crooked wayes , and a crooked heart . he that hath a right heart ; that is , not a perverse , and froward heart ; as we see pro. . . a froward heart ( as the translation is , that is , a crooked heart ) it findes no good . a man is then sayd to haue a crooked heart , when if you will lay to him any straight rule ; that is , giue him any right precepts , tell him this you ought to doe , this is the iust course ▪ this is the way you ought to hold , you shall never bring a crooked heart , and a straight lyne together , his heart will still be starting aside from it , it will not cleaue to it , it will not accommodate it selfe to that : for his heart is crooked . therefore , beloved , when wee giue straight counsels to them that haue ●rooked hearts , we doe but loose our labour . if it were a straight heart , straight counsell , and it would soone agree : such an expression you see psal. . he that seekes himselfe in crooked wayes , i will leade him forth with the workers of iniquitie . that is , when the inward bent of a mans heart is crooked , when it will not entertaine straight , or right counsels , but i● is still jarring , and disagreeing with them , such a man god rejects ▪ there●ore ( sayth he ) he will leade him forth with the workers of iniquitie ; that is , he will reckon him as a worker of iniquitie , and so will he deale with him . the last expression , that i finde in scripture , to set forth this perfection of heart , is , to doe every thing in gods sight : when thou hast an eye vpon the lord , as well as he hath an eye vpon thee . so you shall finde , cor. . as of sinceritie in the ●ight o● god , where the second is an explication o● the first , and so here , walke before mee , and be perfect : that is , if a man walke before god , and approue himselfe to him , he is a perfect man , for that shewes the difference betweene perfection and soundnesse of heart , 〈…〉 the one is truely such as will 〈…〉 tryall , such as will endure even the eye of god himselfe , when that which is 〈…〉 to the vrmost tryall ; that is able to say ●o god ; lord thou knowest mine innocency , as david did , and lord , i beseech thee , search m● reynes , and my heart ; when one 〈◊〉 say , as hezekiah , lord , thou knowest , that i haue walked with an vpright heart . now , i say , when a man is so entire , that there is such truth in him , that bring him to what touch-stone you will , let him be brought to the light , he knowes his workes are right , he is not afraid , let god himselfe looke into his heart , that hath pure eyes , that can search every cra●nie of it , to whom every thing is naked , yet he shall finde him true ; that is , he doth every thing , if god looke to the most inward retired thoughts , he doth all in gods fight , he approues himselfe to him , such a one hath a perfect hea●t ▪ so much shall serue now for the opening of this to you , what it is to be a perfect man ; beloved , i will apply it very briefly . if this be perfection ▪ now you haue seene the ground why god requires it , and that no man can be saved without it , let vs make this vse of it , to try our selues ; let a man examine himselfe whether he be a perfect man , or no : you will say , how shall we doe it ? indeede , my beloved , i confesse it is a hard thing to doe : for men are children in vnderstanding ; and , as children are apt to be deceived with guilded things , they see the outside to be fayre , they see a fayre peece of gold , but they are not able to finde out the base mettall , that is hid within ; so it is our case , for the most part , we are not able to finde out this truth , whether our hearts be imperfect , and vnsound , and rotten , or no : therefore we had neede of helpe , i will name one or two . and this is one rule ( i take but such as i finde in scripture ) that is a rule that our saviour giues , by which you may try your selues ; sayth he to the young man , when he comes to professe to him , that he had done thus and thus from his youth , saith he , if thou wilt be perfect , goe sell all that thou hast : as if he should say ; wouldest thou know now if thou be perfect ( those are the words ) that is , whether thou haue a sound heart , or no , goe sell all that thou hast : that is , thou shalt know it by this , that is the meaning of rhe rule , goe sell , &c. let a man looke round about him ; if there be any thing in the world , any evill , any calamitie , that he is not willing to suffer ; if againe , there be any blessing , any comfort , that he is not willing to part with , i dare boldly affirme it , that such a man is an vnsound hearted man : for example ; put the case that such a thing befall him , as imprisonment , that a man sayth thus with himselfe , i will endure other things , but for that , i haue a crazie bodie , that will not beare it , i haue a wife , and children , that must be maintained , i haue debts to pay , &c. that is a thing that i cannot beare , and endure : let a man haue but such a resolution as this , i will not beare this , such a man will proue an vn●ound hearted man , if he be put to tryall . and whensoever the heart is not sound , god will bring one to it , at one time or other : or againe , put the case a man say thus , i will endure any thing else , but to be despised , but to be contemned , to be disgraced , to loose my reputation with my neighbours , to be a singular man , ●o be an owle for every body to wonder at , this is a thing i can never endure , let this man be put vpon it at any time , to doe any strange thing ; that is , a thing that seemes strange to worldly men , that shall bring the censure of them vpon it , let him be put to passe through evill report , as sometimes he must be , let him be put to walke in the wayes of righteousnesse , it sometimes seemes strange to them that you doe not thus and thus , such a man will deale vnsoundly , he will discover himselfe to be rotten hearted . so againe , a man that saith thus with himselfe , i will not loose my practise , i will not loose my imployments , i will not loose my trade , i will not loose my dealing with my customers ; this is my plowe , this is it , that maintaines both mee and mine , though i suffer many things , ye this is that i cannot beare , it would breake me asunder , &c. i say , let any man say thus in his heart ( i doe but giue you instances , that you may vnderstand what i would say ) such a man will deale vnsoundly , and imperfectly , when he is put to it , let it be any thing in the world , i will not stand to giue further instances . let a man examine himselfe , and thinke what is neare , and deare vnto him , except he be inwardly willing to part with it , that he can say , if any of the wayes of god fall crosse with this ; if i be any whit hazarded in the keeping of a good conscience , by keeping this , i will part with it : i say , except thou canst say this , it is certaine thou hast a rotten heart ; and the like i may say for suffering ; if a man say , such a great mans favour i will not loose , my making , or my marring depends vpon it , if there be any such case , be it what it will be , thou art an vnsound hearted man ; and that is the meaning of that ; if any man will be my disciple , he must denie himselfe , and take vp his daily crosse : as if he should say , if a man will not deny himselfe , in every thing , if he will not take vp every crosse ( he may take vp to himselfe a profession to be a disciple , he may make as many pretences , and shewes , as he will , to be my disciple , but a true and a genuine disciple he cannot be ) he cannot be my disciple , except he deny himselfe in every thing , and take vp every crosse , and therefore let a man examine himselfe in that , whether he be thus prepared to part with every thing , if thou wilt be perfect , sayth the lord ( that is the place i ●ake it from ) then sell all that thou hast , that was the tryall , he was put to , and it is a tryall by which you shall judge of your selues . so likewi●e , you shall finde another tryall of that , math. . and the last ; be you therefore perfect , as your heavenly father is perfect . there is another way of finding out this perfectnesse of heart , whether it be in vs or no , you must be perfect , as your heavenly father is perfect : no lesse will serue the turne ; if you be not so perfect , as he is perfect , you cannot be saved , you are vnsound hearted . you will say to me , this is very hard , who is able to be perfect , as his heavenly father is perfect ? beloved ; the meaning of this , is not that you should reach his perfection ; for , who can ever doe it ? but the meaning of it is this , there must be as great a length , as great a breadth , and latitude in your perfection as in his , your perfection must answer his . how shall we know that ? gods perfection is knowne by his commandements ▪ looke how largely the perfection of god is set forth in the scriptures , so large your obedience must be . if it come short in any thing , if it be not as long , and as broad , as it were , it is vnsound , and 〈◊〉 , and imperfect obedience , that shall be cast away as evill , and counterfeit : for you must be perfect as your heavenly father is perfect , sayth christ , he giues this as a reason of all that he had delivered before , ( you shall see in a word in particular ) sayth he , you haue thought it enough to loue your friends , but , sayth he , it is not enough , you must loue your enemies , you must blesse those that curse you , and speake well of those that speake evill of you . and when a man shall object ▪ but this is a hard thing ? that is the conclusion , sayth he , you must be perfect as your heavenly father is perfect ; he doth thus , he causeth his sunne to shine vpon the good , and the bad , he causeth his rayne to fall vpon them , and your perfection must be as large as his : and so againe , perhaps thou art one that wilt abstaine from swearing greater oaths , but that is not enough , thou must not sweare by thy haires , thou art not able to make one white , or blacke , much lesse , my brethren , must we sweare by our truth , and by our faith , which is more worth then haires . so againe , perhaps thou art one that wilt not commit adultery , but if thou cherish sinfull lusts , contemplati●e fornication , and vncleannes in thy heart , thou fallest short , in that thy perfection is not so broad , as the lords ; that is , that his law requires , that sayth , thou shalt not lust : and so againe ; perhaps thou sayest , he hath done me wrong , and i will doe him no iniustice , but an eye for an eye , thou requirest justice according to retaliation , and proportion : but that is not enough , but thou must forgiue perfectly : if hee haue done thee two or three or foure wrongs , thou must beare them , and leaue revenge perfectly to god : if you object , this is hard , who can doe it ? he saith , be perfect , &c. so you see the meaning of it . if you would finde out now , whether your hearts be perfect or no , consider whether the latitude of them be such , whether it be thus broad , that is ( that i may expresse it fully to you ) whether you walke so exactly , that you haue not onely an eye to the maine poynts of every commandements , but you obserue the least particle of every commandement , the least iota , the least pricke , and poynt , that you finde in every commandement . except you doe this , i say , your hearts are not perfect : the scope of the chapter is to require the exact keeping of every commandement , to the least , and to the smallest things . and there are these three reasons put together , to confirme it . one is ; for , sayth he , every iot of the law , is of so much worth , though you thinke it a small thing , that it were better that heaven and earth should perish , then that it should . it is of greater price then the whole world . therefore the lord will not haue the least jot of the law to perish . againe ; sayth he , the pharisies would keepe the great commandements , the principall poynt , and part of every commandement ; but the particles of it , the nicer poynts of it , they would not keepe . and , sayth he , except your righteousnesse goe beyond theirs , except you goe further then theirs , you shall never be saved . then the last is , that i named to you before , except you be perfect , &c. there must be such a latitude , for the extension of your perfection , though not for the intention , and degrees of it , as is in your heavenly father , you cannot be saved else . therefore , if you say , this is a hard condition ; beloved , you must know this , that iesus christ hath given to all those that shall be saved grace for grace , that looke as he requires perfection of obedience , in a latitude answerable to all the commandements , to all the particles of them , even a perfection answerable to his owne perfection ; so he hath given vs grace for grace , that is , he hath given vs an inward abilitie of graces which answer every commandement ; he hath given vs grace for grace , as the father giues lim for lim , part for part , there is not a little finger , not a toe , but the father giues it the sonne , and the sonne hath given it to vs , moses brought the law , but grace comes by him ; and when he would shew what grace it is , it is grace of such a latitude , that it enables you to be holy , as he is holy in all manner of conversation , there is another expression like that to be perfect as &c. therefore , my beloved , if you would haue the testimony of sinceritie , and of perfection to your selues , take heed you neglect not the smallest things , i know how vsually it is found fault with , when men are so curious to looke to every m●ate ( it is to be more nice then wise ) it is too much straightnesse , and too much precisenesse , and exactnesse : i beseech you , consider the ground , i will be hold to say this ; that man that neglects the smallest thing , say it be vaine speech vpon the sabbath day , say it be the neglect , or overly performance of prayer from day to day , though he will not omit the maine dutie ; though it be 〈◊〉 vaine speech ; or vaine thoughts , though it be that which the best are continually subject vnto , yet , if it be so that he haue not a continuall eye to them , so that he neglect not the smallest of these things , or if you can name any lesser commandement , i say , let any mans heart be of this constitution , that he neglects them , that he hath not a speciall eye to the observance of them , a speciall care to keepe them , he is vnsound , and rotten at the heart , he shall never be saved contin●ing such ; for the confirmation of it , i will name but that one place , pro. . . he that keepes the commandements , keepes his owne soule , but he that despi●eth his wa● , shall dye for it : that is , he that keepes the commandements every way , that lookes to all the commandements , and every particle of them , and sees how farre they reach , as they are particles of the commandement . the commandement sayth , thou shalt not kill , to be angry with thy brother , to admit an inward distemper of malice and envie in thy hear● ▪ this small thing , though it be but a transient passion , yet thou must make a speciall conseience of it . and so , thou shalt not commit adultery ; that is the maine of the commandement , yet , if thou haue an adulterous eye , an adulterous tongue , or adulterous thoughts in thee , these are the touches of vncleannesse , the tinctures of it , i say , except thou makest conscience of these , and keepe the command thus farre in this extent , and thus exactly , thou dost not keepe thine owne soule , but he that thus keepes the commandement ▪ keeps his soule , for , sayth he , he that despiseth his way , that is the word i meane to vrge , he shall dye for it ; that is , he that thinkes thus with himselfe ; alas , these are poore , and small things , they are things of little moment , and therefore he despiseth them ; well , sayth he , he that despiseth the least thing , he that despiseth any of his wayes ; that is , the least particle of any commandement , you see what he sayth , he doth not say , he shall be afflicted for it , but he shall dye for it . therefore i pronounce this out of that place as well as the rest , that he that despiseth any of his wayes , any part of gods commandement , seeme the dutie to be of never so little moment , vnlesse he repent , and amend , he shall dye for it ; for now thou despisest some of thy wayes : beloved , a godly man , though he fayle much , yet this is an inseparable propertie of a perfect heart , still he hath an eye vpon every thing , he doth not despise the least of his wayes , the least steppe , the least particle , the least tincture of the commandement , but he hath respect to all . so much for this time . finis . the eighth sermon . g●nesis . . walke before mee , and be thou perferct . wee now proceed to the rest of the properties of this perfection , that you may try your selues by them ; and wee will hold the same course we did , in opening to you the nature of this perfection : that is ; wee will open to you those places of scripture , wherein the scripture expresseth the proper effects of a perfect heart : and therefore , to that second we will adde this as a third that will keepe you from mis-vnderstanding it : that is ; we must be perfect , as our heauenly father is perfect ; that property of perfection you shall finde , ioh. . . he that hath this hope in him , purifieth himselfe , euen as hee is pure . so likewise cor. . since we● haue such promises , let vs cleanse our selues from all pollution of flesh and spirit . that is ; those that haue these promises , and beleeue them , will be still cleansing of themselues : contrary to which is that generation spoken of prou. . . there is a generation that are pure in their owne eyes , but yet they cleanse not themselues from their filthinesse . so that , my beloued , to haue a purified disposition , to haue a heart and a spirit ready to cleanse it selfe , this is to haue a perfect heart : so that a godly man , he may be many times defiled with sinne and vncleannesse , he may haue his heart many times muddy and imp●re , hee may haue it clouded and ouercast with passions and vnruly affections , but yet it cleeres vp againe , and hee comes out of them all with more brightnesse , and with more cleerenesse and purenesse of heart . the substance of it is this ▪ wee deny not that a godly man may fall into many sinnes , into many impurities , into many defilements ▪ but yet he riseth out of them againe by an assiduous and daily repentance , and still he growes vp dayly to more and more perfection , as dauid , and hezekias , and the rest ; whereas , on the other side , a man that hath an imperfect and vnsound heart , though hee bee recouered out of a sinne againe , and againe , yet hee returnes to it , as it is said , . pet. . . men that haue eyes full of adultery , that cannot cease to sinne : that which is said of that sinne there , they cannot cease to sinne , that is , though they make many couenants with god to leaue their sinne of vncleannesse , yet they haue eyes full of adultery , that cannot cease to sinne , i say , it is true of any other sinne , to which an vnsound-hearted man is giuen vp , he cannot cease to sin , as pro. . . a man of much anger shall suffer punishment , though he be deliuered , his anger shall come againe : that is , though hee bee often punished with his anger , for his distempered anger and passion , though he finde many euill effects of it , and so be deliuered from it by many purposes to returne to it no more , yet , saith he , his anger will come againe and againe ; so that it is true which is said in the generall , let the foole be beaten in a morter , yet he will returne aga●●e to his folly & wickednes , it cannot be beaten out of him : it is the nature of an vnsound hearted man , though he be often deliuered , he will returne againe , and againe . ieroboam , though he were admonished , yet still hee will returne : the israelites , though they were often quieted , and satisfied , yet being a stiffe-necked people , they still rebelled and murmured against god ; so did phoroah : so that you may take this for a sure r●le , that , take a man whose heart is not sound , and all the miracles in the world , all the preaching , all the admoni●ions , all the mercies , all the afflictions , all the experience that he can gai●e by all the passages of gods prouidence towards him , and about him , will no● keepe him from returning to his si●ne , but still he fals backe to it againe and againe , it gets strength still ; but with a man that ha●h a sound heart , that is perfect , it is not so , hee doth not easily returne againe , but though he doe fall for a time , ( as i deny not but hee is many times ouertaken with the same infirmity ) yet he still cleanseth himselfe , but , you will obiect , take the holiest man , may he not relapse many times into sinne , may he not fall into the same sinne againe and againe , yea , euen into grosse and great transgressions ? beloued , i cannot deny but he may , ( for we must not take away the right●ousnes from those that are perfect , whilest wee seeke to exclude those that are hypocrites and vnsound-hearted , and therefore i say ) i deny not that there may be many relapses into the same sinne , though the heart be perfect and sincere ; and therefore to shew you cleerely the difference , wee must spend a little time in this point . there are these foure differences between the turning againe of a man whose heart is vnsound , and betweene the relapses that are incident to a man whose heart is perfect with god. first , you shall finde this difference between them , that a man whose heart is perfect with god , though he doe relapse into sinne , yet still he gets ground of his sinne , euen by euery relapse ; marke it ; i say , he gets ground of sinne , and grace gathers strength by it ; whereas , on the other side , an vnsound-hearted man , the oftner he fals , the more sinne gathers strength , and euen the goodnesse , he seemed to haue had , is lessened more and more , till , at length , it bee quite abolished . this is a point much to be obserued , and the ground of it is this ; because any grace , where it is a proper grace , where it is a right grace , let it be wounded by any relapse , by any transgression , i say , it gathers ●trength , euen by that relapse , it is the nature of true grace so to doe ; it gathers strength euen from the contrary , as fire doth when it is compassed about with coldnesse , by an antiperistasis , so it is with grace : it is a common saying that you haue , and true , as you commonly vnderstand it , that vertue growes stronger when a man fals into affliction : but more true , if thus taken , that grace gathers strength , when it selfe hath receiued a wound , when the grace it selfe is weakned , as thou thinkest , it gathers more strength : as for example , let a sound-hearted man , whose grace is true and right , and genuine , and not counterfeit , let him fall into any transgression that giues a wound to his graces , say he fall into an act of intemperance of anger and passion , he gathers more strength by it ; euen these graces they grow brighter by it : it is not so with other men , the more they fall ; the weaker they grow ; dauid , when once he had committed the sinne of cutting off the lap of sauls garment ; none was more carefull then he was afterward , he would not offer him the least violence : and so peter , when that grace of courage and boldnesse for the truth , had once receiued a wound by his denying of christ , you see what strength hee gathered by it , hee grew af●e●wards ●he boldest of all the apostles , as you see acts . so it is generally with all the saints ; euen those wo●ds , by which it is expres●sed in the scripture , discouer as much vnto vs ; hezekiah , when hee was falne into the sinne of pride and boasting of his treasure , saith the text , hee humbled himselfe ; you shall fi●de , . chron. . . the words there vsed , are , the lord tryed hezekiah , the lord left him , that he might 〈◊〉 him , and know all that was in his heart : the like phrase is vsed of peters falling , satan desires to winnow thee , but i haue prayed for thee , that thy faith doe not faile : and , now marke it , when they doe fall into any sinne , it is to them as a tryall to the gold , and as a winnowing to the corne ; euery sinne , euery temptation , euery fall , though satan intend to burne out the good mettall , yet the issue still is this , they lose nothing by their fals , but their drosse , the chaffe is still winnowed out ; euery sinne , they fall into , discouers that corruption that before they tooke no nocice of ; as hezehiah knew not the pride , before , that was in his heart , but that action discouered it to him , so it was thereby cleansed and emptied forth : so likewise peters cowardlinesse and fearefulnesse was discouered by that act , hee knew it more , and therefore he was more watchfull against it , hee gathered more strength against it : so that this is the nature of the relapses of the godly , that still they empty their hearts more and more of those sinnes that they fall into : againe ; ●he graces , to which they giue a wound , still gather more strength ; but with others it is not so , still they are weakned by their relapses , the good things , they seemed to haue , are still lessened , and suffer diminution , till at length they be quite abolished , that is one difference . the second is ; though a godly man fall backe to sinne againe and againe , yet hee neuer fals backe to the allowance of any sinne : there is a great difference , my beloued , betweene these two , betweene returning to the act of a sinne , and the allowance of it : another man doth not onely returne to the sinne , but hee returnes likewise to the continuance in it , he is ready , in the end , either to excuse the sinne , to finde out some deuice and excuse for it , or else hee is ready to say , i see it is impossible for me to ouercome it , i see there is no remedy , i must giue vp my selfe to it : this you shall see in the relapses of saul ; saul tooke a resolution more ●hen once , that he would pe●secute dauid no more ; and no doubt this resolution was exceeding hearty for the time ; but , you see , hee did not onely returne to the act , but to a continuance in it , and an allowance of himselfe in it . so likewise did pharoah , hee resolued many times that hee would let the people goe , and made that promise to mos●s and to ●he lord , that he would let them goe ; but , you see , hee returned againe , not onely to the sinne , but to such an allowance of it , that hee excused himselfe in it , hee thought rather , hee had erred in his purpose of letting them goe , and so continued still to retaine them . this you shall finde in all the falles of hypocrites , in all their relapses , that in the end ( howsoeuer for a time they may resume their purposes againe ) they weare them out , and they step backe to a resolution to continue in that sinne ; they thinke thus with themselues , i see it is a sinne that preuailes against me , i am not able to resist it , it is too strong for me , and therefore i will goe no more about it . thirdly ; as there is a difference in this ; so there is a difference in their manner of ouercomming , and in their manner of returning , when they arise out of a sinne , when they preserue themselues from it after a relapse , by which you may iudge likewise ; for you may iudge the one by the other : a man whose heart is vnsound , may take to himselfe a strong and fixed resolution , by which hee may resist the sinne , and yet this banke may bee borne downe by the violence of temptation : but , in a godly man the resistance is otherwise , and accordingly the relapse is of a different nature : for the resistance is after this manner , it is as when you see one streame resist another , as you see in riuers that are subiect to ebbing and flowing , there runnes a contrary streame that ouer-beares it ; so it is in those that are sound-hearted , there is a strong inclination , that carries them another way , such as that expressed , gal. . . the spirit lusteth against the flesh : so that , if you marke the manner of their ouercomming , the manner of their rising out of their relapses , you shall finde them to bee in this manner ; put the case the flesh , for some brunt , for some fit , haue gotten the better , notwithstanding , saith he , the spirit lusts against it , and suffers not the flesh to doe what it would ; that is , there is a contrary streame within him , which resists those desires of the flesh , that binds them againe , and leades them captiue , as , before , the spirit was led captiue : in others it is not so ; there may be a certaine fixed resolution , which may resist a strong temptation , as a banke or a rocke resist a strong billow : but there is a great deale of difference betweene this and those risings out of relapses that are done by a contrary streame , by the lusting of the spirit : for they haue no such spirit in them , to lust against the flesh , and so to binde it , as it were , to ouercome it , that they returne no more to those sinnes to which before they were giuen vp . last of all , there is this difference betweene them , that hee that hath a perfect heart , hee that is sound-hearted , while hee is himselfe , he neuer relapseth into any sinne ; marke it , while hee is himselfe , which note i take out of romanes . a place which you know : it is no longer i , but sinne that dwelleth in mee : that is , as if hee should say , i , while i am my selfe , neuer fall into any sinne ; but when i am distempered , when i am ouercome , and ouerruled by sinne , that dwelleth in me , then i sinne and fall backe : but , otherwise , i say , a godly man , while he is himselfe , neuer relapseth into any sinne , he cannot sinne , because he is borne of god , he keepes himselfe that the euill one touch him not ; the ground of which is , because , while he is himselfe , hee that is in him is stronger then all the world : ioh. . . he that is in you , is stronger , &c. that is , if hee bee vpon euen termes , still he gets the victory . but , my beloued , now let there be an inaequality , let him not be himselfe , let there be some violent transportation from the flesh , so that he is led cap●iue b● it , now he is ouercome : for hee is not himselfe in s●ch a case ; i● is , as paul saith of ●imselfe , the good i would doe , that doe i not ; and the euill that i would not doe , that doe i : tha● , as you see in a combate betweene two , suppose that one that were the stronger , were it vpon aequall termes , would carry the victory ; notwithstanding , when his adue●sary gets the hill , and hath the wind on him , he ouercomes him , and leades him captiue : so it is in this case ; ●he spiri● , the regenerate part , though it might and would alway get the better , were it vpon aequall term●s with the ●●●sh ; yet , when the flesh shall get the hill , as it were , get vpon the hill of temptation , and shall haue wind to driue ●he smoke vpon the eyes and face of the combatant , that is , to blinde him ; in such a case , vpon such a disaduantage , he is ouercome , and fals into sinne : and therefore you see how the apostle expresseth it , rom. . . i delight ( saith he ) in the law of god , according to the inward man : as if he should say , that is my constant course ; might i doe what i would , that would i alwayes be doing ; that is my inclination , there is my delight ; b●t ye● ( saith he ) i see a law of my members , rebelling against the law of my minde , leading me capti●e to the law of sinne ; that is , there is a strong power within me , that sometimes distempers me , and puts me out of my selfe : that he cals a law ; because it is commanding and powerfull like a law ; and the law of my members , ( whereas the other is called the law of my minde ) because , though it be through the whole soule , yet principally the force and vigour of it is seene in the me●bers , that is , in the inferiour parts of the soule : saith the apostle , when i am thus distempered and put besides my selfe , when there is such a law rebelling against the law of my minde , in such a case , i am ouercome , and led captiue ; but , when i am my selfe , i sinne not , it is the sinne that dwels in me . so much shall serue , to haue shewed you the differences betweene those relapses which godly men are subiect to , and those turnings and fallings backe into a continuance in sinne , to which other men are subiect : for , my beloued , it must not seeme strange to vs ; for both are alike subiect to infirmities , both are subiect to returne , as you see , a sheepe may fall into the myre as soone as a swine , for the commission of sin , and so likewise for the omission of duties : an appletree may haue a fit of barrennes & vnfruitfulnes , as well as a crabtree , or any other ; but the difference is great in the manner of them , as we shewed : but still the maine difference is to be remembred , that hee that hath a perfect heart , is still clensing and purifying himselfe ; the other doe not that , but so fall backe to sinne , that they wallow in it , as a swine doth in the myre . so much shall serue for this . a fourth property of a perfect heart you shall finde expressed phil. . if you take the words together , from the verse to the : ( for , i say , the course we will hold , shall be , to open to you those places where the scripture sets downe , the characters and properties of a perf●ct heart ) not as though i had already attained it , or were already perfect , but i follow after , if i may comprehend that , for which i am also comprehended by iesus christ , &c. i presse hard to the ma●ke , for the price of the high calling of god , in christ iesus ; let therefore as many as be perfect , be thus minded ; the meaning of it is this , saith the apostle , this is my course : i am not yet attained to perfection , but , saith he , this i doe , i ayme at the vtmost , euen at the price of the high calling of god in iesus christ : i ayme at the vtmost , euen at the toppe of perfection , and againe , saith he , i follow hard to it : and , saith he , not onely i , but as many as are perfect , let them be thus minded , where , by the perfect , he meanes , you see , not one that hath already a perfect holinesse , but one that is sound hearted : for , hee had said before , not as if i were already perfect ; and yet here he saith , let vs , as many as bee perfect , be thus minded : so you shall finde heere these two property of a perfect man , of one whose heart is perfect with god. first , he aymes at the highest degree of holinesse , he lookes at the very marke it selfe , hee lookes at the toppe , at the standard , at the vtmost exact line of holinesse , and hee labours to square himselfe to it , though hee cannot reach it , yet it is his endeuour , he propounds not to himselfe a shorter iournies end then hee should doe , but his ayme is euen at the very toppe of perfection , at a perfect conformity to the image of christ ; for that is it the apostle heere speakes of , that wee may be conformable to the death and resurrection of iesus christ , this was his ayme : whereas , on the other side , another doth not so , but he sets a certaine compasse , a certaine limit to himselfe , there hee fixeth his staffe , hee doth not intend to goe any further , he doth not intend to grow vp to full holinesse , as it is expressed , cor. . . hee doth not intend to be holy , as the lord is holy , in all manner of conuersation , this is not his intent , this is not the thing he aymes at . so herein they differ ; hee that hath a perfect heart , hee followes hard after the marke , hee aymes at the very toppe of perfection ; and the ground of this difference is , partly , because a man that is vnsound-hearted , will not be at so much cost and paines for heauen , as to ayme at the top of perfection ; he thinkes th●s with himselfe , that to bee so strait laced , that he must be exact in euery thing ; to obserue all his speeches , that hee may not speake freely ; and to giue an account of all his time , and of all his actions , that hee may not walke in many things according to his owne phantasies , according to his owne delight and pleasure , he thinkes , if he must be tyed to this , that he may not , at any time , giue the bridle to his humour , and to his inordinate appetite , but still he must be so restrained and fe●tered , and pinioned , as it were , to walke by an exact r●le , that all his actions , and all his steps may bee pondered ; he thinkes with himselfe , it is more then euer he shall be able to doe ; hee doth not indeede prize christ and heauen at such a rate , ●hat he will be thus exact and perfect ; and therfore he aymes not at it , he neuer goes about it : and partly againe ; because god indeed is not his ayme , but his owne safety , his owne happinesse and security , his owne escaping of hell and iudgement : therefore hee doth not seeke simply to please god , and keepe his commandements , but he seekes so much perfection as will ser●e his owne turne ; and therefore he doth with it , euen as a lazie scholler doth , that intends not simply to excell in learning , but would haue as much learning as should passe through examination , and get a degree ; or as a man that labours not simply to get an excellencie in the art of arithmeticke , but would haue so much only as would keepe a merchants booke ; or as a lawyer that would haue so much law onely as will serue his turne , as will serue his practice : i say , when a man aymes at this , you doe not say knowledge is his ayme ; for were it so , he would desire to know whatsoeuer is knowable , hee would set no limits to himselfe , were knowledge his ayme simply : but we may truly say of such a man , it is not learning , but it is his trade , his degree , or some such particular thing , that is his ayme : so it is with a man whose heart is vnsound , and not perfect with god : god himselfe is not his ayme , and therefore he doth not desire to keepe his commandements perfectly and exactly ; for did he so , he would set no limits to himselfe ; he would doe as paul doth here , he would ayme at the vtmost degree of perfection ; but such mens ayme is their owne profit , their owne aduantage , their security and deliuerance from hell and from iudgements : that is , they doe not care for holinesse simply considered , but so far as it may serue such a turne , as it may deliuer them from such a iudgement , as it is a bridge to lead theem ouer to such a benefit to themselues . and the last ground of this difference betweene them , that they ayme not at the vtmost degree , is , because an vnsound-hearted man ha●h not so much light in him , as to discouer to him , to shew to him the vtmost degree of perfection . a man that hath but a morall light , a naturall , common light , is able to see g●osse euils , and common duties that are contrary to ●hem ; but exactnesse of perfection that is required , he sees not ; or , if hee doe discerne it practised by others , yet in his iudgement hee disallowes it , hee thinkes it a thing more then needs : whereas a man that is sound-hearted , one that is perfect , hee approues it , hee sees an excellency in it , hee admires it in others , and would faine imitate it himselfe : and hence is the difference , that they ayme not at perfection ; it is not their scope , they desire not the vtmost , the highest degree of holinesse ; whereas a man that hath a sound heart , still he labours to adde to that which is wanting , in his faith , in his loue , in his obedience : and this is one diffe●ence , that he ●hat is perfect , saith hee , is thus minded . the second is ; hee followes hard , hee doth not onely make the marke his vtmost ayme , but hee followes after it hard ; that is , it is the property of a man that is perfect , that hee doth not loyter in the way , but hee followes hard after the marke ; though he be subiect to many decayes , to many sweruings and declinings , yet , still he makes them vp againe , still hee repaires those breaches in his heart ; and , though many times he step out of the way , still he recouers himselfe againe ; so that his constant and ordinary worke is , euery day to make his heart perf●ct ; where he finds any crookedn●sse , to set it streight againe ; where he finds any defect , that he labours to supply ; this is ●is ordinarie and constant course : so , beloued , you shall finde this difference betweene a man that is imperfect , and another that is sound hearted , that he still amends his heart , he still makes it vp , he still brings it to a good temper , that is his worke from day to day , that he sets it right and streight before god in all things : and you shall see , mat. . . such an expression ; there the disciples aske christ this question ; master , ( say they ) who shall bee the greatest in the kingdome of god ? our sauio●r takes a little child , and sets him vp amongst them , and saith , except you bee conuerted as one of these little children , you shall not enter into the kingdome of god. the meaning is this ; i see there is pride arising in your hearts , you are looking after great things for your selues , that ariseth of a selfe-conceit you haue ; i tell you , ( saith hee ) except you conuert from this euill , except you turne your selues from it , except you become as this childe , and empty your selues of this pride , and become humble , as this childe , become little in your owne eyes , as this childe is , you shall not enter into the kingdome of heauen . so that the meaning of it is this ; that a man who is sound-hearted , he is still following hard , he is still making his heart perfect from day to day , he is still turning to god againe and againe , as it is said , lam. . . let vs search and try our wayes , and turne againe to the lord : that is , it is his constant worke : my beloued ▪ this is the nature of a mans heart , still there is something or other rising amisse in it , as you see weeds in a field . as it is in a corne field , except you weede it , and till it , a●d plow it , and manure it , and neuer giue it ouer , it will bee ouer-growne with weeds , and waxe fallow againe , and not be fit to beare corne with any constancy ; so it is with our hearts ; except wee still plow them , and weede them , and watch ouer them , they will be ready to grow fallow , they will be ready to be ouer-growne : therefore , i say , it is the property of a man that is perfect , he is still returning , and making vp the breaches , and defects ; as we see , ioh. . let vs looke to our selues , that we lose not the things that we haue wrought , but that wee may receiue a full reward : marke , let vs looke to our selues , that we lose not the things wee haue wrought ; as if he should say , euen those that are perfect , that are sound-hearted , there is this property in them , ( though he deliuer it by way of exhortation , yet is a property that neuer is seperate from them ) they still looke to themselues , that they lose not the things they haue wrought : and see , my beloued , there is great reason for it : for a man may lose all that he hath wrought , he may lose his reward altogether , as you see , reu. . . take heed , hold that thou hast , lest another take thy crowne . you know ; ioash went farre , and so did iehu , and so did those israelites in the wildernesse ; and yet they lost their reward , for not looking to themselues : but this is for those that may fall quite away : but for the elect , that can neuer fall quite away , this diligence is required , and is proper to them ; they still looke to themselues , lest they lose that which they haue wrought , lest they should not receiue a full reward : for , though they cannot lose their reward altogether , yet they may lose a part of their reward ; as , you see , dauid did , because he did not looke narrowly to himselfe , he did not follow hard to the marke , ( for in some things they may faile , though it bee their property to looke to themselues ; that i expresse to you by the way : i say , part of their reward they may lose , for ) the sword departed not from his house : if , like those builders cor. . you build hay and stubble , then you shall bee saued , if your hearts be vpright , yet as by fire : that is , you shall be scorched by the fire , it shall haue some impression vpon you , something or other vpon your name , or some other iudgement ; somewhat you shall haue ; but this is their property , they looke to themselues , that they lose not the things they haue wrought , but that they may receiue a full reward : for still they are apt to fall backe from the degree they haue attained : and , againe , the sinfull lusts they thought they had mortified are ready to returne : now he that is perfect , is thus minded , hee not onely aymes at the vtmost , but from day to day , hee makes vp the defects that he findes in his heart , and againe , labours to bring downe and to mortifie those lusts that are renewed , and begin to gather a new strength , and to bud forth againe ; this is their property : so , i say , if thou wouldest k●ow it , marke what thy aime is , whether thou ayme at the vtm●st degree of holines , or whether thou set li●its to they selfe ; and likewise , whether thy constant course be , to make thy heart perfect with god , from day to day , and to walke exactly with him ; whether thou be carefull to husband thy time , that thou mayest haue leasure to doe it : for , my beloued , a man cannot doe a thing exactly , except hee haue time to doe it in : and therfore . ephes. . walke exactly , not as foolish , b●t as wise , redeeming the time : as if hee should say , if you would walke exactly , redeeme the time , it is your wisdome ; for else you lose all your labour : walke exactly , and not as fooles ; for else you had as good doe nothing at all ; be so farre wise , that you doe not lose the things you worke ; and to doe this , redeeme the time , that you may haue leisure to doe it : i say , consider , whether yo● be willing so to husband time , to gaine so much leasure from your other calling and affaires , that you can spend time to search your hearts , in trying your wayes , in setting all things straight within you , that you may walke perfectly with god from day to day . so much for this property likewise ; so many as are perfect , le● them be like minded . the next property of this perfectnesse of heart , you shall find in those two places compared together , ier. . . they haue not returned to me with their whole heart , but feignedly ; if you compare that with hosea . . the lord there complaines , though they did returne and sanctifie a fast , and did seeke him very deuoutly , saith he , you returned not to the most high , but against me haue you rebelled . the meaning of both places is this ; they haue not sought me● with their whole heart , but feignedly ; the word feignedly shewes , that by whole heart , hee meanes there , a true heart : so that , as you would iudge now of an vnsound-hearted friend ; you say , he is not perfect , he is not sound , he is not true , when his actions carry a shew and appearance of loue , and his heart doth not answer it ; there is a dissonancy betweene the appearance he makes , and his heart : his heart is knowne by this , he loues not the person of his friend ; he may obserue him , for some othe● respects , but his person he doth not inwardly respect : so , if a man would know whether his heart be perfect with god , let him consider whether he do not as false-hearted men are wont to doe , that obserue other men out of respects , because they see those parties haue power to doe them good or hurt , therefore they are diligent to obserue them ; as the apostle saith , they haue the persons of men in admiration because of aduantage : that is , they haue them in admiration , they are very obsequio●s to them , ready to doe them offices of friendship ; but it is for their owne aduantage , not because they loue their friends , they are nor aff●cted to their persons . contrary to this is singlenesse of heart ; when wee loue not in word onely , in deed and in truth , when we loue with a pure loue , such a man , we say , comes to be perfect with his friend : and so it is in this case , when a man lookes on god , as one that hath power to doe him good and euill , as one that hath power to aduance him , or to cast him downe , and out of these respects he serues him , and obeyes him , and will doe many things for his sake ; but yet he doth not serue him with a single heart ; that is , he doth not inwardly loue the person of god , he doth not looke on him as he is seperate from all punishments and rewards , as he is sequestred from all such respects , so as to be hearty to him . this was the fault of the iewes ; saith he ▪ they returned againe ; but to whom was it ? to their corne , to their oyle , and not to the most high : they returned , and were very de●out to keepe the fast , ready to heare , but against mee they rebelled . the meaning of it is this , the iewes returned to the lord , they were carefull to please him , but it was because they desired freedome from the famine , and warre , and oth●r calamities ▪ and therefore they serued the lord , but they did not lay hold on god himselfe , vpon the graces and comforts of the spirit , vpon aeternall life , these were not the things they did inwardly respect ; and therefore , god himselfe they loued not , to him they did not returne , ( as you shall see , because i will vse that exppession of laying hold vpon god , and vpon aeternall life , tim. . ) when the apostle paul had spoken there of diuers men that were contentious , he puts these two properties together ; they are exceeding contentious , and couetous , they reckon gaine godlinesse ; but thou , saith he , doe not so ; but fight the good fight of faith : doe not contend with such a kind of contention , and in such a manner as they doe : and againe , saith he , when they lay hold on wealth and preferment , and such aduantages , doe thou lay hold vpon aeternall life . i say , this was the case of the iewes , they laid hold of such benefits as a carnall man is capable of , such as indeed they conceiued to come from the lords hand onely , and therefore they returned vnto him ; but they did not lay hold vpon god himselfe , vpon aeternall life , vpon the spirituall priuiledges and promises of grace , and therefore they returned to him but feignedly ; that is , they did not seeke the face of god , that which is required , chron. . . if my people humble themselues , and seeke my face : that is , seeke my presence ; this they did not : now with those that haue sound hearts it is not so , but they seeke the lord himselfe ; they are thus minded , that if they may haue the lord himselfe , though they be stripped of all things else , they doe not much heed it ; though they passe through euill report , though they lose their estates , though they bee put in what condition they can be , yet they are content to haue the lord aboue for their portion , for they looke on him as an exceeding great reward : as long as they may haue his loue , as long as they may haue him , though alone , they care for nothing else : thus they are affected when god puts them to it , as you see , naomi put ruth and her other daughter to it , saith shee , wilt thou goe with mee ? i haue nothing for thee , gods hand is gone out against me , i haue no more sonnes in my wombe ; or , if i had , thou wouldest neuer stay vntill they were of age : when they were put to it thus , one daughter forsooke her , namely orphah , and returned backe to her people ; but ruth gaue her this answer ; bee it so ; ●yet whither thou goest , i will goe , i will dwell where thou dwellest , i will neuer forsake thee : so it is with the saints , they choose the lord , though alone , they cleaue to him alone , they reckon it reward enough , if the● may haue him , as you see abraham did , as god said to him , i my selfe will be thy exceeding great reward ; he would not so much as take any thing from the king of sodome , why ? because , saith he , it shall neuer be said that hee hath made abraham rich : god alone shall make me rich , hee is reward enough , he is alsufficient , i will not take any of these things in with him : so all the saints are thus minded , they are contented with god alone , because they looke on him as an alsufficient reward , they haue a good opinion of him , and therefore they forsake him not ; whereas others haue beene in admiration of him , but for aduantage ; when they haue gotten what they would haue , and are deliuered from what they feare , they start aside as a broken bow , hosea . the place before named , as you see rehoboam , chron. . . saith the text , the lord helped him till hee was strong , and when he was strong , hee and all israel departed from following the lord. and so vzziah , chro. . it is said , the lord helped him vntill hee was mighty , and what then ? when hee had gotten what he would haue , his heart was listed vp to his destruction : that is , he serued god , as it were , a slippery tricke ; then he departed from him , when hee had gotten what hee desired , which was a signe hee did not returne to the lord , or that he did serue him with his whole heart , but feignedly ; he did not seeke the lord himselfe , he did not seeke his face and presence . and the ground of all this is , because they haue no constant fixed good opinion of god , but they thinke well of god for fits , and for times , as we see the is●aelites did ; they would ●ollow god for such a time in the wildernesse , after hee had refreshed them , and deliuered them ; but as soone as new trouble came , when they wanted bread , and water , and flesh , presently they murmured againe , and grew discontented . and so ioram , king of israel , when he was pressed with famine , saith he , i will waite no longer vpon the lord , but he would needes take away elisha's head , the man of god , that exho●ted him to wai●e on god. thus it is with men , they haue no constant good opinion of god ; but it is not so with the saints ; they haue knowne the lord himselfe , hee hath shewed his owne selfe to them , that good opinion they haue of him , is fixed and established ; it is the lord himselfe that hath taught it ●●em ; and that which they haue beene confirmed in by long experience , and therefore they will neuer forsake him , no● part from him ; it is hee himselfe whom they haue chosen . and this is the next difference betweene an vnsound-hearted man , and he that hath a perfect heart , that hee seekes the lord himselfe , his heart is perfect with him , when another returnes not to the most high , but returnes to serue him for other ends , and for other respects ▪ but against the lord himselfe , when he hath serued his turne , he is ready to rebell . the next property you shall find , cor. . . howbeit we speake wisdome to those that are perfect , not the wisdome of this world , or of the princes of this world , but the wisdome of god in a mysterie , euen the hidden wisdome that god hath ordained before the world to our gl●rie : heere is another property the holy ghost sets downe of a perfect-hearted man ; the apostle , when he had said , i come not among you with the excellency of wisdome , or the words of man , but my ayme is , my desire is , as to know christ crucified alone , so to teach nothing else to you , and to preach to you in the plaine euidence of the spirit , and of power ; whereas it might bee obiected , i but paul , euery man thinkes not so , many men thinke you would doe better , if you would preach as other men doe , and bee curious and quaint of oratory : saith hee , these things , as i deliuer them , whatsoeuer they may seeme to other men , yet to those that are perfect they seeme wisdome ; though others may despise it , and reckon it foolishnesse , yet to the perfect it is wisdome . so that , i gather hence , a perfect man in this is distinguished from another that is not sound-hearted , that he hath eyes to see the wisdome of the holy ghost , he knowes wisdome . now a perfect man is there so called , in opposition to him that is meerely animalis , that hath onely a reasonable soule , and no more ; for that is the word , the same word that is vsed in another place of this chapter , the naturall man , it is translated , but the word in the originall signifies a man that hath onely naturall abilities and endowments , and naturall perfections , such a man is reckoned an imperfect man , a man that is not sound : but , saith the apostle , to a man that is perfect , that is , to a man that hath , besides the strength of naturall gifts , the sanctifying spirit that enlightneth him , that the spirit of god possesseth and informes his soule , it ioynes with his soule , it is dwelling in him ; such a one is a perfect man , saith hee , and you shall know him by this , hee discernes the wisdome of god , he iudgeth aright of it : so that , my beloued , the meaning of it is this , there is a certaine wisdome of god , there are certaine things , that no naturall man in the world reaches or relishes : take the hypocrite , that goes the furthest in the profession of holinesse , euen as farre as the second or third ground , euen as far as those heb. . that were much enlightned , and had tasted of the power of the world to come , yet this wisdome that he speakes of here ( we speake the wisdome of god ) consists of such things as they neuer knew ; certaine things that the most knowing man that liues in the church of god , that is not regenerate , can neuer know them , as he saith , verse . such as eye neuer saw , & ● . signifying thus m●ch , the eye and the eare haue the sences by which knowledge is gathered ; yet mans eye a●d his eare neuer saw , &c. and his heart , that is more actiue then eyther of ●hem , neuer vnderstood them . you will say , what are these things ? they are expressed by di●ers names in this chapter ; they are called the wisdome of god , they are called the wisdome of god hid in a mysterie , the deepe things of god , the things of the spirit of god , the things that are giuen vs of god for our glory : beloued , these are things that no vnsound-hearted man did euer sound ; and therefore i will bee bold to say to you , if euer you knew th●se things , if euer you reckoned these things wisdome , certainely your hearts are perfect , you are not meere naturall men , but you haue receiued the spirit of ●od , that is , the sanctifying and enlighning spirit of god. but you will say , how can it be , that a naturall man should neuer know these things ? b●loued , i say , it may be very well : for they are things that no minister in the world can teach you ; we may propound them to you , and you may heare them seuen yeeres and seuen ; you may reade the very same things in the scriptures , and in other bookes , a thousand times ouer , and yet , for all this , not vnderstand them : it is the wisdome of god in a mystery , and they are the deepe things of god : as a man may looke on a trade , and neuer see the mystery of it , he may looke on artificiall things , pictures , or any thing else , and yet not see the art by which they are made ; as a man may looke on a letter , and yet not vnderstand the sense , something there is that he sees , and something that he sees not , not it enters not into his heart ; ( and therefore it is said , seeing they see not ; which argueth that there is something that they see . ) thus there are some things , there is a wisdome of god , that an vnsound-hearted man can neuer know , it can neuer enter into his heart : which wisdome therefore if thou hast , certainely thou art a perfect man. you will say , how shall a man know whether he know this wisdome or no , whether hee thus iudge of the wayes of god ? i answer ; you shall know whether the w●sdome you haue bee such as belongs to perfect men , or no , by these foure things , which i will deliuer distinctly vnto you . first , you shall finde this , that , when this knowledge is discouered ●o a man , it exceedingly humbles him , all other knowledge doth not so , it rather puffes him vp : but this brings a man exceedingly out of conceit with himselfe , it makes him to stand amazed at himselfe ; that is the property of this wisdome , which shewes it selfe to the perfect : and the reason is , because it is a sanctified discouering wisdome ; a wisdome , which that spirit that giues it , enables him to make this vse of , that hee vseth it as a lanthorue to his feet , as a light to discouer the crookednesse of his wayes , to finde out the defects , to which he is subiect , both in his heart and in his conuersation ; therefore this wisdome discouers him , and opens him to himselfe ; wheras all the knowledge of any naturall man , or that any hypocrite hath in `the world besides , opens him not to himselfe properly , but rather lifts him vp , he vseth it to reproue others , he vseth it for other purposes , he holds it as a light to other mens feet , he makes not this vse of it , to search the inside of his owne heart , he searcheth not euery defect and crannie of his soule with it , and he findes not out himselfe what he is . therefore , you see , assoone as they haue been enlightned with this wisdome , ( paul and others ) how they were confounded in themselues , how vnworthily they thought of themselues : that is the property of this wisdome , first to humble . another property is , he that hath that wisdom reuealed to him , that is proper only to the perfect , those things that he knowes , he knowes them as he ought to know them ; whereas another man , though hee know exceeding much , yet hee knowes nothing as hee ought to know , as we see , cor. . . he that thinkes he knowes any thing , knowes nothing yet as he ought to know it , saith the apostle ; he knowes not sinne as he ought to know it , he knowes not the promises of grace , hee knowes not aeternall life , hee knowes not these as he ought to know them : for , did hee ; he would bee wrought vpon by them ; if he did know god as hee ought , hee would feare god with all his heart , and with all his soule , and with all his strength ; so , if he did know sinne as he ought , he would make it his chiefest sorrow , he would abhorre it , hee would not come neere it , hee would cleanse himselfe from it , he would flye from it , as from a serpent , vpon all occasions : so , did he know remission of sinnes ; hee would not esteeme so lightly of it as he doth , but hee would seeke it earnestly , euen as a condemned man doth his pardon : so that is the difference ; they know not these things as they ought to know them ; for , beloued , this is to bee obserued , when any man is conuerted to god by the reuelation of this wisdome , he doth not alwaies know n●w things , hee hath not new things reuealed vnto him , more then he knew before , but the same things he knowes now as hee ought to know ; whereas before , though hee knew them , hee knew them not as he ought to know them ; he neuer knew sinne what it was , he ne●er knew what grace was , all those promises and threatnings , all that wisdome of god , reuealed in the booke of god , in the holy scriptures , he neuer knew it as he ought , therefore , it is not profitable to him , to bring him home , and worke a change : that is the second difference . thirdly ; wisdome to the perfect , is such a wisdome , as enables him to distinguish of things that differ , he is able to discerne between good and evill , as you shall see an expression of it , heb. ● . but strong meate belongs to those that are perfect ; ( for so it ought to bee translated , and so it is in the originall ) the old translation , by reason of custome , and the new , by reason of vse , but neither is so full as the originall , by reason of habit , in respect that they ha●e their sences exercised to dis●erne both good and euill : that is , hee that hath this true wisdome , he hath such a distinguishing faculty , that , as the taste discernes of meate , or as a man that is accustomed to taste wine , can easily discerne between good and bad , so , ( not by meere custome , as other men haue it , but ) by a certaine wisdome that is infused into you , you are able to discerne betweene good and euill , euen as the sences doe ; ( for that is the scope of the place ; ) as the sences discerne betweene colour and colour , betweene taste and taste , so there is an ability in those that are perfest , to discerne betweene good and euill : so that , take such a man to whom this wisdome is reuealed , you shall finde such an aptnesse in him to discerne betweene good and euill , that is , hee knowes the voyce of the shepheard , hee knowes and discernes betweene that which is good , and betweene that which is counterfeit ; hee knowes morall goods and euils , what is to bee chosen , and what to be refused ; this he knowes , such a distinguishing faculty he hath , this is proper to those that are perfect ; the like you shall haue expressed , rom. . be renewed in the spirit of your minde , that you may discerne the good will of god : that is , that you may distinguish between the good will that is truly perfect , and that which is not his will : this property will follow a minde that is renewed , he will be able to discerne what another cannot . lastly ; that i may conclude ; he , to whom this wisdome is reuealed , he that is perfect , there is a wondrous change in his iudgement ; that which before seemed foolishnesse to him , now he reckons it to be the true wisdome ; and that which before was the greatest wisdome , now it appeares to be follishnesse ; as a child , when hee is growne to yeeres , and is perfect , the things that before he magnified , now he disregards them ; and the things that before he made no account of , now they are prized and esteemed ; such a difference there is , such a change in the iudgement , when once this wisdome is reuealed . so it is in other things : take a yong beginner in any thing , a young scholler , hee indgeth otherwise of the exercise of what hee learnes , then when he is growne to maturity ; as we see , a man that is vnacquainted with musicke , that hath no skill in it , the common tunes like him best ; but when hee growes a skilfull musician , he cares not for them ; those that haue more perfect musicke in them , those he regards , when he hath a more skilfull eare : so , it is the meaning of the apostle , we speake wisdome to those that are perfect , as if hee should say , they are able to discerne things , their iudgement is another kinde of iudgement then yours is , or then their owne was before ; that which they could finde no relish in , no taste , when they are perfect once , they finde a more excellent vse in it then others : so that this change of iudgement , iudging otherwise both of the persons and of the things , argues they are perfect . and this is the last signe , that i will now name to you , of this property heere spoken of , we speake wisdome to those that are perfect : that is , it is the property of those that are perfect , to reckon that wisdome to be wisdome indeed . so much shall serue for this time . finis . the ninth sermon . genesis . . walke before mee , and be thou perfer●t . before ; we deliuered to you certaine properties or adjuncts , which are not disjoyned from this sincerity and integrity of heart : that which wee haue now to doe , is to shew you the effects of it , what operation it hath in the heart . first , you shall finde this , to be one proper effect of it , that it teacheth a man to exalt god in all his waies , to lift vp god in all his waies , aboue himselfe , aboue his owne ends , aboue any thing that tends to his owne happinesse : for indeed heerein is sincerity of heart seene , when a man prefers god before himselfe in all things : for hollownesse and vnsoundnesse of heart is in this , when one prefers himselfe before god : it is a sure rule , and it is practised by all the saints , which you haue psal. . , thy name , o lord , ( saith the propher there ) is onely to be exalted . the meaning is this , when a man hath any businesse to doe , when he hath any designe or proiect in his thoughts , he is not to thinke how hee shall aduance himselfe , or any end of his owne , but , ( saith he ) o lord , thy name onely , thy name onely is to be exalted . such an expression you shall finde , prou. . . speaking of wisdome , and describing the sincerity of their hearts that sought it ; it is expressed by this phrase , exalt her , and shee shall exalt thee : that is , looke not to thy selfe , to the way that thine owne heart shall suggest to thee , but what way wisdome and godlinesse shall propound , exalt and prefer those waies before thine owne , and let wisdome alone for exalting of thee , take thou no care for that , exalt her : and it is a phrase frequently vsed in the scriptures , that god is to be exalted , to bee lift vp ; the meaning of it is this , as when a man takes another and sets him vpon his shoulders , that he onely might be preheminent , that he onely might appeare and bee exposed to view , and himselfe stand in the croude , and not be seene ; so when a man exalts god in all his wayes , that he may haue aduancement , and honour , and preheminence , though himselfe appeare to bee no body ; this is to exalt god , and this is the proper effect of sincerity and integrity of heart : another man , whose heart is not sound , howsoeuer he may exalt god in many things , hee may exalt him in many commandements , hee may seeme to seeke him , and to seeke him diligently , yet he doth all in such a manner that he may exalt himselfe , and his owne ends aboue the lord : you shall best see it in particulars ; the pharises did many good workes , but ( saith the text ) they did them to bee seene of men : that is , they had an eye to themselues , that themselues might be exalted in what they did , that they might be heard , that they might be seene : and so iehu ; though he were employed in an honourable seruice , and hee did it diligently , which was to avenge the quarell of god against the house of achab , and so did it , that he went through with his worke , yet he had an eye vpon himselfe all the while : come and see ( saith he ) my zeale for the lord of hosts , &c. as if hee should say , indeed , i doe all this for god ; but he secretly intimates in the speech , before hee was aware , that it was the appearance and preheminence of himselfe , that he might haue the praise of the zeale and diligence that he shewed in the worke , he exalted himselfe . looke vpon the saints now , and you shall see a quite contrary disposition . iohn baptist takes this resolution to himselfe , saith he , let me euen decrease , that is my condition , i am content to doe so , and let iesus christ increase ; so he bee exalted and honoured , i am content to decrease , i am content to wither in my honour and reputation which i haue had , so the lord may receiue aduantage by it : so likewise pauls is an excellent example , cor. . . saith he , i doe not preach my selfe , but the lord iesus , and my selfe your seruant for his sake . i doe not preach my selfe ; the meaning is this ; saith he , in my preaching , my ayme is not that i might set forth my selfe , that men might looke on mee , on my wi● , on my learning , on my eloquence ; no , saith hee , i desire that i might be concealed , as it were , that i might be obscured and hidden in the world , and that iesus christ might onely appeare , that he might be seene , that those that heare mee , may haue their thoughts and affections carried to him alone ; i am but a spokesman , but the friend of the bridegroome , i would haue your affections bestowed on him , therefore i set out him altogether ; for his sake i am your servant , and i carry my selfe as a seruant , that still my master may haue honour . this paul did , and thus he exalted the lord. and so moses , when the spirit of god was poured vpon many of the people , that they grew vp to some ripenesse of gifts , and so seemed to be more equall with him , moses seemed to bee obscured by this meanes , in the opinion of iosuah , who comes and tels him , dost thou not see what these men doe ? moses answered againe , hee was very well contented , so god might haue honour , that himselfe should be somewhat obscured and lessened ; dost thou enuie for my sake ? and this is the disposition of all the saints , that looke what ioab did in the case of rabbah the city , when hee besieged it , and was ready to take it , hee sent to dauid , saying , come thou and besiege it , lest the victory bee attributed to me ; the same the saints are exceeding carefull of , that god might still haue the preheminence , that still , whatsoeuer victory they haue , whatsoeuer worke they doe , it might be attributed to god , and not to themselues , this is their constant disposition to exalt him : therefore you see how iealous the apostles were of it , act. . . when the people were ready to exalt them for that miracle they had wrought , say they , in much indignation , why looke you on vs , as if we by our godlinesse had done the worke , to make this man whole ? no , say they , the lord hath done it , that hee might exalt his sonne . they were carefull to preferre , and to exalt him : and herein indeed our sincerity consists . this is an instance for matter of honour , that , in any matter of credit , it is the disposition of those whose hearts are vpright , who walke before god perfectly , to exalt the lord , and to set him aboue themselues . so likewise it is in all matters of aduantage , and profit : the heart of an vpright man saith thus ; so god and the church may bee gainers , it is no matter though i be a loser ; so god may haue honour , and his people be saued , and the worke goe on , and the gospell may haue free passage , it is no matter what becomes of mee . you see , this disposition was in moses and in paul : saith moses , let my name be blotted out of the booke of life , let me lose all my reward and recompence , so the church of god may bee safe : and so paul , though i bee separate from christ , yet , so the church of the iewes may be safe , so christ may be honoured in their worshipping of him , and cleauing fast to him , it is no matter ; there is that scope in it . so likewise acts . . there is an excellent expression , saith the apostle , i passe not , my life is not deare to me , so the ministration be fulfilled , that i haue receiued , to testifie the grace of god : that is , though i bee a loser euery way ; though my life be in danger and in hazard , though many other afflictions may befall me , of diuers kinds , i passe not for them , so the ministration may be fulfilled , so the lord may be exalted , so the grace of god may be testified , i passe not , i heed it not , i regard it not : when another man , beloued , whose heart is not sound and vpright with god , saith thus within himselfe , it is no matter though such a church , though such a people , though such a kingdome , or such a nation perish , so i may be safe , so i may enioy my comforts , my ease , my profit , my liberty , this in the heart of euery naturall man : but a man whose heart is perfect with god , still exalts him , both in matters of credit , and likewise in matter of profit and aduantage . last of all ; in any matter of pleasure : he finds his heart disposed after the same manner ; hee saith thus with himselfe ; i care not though my owne desire of pleasure and ease be crossed , so men may be pleased in that which is good for edification ; as we see that disposition in paul , cor. . . saith he , i please all men in all things . saith hee , i haue liberty to eate flesh , and i desire to vse that liberty , it is as acceptable to me as to any other , notwithstanding , i will euen depriue my selfe of that liberty , to please men ; not in this onely , but in all things else ; and why ? for , saith hee , i seeke not my selfe , and my owne profit , but the profit of many , that they might be saued ; and that is the reason of it : and why did he seeke the profit of many ? we see in the . verse hee giues this rule , whether you eate or drinke , &c. doe all to the glory of god : for this cause , saith hee , i doe not please my selfe , but others ; i please other men in all things , because i would glorifie god : that is , in pleasing them , god is aduanced , he is preferred and exalted : therefore , saith he , i please not my selfe , but i please others in all things . so , i say , that is one effect , and the first that i name to you ; that it is the property of sincerity and integrity of heart , to set a man aworke to exalt god , to preferre god before himselfe , in all occasions . a second effect arising from sincerity of heart , from this perfectnesse of heart , is this ; he whose heart is perfect with god , you shall finde in him this disposition , that he is not moued to his maine actions ordinarily , but by vertue of some command from god ; if hee haue not some such motiue , he stands still , and stirres not . the ground of this is , because while a man seekes himselfe , while a man is vnsound-hearted , while he is full of himselfe , ( as euery man is till he be regenrate , till his heart bee changed ) come and tell such a man , informe him , and say to him , sir , this will make for your profit , or this is for your credit , this will be for your aduantage , it presently moues him , and sets him aworke : for his end is to seeke himselfe , : but let his heart bee changed , and be perfect with god , to seeke him , now motiues drawne from these respects , doe not so much worke vpon him ; but let a commandement come from god , let this bee presented to him , this is the will of god , this is for gods glorie , this hee will haue performed by thee ; these are the motiues that worke vpon him in the generall fashion and course of his life : other respects , that were most preualent with him before , they moue him not now ; but , when they are suggested , as in former time , hee stands still , as it were , as a ship that is becalmed , that hath no wind to moue it : but when a commandement comes from god , that command fils the sailes , it fils the faculties of the soule , that moues it to and fro , that indeed is the ground , that sets this man aworke , in all the actions , and in all the courses of his life . you shall see that metaphor vsed col. . . ( it is epaphras prayer for the people , that paul here expresseth ) epaphras a se●ant of christ , one of you , saluteth you , and alway striues for you in prayer , that you may stand perfect , and filled with all the will of the lord. marke , this is the thing he prayes for , that they might stand perfect : why ? how should it be knowne they were perfect ? saith he , this is the effect it will produce , you shall be filed in all the will of the lord : that is , as the word signifieth in the originall , when a man is filled with the commandement , euen as the sayle of a ship is filled with wind , so when a man findes this disposition in himselfe , that the principall motiue , that which sets him aworke vpon all occasions , is some commandement from god , and not selfe-respects , it is an argument that he is perfect , that he is filled with the will of the lord : otherwise , he would stand still as a ship , when the sayles haue no wind to driue them : this is an argument of perfectnesse and integrity of heart . the like expression you shall finde psal. . . then i shall not be confounded , saith david , when i haue respect ( marke the phrase ; for it is the phrase that hee chooseth to ●xpresse his sincerity by ) when i haue respect to thy commandements . that is , saith he , the time was , and it is so with other men , that when a commandement of god comes , they little heede it , they little regard it : if other motiues come , which propound honour , credit , and ad●ancement , and profit to themselues , those things they respect ; but , saith he , heerein is my sincerity seene , and vpon that ground i desire i may not be confounded , that i haue now respect to thy commandements : euen as you see , a man that hath some princip all friend , that he regards aboue all the world besides , it may be , when many others come and speake to him , and make suite to him to haue something done , he regards them not ; but , if such a friend speakes , hee hath respect to him : or , as a seruant , if another man bid him goe , and bid him doe , he stands still ; but , if his masters command come once , he goes about it presently : for he hath respect vnto him : this is dauids meaning : for , saith he , lord , i haue respect to thy commandements ; other things moue me not so much ; but , if any commandement come from thee , i haue respect vnto it , and i presently goe and execute it : and in this regard he is said to be a man after gods owne heart , as we see in act. . . i haue found , saith the lord , a man after mine owne heart : that is , a man of a sincere , of an vpright heart , a man in whose heart is integrity and sincerity , a man without guile , and he proues it by this , saith he , he will doe whatsoeuer i will : that is , if my will be known to him , that will he do , that is the motiue that leades him , that is the thing that stirres him vpon all occasions : for that is the effect by which he is described to be a man after gods owne heart , hee will doe whatsoeuer i will. now , beloued , you may examine your selues by this , whether you haue those effects that arise from sincerity and integrity of heart ; consider what mooues you to euery action . certainely there is no man that goes about any businesse , but there is some motiue that sets him aworke : is it by vertue of the commandement that thou goest about all thy occasions ? is it that that moues thee ? hast thou that respect to gods commandements , that when other commandements come , thou regardest them little , but thou hast still an eye to that ? as dauid saith , as that is another expression of his sincerity , saith he , mine eyes waite on thee , as the eyes of the handmaid waite on her mistris ; that is , i am still looking to thee , to thy word , to thy commandement , any becke or nod from thee moues me , as the maide waits vpon her mistris , to see what her will is . i say , this is the disposition of all the saints ; and therefore take heed of being deceiued in this ; beloued , it fals out ofttimes , that you shall finde them both implicated and inuolued together , ( and therein commonly we are deceiued ; ) a commandement comes from god , and respects of our own concurre ; ( marke it well , that i may take away this deceipt ) as , for example ; perhaps there is a seruice which the lord himselfe commands ; a man may bee very diligent in this worke ; but it may bee , there is not onely a commandement of god to mooue him , but there is much applause , there is a certaine lustre and splendour that followes diligence , in a good action , in some great businesse . he●re now is a double motiue ; here is a commandement from god , and withall , there is credit and esteeme from men . as i say of doing , so likewise of suffering ; it may be a man is to suffer , and it is gods will to haue him suffer , and he suffers for the keeping of a good conscience ; but withall there is somewhat more mingled with it , there is esteeme from men : and so for other actions ; diligence in a mans calling , it is true , is the commandement of god , and the worke is the lords , he doth it for him , hee ought to be diligent ; but withall , there is profit and reputation followes it , there is aduantage comes to himselfe ; here , you see , there are more respects then one ; here is the commandement of god , and other respects likewise : and so for hearing the word ; it is true , it is gods commandement to heare , and a man comes , it may be , out of some respect to that commandement ; but withall , there may be other respects mingled ; a man may come to feede his vnderstanding with new notions , with nouelty , he may come to see wit and learning , or to know the humour and the spirit of the preacher , other respects may be mingled . now , you will say , how then shall a man know whether it bee the commandement that moues him , if that be the proper effect of sincerity ? beloued , it is easie to know it by this ; take a man whose heart is not sound , whose heart is impure , who is hollow toward the lord , and take out the other respects , and leaue the naked commandement alone , and he will stand still , hee moues not ; let other respects be tooke away , let the worke want that outward glory , and he stands still , he goes not about it so diligently : let the suffering bee sequestred from the praise of men , which accompanies it , let there be nothing but a bare command , yea suppose sometimes they incurre discredit with men , as sometimes they doe , in suffering , there is onely a naked commandement to encourage them to it , i say , if the heart bee vnsound , it stands still , and moues not : but when the heart is vpright , take away the commandement , and leaue the other respects , and it stands still on the other side ; by which you may know , that it is not respect to mens commandements that moues a man , because when that is tooke out , when there is not the will of god signified in it , when he thinkes with himselfe , this is not for gods glory , i haue no warrant from god to doe it , though there be other respects to my owne credit and profit , the heart stands still , as a mill doth , when it hath no water nor no wind to driue it . this is an argument of sincerity , when still the commandement moues it . but this obiection may be made , may not a man be moued with other respects , may he not be moued with regard to credit and aduancement that may follow vpon the performance of good duties ? i answer , he may in the second place , he may not primarily be moued with it , it is the commandement that must set him on worke ; but when he is vpon the way , these respects may carry him on with more facility and alacrity : as a seruant , that is commanded to goe a iourney , if there be concurrence of other things , if he haue a good way , and good weather , and good company , and money in his purse , it is his aduantage , he doth it the more willingly and cheerefully ; but if there be none of these , it is enough that it is his masters businesse , that is enough to set him aworke . you know paul had many hard taskes , when he went to macedonia , and vpon other occasions , you know what his entertainement was , and yet it was his masters worke , it was his commandement : for it is a sure rule , that as wee ought to vse all gods ordinances , so also may wee vse all gods arguments . it is an argument that himselfe vseth , that we may haue respect to the recompence , the reward of the feare of god , and humility , is riches , and honour , and life , &c. if you aske , but how shall a man know when he doth it thus in the first place , when he is moued with the commandement ? i answer ; you shall know it by this : a seruant that seekes his masters profit altogether , with the neglect of his owne , it is an argument that he serues him not out of selfe-respects , but that which he is primarily moued with , is regard to his master . indeed , heere is the difference : a seruant that trusts not his master , so mannageth his businesse , as a factor that still hath an eye vpon himselfe : ●or hee trusts not his master : another , that trusts him , that thinkes thus with himselfe , my master is wise to obserue , and he is willing and able to recompence mee ▪ that seruant lookes not to himselfe and his owne ends , but he doth his masters businesse faithfully , and he cares not so it may be for his masters aduantage : for hee loues his master , and he thinkes his owne good and prosperity consists more in his masters then in his owne ; this is that that moues him , and therefore without respect to himselfe , he serues him he doth his businesse faithfully , he lookes what may be for his aduantage , and not for his owne . so much for this second effect . a third effect that ariseth from this sincerity or integrity of heart , is to serue the lord , to doe his will with all a mans might , to doe it exceeding diligently , not onely to haue respect to his commandement , but to doe it with all a mans might and strength : when a man doth it remissely , it is a signe he doth it feynedly ; when he doth it diligently , it is a signe he doth it with a perfect heart . a seruant , when he slubbers ouer his worke , and doth but eye-seruice , it is an argument that hee doth it not with his whole heart , but feynedly : for when he doth it hear●tily , he doth it painefully , he doth it throughly , and exactly , and with all his strength . the ground of it is this , because , when a man doth any thing truly , and in good earnest , when he doth it for it selfe , he doth it alway exceeding diligently , they are neuer disjoyned . when a man doth a thing for a respect , he doth it so far as that respect requires , so much diligence hee vseth , and no more : you may see it in other things ; if a man haue money but for his vse , he will seeke so much as will serue such a turne , and no more ; but if he doth it for money it selfe , if he loue riches , hee will doe it with all his might , hee sets himselfe to it with all his strength . you haue an excellent place for the expression of this , in pet. . . saith the a postle , seeing your hearts are purified to loue one another , without feyning , see that you loue one another with a pure heart , feruently . the meaning is this , let a mans loue be sincere , without feyning ; let it be with a pure heart , without respects , without dissimulation , and this property it will haue , you will loue one another feruently . beloued , these cannot be disjoyned , when one serues the lord with a perfect heart , when his eye is vpon him , when he doth trust to him , without any other by-respects , he will doe it exceeding diligently . therefore that expression you finde so oft in the scriptures , thou shalt loue the lord thy god , with all thy soule , with all thy heart , and with all thy strength , it is not an expression of the degrees of loue ; that is not the sole scope of that place , but it is an expression of the sincerity of a mans loue ; as if hee should say , herein is the sincerity of a mans loue , this is an argument that a man loues god truly , and not for respects , when he loues him with all his heart , and with all his might : it is so in all things ; when you doe any thing for it selfe , you will doe it with all your might . besides , there is this further ground of it ; you shall finde this , that all remissenesse , when a man doth a thing remissely , and ouerly , and perfunctorily , itargues alway a diuided intention , it is an argument that the whole minde is not set on it , but that the intention is distracted , and bestowed on other things : whence that common saying is , he that will be excellent in euery thing , is so in nothing : because his intentions are diuided . so , beloued , you know , this is the property of sincerity , to haue a single eye , to haue the heart set vpon one obiect , to looke to god alone ; if a man doe so , the heart is sincere , and he that lookes vpon god alone , he must needs doe it with all diligence : whensoeuer a man mindes one thing , hee will doe it with all his might , because all the faculties , the intention , the thoughts , and affections of the soule , they are then concenterate , and vnited , and drawne together into one point , they are still running in one channell : and therefore a man that hath a sincere heart , that chooseth god alone , that saith thus with himselfe , i haue but one master to serue , i haue but one to feare , i haue god alone to looke to , my businesse is with him in heauen , i thinke him to be alsufficient , and an exceeding great reward : i say , this will alway accompany such a heart , such a resolution , that he serues him with all diligence ; if there be any worke of his to be done , hee will doe it with all his might : for that is the disposition of a mans mind , when once he is able to say as da●id saith , psal. . . one thing haue i desired of the lord , and that will i seeke , to see the beauty of the lord , to liue in his temple , &c. why one thing i haue desired , and that will i seeke with all diligence ? when a man desires but one thing , his minde will be exceeding intent vpon it ; and therefore if you would finde out now what is a proper effect of sincerity , you shall finde this alway to be in those , whose hearts are vpright with god , that they giue themselues vp to his seruice ; i say , they giue themselues vp to do it with all diligence : therefore for a man that saith this , i hope my heart is vpright with god , and yet you see him exceeding busie with other things , the worke of god he doth ouerly , he slubbers it ouer , he , doth it negligently , as a seruant that doth eye-seruice ; but for businesses of his owne , he is exceeding intent vpon them , hee is ouerwhelmed with them , in following pleasures , and diuers lusts , his minde is exceeding much taken vp in things of that kinde ; i say , hee doth but dissemble , when he saith he hath prepared his whole heart to seeke the lord , that hee walkes before him perfectly , it cannot bee : a man whose heart is vpright , hath this disposition in him , that his speeches , his thoughts and his actions , are still busied about things that belong to the kingdome of god , holinesse is the element hee liues in , he would still be doing something 〈◊〉 ●ends that way , by his good will he would be doing nothing else : i say , thus he serues the lord with all his might , and that is an argument hee hath a sincere and vpright heart . you haue a common saying , when a man doth a thing exceeding diligently , he doth it for his life : now a man whose heart is vpright , his opinion is changed of his owne happinesse , of his life and safety ; whereas , before , hee conceiued it t● consist in other things ▪ now he knowes it whol●ly consists in the fauour of god , in pleasing him , and in enioying of him ; and therefore when he reckons that his life consists therein , he doth exceeding diligently whatsoeuer worke tends to him , and to his glory . this is the third effect that arriseth from sincerity , and perfection of heart . a fourth effect is this ; a heart that is entire , and vpright , and perfect with god , you shall finde thus disposed , hee s●ffers euery grace to haue his perfect worke : that is a signe the heart is sound , and entire , and perfect , when the graces of god are not restrained , when they are not dammed , and barred vp , but are suff●red to haue their perfect worke ; as it is said of patience , you shall see that expression , iam. . let patience haue her perfect worke . re●oyce ( saith the apostle there ) when you fall into t●oubles of diu●r● sorts , reioyce , knowing that the 〈◊〉 of your faith brings forth patience , and let patience haue her perfect worke , that you may be perfect and entire , wanting nothing . where you see , that this is put downe , as an effect that ariseth from perfectnesse , and integrity of heart , when we suffer the graces of god , as patience in particular , to haue their perfect worke . now , patience is said to haue its perfect worke , when it endures all kinde of tryals : for that is the scope of the apostle . reioyce ( saith the apostle ) when you fall into tryals of diners sorts : that is , tryals that concerne you in soule , in body , in name , and in state , tryals of euery sort , and euery kinde : if patience be perfect , ( and it will be perfect , if it be in a heart that is perfect , and entire , it will haue a perfect worke ) it will make vs stay no where : so that , beloued , patience hath then its perfect worke , when it will suffer any thing , be it death , be it disgrace , bee it imprisonment , or pouerty , be it losse of friends , be it what it will be , afflictions of any kinde ; name all sorts of trouble that you can deuise , if patience haue a perfect worke , it will beare all of them . when the heart is sound , beloued , then this grace , or any other , hath a perfect worke : therefore you see , men whose hearts are not sound , nature will stand some where ; a man perhaps will beare many things for religion , but if it come to death , there he shrinkes ; a man will endure much , but if it come to disgrace , to discredit , to losse of reputation , there his patience hath not a perfect worke ; and therefore he giues ouer . as patience must haue a perfect worke , which is seene in suffering , so likewise it is seene in doing . so you see that expression , heb. . . seeing we haue such a cloud of witnesses , saith the apostle , let vs runne the race with patience that is set before vs. the meaning of it is this : saith he , if patience haue a perfect worke , it will carry you through the whole race to the iournies end ; but if otherwise , a man will runne so far , or so farre ; but when he meetes with such a rubbe , with such a barre , by the way , there hee will make a stand , when he comes to thick way , or to thornie way , or to rough way , there hee will not runne ; and why ? because patience hath not a perfect worke . therefore , saith he , runne with patience the race that is set before you . so , beloued , a mans heart is then entire , when euery grace ( i instance now in this ) hath his perfect worke . if you obiect ; but you see sometimes patience , euen in the best of the saints , hath not a perfect worke , but is sometimes interrupted ? i answer , it is true , you see it was so in iob ; though he were a man of an vpright heart , ( god beares that witnesse to him , hee was a iust man , one that feared god ) and likewise this grace was perfect in him , ( as that witnesse is giuen him , iam. . . you know the patience of iob , ) yet , notwithstanding this , it seemed to be interrupted , it seemed not to haue its perfect worke . beloued , to this i answer ; that it did not rise from the hollownesse of his heart , or the imperfection of the grace , but it ariseth many times from some other impediment , some other accident , from some distemper that may arise in the soule , that sometime or other may hinder euen a perfect grace , from hauing a perfect worke ; as you see in the workes of nature , there may be a perfect spring , and yet sometimes it may be hindered from running , by some outward impediment , it may some way or other be dammed vp : so , it may be a perfect drug , fit and apt enough to worke , and yet some impediment there may bee that may hinder it , and choake it , and dead the vertue of it for a time , but it is but for a fit ; ordinarily , and in ordinary course , euery grace will haue its perfect worke ; and as i say of patience , so likewise , you see , in all other graces , ( to giue you another instance , the same the apostle giues there of faith ) faith , when it ariseth , when it dwels in a heart that is entire , that is perfect , it hath a perfect worke : when it is otherwise , it workes but imperfectly , and but by halues . i will giue you an experiment of it ; you shall see two notable examples of it , one in amaziah , chron. . you shall finde there what worke faith had in him ; you see , in the , , . verses , amaziah was to goe to warre against the edomites , he hyred . of israel , that was halfe his armie , to goe and assist him in the battell : there comes a prophet from the lord ▪ and tels him , amaziah , know this , the lord is not with israel , and therefore seperate these men , and send them home ; if thou doe not , thou shalt fall before the enemy : for in the lord there is power to helpe , or to cast downe ; amaziah beleeued the prophet : so that , you see , faith had a great worke in him ; but saith hee , i am not able to hyre any more . that is no matter , ( said the prophet ) goe with those thou hast ; and hee was content to doe so , hee went on to the battell ; and in the next verse , hee was encouraged to goe on : it was a great worke of faith , to send backe halfe his armie , and to goe on so much encouraged notwithstanding ; yet after , in the same chapter you shall finde , though faith went thus farre in him , and carried him through so difficult a case , yet it had not its perfect worke : for immediately after hee had ouercome the edomites , hee set vp their gods , and a prophet comes and tels him , amaziah , art thou so foolish , to set vp the gods of the edomites , that were not able to deliuer their owne people ? saith the text , hee would not hearken to the prophet , but bade him cease , and the prophet ceased . so you see , faith had a worke in him , and a great worke ; but heerein he had an vnsound heart , as it is said , verse . hee walked before the lord , in the way of his fathers , but not with a perfect heart . and you shall finde this very storie , that i haue now named , brought in as an euidence that his heart was not sound , that his faith had not a perfect worke : so farre his faith went , thus far he did by vertue of that faith that he had , but a perfect worke his faith had not . another example is in rehoboam , chron. . when the kingdome was diuided , and giuen to ieroboam , and the tenne tribes had made that defection from rehoboam , hee gathered together ninescore thousand fighting men to goe vp against israel : but , saith the text , the word of the lord came to shemaiah , a man of god , saying , speake to rehoboam , the sonne of salomon , king of iudah , and to all israel , and iudah , and beniamin , saying , thus saith the lord , you shall not goe vp to fight against your brethren , returne euery man to his house : for this thing is done by mee . they obeyed therefore the word of the lord , and returned from going against ieroboam . you see heere a very great worke of faith , that caused him to giue ouer , to sit downe , to be content to lose so great a part of his kingdome , and to looke no more after it ; that , when hee had an armie ready of valiant men , yet hee was conteut to sit downe ; though he were a man that was not sound-hearted , yet faith had thus farre a worke in him ; and not onely for this time , but for three yeeres after , hee cleaued to the lord , and serued him in all things : and yet , for all this , it had not its perfect worke , it carried him not through : for afterwards he departed from the lord. beloued , this is a signe of an vnsound heart , when faith shall goe so farre , when it shall inable a man to doe many things , and yet for all this , it hath not its perfect work . wee see the contrary in abraham , rom. . . when he was put to it , when god had made him a promise , that he should be the father of many nations , saith the text , he was not weake in the faith . the meaning is , he was not vnsound , but was perfect in the faith . what did he doe ? how did that appeare ? saith hee , hee went through , when the lord came with such a promise , hee considered not his owne body , that was dead : for hee was a hundred yeeres old ; nor he considered not the deadnesse of sarahs wombe : but ( saith he ) he belee●ned that he was able that had promised . this is giuen as an euidence of the truth of his faith ; he made not a stand in such a difficult case : for he was not vnsound , but hee was perfect in the faith . so likewise , when he came to offer his sonne ; here in the perfection of his faith was seene . and beloued , by this you may know whether your hearts be right ; if you suffer euery grace to haue its perfect worke , when your faith doth not picke and choose , and take heere a promise , and leaue there another ; here to beleeue a threatning , another not to beleeue ; here to take hold on a commandement , to beleeue that this is the will of god , in another case not to beleeue : for so doing is a signe of an vnsound heart . if you obiect , but faith many times hath not a perfect worke in the saints , as moses , at the waters of strife , saith the text , hee fayled through vnbeli●fe : and againe , dauid , when hee fled from saul , to achis , we see his faith there had not its perfect worke : so likewise , peter , when the waues beganne to arise , to swell , and hee beganne to sinke , his faith had not a perfect worke . to this i answer , that faith may haue a perfect worke , that is , there may be an aptnesse in it , that ordinarily it goes through the worke , ●hough , by some accident , it may be hindred : for ( marke the faith of those ) wee see dauid , though he fayled at this time , yet at other times he did not ; no more did moses , nor peter , which is an argument that it rose not from vnsoundnesse , from hollownesse of the grace , or of their hearts : but from some interueniall impediment , some passion ; as it was a passion in moses , he was distempered ; and so it was a feare , a mist that was cast before the eyes of peter at that time . now you know a man may bee said to haue a perfect eye , and yet , for all that , in a mist he may not be able to see as at other times ; and a man may be said to haue a perfect hand , and yet a fit of a palsie may make it shake , and make it v●fit for any thing : so a man may haue a perfect taste , able to distinguish one thing from another , yet when hee is in an ague , in such a fit he takes things amisse ; things that are wholsome , seeme bitter to him : so in the graces of the spirit , there may be sometimes much imp●rfection admitted , when a man is in the mist , when he is in the fit , when some distemper , some passion or affection , hath ouercast and ouerclouded the soule , as it were , and possessed he pallate ; these may be defects , and yet the grace may be perfect . but you shall know it by this ; ordinarily it is not so , it is but by accident ; and therefore it comes to passe but now and then . and as we say of the grace of faith , so ( to giue you another instance ) truth , or the knowledge of truth : this great grace , if the heart be sound , will haue a perfect worke ; it will goe through , it will not make a stand heere and there , as it doth in those that are vnsound , as you see , rom. . . it is giuen there as a signe of an vnrighteous man , when they withold the truth in vnrighteousnes ; that is , when the truth is not suffered to haue a perfect worke ; when there is truth , and they suffer it perhaps to informe their vnderstandings , but they suffer it to goe no further ; when they suffer it not to walke abroad into all the corners of the soule , into all the inward roomes of it ; or , if they doe that , yet they suffer it not to come into the outward courts of their conuersation , it is a signe that this grace hath not a perfect worke , but is restrained : and such an expression you shall finde , pet. . . this they willingly know not , ( marke ) that the heaue●s were of old , &c. hee speakes there of certaine atheists , that were mockers , and despisers , that were ready to say , where is the promise of his comming ? doe not all things continue alike , since the time of the fathers ? the apostle answers them thus ; saith he , they haue truth in them , there is light enough , god hath borne witnesse to himselfe in their owne consciences ; there are many things that they might obiect against these temptations of atheisme : but , saith he , they willingly will not know them ; that is , they will not take them into consideration ; as if hee should say , their will , because they will not be troubled , because they will liue loosely , it suffers them not to vnderstand , and to enquire into these things , that they might know them ; these things they willingly know not . so , beloued , it is an argument that the knowledge of god , and the knowledge of the truth hath not a perfect worke , when there is something that a man willingly will not know , when a man shall winke with his eyes , as it is said , mat. . . they winke with their eyes , that they might not vnderstand with their hearts , and bee conuerted , that i should heale them . they winke with their eyes ; that is , when the light shines to them , they will not see it ; when the conscience suggests something , when there is somewhat intimated , and whispered to the hearts of men , their will runnes a loose course ; therefore they will not suffer their vnderstandings to be informed , they will not see all the light : whereas a man whose heart is perfect , if the light beginne to appeare , if he see it thorow a creuice , he opens the windowes of his soule , and lets it in , euen into euery corner of it ; and the ground is , because his heart is sound , he desires to make his heart perfect , he is not willing to spare it in any thing , hee desires not there should bee any exempt place in his heart , or in his life , or any of his courses ; for he sees , ioh. . . hee that deth euill , comes not to the light : but hee that loues the truth , hee whose heart is sound , that is not an hypocrite , he comes to the light , he comes to be enlightned in what he doth , hee comes to the light , that his deeds might be made manifest ; that is , that it might be euident that his workes are according to gods will ; he desires not that the light should bee kept off . this is another instance . patience will haue her perfect worke , and the knowledge of the truth will haue its perfect worke : so i may say of all other graces . temperance will haue its perfect worke , if the heart be sincere and sound ; that is , it will restraine euery inordinate appetite , it will cause a man to for beare euery inordinate delight , euery inordinate pleasure ; it will make him withdraw himselfe from excesse in euery thing , in dyet , in sports , in ease , &c. so likewise chastity , holinesse , and purenesse , it cleanseth the heart from all kinde of vncleannesse , if it haue its perfect worke ; it suffers none of that leauen to remaine in soule , or body eyther ; neither in the eye , not in the thought . this is another effect of an vpright heart , of one that is perfect with god , that euery grace hath its perfect worke : and by this thou maist know , whether thy heart be sound , or no. i will adde but one more exceeding briefely , and so conclude . this is a fi●th effect , that ariseth from integrity , and sincerity of heart ; it breeds in vs 〈…〉 , and a quietnesse of spirit , as you may see , iam. . vlt. but the wisdome that is from aboue , is first pure , and then peaceable , gentle , easie to be intreated , full of mercie full of good fruits . that wisdome is first pure , and then peaceable : as if hee should say , the purity of wisdome , the perfectnesse , the entirenesse , the sincerity which holy wisdome brings forth , it is seene in this eff●ct , it will make the heart peaceable ; it is first pure , and then peaceable . his meaning is , that peaceablenesse is an effect of the purenesse and entyrenesse of the heart : so that , when any mans heart is perfect with god , you shall finde this effect rising from it , that his heart is quiet , and humble , and gentle , and peaceable towards men ; full of loue , and of mercy , and of good fruits , and of good actions , and workes : but when the heart is impure , and vnfound , and hollow , it is awkward , and froward , and contentious , and implacable towards men ; they are not full of mercy , but full of wrath ; they are not full of good fruites , and good workes and actions , but they are like the ●aging sea , that casts vp myre and dirt vpon those with whom they haue to doe . so that this is the effect of a pure heart , it breeds a quietnesse , a peaceablenesse of spirit ; whereas the other bring forth tumult , and a turbulent disposition : they are easie to be intreated , to be handled , saith the text ; whereas the other , whose heart is vnsound , they are , as dauid saith of the wicked , they are as thornes , that they cannot ●asily bee handled , a man cannot easily deale with them , they are not easily intreated . so , my beloued , this frowardnesse , this waspishnesse of spirit , this implacablenesse , is a signe of an vnsound heart , of an impure heart , of a heart that is not perfect with the lord : as you see , the deuils are the most impure spirits of any other , the most full of malice , and of enuy , and reuenge , of all other . iesus christ , on the other side , as he had the most pure heart , so hee was the most gentle of all others : he returned not rebuke for rebuke , but he was as a sheepe before the shearers , &c. vse a wolfe or a tyger neuer so kindely , they will bee still implacable and greedy ; vse sheepe neuer so roughly , they will still be meeke and gentle : so it is with the saints , because their hearts are pure : i say , the ground of it is this , because an vnsound heart breeds in it continually strong lusts , and eager desires ; and eager desires are vnyeelding , and vnruly , and that is the cause of contention , and implacablenesse with men : whereas when the heart is cleansed , when it is pure , and perfect , it is emptyed of these strong and domineering lusts , it growes to a quietnesse of spirit ; to be quiet within , and when it is quiet within , i● will bee peaceable towards others without . when it is quiet thus , the spirit is ready to see god , and to yeeld to god in his prouidence , in all vnkindnesses , and in all the euill dealings of men ; they are neither ready to murmur against god , nor to fret against men : for quietnesse followes a pure heart , as vnquietnesse and awkwardnesse and frowardnesse followes impurity and imperfection of heart . so much shall serue for this . finis . the tenth sermon . g●nesis . , . walke before mee , and be thou perfect . and i will make my couenant betwenne me and thee . i will not repeate what hath beene deliuered , but come to that which remaines , and so proceede to the second verse . the last effect therefore of this sincerity , or integritie of heart , is that which wee finde expressed , mat. . . blessed are the pure in heart , for they shall see god. that is , this ariseth alway as an inseparable effect of purenesse of heart , that it is able to see god ; to see him heere , and it shall see him face to face hereafter . when the heart is yet vnsound and impure , it is not able to see him ; but when a mans spirit is cleansed from that drosse , from that corruption , a man is growne pure , and entire , and faithfull , he is able then to see god , that before hee could not doe ; that is , he is able to see god in his attributes , as moses saw him that was inuisible ; that is , he saw in him more then he could see in pharoah , he saw him in his power to recompence him ; he saw him in his wrath , and fearefulnesse , if he had disobeyed him ; he saw him in his goodnesse and mercy , and therefore hee chose him rather then pharoah , or his fauour . againe , they are able to see him in his works , as iacob did ; it is said of him , hee was a plaine man , and he was able to see the lord , he was able to see him in the workes of his prouidence , he was able to see him when he got the goods of laban ; saith hee , god hath tooke the goods from your father , and hath giuen them to me ; it is his speech to his wiues : hee did see him , when he met with esau , ( saith the text ) he saw the face of god , when hee saw the face of esau ; he saw him in his cattell , and in his children that he had gotten : these are the cattell , and these are the wiues , and the children , and the bands , that god of his goodnesse hath giuen mee : hee was able to see god in all these ; hee saw him in all his workes of prouidence and goodnesse : so likewise in all his chastisements . dauid saw god in the cursing of shimei ; it is the lord that hath bid him doe it : and so iob , hee saw god , it is he that hath giuen , and he that hath taken away , he ouerlooked those that were the im●mediate instruments . thirdly , they see him in his guidance and direction , they are able to see the fiery cloudy piller , which way they are led by him ; they are able to see which way he would haue them goe , vpon all occasions , when others walke in darknesse , and they see not the way that god would leade them . lastly , they see him in his ordinances , they see god in the preaching of the word , they receiue it not as the word of man , but , as it is indeed , the word of god : they see him in the sacraments , for they are able to discerne the lords body , that is , they able to see christ crucisied , to esteeme him , and to set that price vpon him as they ought , and so they come prepared ; this they are able to doe , because they are pure : but when the heart is yet vnsound and impure , they are not able to see god cleerely ; a sight and a knowledge they haue , but it is another kinde of knowledge . so much shall serue for that point . and i will make my couenant , &c. these words containe a further and a greater fauour expressed to abraham , then the former words doe : it was a great merc● to him , to expresse thus much to him , i am al-sufficient , i am able to helpe thee , i am thy exceeding great reward , i am able to be a sunne ▪ and a shield vnto thee , to fill thee with all comfort , and to deliuer thee from all euill : but yet this which is heere added , is a mercy of a much higher nature , ( saith the lord ) i will make my couenant betweene mee and thee ; that is , i will not onely tell thee what i am able to doe , i will not onely expresse to thee in generall , that i will deale well with thee , that i haue a willingnesse and ability to recompence thee , if thou walke before me , and serue mee , and bee perfect ; but i am willing to enter into couenant with thee , that is , i will binde my selfe , i will ingage my selfe , i will enter into bond , as it were , i will not be at li●erty any more , but i am willing euen to make a couenant , a compact and agreement with thee . i will make my ▪ couenant betweene mee and thee : that is the generall . you shall finde it expressed more at large , vers. . moreouer i will establish my couenant betweene mee and thee , and thy seed after thee , in their generations , for an euerlasting couenant , to be a god to thee , and to thy seed after thee : that is , as if hee should say , first , i am not onely willing , to make it with thee , but with thy seed . secondly , i will not make a temporary couenant , but an euerlasting couenant , there shall be a mutuall ingagement betweene vs , and it shall continue for euer , both to thy selfe and to thy posterity : in particular , it is added i will multiply thee exceedingly , that is but a branch of the couenant , i will make thee a father of many nations , thou shalt haue a sonne , and his children shall grow in number as the starres of heauen , and as the dust of the earth ; that is but a particular : whence , this is the point that wee haue to obserue , that god enters into couenant with all those that are faithfull . for it was not with abra●am , as he was abraham , but as hee was a faithfull man ; and therfore all the faithfull are reckoned to be the seede of abraham . for the opening of this to you , which is one of the maine points in diuinity , i will shew you these fiue things : first , what this couenant is . secondly , with whom it is made . thirdly , how we shall know whether we bee in the couenant or no. fourthly , what the breach of this couenant is . lastly , the reasons why god is willing to make a couenant with men . . what this couenant is . you must know that there is a double couenant , there is a couenant of workes , and a couenant of grace : the couenant of workes runnes in these termes , doe this , and thou shalt liue , and i will be thy god. this is the couenant that was made with adam , and the couenant that is expressed by moses in the morall law , doe this , and line . the second is the couenant of grace , and tha●●unnes in these termes ▪ thou shalt b●leeue , thou shalt take my sonne for thy lord , and thy sauioar , and ●hou shalt likewise receiue the gift of righteousnesse , which was wrought by him , for an absolution of thy sinues , for a reconci . liation with me , and thereupon thou shalt grow vp into loue , and obedience towards me , then i will be thy god , and thou shalt be my people . this is the couenant of grace , thou shalt beleeue , and take my sonne , and accept of the gift of righteousnes , and i will be thy god. the difference between them you shall find , cor. . where you shall see . differences , to reduce them to those heads , i will not trouble you with particular places , lest i stay too long vpon them . the first couenant was a ministration of the letter ; that is , in the first couenant , there was no more heard nor seene , but the naked commandement , it was written in tables of stone , and presented to them , there went ; with it no aptnesse , no disposition to keepe it ; they heard what the law was , they saw what god required , but there was no more and those that were decla●ers of it , were but the ministeri of the letter , and not of the spirit . secondly , this couenant , it brings onely a seruile feare , and an enmitie ; for when a man lookes vpon the author of this couenant , & he heares no more but the law , and what it requires ; he lookes vpon god as a hard master , as an enemy ; againe , he lookes vpon his law as a hard and cruell law , as a heauy yoke , as an vnsupportable bondage , and therefore he hates i● , and wishes there were no such law ; he runs from it , as a bond-slaue runnes from his master , as far as it is in his power . this is that which is said gal. . hagar gendreth to bondage : that is , the couenant of workes it begets bond-men and slaues , and not sonnes , and freemen : and likewise that , heb. . . saith the apostle , you are not come to mount sinai , to the burning of fire , to clouds , to darknesse , and tempest , to the sound of a trumpet , so that moses himselfe did quake and tremble . that is , when a man lookes vpon this couenant of workes , it causeth in him a feare , and an enmitie : that is the . difference . the third is , that it is a ministration of death , as it is called , cor. . a ministration of death , that is , it propounds a curse to all those that doe not keepe it , and it shewes no meanes to auoyd it ; and therefore a man is affected to it , and to god the author of it , as one is to an enemy that seekes his destruction ; and therefore the ministratiō of it is said to be the ministratiō of death . the reason of all this is , not because there is any ill in the law , it is a ministration of the letter , it begets feare & emity , it is a ministratiō of death ; i say this ariseth not frō hence , that the law of god is a cruell deadly law : for the law is good , but it ariseth from the weaknes and the infirmity of the flesh : as for example , if you would take a pot●ers vessell , and dash it against a firme wall ; the reason why the wall is the destruction of the vessell , is not any infirmity or weaknesse in the wall , for it is the excellencie and vertue of the wall to bee hard , it should bee so ; but it is the weaknesse , and fragility , and brit●lenesse of the vessell , and thence comes it to bee broken asu●der : and so in this case , the reason why this law , or couenant of workes ( is a ministration of death , and of enmity , is not because there is any imperfection in the law , it ariseth rather from the perfection of it , but ) is from the weaknesse of the flesh , that is not able to keepe the law ; it is the excellencie of the law , that it is so perfect , that a man is not able to keepe it ; and so it ariseth from the weaknesse and in●irmity of the flesh , that is not able to obserue this law. now , on the other side , as this is the couenant of workes , so you shall finde that the couenant of grace , first , is a ministration of the spirit , and not of the letter . secondly , a ministration of loue , not of enmity ; of freedome , not of bondage ; it is a ministration of righteousnesse , as it is there called the ministration of righteousnesse ; for if the ministration of condemnation were glorious , much more shall the ministration of righteonsnesse exceed in glory . thirdly , a ministration of life and iustification , and not a ministration of death and condemnation . the ground of this , and how it is thus , we shall shew shew you , by expressing to you , he order how these depend , and follow one vpon the other : when a man hath looked vpon the couenant of workes , and sees death in it , sees a strict law that hee is not able to keepe ; then come● the couenant of grace , and shewes to him a righteousnesse to satisfie this law , that himselfe neuer wrought , shewes him a way of obtaining pardon and remission for the sinnes that hee hath committed against this law , by the death and satisfaction of another ; when he sees this , hee sees withall the goodnesse and mercie of god , giuing this to him , for his saluation , out of his free grace and mercie ; when he sees this , the opinion of a sinner is changed : marke ; i say , his opinion , his disposition and affection is altered , he lookes not vpon god now as vpon a hard and cruell master , but he lookes vpon him now as a god exceeding full of mercy and compassion ; whence this followes , that his heart melts towards the lord , it relents , it comes to be a soft heart , that is easie and tractable , it is not haled now to the commandement , but out of an ingenuity and willingnesse , he comes and serues the lord with alac●ity and cheerefuln●sse : this disposition is wrought vpon him , because now hee sees another way , his apprehension is altered , euen as a seruant , when it is reuealed to him that he is a sonne , and that those hard taskes that are laid on him , are the best way to leade him to happinesse , they are but rules of direction , for his owne wealth , and for his owne aduantage , he doth them now with all willingnesse , the case is altered , hee lookes not now vpon the law of god as an enemy , or as a hard bondage , but he lookes vpon all the law of god , as a wholsome and profitable rule of direction , that hee is willing to keepe for his owne comfort : now when the heart is thus softned , then the spirit of god is sent into his heart , and writes th● law of god in his inward parts , as you shall see , if you compare these two places together , heb. . , , . behold , saith the lord , i will make a new couenant , and this is the testament that i will make with the house of israel : after those dayes , saith the lord , i will put my lawes into their mindes , and in their hearts will i write them , and i will be their god , and they shall be my people : if you compare it with that cor. . , . you are our epistle written in our hearts , which is vnderstood and read of all men , in that you are manifest to bee the epistle of christ , manifested by vs , and written , not with inke , but with the spirit of the liuing god , not in tables of stone , but in the fleshy tables of the heart . the meaning of it is this , when the heart is once softned , god sends his spirit to write his lawes in the heart : which me●aphor will bee expressed to you in these three things : first , the meaning of it is this , looke what there is in the outward law , as it is written and laid before you , there shall be a disposition put into their heart , that shall answer it in all things , there shall be a writing within , answerable to the writing without , that , euen as you see in a seale , when you haue put the seale vpon the wax , and take it away againe , you finde in the wax the same impression that was vpon the seale ; you shall see in it , stampe answering to stampe , character to character , print to print ; so it is in the hearts of the faithfull , after they are once thus sof●ned , the spirit of god writes the law in their hearts , so that there is a law within , answerable to the law without , that is , an inward aptnesse , answering euery particular of the law , an inward disposition , whereby a man is inclined to keepe the law in all points ; which law within , is called the law of the mind : therefore , if you adde to this , that rom. . i see a law in my members , rebelling against the law of my minde , so there is a law in the mind within , answerable to the law of god without ; it answers it , as lead answers the mould , after it is cast into it ; it answers it , as tallie answers to tallie , as indenture answers to indenture , so it agrees with it in all things ; that is , there is an aptnesse put into the minde , that it is able , and willing , and disposed in some measure to keepe euery commandement , that answereth to all the particular commandements of the law of god ; this is to haue the law of god written in the minde : and this is that which is first meant by it , there is a law within , answerable to the law without in all things . the . thing meant by it is , that it is not only put into the mind , as acquisite habits are , but it is so ingrasted as any naturall disposition is , it is so rooted in the heart , it is so riuetted in , as when letters are ingraued in marble , you know , they continue there , they are not easily worne out , and that is meant by it , i will plant my law in thy heart , it shall neuer out againe , there i will write it , there it shall continue : so that is the second thing that is meant by it , it shall bee naturall to you ; for that is meant by this , when it is said , it shall bee printed , it shall be grauen and written in the heart ; and likewise it shall be perpetuall , it shall neuer weare out againe , as things that are written in the dust , but it shall be written so as it shall neuer againe be obliterated . the third thing to be expressed , is the manner of the writing of it ; the apostle here compares himselfe and all other ministers to the pen , but it is christ that writes the epistle , the epistle is his , for these workes he doth in it , it is he that takes the pen , it is he that handles it , and vseth it , it is he that puts inke into the pen , it is he that applyes it ; so that though the minister be the immediate writer of these lawes in the heart , yet the inke is the holy ghost , and it comes originally from christ ; and besides , they are not left to themselues , but the lord must concurre with them immediately ; we are but coeworkers with him , he holds our hands , as it were , when we write the epistle in any mans heart , it is hee that guides the penne , it is hee that puts inke into it , it comes originally from him , and therefore the epistle is his . besides , this is further to bee considered in this metaphor , that god will write his lawes in our hearts , that we may see these lawes , wee may reade them , and vnderstand them : for when a thing is written , god may see it , and man may see it ; a man himselfe may see it , and others also may reade it : god sees it himselfe , for he hath written it : man sees it , for hee is able to see the law in his minde , he is able to see that habituall disposition that is infused into him : and others are able to see it ; for , saith he , you are our epistle , euident to all men ; that is , they see the fruits and effects of it , as you may see letters grauen in stone , so they see this law written in your hearts . so , beloued , you see now what this couenant of grace is , and how it differs from the couenant of workes ; it is the ministration , not of the letter , but of the spirit , because it doth not onely present the o●tward letter of the commandement , but there is a law written within , and that is done by vertue of the spirit . so that the order is this ; first , it reueales righteousnesse ; secondly , it softens the heart , it is the ministration of the spirit ; and thirdly , it is a ministration of loue , it is a ministration of freedome , and not of bondage and enmity : for when the law is thus written , a man is not haled to it , he comes not to it as a bond-slaue , to doe his worke , but hee comes willingly , he finds he hath some ability to doe it , he findes a delight in it , as paul saith , i delight in the law of god according to the inward man. so you ●ee the difference betweene the couenant of grace , and the couenant of workes . now this couenant of grace is two●old , it is eyther the old testament or the new : they both agree in substance , they differ onely in the manner of the administration ; that , which is called the new testament , heb. . ▪ . which is opposed to the old testament , for substance , is the same couenant , they are both the couenant of grace , onely they differ in the manner ; and you shall finde these . differences between them . first , the new testament , or the new couenant , is larger then the old , it extends to the gentiles , whereas the first was confined onely ●o the iewes , it was only kept within the walles of that people , and extended no further . secondly , the old was expressed in types , and shaddowes , and figures ; as for example , they had the blood of bulls and goats , they had the washings of the body in cleane water , they had offering of incense , &c. by which things other things are meant , as , namely , the d●a●h of christ , and that satisfaction he gaue to his father by his death , and likewise the inward sanctificatiō of the spirit , signified by the washing of water , and also the workes and the prayers of the saints , that are sweet as incense : now ( saith the text , gal. . ) these were clements , and rudiments that god vsed to them as children ; that is , as children haue their a , b , c , ●heir first elements , so god did shew to the ●ew●s ●hese spirituall mysteries , not in themselues , but in these types and shaddowes they were able to see thē from day to day : for therin was their weaknesse , they were not so able as to conceiue spirituall things without a mediate view ; they saw the blood shed , and againe , they saw the washings , and the rites , these were in their eye ; whereas now in the time of the gospell , these things are taught to vs , these we comprehend in our minds , wee serue the lord in spirit and in truth , but there is not that visible sight , that was a helpe to their weaknesse ; so that these differ , as the image , and the substance it selfe , euen as you see things in prospectiue shewes , and in painting , that are different from the things themselues , when you come to see countries , and cities , and mountaines , and woods , it is another thing . and this is the second difference betweene the testaments , the one was expressed but in types and shaddowes , the other hath the substance it selfe . thirdly they differ in this ; the old testament in it selfe is but weake and vnprofitable , ( as you shall see likewise in the same place , heb. . . ) for the commandement that went before was dissanulled because of the weaknesse and vnprofitablenesse thereof : for the law made nothing perfect , but the bringing in of a better hope makes perfect , by which wee draw neere to god ; that is , this was able of it selfe to doe nothing , further then as it did leade to that which was effectuall , therefore it waxed old , and vanished away ; so he puts them together ; it was weake and vnprofitable , and therfore it co●tinued no● , it had an end , as you know , the second proued eff●ct●all to take a way sinne , and to sanctifi● vs , and therefore it is an euerlasting couenant , the testament that continues for euer . fourthly , they differ in the confirmation ; this second testament , the new testament , was confirmed by an oath , and confirmed by the blood of the testator , by the blood of christ , whereas the other was confirmed by the blood of goats , as we see , exod. . it is called the bloud of the couenant ▪ wherewith the booke of the couenant was sprinkled , that is , the shedding of the blood of beasts confirmed the couenant ; but this is confirmed by the death of christ himselfe , and accordingly , it hath new seales put to it , baptisme and the lords supper , when the old testament had other seales , circumcision , and the passeouer . fiftly , they differ in this ; in the new testament there is a more cleere perspicuo●s knowledge of things , there are better promises , a larger effusion of the spirit , there is more cleerenesse , as we see , heb. . . after those dayes , saith the lord , i will put my lawes into their mindes , &c. and they shall not teach euery man his neighbour , and euery man his brother , saying , know the lord : for all shall know me , from the least to the greatest of them . that is , they shall know much more , and that which they doe know , they shall know in another manner : they shall know it more distinctly , more particularly . moreouer , as the knowldege is greater , so the promises are better promises , heb. . . but now our high priest hath obtained a more excellent office , in as much as he is the mediator of a better testament , established vpon better promises . the meaning of it is this , the promises which were made in the old testament , ( though the promise of saluation was not excluded , yet ) the maine of them , the most appearing and insisted on , were , they should haue the land of canaan , & they should haue an outward prosperity , you see the old testamēt much insists vpon that ; the new testament meddles little with them , but with promises of saluation , remission of sinnes , sanctification by the spirit : therefore , saith the apostle here , it is established vpon better promises . and againe , there is a larger effusion of the spirit , the spirit is now powred on vs in a greater measure , then it was distilled by drops , now the lord hath dispensed it in a greater abundance to the sons of men , in the time of the gospell , there is greater measure of grace , and it followes vpon the other , grace & truth come by iesus christ ; that is , because there was more truth , and more knowledge , there went likewise more grace with it ; as there is a greater reu●lation , so likewise there goes more grace : that is a sure rule , that al knowledge , when it is increased , when it is sauing knowledge taught by god , it carries grace proportionably with it . this is the fift difference . the last difference was in the mediator ; moses was the mediator of the old testament , that is , it was hee that declared it , it was hee againe that was the executioner of it ; but wee haue a high priest , that hath obtained a more excellent office , in as much as he is the mediator of a better testament ; that is , now christ is the mediator of the couenant , it is he that declares the couenant ; and , secondly , it is hee , that by the interuention of a certaine compact , of certaine articles of agreement , hath reconciled the disagreeing parties , he hath gone between them , as it were , and hath vndertaken for both sides ; hee hath vndertaken on gods part , these and these things shall be done , all his promises are yea , and amen , in him : and againe he hath vndertaken on our part , to giue satisfaction by his death , and likewise to make vs obedient to his father : this hee doth , this is to be a mediator of the couenant . i will not stand longer on this ; i come briefly to make some vse of it , and leaue the other things ( that is , with whō this couenant is made ; how a man shall know whether he be within the couenant ; when this couenant is broken ; and the reason why god will make this couenant with men ) to another occasion . now this vse we will make of it : first , we may consider hence the great goodnes of god , that he is willing to enter into couenant with mortall men . my beloued , it is a thing that is not sufficiently considered of vs , how great a mercy it is , that the glorious god of heauen and earth should be willing to enter into couenant , that he should be willing to indent with vs , as it were , that he should be willing to make himselfe a debtor to vs. if we consider it , it is an exceeding great mercy , when wee think● thus with our selues , hee is in heaue● , and wee are on earth ; hee the glorious god , w●e dust and ashes ; hee the creator , and wee but creatures ; and yet he is willing to enter into couenant , which implyes kinde of equality ▪ betweene vs ; as when ionathan and dauid made a couenant , though there was a difference , the one was a kings sonne , yet , notwithstanding ▪ when the couenant of friendship was made , there did arise a kind of eq●ality between them ; so it is betweene the lord and vs , when hee is once willing to enter into couenant with vs. beloued , this should teach vs to magnifie the mercie of god , and to be ready to say , as dauid did , what am i , or what is my fathers house , that i should be raysed hitherto , that i should enter into couenant with the great god , that hee should come to a campact and agreement with mee , that he should tye himselfe , and bind himselfe to become 〈…〉 you know , 〈…〉 small thing to enter into couenant with god , to be in couenant with the king of kings : we commonly reckon it a great adua●●age to haue allyance ▪ to bee in confederation with strong princes . you see what a couenant there was betweene iehoshaphat and acha● , see how iehoshaphat expresseth himselfe , truly , saith hee ▪ there is a league betweene vs , ( what then ? ) therefore my horses are thy horses , and my people are thy people ; and so it is betwe●ne god and vs ▪ when there is a couenant betweene vs , then his strength is our strength , and his armies are our armies , we haue interest , in all ; there is an offensiue and a defensine league ; and when we seeke to him , and put him in mind of it , he can not deny vs. the people of rome had other parts and nations , that were allyes with them , and if they were to fight , at any time , the romans were bound in honour to defend them , and to assist them , and they did it , with as much diligence , as they defended their owne city of rome . if we doe implore god● ayde , doe you thinke that god will breake his couenant ? will he not 〈◊〉 vp himselfe , to scatter his and our 〈◊〉 certainely hee will. this great benefit you haue ; therefore you haue cause to magnifie your ●elues in this condition ; and to blesse the lord , to magnifie him for his great goodnesse , that he would e●ter into couenant with you ; this was the greatest fauour that euer hee shewed to abraham , and it is the very scope of this place ; abraham , i am willing to enter into couenant , to tye my selfe , to enter into bond ; and therefore , since the lord is not ashamed to make vs his people , let vs not bee ashamed to call him our god , to professe it , and make it good vpon all occasions . this is the first vse . secondly , from this difference of the couenants , you haue these two things to obse●ue : first , in that the couenant of grace onely , is the ministration of the spirit , when the other is but the ministration of the letter , it should teach vs thus much , to labour to grow to assurance of the forgiuenesse of our sinnes . if a man would de●ire to change his course , to haue his heart renued , to be made a new creature , to be translated from death to life ; beloued , the way is not to consider presently the commandement , for a man to thinke with himselfe , this i ought to doe , and i will set about it , i haue made a couenant , i haue resolued with my selfe to doe it , but the way is , to labour to get assurance of forgiuenesse , to labour to apprehend the couenant of grace : for by that meanes thy heart shall be softned , there shall be an infusion of the spirit , that shall write the law of god in thy inward parts : all those places of scripture make this good , wherein it is said , faith purifieth the heart , and by the promises we are made partakers of the godly nature , as . pet. . . and likewise , heb. . . how much more shall the blood of christ , which , through the eternall spirit , offered himselfe without fault to god , purge your conscience from dead workes , to serue the liuing god. the meaning is this , if a man would haue his conscience purged from dead workes , let him labour for faith , whereby hee may bee iustified , let him labour to be sprinkled with the blood of christ , to haue assurance of the forgiuenesse and pardon of his sinnes , through that blood , then he shall haue that spirit put into his heart , that eternall spirit , that shall purge and cleanse his conscience from dead workes . so likewise , gal. . did you receiue the spirit by the workes of the law ? did you not rather receiue it by the hearing of ●aith preached ? and so , gal. . faith that workes by loue ; that is , it is faith that brings forth loue , and loue sets vs on worke . all these shew thus much vnto vs , that the best way to heale any strong lust , the best way to change our hearts , to get victory ouer any sin , that it may not haue dominion ouer vs , to haue our conscience cleansed from dead workes , to he made partakers of the diuine nature , is to grow vp in the ▪ assurance of the loue of god to vs in christ , to get assurance of pardon and forgiuenesse : for , beloued , know this , if the heart doe no more but looke to the commandement , if you heare onely that there are such duties to be done , and consider them , and you compare your owne heart and the commandement together , there growes a quarell betweene the heart and the commandement , an ex●l●eration betweene them , and an enmi●y , they looke one vpon another as enemies ; but when the heart is softned , and reconciled to god , it closeth with the commandement , as the soft clay doth with the mould , and is ready to receiue any impression ; but , till then , it rebels against the commandement , and stands out as a hard stone , that receiues no impression ; and therfore the way is not ●o go about to reforme our liues as morall men , to thinke with thy selfe , there are these duties , i must take a course to keepe them , and enter into vowes in particular courses with my selfe to doe them : no , my beloued , the way is to get assurance of forgiuenes , to labour to bee partaker of the couenant of grace : your hearts will then be softned , when you haue receiued the spirit , that hath wrought in your hearts a disposition answerable to the law without , when the law is put into your minds . and this is the first difference . the . is , in regard of the difference of the two testaments , the second testament being stablished vpon better promises . what is the reason that the new testament is said to bee stablished vpon better promises ? beloued , you shall finde this to be the condition of the new testament , you shall finde in it very little expression of the promises of this life ; looke in all the epi●tles of paul , and the other epistles , looke to all the doctrine of the gospell , and you shall see the things that are i●erated still they are these ; you shall bee saued , you shall haue your sinnes forgiuen , you shall bee iustified , you shall bee sanctified , you shall receiue the adoption of sonnes , you shall receiue the high price of your calling , &c. these are the things that paul euery where magnifies , as the condition that exceeds , and goes beyond the conditions in our forefathers times : now this great mystery is reuealed , now these great riches are opened , that before were hid . whence you may gather this much , that grace and spirituall things , spiritual priuiledges , things belonging to the kingdome of god , and of ●esus christ , exceed much all outward and temporall happinesse : why are they otherwise called better promises ? there are many other places , i know , to shew the vanity of outward things , and to preferre spirituall things before them ; but let this be added to the rest ; this couenant is established on better promises ; labour then to worke your hearts fully to that perswasion , namely , to thinke with your selues , it is better to be rich in grace , better to haue the priuiledges of iesus christ , then to bee rich in this world , reu. . i know thy pouerty , but thou art rich . you must thinke with your selues , this is the great riches ; and therefore the apostle exhorts rich men , that they-change these other riches they enioy , to spirituall riches . now a man will neuer be exhorted to change , except it bee for the better . charge those that are rich in the world , that they bee rich in good workes : let them so vse their riches , so dispense them , so mannage them , that they may turne to other riches . when a man is rich in knowledge , as it is said of the corinthians , that they were rich in all knowledge , and in euery grace , these are the better promises , this is the better and more glorious condition . so that , if there should be a census of men , as one may so say , if there should be an estimation of men , as there was wont to bee amongst the romanes , they were put into seuerall conditions , and one was worth thus much , and another so much . indeed , if god should make such a census ; as euery man is richer in grace , as hee excels in these better priuiledges , as he hath had these better promises fulfilled more or lesse to him , so hee should bee reckoned a more excellent man , and so should euery man esteeme both of himselfe and others : and there is very great reason for it ; because when a man is rich in grace , rich in spirituall blessings , when hee hath the spirituall promises , he hath go●● image renued in him , he hath god to be his friend , who is the gouernour of the world , and hee is rich ( as i said ) whom god fauours ; he hath grace that heales his soule , which is that that makes his happinesse : it is that , which is the inward fashioning of euery mans appreh●●sion ▪ that makes him happy , that brings comfort to him . now they are these better promises , they are the graces , the consolations of the spirit , the worke of the holy ghost , the vertue of regeneration ; i say , it is that that fashions the heart , and the inward apprehension ; it is tha● that heales the soule , and adornes it ; it is that tha● puts it into another , a fitter condition , and it farre goes beyond all other ●emporall felicity ; that reacheth not to the inward man , it makes 〈…〉 is the gouernour of the world to be his friend ; other friends he may haue , tha● may make him potent vpon the earth , but god , in whose hand is his life , and all his wayes , it mak●s not● him his friend . beloued , learne thus to iudge of the condition of the church . you thinke the church is in a miserable ▪ estate , when you see it a little vnder hatches , when you see in downe , when you see it harrowed , and plowed by the enemies ; the condition of the church in the new testament is to be so ; they haue a poore ou●side , yet 〈…〉 ; they haue a sorrowfull ou●side , though alway reioycing ▪ as 〈◊〉 himselfe , and all the apostles wer● herein exemplary for after ages of the church , yet wee must not thinke , because the church is downe a littl● because i● wants that outward prosperity that before it enioyed , that therefore it is the worse , it is a true obseruation of one , when there were but woodden chalices , then there w●r● golden priests ; and in after time ▪ when there w●re golden chali●es ▪ they had woodden priests : so it is , when the church is in a lower condition , commonly it prospers best ; and indeed , properly the prosperity of the church consists in these better promises , the ▪ outward peace is not so proper and so peculiar to it . a●d , as of the church , so i may say of euery particular man : thinke not , beloued , with your selues , when your outward condition is base and low , that it is more miserable ; your happinesse stands in better promises : when a man hath gai●s prosperity , that is , when his soule prospers , that is his best condition ; and commonly his soule prospers best , when his outward estate fares the worst : the winter of his outward condition is vsually the spring time of his soule ; we should learne to iudge thus . you know , it is an obseruable thing , that the promises of outward prosperity were made to the church of god , whiles it was yet in its infancie , while it was weake ; so that this you may obserue from it , that it is a signe of childishnesse , and weaknesse , and infirmity , that a man is not growne perfect , that he is not growne to maturity , to thinke outward prosperity to be the better condition . the iewes had these promises , but in regard of their infancy , and when the church grew vp to a greater height , when it grew to manbood ( as it were ) we haue little mention of any such promises as these ; the promises are quite of another nature ; and therefore when you are able to outgrow those opinions , when you are able to looke on things with another eye , when you thinke this outward prosperity to be but a trifle , in comparison of the better promises , it is a signe you are growne vp to more strenght . you see , salomon , when hee came to himselfe , when his wisdome returned to him , ( as i may so say ) you see how he looked on all outward things , how he goes through all the particulars , they are vanity and vexation of spirit . salomon , when he was old , when he had the wisdome of experience ioyned together with that infused wisdome that hee had from the holy ghost , made this the summe of all , that outward prosperity is meere vanity , an extreme vanity , a vanity that hee could not enough expresse , and only he magnifies these better promises ; this hee magnifies as the better condition , to feare god and keepe his commandements , &c. finis . the eleventh sermon . genesis . . and i will make my couenant betwenne mee and thee . the third vse ( which we did but touch vpon the last day , and meane at this time somwhat to enlarge ) is , that if the couenant of the law , and likewise the old testament , as it consists in types and shaddowes , be but a ministration of the letter , a ministration of bondage , and a ministration of enmity : but this new couenant , this couenant of grace , is the ministration of the spirit , the ministration of loue , the ministration of freedome , the ministration of righteousnesse , and the ministration of life : then , beloues , we may gather this from it , that if a man will obtaine the spirit , and thereby mortifie the deeds of the body , if hee would bee deliuered from the bondage of sinne and of death ; then let him make vse of , and apply to himselfe the couenant of grace , the free promises of the pardon and remission of sinnes , let him apply them , that is the way to get the spirit , that is the way to mortifie the deeds of the flesh , that is the way to get his heart changed , that is the way to be made a new creature . for the better vnderstanding of which , this is to he obserued , that which keepes euery man off , that which keepes men in a condition of strangenesse from the life of god , is , because they see such difficulties in the commandements of god , as they are not able to keepe , when they looke vpon the cōmandement , and on the stubbornnesse of their owne hearts , and the indisposition that is in them to yeeld obedience , they thinke there is no hope , and therefore they neuer goe about it : for they see the commandement , and they finde in their owne heart no disposition to keep it , but an aptnesse to rise in rebellion against it ; i say , this keepes men off from the life of god : but , on the other side , when a man lookes vpon the promises , he begins to see the couenant that his sinnes shall be put a way , he beginnes to see the goodnesse , and the mercy , and the tender compassion of god towards him ; hee begins to see a possibility of fulfilling the law , in such a manner as god now requires ; then his heart melteth , hee becomes not onely applyable to the commandement , but is ready to delight in it ; this a man gets by applying his heart to the couenant of grace , or by applying the couenant of grace to himselfe ; that very applying of the promises of forgiuenesse , i say , it begets a disposition in the heart , which the scriptures call a new life ; that euen as you see the sunne , when it applies its beames to a fitly disposed matter , and stayes vpon it , when it pitcheth its beames vpon it with any continuance , it begins to beget life and motion in it , and makes it a liuing creature : so doth the couenant of grace , when it is applyed to the heart of a man , it begins to beget life in him , and to make him a new creature , it makes him another man : there is that power in the couenant of grace , in the promises of the pardon and forgiuenesse of sins , that it begets another life in a man , it makes him a new creature , it makes him a liuing creature to god , which before he was not ; the ground of which you shall see , cor. . . hee hath made vs able ministers of the new testament , not of the letter , but of the spirit : for the letter kills , but the spirit giues life . marke it , the meaning of it is this , when the couenant of works is deliuered to you , that is , when you heare the law , the commands , the duty you cannot performe , there is no more deliuered to you but the bare letter , that is , you know the duty , and no more . and what doth this duty doe ? what doe these commandements and precepts doe , when they are applyed to the heart of man ? saith hee , they kill . now that which kills , fights before it kills , and that which fights must needs be an enemy : so then the commandement is an enemy , that is , euery man esteemes it as an enemie to himselfe , and therefore hath an enemy-like affection to it againe ; that is , he hates it , he would be rid of it , he wisheth there were no such law or commandement , hee desires it should be dealt with as he would haue an enemy dealt with , he would haue it vtterly taken away ; when they grow in enmity one with another , as indeed they doe , the naked commandement and the heart are at enmity : for the commandement would haue one thing , and the heart would haue another ; there are contrary wils , and there is a striuing betweene them , the one striuing this way , the other that way , the one resisting the other , and in the end , the law and the commandement gets the victory ; because the sting of the law is sinne : now the law is the cause of sinne , as a straight rule is the cause of crookednesse ; for without the law there should be no sin : now it causeth sinne ; for if there were no law , you know there could bee no feare , no transgression ; because there could bee nothing against which the transgression should come , this sinne is the death of a man , so now the letter kils : but come now to the couenant of grace , saith the text , it is the ministration of the spirit , and the spirit giues life ; that is , when a man lookes on the couenant of grace , he lookes not on it now as an enemy , as hee did before vpon the commandement , but he sees in it much loue , and much friendship to wards him ; he sees god intends not any hurt , any euill to him , as he apprehended before ; he sees god exceeding kinde , and mercifull , and willing to put away all his sinnes , and willing to accept the sincerity of his obedience , though there be not a perfection of obedience ; now he begins to change his opinion , both of god and of all his lawes , and precepts ; when he sees gods kindnesse towards him , and his compassion and readinesse to forgiue him , then his heart begins to relent towards the lord againe , he begins to magnifie gods goodnesse , and to condemne himselfe , he beleeues those promises , and thence he growes vp in loue toward god ; i say , hee growes vp in faith , and loue , and in this act of faith is the spirit infused into his heart ; this spirit being thus infused , writes the law in his inward pa●ts , that is it that breeds in him a holy disposition , that inables him in some measure to keepe the law , it prints in him all those graces that giue him strength to obserue the commandements that god hath given him : so , my beloued , if a man will goe about this great worke , to change his heart , and to change his life , let him not goe about it as a morall man ; that is , let him not onely consider what commandements there are , what the rectitude is that the lord requires , and how to bring his heart to it ; but let him goe about it as a christian , that is , let him beleeue the promises of pardon in the blood of christ , and the very beleeuing of those promises , will be able to clense and purge the heart from dead works : ( in that place ▪ we then named , and we could doe no more but name it ) you shall finde it , heb. . . how much more shall the blood of christ , which by the eternall spirit offered himselfe without fault to god , purge your consciences from dead workes , to serue the liuing god. the meaning of it is this , when a man hath once applyed the blood of christ for his iustification , this effect will follow vpon it , there will accompany it a certaine vigour , a certaine vertue , a certaine power and strength , which will also purge his conscience from dead workes ; that is , there shall goe a power of the holy ghost together with this blood , that shall not onely forbid him , and shew him that hee ought not to doe such and such euill things , but it shall clense his conscience from those rootes of dead workes , those corrupt lusts , and sinfull affections , that are in him , that dispose him to that euill ; he shall find this power growing vpon him , if hee doe but apply the blood , that is , if he apply the promise of pardon and forgiuenesse through the blood of iesus christ. the like you shall see , gal. . . he that ministreth to you the spirit , and workes miracles amongst you , doth he doe it through the workes of the law , or through the hearing of faith preached ? that is , saith the apostle , if i should onely deliuer to you the commandements , and the precepts , and the rules , by which you ought to walke , i might preach long enough to you , but you should neuer haue ability to keep any of these ; saith he , you may obserue those that preach the law to you , did you receiue the spirit then ? no , but when i preached to you the promises of pardon and forgiuenesse , then you receiued the spirit , it was conueyed into your hearts . now , i take it , there is a double meaning of this infusion of the spirit here : in the time of the apostles , there was a miraculous infusion and giuing of the holy ghost , that when they preached to them , as peter to cornelius , and paul to others , and laid their hands on them , the holy ghost fell on them ; that is , they were filled presently with an immediate infusion of knowledge ; they had , some the gift of tongues , some extraordinary manifestation of the spirit ; saith the apostle , when this was done , was it done by the preaching of the law ? was it not done by the preaching of christ , and by offering to you the pardon and forgiuenesse of sins through him ? therefore you see how hee expresseth it ; hee therefore that minist●eth the spirit to you , and workes miracles among you , how doth hee worke these miracles ? hee doth them not by the workes of the law , but by the hearing of faith preached ; that is , by our preaching of it , and your hearing it : so , my beloued , looke how the s●i●it was then conueighed to men , after the same manner it must now bee conueyed to vs : so that beleeuing the promises is the way to get the heart healed ; when a man hath any strong lust to conflict wi●hall , hee must not thinke , that setting himselfe with strong vowes and resolu●ions to resist it , is the way to beginne with : no , the way is to get assurance of pardon , to get ass●rance of gods loue to himselfe , in christ , to labour to get communion betweene christ and himselfe , to labour to delight in god , as he will when there once are ●ermes of reconciliation betweene them , and when this is done , his heart will grow to an application of the commandement , it will cloze with the commandement : whereas before it resisted it , and rebelled against it , it will cleaue to it , and loue it , and delight in it , and will receiue an impression from it : this i take likewise to be the meaning of that . pet. . . hereby ( saith he ) we haue most gracious promises , and are thereby made partakers of the diuine nature : that by them we shall be partakers of the godly nature ; that is , by beleeuing the promises of pardon , we are thereby made par●akers of the godly nature ; there is a renuing , there is a change of the nature , a man is made another nature , euen while hee is looking vpon the promise of pardon and remission , the promises of the new couenant , that offer iesus christ , and the gift of righteousnesse through him , euen by beleeuing those promises it is wrought . that it is so , you may compare this with that rom. . where this obiection is made , if there be a promise of pardon , and of grace , through christ , then belike we may liue as we list ? no , saith the apostle , doe you but beleeue those promises of grace , and the care is easie for the rest , in , , . verses , what shall wee say then ? shall we continue in sinne that grace may abound ? god forbid : shall we that are dead to sinne liue yet therein ? know you not , that as ma●y as are baptized into iesus christ , are baptized into his death ? the meaning is this , if once you receiue iesus christ , and the pardon and remission of sinnes through him , you cannot be so baptized into him , but you must be baptized into his death ; that is , of necessity , sinne must bee crucified in you , you must be dead to sinne , as hee was dead ; you cannot be baptized into him for iustification , but you must be baptized likewise for morti●ication of the flesh , and for resurrection to newnesse of life ; know you not , that all that are baptized into iesus christ , that is , that are baptized into him for reconciliation with god , of necessity they must also be baptized into his death ? therefore , saith he , you are dead to sinne , by being thus baptized with christ , it is impossible you should liue in in it . so , i say , beloued , hee that hath the strongest faith , he that beleeues in the greatest degree the promi●es of pardon and remission , i dare boldly say , he hath the holiest heart , and the holiest life : for that is the roote of it , it ariseth from that roote , sanctification ariseth from iustification , the blood of christ hath in it a power , not onely to wash vs from the guil● of sinne , but to cleanse , and to purge vs likewise from the power , and staine of sinne : and therefore , i say , the best way to get a great degree of sanctification , and of mortification of sinfull lusts ▪ the best way to get a greater measure of the graces of the spirit , to grow vp to greater holinesse of conuersation , is to labour to grow in faith , in the beliefe of those promises of the gospell : for there is no other reason in the world , why in the new testament there is an infusion of the spirit that giues life , but because now there are more euident promises of pardon , and forgiuenesse , and reconciliation with god , which by the couenant of workes could not be . and so much shall serue for this . the fourth , and maine vse , that wee are to make of this , from this description of the couenant , is to learne to know the ground vpon which we expect saluation , and the fulfilling of all the promises ; the ground of all is this couenant . my beloued , it is the greatest point that euer we had yet opportunity to deliuer to you , yea , it is the maine point that the ministers of the gospell can deliuer at any time , neither can they deliuer a point of greater moment , nor can you heare any , then the description of this couenant of grace : this is that you must lay vp for the foundation of all your comforts , it hath beene the corner stone vpon which the saints haue beene built , from the beginning of the world , vnto this day : there is no ground you haue to beleeue you shall be saued , there is no ground to beleeue that any promise of god shall be made good to you , to beleeue that you shall haue the price of the high calling of god in iesus christ , and those glorious riches of the inheritance prepared for vs in him ; i say , there is no other ground at all , but vpon this couenant ; all that wee teach you from day to day , are but conclusions drawne from this couenant , they are all built vpon this : therefore , if euer you had cause to attend any thing , you haue reason to attend to this ; i say , this couenant betweene god and vs. and therefore we will labour to open to you now more cleerely , and distinctly , this couenant ; though a difficult thing it is , to deliuer to you cleerely what it is , and those that belong to it ; yet you must know it , for it is the ground of all you hope for , it is that that euery man is built vpon , you haue no other ground but this , god hath made a couenant with you , and you are in couenant with him : therefore , that i may shew it to you , we will proceed from the very first preaching of the couenant to adam . when the serpent had ouercome the woman , and supplanted her and the man , and had throwne them from their happinesse , god himselfe first preached the gospell to them , and that in these termes , after he had charged them with their sinne , and had humbled them , ( for that method he vseth ) he sheweth eue what she had done , and saith to adam , hast thou eaten of the tree , of which i said thou shalt not eate ? he shewes them their sinne , and after that the curse ; then he begins to tell them hee will not leaue them without hope ; it is true , saith hee , the serpent is your enemy , and hath ouercome you ; but , saith hee , you shall not bee slaues to him , and captiued to him for euer ; but you shall resist him , and be an enemy to him , i will put enmity betweene the serpent and the woman , and you shall fight together , there shall be a warre betweene you , and this shall bee the issue of the warre , the serpent shall afflict you , and hurt you something , but thou shalt ouercome him , and bruise his head , thou shalt bee the death of him , thou shalt haue the victory ouer him . the woman might aske , but how can this bee ? alas , i am weake , i finde my selfe too weake already in the battell , he is too strong for mee ? saith hee , i will giue thee a certaine seede , one that shall bee borne of thee , and he shall be an enemy to the serpent and his seede ; that is , to all euill men , that are called his seede , because they are like him : there shall bee enmity betweene them two , and hee shall fight the battrell for thee ; and in that battell betweene him and the serpent , this shall be the issue , the serpent shall bruise his heele , that is , he shall preuaile so farre as to cause men to crucifie him , which is but as the bruising of the heele ; but , saith he , he shall breake his head , he shall vtterly destroy him , and ouercome him for thee : so thou shalt preuaile againe , and be set in the place , and enioy all the promises . the church continued in the vertue of this promise , this preaching of the gospell , vntill abrahams time , and then god beginnes to manifest his couenant againe ; hee calls forth abraham and tells him he meanes to make a couenant with him , he tells him that hee will blesse him , and that all the nations of the world should bee blessed in him : one while it is said thus ; another while , all the nations of the earth shall be blessed in thy seede . beloued , there are many difficulties in this , how the promise should be made to the seede ? how againe it should be made to abraham himselfe ? ( for it is said to be made to both ) how all nations are blessed in abraham , and yet it is said , they shall be blessed in thy seed ? againe , the condition of the couenant , which he requires of abraham , is the same thing that god makes a part likewise of his own couenant . besides , gods couenant seemes not to bee the giuing of the m●siah , but the giuing of the promised land , giuing him a sonne , and making him a great nation ; many difficulties there are in this : therefore , that you may vnderstand them distinctly , i will deliuer it thus to you ; not in the method wherein it is set downe , but so as i shall make it much clearer and perspicuous to you , and best to bee vnderstoost by you : therefore you shall obserue in gods preaching the gospell to abraham ; first , the couenant . secondly , the conditions of it . thirdly , the confirma●ion of it . fourthly , the parts of the couenant . fiftly , the obiections the iewes might bee ready to make against it . and shewing those fiue , we shall open it fully vnto you . first , the couenant that god made with abraham , was after this manner : abraham , saith the lord , i will giue thee a seede , and in that seede , both thou thy selfe , and all the nations of the earth shall be blessed ; and the question is , how this shall be done ? saith the lord , hee shall blesse thee , he shall haue power in his hands to blesse thee ; for i will make him a prophet , a priest , and a king. all the blessings that the people euer had , they were conueyed to them by these three , by their priests , by their prophets , and by their kings : saith he , this promise i haue made to that seede , that be shall be a prophet , a priest , and a king ; yea , saith he , that seede of mine that i shall send , that shall bee borne of thee , hee shall bee my sonne , and my heire , and in him likewise thou shalt be made an heyre , and a sonne ; an heyre of all the world , as he is a sonne , as hee is endowed with all spirituall priuiledges belonging to him ; yea , thou shalt not onely haue this , but , saith he , thou shalt euen haue the spirit of the sonne , and be made like to him , thou shalt be made a prophet , as he is a prophet , he shall ●each thee so , by infusing of the same spirit that dwels in himselfe , hee shall ●each thee such knowledge , that thou shal● be a prophet , as he : yea , he shall make thee a priest , as himselfe ; thine owne person shall bee accepted aswell as what thou dost : yea , hee shall make thee a king , as he is a king ; that is , thou shalt haue the spirit of a king , to rule ouer all thy sinfull lusts and dispositions , thou shalt haue the peace of a king , the ioy , the comfort , the riches of a king , and the victory of a king , i will deliuer thee from all thine enemies : and for a type of this , ( for the couenant was made after melchizedeck came to him , as we may see , chap. . ) thou shalt see a r●semblance of it , in that melchizedeck hath done to thee , hee came to thee , and blessed thee , and hee was a king , a a priest , and a prophet ; hee was the king of peace , and the priest of the most high god ; and what was the blessing that melchizedeck brought to abraham ? saith hee , the lord blesse thee ; he blessed him , that is , hee bade him goe on , and prosper , hee wished that all blessings might come vpon him , that he might ouercome his enemies , &c. that hee might haue blessings of all sorts , they are not set down particularly ; and in a word , hee made him heyre of all things : for , saith he , i am the priest of the most high god , possessor of heauen and earth , and heere i haue brought thee bread and wine , that is , an earnest , a little for the whole , to shew this to thee , that god hath made thee heyre of all things : and thereupon , when the king of sodom● presently offered him the riches that he had taken , when he came backe from the victory , no , saith abraham , i will not take them ; for it is the lord that blesseth mee , it is hee that shall make me rich , it is he that is my exceeding great reward , it is he that hath entred into couenant with mee ; and therefore , saith he , it shall neuer be said that the king of sodome hath made abraham rich ▪ i haue receiued all from him , and i will restore all to him : therefore , you see , hee paid tythes to melchizedeck , he gaue him the tenth of all that he had : so is it now , saith god , that mesiah , that promised ●eed , is a priest after the order of melchizedeck ; he is a king , he shall come and blesse thee , after that manner he shall make thee heyre of all things , onely thou shalt doe him homage , saith hee , as thou didst to melchizedeck ; what was that homage ? that thou shalt giue him the tenth of all thou hast , that is , by that thou shalt shew thine homage , thou shalt shew that thou art bound to yeeld him obedience , thou shalt shew vpon what tenure thou holdest all that thou hast ; thou giuest him that as a rent , acknowledging him to bee the lord , of whom thou hast receiued all things , and to whom thou owest all things : therefore abraham would take nothing of any else , hee would take nothing of the king of sodome , nor he would doe nothing for the king of sodome , that is , not to him , nor any man , but as from god , as a meanes vnder him . beloued , this is the great couenant that the lord made with abraham : so you see how the promise is made to the seed : for the promise was made thus to the seed , god had promised that hee should bee a king , a priest , and a prophet , i haue sworne , saith he , thou art a priest for euer , after the order of melchizedeck : againe , i will giue vnto him the kingdome of dauid . thus the promises come after in the old testament : so the promise is made to the seed , and againe it is the seede that blesseth him . this is the promise . now for the condition that god required of abraham , it was this , thou shalt beleeue this , thou shalt beleeue that such a mesiah shall be sent into the world : art thou able to beleeue this , abraham ? he answers , yes . well , saith the lord , i will put thee to the tryall , i will see whether thou canst beleeue this , or no ; and , withall , i will giue thee a signe or euidence that i am able to performe it : saith he , i will giue thee a sonne : it is true , thou art as a dead man , thou art almost a hundred yeeres old , and the wombe of sarah is dead : i will promise thee a sonne , art thou able to beleeue it ? againe , thou seest the land of canaan , thou hast not one foot in it , i will giue this land from the length and breadth of it , for thy possession : art thou able to beleeue this ? saith the text , abraham did beleeue , and god accounted that faith of his for righteousnesse ; that is , hee accepted him for it : for that faith he reckoned him a man fit to make a couenant with all , hee accounted him a righteous person ; that is , hee was willing to enter into couenant with him , because he beleeued him . beloued , this was not directly the beleeuing of the mesiah , ( he did not intend the mesiah ) but it was the beleeuing that he should haue a sonne . you see , the text is plaine , gen. . when god had said to abraham , that hee would bee his exceeding great reward , saith abraham , i goe childlesse , and the steward of my house will be my heyre . saith the lord to him , verse . this man shall not be thine heyre , but one that shall come out of thine own bowels shall be thine heyre . goe looke vpon the starres , if thou be able to number them , then thou shalt number the seed that thou ▪ shalt haue . saith the text , verse . abraham beleeued , and hee accounted that to him for righteousnesse so likewise he addes , in the verses following , againe hee said , i am the lord that brought thee out of vr of the chaldees , to giue thee this land to inherit it . so , my beloued , this was the promise . now , when abraham had beleeued this , saith the lord to him , this faith of thine , that is , not this particular act by which thou beleeuest that thou shalt haue a sonne , that shall be thine immediate heyre , but that habit , that grace of faith , that b●leeuing disposition in thee , whereby thou art able to beleeue this promise , saith he , with the same faith thou also belieuest the promise of the messiah , that a certaine seed● shall be giuen thee , in whom all the nations of the earth shall be blessed . saith he , this faith of thi●e i take for the condition of the couenant on thy part , i will for this reckon thee as righteous , i will account thee as a man fit to be entred into couenant withall . againe , the lord tryes him afterward , when isaac was growne , verse . goe , saith hee , and kill thy sonne : abraham was able to keepe it , hee went , and meant to haue done it in good earnest ; so there was the same ground for beleeuing now , that there was before : so , saith hee , god could haue raised him from the dead when i had killed him , aswell as make mee , when i was dead , and sarahs wombe , when that was dead , to bring forth a sonne : god can aswell raise him from the dead , as he could giue him mee from a dead wombe at first . wee see , that god vpon this renewes the couenant againe , and renewes it with an oath ; sure , saith he , i will performe my couenant , since i see that thou beleeuest , and fearest mee , and preferrest me before thine only sonne : these are but the concomitants of his faith . so , my beloued , it was this act of abraham , by which hee did beleeue the promise of god , that made him partaker of the couenant . and if you aske now what is the condition that makes euery man partaker of this covenant of grace ? it is nothing but onely faith , ability to beleeue it , that god would send such a messiah , before the law , and that hee hath exhibited , and sent him since : for you must know this , that all the promises , the very giuing of isaac , the giuing of the promised land , all these were but shaddowes , as it were , of the great promise , of the maine couenant in christ. so likewise , that act of abrahams faith , whereby hee beleeued that he should haue a sonne , and beleeued that god would giue his children possession of that land where he had not a foot , was but likewise a branch , and a shaddow , and a pledge , as it were , of the maine act of faith , whereby he beleeued the promised seed should be giuen him , in whom himselfe , and all the nations of the earth should bee blessed . so then wee haue found out this , what the condition is that god requires of euery man to bee made partaker of his couenant ; it is nothing but to beleeue in god ; that is , god saith , i will giue my sonne to you ; to vs a sonne is giuen , &c. that shall be the promised seede , and i will make him a king , a priest , and a prophet , to blesse you ; hee shall giue you remission of sinnes , &c. he shall teach you , and instruct you to mortifie your lusts , and shall make you partakers of his kingdome ; he shall make you heyres , and sonnes ; this is a very great promise , can you beleeue this ? if a man will but beleeue god now , i say , it makes him partaker of the couenant , this puts him within the couenant : you will say , this is very strange ; how can it be , that so small a condition as this , that to bel●eue , should make a man partaker of the couenant ? that vpon which all the promises hang initially , is nothing but beleeuing . you see abraham did no more but beleeue god , when hee told him hee should haue a sonne , you see how much god made of that : so it is with vs , if we doe but beleeue this , god will make as much of it , he will make good all the promises of the couenant to vs : but , i say , this hath need of a reason why it is suspended onely vpon faith , and beliefe ; the reason is this , marke it well , it is a point of exceeding great moment . first , though there were nothing but faith , yet that beleeuing brings with it , and workes sanctification , and holinesse of life : for whereas you might object , may a man beleeue this promise , and yet walke according to the lusts of his owne ignorance , and so to be made partaker of the couenant ? let him , if he can beleeue truly , and doe this , but it is impossible , let him beleeue , and the other will follow . behold abraham himselfe , ( to giue you an instance of it ) he beleeued god , and it was accounted to him for righteousnesse ; i say , it was enough for him to beleeue god : for that drawes after it inherent righteousnesse of sanctification , and holinesse of life : for , saith the text , rom. . abraham is said to beleeue god , when hee said he should haue a sonne , he gaue him glory , that is the ground , which drawes with it all other graces , after this manner ; he that beleeues god , hath a good opinion of him , hee loues him ; hee that loues him , must needs be full of good workes . besides , he that beleeues him , when god shall say to him , i am thy exceeding great reward , see that thou keepe close to mee , thou shalt haue an eye vpon mee , and walke with mee from day to day . let a man beleeue that god is alsufficient , that he will be a sunne and a shield to him , and his exceeding great reward , hee will be ready to doe it . abraham did so , when god called him from his fathers house , and from his kindred , hee was ready to doe so ; when god would haue him to offer vp his onely sonne , he was ready to doe it : for he beleeued god , hee beleeued his promise , and his ability , and willingnesse to helpe him ; hee beleeued his almighty power , and therefore whatsoeuer god bid him doe , he would doe it ; hee preferred god before his own ease , before his owne profit , before his onely sonne whom hee loued : let any man beleeue as abraham did , and of necessity it will produce good workes ; let a man beleeue truely , and truth of beliefe will bring forth truth of holinesse : and therefore wee heare what s. iames saith , iam. . saith he ▪ abraham was iustified by faith ; it is true : but , saith hee , abrahams faith had workes ioyned with it : for it was not a dead , a counterfeit faith , but a true faith , and being a true faith , you see , abraham had workes aswell as faith : for when god bade him offer his sonne , he did it : was not that an exceeding great worke ? saith the apostle there : so say i , no wonder that it is by faith , that the lord requires no more but to beleeue : for when a man beleeues , workes will follow , it will breed holinesse of life ; let him beleeue god to bee an exceeding great reward , that hee is a sunne and a shield , he will follow god wheresoeuer hee leades him ; let him beleeue the promise of god , when he describes himselfe , hee must needes haue a good opinion of him , and loue him , and bee exceeding fruitfull in good workes , and obedience to him ; therefore that is one reason for it . a second reason of it is , because it could not bee done by obedience to the law ; it was impossible to haue made the sonnes of men partakers of the couenant , that way : for if it could haue beene done by the law , and by the commandement , it should haue beene ; but the lord tryed that in adam , hee gaue adam a commandement , and ability to keepe it , ( so hee made him perfectly innocent , ) yet adam did not keepe it . put the case that god should haue tryed him the second time , and haue giuen him a commandement againe , and not haue required the condition of faith , but of obedience , hee would haue broken it , as hee did before ; and therefore it could not bee by the law : therefore it must needes bee by faith , and the promises , otherwise it could neuer haue beene sure . adam brake it ; surely , if hee brake it , we should haue broken it , if it had beene any other way but by faith : and therefore wee see what the apostle saith , galat. . . is the law then against the promise of god ? god forbid : for if there had beene a lawe giuen that could haue giuen life , surely rig●teousnesse had beene by the law : if adam had stood and had kept the law , and if men could haue entred into couenant , and haue kept it , christ had beene spared , the couenant of grace had beene spared ; if righteousnesse had beene by the law , there had needed no messiah , there had needed no couenant of grace ; and therefore , through the infirmity of the flesh , ( adams flesh , that would not keepe the law , and ours , that is not able to keepe it ) there was no other way to make mankind partaker of the couenant of grace , but onely by faith , by beleeuing god , and by taking the promise , and the gift of righteousnesse , through iesus christ : for it could neuer else in likelihood haue beene sure to the seede . this is the way to make it sure , when there is no more but an ac●eptation required , and not exact obedience to the commandement . thirdly , it is by faith : because nothing else can answer the couenant , but faith : you see , the couenant is not a commandement , doe this , and liue , but the couenant is a promise , i will giue thee , it runnes all vpon promises , i will giue thee a seed , and in that seede thou shalt bee blessed . i will giue thee this good land , &c. so that the couenant of grace stands on gods part all in promises : now you know that it is faith that answers the promise : for the promise is to beleeued ; if the couenant had stood in precepts , and commandements , and rules of the law , then it must haue beene answered by workes , and obedience , and therefore it could not be by obedience : for that holds not proportion , there is not agreement betweene them ; but since the couenant consists of promises , that must needes bee by beleeuing , and not by workes . fourthly , and lastly , it is by faith , because the lord would haue it by free grace , and not of debt : for , saith hee , if i should giue a law , and rules to men , and promise them life vpon it , when they had performed the worke , they would challenge it of debt : no , saith the lord , it is an inheritance , i doe not vse to deale with my children , as men doe with their seruants , that i should giue them worke to doe , and when they haue done it , i should giue them wages , then they would come and challenge it a my hands by way of debt : no , saith the lord , this is an inheritance , and you are my sonnes , and you shall haue it giuen you freely , and giuen you as it becomes a father to giue it , so you shall take it ; therefore , that it might bee of free grace , and not of debt , therefore it is by faith , and not by workes . and that is added , likewise , if it had beene by workes , men would haue beene ready to boast ▪ and haue said , i haue done this , i am able to keepe the law , therefore the promise of eternall life shall bee made good to mee , i shall receiue it as wages , men would boast in themselues : no , saith the lord , no creature shall boast in it selfe : for that puts euery man further from the lord , the more a man reioyceth in himselfe , the more he stands vpon his owne bottome , the more he is diuorsed from god , and separated from him : but , saith he , he that reioyceth , let him reioyce in the lord : for that fits a man for the lord , and therefore i will haue it by faith , it shall not bee by workes . so , beloued , you see now what is the condition . surely , looke how abraham was made partaker of the couenant , so euery one of vs must bee ; abraham was made partaker of it by saith , so shall euery man be made partaker of it by faith , and no otherwise . abraham beleeued god , when hee had a promise , and because he beleeued him , ( not that particular act of faith but ) that grace of faith , whereby he beleeued this , and the other promises of the messiah , was counted to him for righteousnesse : and so for this cause , because wee beleeue the promises , and the couenant of grace , therefore the lord accepts vs , and accounts vs righteous ; and because this seemes strange to the sonnes of men , therefore we see with how much adoe paul labours to make it good , what strong obiections were against it in all times . i haue shewed the reason . now when you reade rom. . & . and gal. . & . you may know the better the meaning of those places . well , so you see the couenant ; secondly , you see the condition ; now you heare that there is such a couenant as this . the third thing is the confirmation of the couenant ; when a man heares that god will vouchsafe so much fauour vnto mankinde , a man is ready to say as gedion did , alas my family is poore in manasses , i am the least in all my fathers house , and who am i , that i should be raised vp hitherto ? that such a promise as this should be made to mee , that i should goe , and saue israel ? &c. i say , after the same manner a man might bee ready to obiect , alas , what are wee the sonnes of men , that the great god of heauen and earth should enter into such a couenant with vs , that he should make vs such promises as these , that he should make vs heyres of the world , that hee should blesse vs in that manner , to make vs sonnes , to make vs kings and priests ? saith the lord , i confesse it is a couenant that needes confirmation : therefore the lord hath confirmed it all these wayes ; the lord hath confirmed it , first , by his promise ; saith he , you haue my sure word for it ; if that bee not enough , i will confirme it by an oath , and because he had no greater to sweare by , he saith , by my selfe haue i sworne , that i will make it good : this is not enough , but he confirmes it by the blood of christ himselfe ; the mediator shall come , and confirme this testament , and when the testament is confirmed by the death of the testator , there is no more altering of that ; saith hee , gal. . a mans testament no man changeth , after once it is confirmed : and when the testator is dead , heb. . then the testament is confirmed : so it is confirmed by the blood , by the death of the testator . this is not enough , but hee hath added seales vnto it , hee hath confirmed it likewise by them ; saith hee , i will adde the seale of circumcision , and of the passeouer . for circumcision , saith the lord , goe , and circumcise your selues , and when i see the circumcision , i will remember my couenant , and make it good to you ; that , as hee said of the bow , he set the bow in the cloud , saith hee , i will make my couenant , that i will neuer destroy the earth againe with raine , this bow shall be the witnesse of the couenant , and when i looke vpon it , i will remember my couenant ; after this manner are the signes and seales of the couenant ; saith he , circumcise your selues , and when i see that , i will remember my couenant , and will spare you , and i will make good to you all the promises of it : so likewise the passeouer , saith hee , see that ●ou keepe it , take the lambe , and sprinkle the blood , &c. saith he , when i see it , i will remember my couenant . where , beloued , this is to be obserued , that these signes or seales of the couenant , not onely confirme the promises on our part , but they signifie that faith , that condition which is required on our part : for when the lord comes , and lookes into his church , and sees a great company in it , sees his house full , and he comes , and askes , what doe you in my house ? what doe a number of those that professe themselues to be within the compasse of the couenant there ? their answer is , lord , we beleeue , wee are among those that keepe the condition . if you beleeue , where is your circumcision ? it may be you haue that outward circumcision in the flesh , but where is the circumcision of the heart ? for , if you did beleeue indeede , it would worke a change in the heart , as faith , i told you , that is indeede a liuely faith , workes a cha●ge , it c●ts off sinfull lusts , it makes a man deny himselfe , and cleaue to god , and serue him with a perfect heart . so againe , after that manner doth the second signe of the couenant , which is the passeouer , when the lord shall aske , doe you beleeue ? yes , heere is the sprinkling of the blood of the lambe . but where is the true sprinkling vpon the heart and conscience ? heere is the outward passeouer , the outward profession , you come and take the signe and the seale , but where is the inward sprinkling ? therefore you see what was required in the passeouer ; saith hee , when you eate the lambe , &c. haue you tasted of the sweet of the lambe , haue you euer tasted of the sweetnesse that is in iesus christ , so that you can loue him , and delight in him ? are you clad like those that went out of egypt , with their staues in their hands , and their feet shod ; that is , are you ready to goe out of egypt ; that is , from sinne and wickednesse ; from the state of vnregeneracie , wherein you were before ? againe , hath your soule tasted of the sowre hearbs , of that bondage , that now you are weary of all the bondage of sinne and satan , that you desire exceedingly to goe from it , that you reckon the contrary condition a condition of freedome , wherein you are willing and desirous to continue ? saith the lord , when i looke vpon these signes , i will remember my couenant ; onely see that your circumision be not in the letter , as we see , rom. . but see that you be circumcised in your hearts ; that there be not only a passeouer , but see that you keepe the passeouer with sincerity , see that all leauen bee cleansed out of your hearts , that is , that your hearts be empty of the dominion of euery sinne ; see that you haue tasted of the sowrenesse of that bondage , that you bee willing to be rid of it , see that you bee willing to trauell out of egypt , to another , to a further country ; see that this be reall , not in profession and shew , but in deede ; and , saith the lord , i will remember my couenant ; and these are the confirmations of the couenant , saith the lord , you shall not neede to doubt it , i haue sworne , it is repeated , heb. . besides , it is confirmed with blood , with the death of the testator , and there is none that alters the will of the dead , when he is dead , they adde nothing to it , nor taks nothing from it : besides , i haue confirmed it with seales , and therefore it stands vnalterable . these three things we haue obserued now in this couenant . finis . the tvvelfth sermon . g●nesis . . and i will make my couenant betweene mee and thee . and i will multiply thee exceedingly . yov haue heard what the couenant is in the generall . the fourth thing is , what the particular branches , and parts , or gifts , and priuiledges of this couenant are ; and those we will reduce vnto three heads . now the three parts of the couenant are answerable to the three offices of christ : for , we told you , it is christ ▪ himselfe , to whom the promises are immediately made ; he is a priest , a king , and a prophet ; it is hee that makes good all the parts of the couenant , and he doth ●t according to all his three offices ; remission of sinnes , he giues as a priest : the other priests were but a shaddow of this priesthood of christ , he is the great high priest , that is holy , and harmlesse , and vndefiled , that is higher then the heauens ; the great high priest , that is en●red ( saith the text ) into the very heauens themselues ; hee that sits at the right hand of god , and is now present with him ; he that is not entred in by the blood of bulls , and of goats , but by his owne blood . this is such a high priest , as is able indeed to giue remission of sinnes ; and therefore , saith the apostle , heb. . . seeing wee haue such an high priest , doub● not , but now come with full assurance of faith , when you see such an high priest as this : if they were able to beleeue , that had but a weake man to bee their priest , before the comming of christ , that offered for his owne sinnes , as well as for the sinnes of others , that often repeated his sacrifice , that that had but the blood of bulls and goats , that did but enter into the tabernacle ; saith hee , when you see iesus christ himselfe come , that hath no si●ne of his owne , that offered one perfect sacrifice , that he needes not to repeate , that entred not into the tabernacle , but into the heauen it selfe , that did this with his owne blood , and not with the blood of beasts , saith hee , draw neere now ●with assurance of faith : ●hat is , why should you make question now ? you haue great ground of assuring your selues , that your sinnes shall bee forgiuen ; now you may trust perfectly to the grace reueiled through him . this is the first . the second is , i will teach you knowledge , and that he doth as a prophet ; you shall no more teach euery man his brother , but all shall bee taught of mee . beloued , it is another kinde of teaching , when the lord teacheth vs knowledge , then that is that wee can haue from the hands of men ; christ is another kinde of prophet , you come not to heare him speake , to heare him teaching as a man heares other lectures , where his vnderstanding is informed , but hee is such a prophet , as enlightens euery man within , that comes into the world ; that is , euery man that is enlightned , is enlightned by him , he is such a prophet , as baptizeth you with the holy ghost , he is such a prophet that makes mens hearts to burne within them when he speakes to them ; such a prophet as saith to matthew and leuy , follow me , and they doe it ; such a prophet as saith to his ministers , g●e teach all nations , and i will bee with you , and i will make you able ministers , not of the letter , but of the spirit ; there is no man in the world can say this , but this great prophet ; and this is the prophet that the lord hath raised vp , the prophet that he promised hee would raise another like moses , that great prophet that should teach men after another fashion , then all the prophets before were euer able to doe . and that is the second part of the couenant . beloued , we may know many things , but it is a hard thing to know as we ought to know . it is said of an vnregenerate man , cor. . hee knowes nothing as hee ought to know . for example , thou mayst know sinne , and know it most exactly , but if this doe not worke vpon thy heart , if the sinne lye not exceeding heauy vpon thee , if it breed not in thee godly sorrow , for it , if it doth not amaze thee , as it were , with the filthinesse and vilenesse of it , it is , because thou dost not yet know it , as thou oughtest to know it : and how shall a man doe then ? goe to christ , hee is the prophet , that is , hee teacheth a man to see things so , that his heart , his will and affections shall likewise be moued with it : you are to consider the couenant when you goe to the lord ; and therefore that man that saith , i can looke vpon my sinne with dry eyes , i can looke vpon it , and neuer be affected with it , this is because he is taught but with the teaching of men ; hee must remember that this is a part of the couenant , and god hath bound himselfe by an oath to performe it . iesus christ , as he is a prophet , god hath sent him to teach thee all things belonging to saluation , and so to teach thee , that thou shalt be in a right manner affected with it . and so likewise put the case thou know god , thou seest him in his attributes , thou hearest him often described , and art able to describe him to others , but for all this , thou findest not thy heart affectioned towards him , thou seest not that excellency and beauty that is in him , so that thy heart is not enamoured with him , thou canst not say thou louest him with all thy heart , with all thy soule , and with all thy strength , what wilt thou doe in this case ? goe to christ the prophet , and beseech him that hee would teach thee to know the lord , this is his promise ; if thou pray to him , and he doe not doe it , vrge him with this , it is a part of his couenant , that hee hath confirmed by oath , and must doe it , and , beloued , be assured of this , if wee seeke , and be earnest with him , he will teach vs to know the lord , and to know him so , that wee shall loue him with all our soule , and with all our strength . the like may i say of any thing else ; put the case afflictions come vpon thee , and thou bee not able to bee patient vnder such afflictions , suppose that it be a matter of disgrace and discredit , that so wounds thee , that thy heart cannot be at rest , what is the reason of this ? thou callest to minde , it may bee , all the rules of patience , that should teach thee to beare afflictions ; well , and yet thou art not able to doe it : the cause is , because thou dost not yet know these outward temptations , these outward euils , as thou oughtest to know them , if thou diddest , they would seeme small to thine eyes , sinne would be an exceeding great griefe , but these would be but trifles and flea-bitings , in comparison of the other : goe to christ now , and beseech him to shew thee what is the nature of these outward crosses and losses , that thou mayst be taught of him once : hee is the great prophet , that teacheth a man so , hee so presents things in their owne colours to the vnderstanding , that the will and affections follow and apprehend them aright ; goe to him , and beseech him that thou mayst know them as thou oughtest , and thou shalt finde , that thou shalt be able to bea●e the greatest crosse with patience , it shall bee nothing then to thee , it will appeare to be a small matter , when he hath taught thee to iudge aright , thou shalt not be deceiued in it . so likewise , for pleasure , when a man finds his heart so wedded to any sinfull lust , to any euill haunt , wher●in his heart is held inordinately , that it cannot diuorse it selfe from it , goe to christ , hee is the great prophet . thus we may doe , beloued , with the rest . this is the second part of the couenant . the third part of the couenant is , that which he will performe to vs , as he is king , and it consists in these . things . you know the office of a king is to guide and rule ; now , if thou finde thy heart vnruly , if thou finde thy selfe subiect to vnruly affections , to sinfull inordinate lusts , which thou canst not master , it is a part of his kingdome , now to set vp his owne gouernment in thy heart , to put his law into thy minde , and to write it in thy inward parts , that so thou mayst bee indeed subiect to the kingdome of christ in a willing manner . when a man sees nothing ( as wee said before ) but the outward letter of the law , he will neuer be subiect , he will neuer yeeld obedience , but christ comes as a king now , and puts an inward disposition into the minde , that shall answer the letter without , and so he makes a man subiect to his gouernment . beloued , that phrase is to be marked , heb. . . saith the lord , i will put my law into their mind● ; there are lawes out of mens minds , lawes without , that euery man may see ; but it is another thing to haue the law put into a mans minde : for example , this is the law without , thou shalt loue the lord thy god with all thy heart , with all thy soule , and with all thy strength . to answer which , you shall see , deut. . . i will circumcise thy heart , and then thou shalt be able to loue the lord thy god with all thy heart , and with all thy soule , and with all thy strength . that is , i will put this affection , or this grace of loue within thy heart , it shal not be without onely , but i will put it within , that there shall bee a grace within , a habit of loue within , answerable to the commandement without ; this is to put the law into the minde : and so likewise , ier. . . you know , this is the commandement of the lord , you shall feare the lord , and keepe his ordinances , and his statutes , and his commandements to doe them . well , saith the lord there , i will make a couenant with you : and what will i doe ? i will put my feare into your hearts . i will not onely giue you this precept , that thou shalt looke on without , thou shalt feare mee , and keepe my commandements , but i will put the affections of feare into thy heart , there it shall bee , and then thou shalt easily feare mee , and keepe my commandements ; thou shalt feare to disobey me , thou shalt feare and tremble at my word , and take heed how thou doe any thing contrary to my mind : and beloued , when this is done , hee makes indeed kings , as hee makes vs priests and prophets : for when a man is thus taught , he is a prophet , other men need not to teach him , for hee is a spirituall man then , and is able to iudge of all things ; i say , when this gouernment is set vp , and the law is put into his minde , when it is put into his inward parts ; i say , when this is done , then he makes vs kings : for when men haue so much strength within themselues , that they can guide and rule themselues ▪ and walke in the way of righteousnesse , now they are made kings , and such kings the lord makes all those that come to him . this is the first part of this kingdome . the second part is , to giue vs abundance of all things , to giue vs peace : for the office of a king , you know , is to keepe his people in peace , as it is said of saul , hee cloathed them with scarlet ▪ that is , he made his people to abound with wealth , and peace , and quietnesse : this the lord doth likewise , and this is a part of his spirituall kingdome . now his kingdome is spirituall ; therefore the maine worke of it is to giue vs inward peace and ioy ; you may haue troubles in the world , but my kingdome is not of this world , and therefore wee are not so much to expect an outward worldly peace , though we haue likewise a promise of that , but in mee you shall haue inward peace , saith hee , the kingdome of god is in righteousnesse , that is the first part , when god workes righteousnes , as i haue named before , the second is peace , and ioy , so that that is a part of the couenant , god , promised inward peace and ioy ; beloued , when you want it , know it is a part of the couenant , you may goe to god , and beseech him to fill your hearts with this peace that passeth vnvnderstanding , and with this ioy which is vnspeakable , and glorious ; goe , and beseech him to enrich your hearts with those spiritual riches that belong to saluation , this is a part of his kingdome , and that which hee hath promised to vs : now this is not all , but likewise an outward peace he promiseth , hee hath promised we shall be heyres of all things , all things are yours , he hath promised outward riches , we are heyres of all the world ; so that it is likewise a part of his couenant , when a man wants any outward comfort , any outward helpe , any blessings , or deliuerance , he may goe to christ , that is the king of all kings , as hee is lord of all things , as he himselfe is heyre of all things , and beseech him to grant it vnto him : for it is a part of his couenant . and the third and last is , that we shall ouercome our enemies , that is the third branch of this kingdome ; and that which was promised to abraham , thou shalt possesse the gates of thine enemes ▪ when hee renewed his couenant , vpon the offering of his sonne , and you shall finde it , luke . . repeated againe , this is the great promise that god hath made , that being deliuered from the hands of all our enemies , wee might serue him in righteousnesse and holinesse all the dayes of our life . now as his kingdome is spirituall , so the chiefe part of this kingdome stands in ouercoming our spirituall enemies ; and therefore you may challenge this couenant at his hands , when you are to wrastle with satan , or any temptation and lust , lord , hast thou not said that thou wilt deliuer me out of the hands of all mine enemies ? is it not a part of thy couenant ? but , beloued , that is not all neither , there is a promise , and that is a part of the couenant likewise , that wee shall ouercome our outward enemies , thou shalt possesse the gate of thine enemies , so farre as it is good for vs , as farre as god sees it meet , he dispenseth these in a different manner , but yet it is a part of the couenant , and therefore a man may goe and challenge this at gods hands ; lord , if it be good , if it be fit , and meet for me to haue it , thou hast promised it , i shall haue victory ouer them also . so now you see what the couenant is : but now there is one maine generall , that likewise is a branch of this couenant , that is generall to all the three , that is the giuing of the spirit , it is a branch of the couenant , as wee see , ioel . which is repeated , act. . i will powre out my spirit vpon all flesh in those dayes , and your yong men shall see visions , &c. beloued , know that this was a part of the couenant that was made with abraham , it was expressed to abraham in generall , i will blesse thee , afterwards there were seuerall branches of it ; now one thing was expressed , as part of the couenant , and then another ; among the branches , this was one , i will powre out my spirit vpon all flesh , which is that which you haue likewise , esay . . i will powre out my spirit as water vpon the dry ground , and you shall grow as the grasse , and as the willow by the riuers of water . whereof that this is the meaning , peter makes it good , acts . and so likewise our sauiour christ , the great promise that he made to them was , i will bapize you with the holy ghost , this promise was made before hee departed in the flesh , but it was fulfilled after , when hee powred forth his spirit . beloued , this is that great part of the couenant , that which comprehends the life of all the other three , that which inabled vs to doe all the rest , that which makes vs kings , and priests , and prophets , this powring out of the spirit vpon vs , euen as christ himselfe was anoynted with the spirit without measure , that he might be able to teach vs , that he might bee a prophet , a king , and a priest , that which enabled him to performe all those offices , was the effusion of the spirit vpon him without measure : beloued , that which makes vs able to be partakers of those three parts of the couenant , is likewise the same spirit , wherewith wee are anoyn●ed according to our measure . so much shall serue for this , namely what the particular branch●s , and parts , and priuiledges of the couenant are . the fift and last is , the obiections that are made against this couenant . there were two great obiections that paul euery where met with , ( for our scope is , that when wee put all this together , that we haue deliuered about this couenant , you may reade at leasure rom. . . and gal. . . and all the promises made to abraham , and when you haue this before you , will be able then to vnderstand i● ) i say , there are two great obiections that paul euery where met with . the one is from the law , is it not said euery where , those that obey the commandement shall liue , and euery promise is made still to them that feare the lord , and keepe his commandements ? and therefore it is by the law. nay , saith the apostle , gal. . it is impossible that it should be by the law : for the law was giuen . yeeres after the promise , and couenant was established with abraham long before it ; it cannot bee now , that that which comes after can dissannull that which went before : but besides there is another great reason , and that is this , saith the apostle , you were neuer able to keepe the law , you could neuer be saued , if you would haue it by the law , to what end is the law giuen then ? by reason of transgression , that you might learne to know how impossible it is for you to come to god , to be partaker of the couenant any other way , then by faith ; saith he , you might remember that adam , when he was in innocency and perfection , was much stronger then you , yet did not keepe the law ; but , because that was easie for people to forget , the law was giuen againe by moses , vpon mount sinai , that the lord by that meanes might reminde you of the commandement , and of your sinnes , and of the curse belonging to you ; and therefore , saith hee , when the law was deliuered , it was so terrible , that moses himselfe did tremble ; and therefore , said the people , lord , doe not thou speake to vs any more , deliuer not the law to vs any more , but let moses come , and bee as a mediator betweene vs , let him speake ; for we are not able to see these fires , these burnings , wee are not able to see this and liue . the meaning of it is this , the law , if any man looke on it , it is so terrible , when god comes to speake to a man in his law , and in his commandements , that there is nothing to be expected but death : that same fearefulnesse at mount sinai , was but onely an expression of that feare which the law of god puts vpon euery mans conscience ; and therefore , when the people then desired a mediator , that might speake , and that god might speake no more , another thing was signified by it , that no man is able to come to god by yeelding obedience to the law , but he must needs haue a mediator to goe between god and him . the other obiection is from the ceremonies of the law ; they were ready to say , we haue a priest , we haue sacrifices , we haue diuers washings and rites , &c , wee were wont to bee saued by them , why may we not so still ? the answer to it is , that these were but the oldnesse of the letter ; for indeed all these did but cloathe the couenant of grace ; the couenant of grace was deliuered to the iewes , the ceremonies did indeede but set it out , they were but types and shaddowes , by which it was expressed to the iewes : the iewes , by reason of their ignorance , were not able to see the body for the clothes , they were not able to see the signification of the spirit for the letter , they were not able to see the sword for the sheath , the kernell for the shell ; that is , they could not see christ himselfe , the inward promises , but stucke in the outward barke , and rinde of ceremonies , in the shell of them , and so they became vnprofitable ; but indeed those rites did nothing , but cloathe the couenant of grace , and set it forth to them . so much shall serue for the dispatching of those fiue things . now hence you see how those difficulties may bee answered , that i mentioned before . for example , it is said , the promise is made to the seede , yet the promise is made to vs , and yet againe the couenant is made with abraham , how can all these stand together ? the promises that are made to the seede , that is to christ himselfe , those are these promises : thou shalt bee a priest for euer , and i will giue thee the kingdome of dauid , thou shalt sit in that throne , thou shalt be a prince of peace , and the gouernment shall be vpon thy shoulder ; likewise thou shalt bee a prophet to my people , thou shalt open the prison to the capti●e , thou shalt be anoynted , &c. and then shalt goe and preach to them : these are the promises that are made vnto the seede . the promises that are made to vs , though they bee of the same couenant , yet they differ in this , the actiue part is committed to the messiah , to the seede it selfe ; but the passiue part , those are the promises that belong to vs , you shall bee taught , you shall bee made prophets , likewise , you shall haue your sinnes forgiuen , you shall haue the effect of his priesthood made good vnto you , you shall be subiect to his gouernment , by an inherent righteousnes that he shall worke in you ; for you shall bee made kings ; so the promise is made to vs. how is the promise made to abraham ? for it is said , in thee all the nations of the earth shall bee blessed . the meaning of this is , they are deriuatiue promises , the primitiue and originall was made to iesus christ ; but why is it said then , that in abraham all the nations of the earth shall be blessed ? the meaning of it is this , there was none that was euer partaker of these promises , but the children of abraham , and therefore they were deriued from abraham to all the men in the world besides , that euer haue beene since . now what is it to be a childe of abraham ? not to be borne of abraham according to the flesh , but to be like abraham ; you are the children of the deuill , why ? you are like him . so that all that haue faith , are the children of abraham : but more is meant then that ; i say , all that doe partake of this promised messiah , are deriued from abraham , either deriued from him , or grafted into him , one of these two ; all that were saued before the comming of christ , were either such as descended from him , or were ingrafted into the same nation . but what doe you say of the gentiles , that are now come in ? how doe they receiue from abraham ? how can it be said , in abraham shall all the nations of the world bee blessed ? beloued , you know it is said , rom. . that the naturall branches were broken off , and the wilde oliue is ingrafted in : that is the reason likewise why the law comes from sion , the lord will haue the gentiles to bee ingrafted into the stocke , as it were , he will haue the law to proceede from ierusalem , he will haue them put into that famely as the proselytes , and so were all nations : for they receiued it from ierusalem : for they had the oracles of god committed to them , all the nations in the world receiued them from them , they drew that sap of knowledge from them , so that they were grafted in : thus all the nations in the world were blessed in abraham , and abraham was blessed in the seede it selfe . but yet one obiection is behinde , that is , how comes this to passe , that to be renewed in the spirit of our minds , and to walke in the wayes of the lord , in the way of regeneration , should be a part of the couenant on our part , you shall repent and beleeue , and be renewed , and then you shall be forgiuen , &c. you shall haue the kingdome , and yet , for all this , you see it is a pa●t of the couenant on gods part , saith the lord , i will giue you a new heart , and a new spirit , ezek. . . i will giue you , &c. there is an expression of the couenant , and yet it is a condition that is required on our part ? beloued , to this i answer briefly , the condition that is required of vs , as part of the couenant , is the doing of this , the action , the performance of these things , it is to repent , to serue the lord in newnesse of life , but the ability by which we are able to performe these , is a part of the couenant on the lords pa●t , to haue new hea●t● and new spirits , whereby we are able to repe●t , and to bring forth fruite worthy of amendment of life ; i say , the inward abil●ty , the change of the heart , the renewing of vs in th● spir●t of our mindes , the wr●ting of the law in the inward pa●ts , that is a branch of gods couenant , but the doing of this , the bringing forth the fruite of these inward abilities , of these inward habits and graces , that are planted in vs by the power of christ , that thing is required in vs. as , for example , the very habit of faith , the very grace and power of beleeuing , that god hath promised to giue , it belongs to him , but to beleeue , to take the promises , to accept of iesus christ , and to receiue him , and the gift of righteousnesse by him , this is required as a condition on our part . and so much shall serue for the opening of this , and for this point . the next question wee had to propound to you , was this , how a man should know whether he be within the couenant , or no ? you shall know it by this , how did abraham know whether he was in the couenant , or how will you know whether abraham , or any other were ? saith the text , abraham beleeued god , and therefore god reckoned him as a man that was righteous , and accepted him to bee a partaker of the couenant : and so , if thou beleeue , it is certaine then , thou art within the couenant ; but how shall a man know that ? gal. . . neither circumcision auaileth any thing , nor vncircumcision , but faith which worketh by loue . if thou canst finde this now , that thou art able to take iesus christ , to take him as a lord and sauio●r , thou art able to beleeue all the couenant of grace , thou art by that put into the couenant . but how shall a man know whether this faith be right or no ? for , you know , there is a false , dead , and counterfeit faith : if it be right , thou shalt finde it to be of a working and liuely nature , but many times we may bee deceiued in that . a woman many times thinkes she is with childe , but if she finde no motion nor stirring , it is an argument she was deceiued : so , when a man thinkes that hee hath faith in his heart , but yet he finds no life , no motion , no stirring , there is no worke proceeding from his faith ▪ it is an argument he was mistaken , hee was deceiued in it : for , if it be a right faith , it will worke , there will be life and motion in it . as abrahams faith , you see , it enabled him to doe whatsoeuer god appointed him , to offer his sonne , to excommunicate ismael , when god bid him cast him out , though hee loued ismael exceeding dearely , yet he did it , and did it readily ; so , whatsoeuer god bade him doe ; here was a working faith . but yet a little further , a man may be yet deceiued in this , a mans faith may worke , and an hypocrite may doe many workes , if it bee but bare working , a man may bee deceiued , and therefore this is added further , it workes by loue . beloued , a man may doe exceeding many duties , as you know , hee may suffer martyrdome , he may giue all to the poore , hee may be a very diligent preacher of the gospell : for paul saith , i may speake with the tongue of men and angels , i may giue my goods to the poore , i may giue my body to be burned ▪ and yet if these great workes be done , without loue , they are nothing . but , on the other side , if you finde this , that you doe but the least worke , if it be but to giue a cup of cold water , and doe it out of loue , if you abstaine from one sinne , if you ouercome any one lust whatsoeuer , that is deare and neare to you , because you loue iesus christ , if you set your selues vpon any worke , vpon any imployment and endeauour , and thy heart witnesseth this to thee , it is because i loue the lord , and desire exceedingly to please him , he is one that i would faine haue communion with , my delight is in him , therefore i doe these workes : for it is my meate and drinke to doe his will ; now thou art on a sure ground , now thou maist know thou art within the couenant : for thou beleeuest as abraham did , and therefore thou art within the couenant , as hee was ; thou maist know it , because thy faith workes , and then thou maist know that it workes right , because it is done by loue . well , yet there is another way to know this , that is in thy seede ( saith the text ) shall all the nations of the world bee blessed , if a man be then ingrafted into this seede , into the messiah once , then he shall bee blessed , if once he belong to him . well , how shall a man know that . if thou haue receiued the spirit of the son : for whosoeuer is in christ , hath receiued the spirit of christ , if he haue not receiued the spirit of christ , he is not in him . consider whether you haue receiued the spirit of the sonne , the spirit of the promised seede , that is , thou art made like christ by the spirit : for the spirit will assimulate thee , and renew this image in thee , he makes thee such another in some degree , as he is ; yea , he will not onely doe this , but he will witnesse to thee , that he is thy god , and that thou art of those that are partakers of the couenant , and therefore that is the way to finde it out , that is the thing i intend to insist vpon , to finde out whether you haue this spirit , you shall finde it , this is the great marke that the apostle paul insists vpon , still in all his epistles , by which a man may know whether he be within the couenant , or no , still it is this , we haue receiued the spirit , and the spirit seales vs to the day of redemption , we are established and sealed by the spirit of promise , and wee haue receiued the spirit , which is an earnest , &c. now to know whether you haue the spirit , i will commend these two places of scripture to you to consider : one is , rom. . . you haue not receiued the spirit of bondage , to feare againe , but the spirit of adoption , whereby you cry abba father ; the same spirit beares witnesse with our spirits , that wee are the sonnes of god. the other you shall finde , iohn . . and there are three that beare record in earth , the spirit , the water , and the blood , and these three agree in one . if you would finde out whether you haue the spirit of the sonne , or no , you shall know it by these three : in the antecedents , the concomitants , and the consequents . the antecedent is the spirit of bondage ; beloued , that of necessity must goe before , so that if thou neuer hadst the spirit of bondage , certainely thou hast not yet receiued the spirit of the sonne : for the apostle speakes of it heere , as the common condition to all christians , they doe not receiue the spirit of bondage againe ; you had it once , but now you haue the spirit of adoption : i say , euery man must haue this spirit of bondage , and the ground of it is this , because no man can come to christ , except the law be a schoolemaster to bring him to christ ; now the law is not a schoolemaster , it teacheth no man , except the spirit of bondage worke feare , except the spirit of bondage put an edge vpon the law , put a sword into the hand of the law , to pricke the heart , to wound the heart , as it is said , acts . this is the spirit of bondage , beloued , you may heare the law , and the threatnings and curses , applyed to you . times ouer , and yet no feare be bred in you , except the spirit of bondage ioyne with it , that makes it effectuall . now in the law are included iudgements and afflictions , which are but the execution of the law , sometimes it goes with the law it selfe , somtimes with the iudgement and afflictions , it is the spirits of bondage that must goe with both ; as for example , when it thundred & rained in wheat-haruest , sam. , the people feared exceegingly ; and ezra . when there was an exceeding great raine , the people did exceedingly tremble , and , you know , in that earthquake , though all were safe , act. . and there was no cause why he should be so vnquiet , yet we see how the goaler was amazed , his heart was wounded , this was not for these particular iudgements , there might bee a great raine , there might be a great earthquake , and thunder in wheat-haruest , and yet mens hearts little moued , but there went a spirit of bondage , that bred a feare in them , this is that , i say , no man can come to christ without the law , either in it selfe , or in afflictions , which are but the executioners of it , and these are not effectuall without the spirit of bondage : and there is a very great reason for it ; because , otherwise wee should neuer know the loue of christ , he that hath not knowne what the meaning of this spirit of bondage is , what these feares are , what these terrours of conscience are in some measure , knowes not what christ hath suffered for him , or what deliuerance hee hath had by him ; besides , he will not be applyable to christ : but i will not stand more vpon this . hast thou not had the spirit of bondage ? i say , surely , if thou hast not t●sted of this , christ , hath not sowne the seed of grace in thy heart : doth any man sow before he hath plowed ? doth any man make a new impression before there bee an obl●t●ration of the old ? beloued , before the hea●t be me●ted w●th 〈◊〉 the spirit of bondage , there is no sence of a new spirit , to make a new impression vpon it ; i confesse it is different , it is sometimes more , sometimes lesse , but all haue it , more or lesse ; sometimes the medicine goes so close with the reuealing of sinne , and of iudgement , that it is not so much discerned ; sometimes againe , god meanes to bestow vpon some men a great measure of grace , and therfore he giues them a greater measure of the spirit of bondage , because god meanes to teach them more to prize christ , he meanes more to baptize them with the baptisme of the holy ghost , and therefore hee baptizeth them with a greater measure of the spirit of bondage , they shall drinke deeper of that spirit , because his intention is , that they shall drinke deeper of the spirit of adoption : and therefore christ takes it for an argument concerning the woman , when he saw she loued exceeding much , surely she had a great measure of the spirit of bondage , she was much wounded for her sinnes , there had beene exceeding much forgiuen her , in her apprehension ; and so was paul exceedingly wounded , you know . this must goe before . the things which goe together with it , are these three , the testimony of the blood , of the water , and of our owne spirits . first , beloued , there is the testimony of the blood ▪ there are three that beare record in the earth , the spirit , the water , and the blood , though the spirit be set first , as it is vsuall amongst the hebrewes , and in the scriptures , to put the last first , if a man would know now , whether hee be in christ , whether he hath receiued the promised seede , or no , let him consider first , whether hee hath beleeued in the blood , that is , there is a word of promise , that saith thus to vs , there is a sacrifice that is offered , there is the blood of the lambeshed from the beginning of the world , and this blood shall wash thee from all thy sinnes , when a man stands to consider this promise , beloued , this promise bath two things in it , there is the truth of it , and the goodnesse of it ; a man doth , with abraham , beleeue the truth of it , he beleeues god , and saith , it is true , i beleeue it , but withall , there is a goodnesse in it , and therefore , as the vnderstanding saith , it is true , so the will saith , it is good , and therefore he takes it , and embraceth it , and is exceeding greedy of it : for when the spirit of bondage makes a man feare , it empties a man of all righteousnesse , as a man empties a caske , that there is nothing left in it , when it puls away all other props and stayes from it , it leaues a man in this case , that he sees nothing in the world to saue him , but the blood of christ ; when a man sees this , hee takes fast hold of that , he will not let it goe for any thing ; and though it be told him , you shall haue many troubles and crosses , you must part with all you haue , you shall haue somewhat hereafter , but you shall haue little for the present ; he cares not though it costs him his life , so he may ha●e this blood to wash away his sins , it is enough , this he layes fast hold vpon . beloued , when a man doth this , at that very houre he is entred into couenant , he is translated from death to life , he hath now receiued the promised seede , and he shall be blessed , for god hath said it , and sworne it , and it cannot be otherwise ; and this is the testimony of the blood , when a man can say , i know i haue taken and applyed the blood of christ , i rest vpon it , i beleeue that my sinnes are forgiuen , i graspe it , i receiue it , this is the testimony of the blood . now , when a man hath tooke the blood , what ? shall he continue in filthinesse now , and walke after the lusts , of his former ignorance ? no , the lord comes not by blood onely , but by water also , that is , by sanctification , that is , he sends the spirit of sanctification , that cleanseth and washeth his seruants , that washeth away not onely the outward filthinesse , but the euill nature , the swinish nature , that they desire no more to wallow in the myre , as before : for the lord will not haue a sluttish church , and therefore , eph. . he washeth his church , and clenseth it ; he washeth euery man in the church from top to toe ; there is not one place in the soule , not one place in the conuersation , but it is rensed in this water ; and then , when a man comes to finde this , that he hath not onely found the blood of christ applyed to him by faith , but hath found that he hath been able to purifie himselfe , and by the worke of christs spirit ioyning with him , when he goes about to purge himselfe , that helpes to cleanse his conscience from dead workes . there is the second testimony . now follows the testimony of our own spirits , that gathers conclusions from both these , and saith thus , since i haue receiued the blood , and seeing i am able to purifie my selfe , i conclude , i am in a good estate , i am a partaker of the couenant : if a man could say this truely , it is said , whosoeuer beleeues , shall be saued , but i beleeue , this is the testimony of the blood onely ; but when a man can say , i doe labour to purifie my selfe , i desire nothing in the world so much , i doe it in good earnest , this is the testimony of the water to this signe , and testimony of the blood , which shewes that it is true , it is a linely hope : for he that hath a liuely hope , hee purifies himselfe , ioh. . but some man may say , this testimony of a mans owne spirit may deceiue him . i answer , it cannot , because though it be called the testimony of our owne spirit , yet it is a spirit enlightned , it is a spirit sanctified with the spirit of christ , and then that rule is true , ioh ▪ . if our owne heart condemne not ; that is , if the heart of a man enlightned , if the heart of a man with which the holy ghost ioynes , if the heart of a man sanctified doe not condemne him , if hee haue the testimony of this spirit , he shall be saued , he needs not doubt it , he hath boldnesse towards god , then againe hee must consider this worke , the testimony of the spirit , the water , and the blood ; and these three agree in one ; it is not the testimony of the spirit alone , but it is the testimony of the water ioyned with it ; if it were but the testimony of one , indeed the ground were not good , but they all agree in one ; and therefore if thou haue one sure to thee , it is enough . these are the things which goe before , and accompany it . now followes the testimony of gods spirit ; which we shall see described , besides the places i named to you , eph. . wherein after you beleeued , you were sealed with the spirit of promise . my beloued , when a man hath beleeued , and tooke lesus christ ; secondly , when hee hath washed and purified himselfe , that is , hee hath gone about this worke , and so his owne spirit gathers a testimony hence , that he is in a good estate ; after he hath thus beleeued , then , saith he , comes the holy ghost , and seales the same things vnto you ; that is , the lord leaues a man alone a while , as it were , to champ vpon the bridle , as i may say , he lets a man alone to some doubts and feares , that so hee may purge himselfe the more carefully ; but after a time , when a man hath put to his seale that god is true , then the lord seales him againe with the spirit of promise , that is , the lord sends the spirit into his heart , and that spirit giues witnesse to him , and when he hath put to his seale , that god is true , then the lord puts to his seale , and assures him that hee hath receiued him to mercy . you will say , what is this seale , or witnesse of the spirit ? my beloued , it is a thing that wee cannot expresse , it is a certaine diuine impression of light , a certaine vnexpressible assurance that we are the sonnes of god , a certaine secret manifestation , that god hath receiued vs , and put away our sinnes ; i say , it is such a thing , that no man knowes , but they that haue it ; you shall finde it expressed by all these places of scripture , reu. . if any man will open to mee , i will come in and sup with him ; that is , when the lord enters into a kinde of familiarity with a man , when he vouchsafes him so much fauour , as to come and suppe and dine with him , as it were , and to dwell with him ▪ and so , re● . . . to him that ouercommeth will i giue of the hidden mannah ; i will giue a white stone with a new name written in it , t●at no man knowes but he that hath it ; that is , there shall bee a secret priuy token , as it were , of my loue giuen him , a secret marke of it , that there is no man in the world knowes besides : so , ioh. . . if any man loue mee , and keepe my commandements , i will shew my selfe to him ; that is , hee shall haue an extraordinary manifestation of my selfe , hee shall haue such an expression of loue and peace , that shall fill his heart with peace and ioy , such a thing that no man knowes but himselfe . beloued , this is the testimony of the spirit . i confesse , it is a wondrous thing , and if there were not some christians that did feele it , and know it , you might beleeue there were no such thing , that it were but a fancie or enthusiasme ; but , beloued , it is certaine , there are a generation of men , that know what this seale of the lord is ; indeed you must remember this , to distinguish it from all fancies and delusions , this spirit comes after you haue the water and the blood , after you are beleeuers , after you haue purged your selues ; and therefore if any man haue such flashes of light and ioy , that witnesse that hee hath receiued the promise , and that he is in the couenant , and for all this he haue not the things that goe before it , now thou maist take it for a delusion ; i will come and sup with him ; but with whom ? with him that first openeth to me . if thou open thy heart to the lord , whensoeuer hee knocks , and comes to thee . and so , to him that ouercomes , i will giue of the hidden mannah . if thou be one that art able to ouercome temptations , and vnruly affections , & sinfull lusts , thou maist conclude , it is a true testimony that thou ar● not deceiued ; but if thou be one that art ouercome with euery base lust , with euery temptation , thou art deceiued , if thou art perswaded thou art in a good estate , this is not the witnesse of the spirit ; for it is to him that ouercomes . so againe , to him that loues me , and keepes my commandemēts , &c. now if thou be one that breaks the cōmandements of god , that find'st not that holy fire in thy brest , that find'st not thy heart affectioned to him , and yet thou hast t●ese great flashes of assurance , and t●inkst thy state good , beloued , you deceiue your selues , whose case soeuer it is , the lord hath not shewed himselfe to thee , b●t it is a delusion , a fancy , and therefore , i say , consider it ; and this is the consequent of it , that he that hath it is able to pray . so i will conclude all , he is able to cry abba father . if thou haue such an assurance of a good estate , and yet art not able to pray , thou art deceiued likewise : for that is the property of the spirit , it makes a man cry to god , and call him father . you will say , is this such a matter ? euery man can pray . beloued , it is another thing then the world i●agines it to be ▪ he that hath this spirit , is mighty in prayer , he is able to wrestle with god , as iacob did , by the spirit of adoption , hee had power with god , as it is said there , and he is able to preuaile with the lord , and why ? because he can speake to him , as to a father , he can continue in prayer , and watch ther eunt● with all perseuerance ; he can speake to him , as one that he is well acquainted with ; he can not only speake remiss●ly , but he can cry abba father , that shewes feruency in his prayer ; there is no man in the world that is able to doe it besides . we see a description of other men , esay . . when they are troubled , they are not able to pray indeed , they may haue formes of prayer , that they may vse in times of peace , but , beloued let any great trouble come vpon them , let them be put to it , and then you shall finde they are not able to doe it , but they runne away from god as fast as they can , at that time , they are not able to come and say , thou art my father , i beseech thee heare me , i beseech thee pitty me , and forgiue me : no , but they tremble at gods presence , as the thiefe doth at the presence of the iudge ; the sinners in sion are afraid in that day when god comes , at the day of visitation , the sinners in sion are afraid , &c. for who shall dwell with deu●ouring fire ? that is , they tremble at such a day , when the day of death comes , when god begins to shew himselfe to them , in the fiercenesse of his wrath , when he begins to come neere them in the day of visitation , then they fly from him , as one would fly from deuouring fire , they fly not to him , as one would fly to a mercifull father , that is ready to heare them , and helpe them , but they fly from him as fast as they can , as one would fly from euerlasting burni●g . the like place you haue , iob . , , . for what hope hath the hypocrite when hee hath heaped vp riches , when god shall come and pull away his soule ? will god heare his prayer when he cryes , & c. ? will he call vpon god at all times ? a wicked man may make some shew of prayer to god in time of health , and in time of peace , but at that time , saith he , when he hath spent his time in gathering vp riches , in heaping vp them , and god comes vpon him suddenly , and shall pull away his soule , he teares and rends it from him , ( for so the word signifies in the originall ) that is , he is not willing to resigne it into gods hāds , as the righteous man doth , but he is busie about his wealth , and god surprizeth him , and rends his soule from him . what will he doe in this case ? what ? will he pray ? saith iob , no , hee giues two reasons . he hath ●o delight in the lord , he neuerloued the lord , there is no such loue betweene the lord and him , as there is betweene the father and the childe , betweene the h●sband and the wife , he neuer had the spirit of a son , he cannot pray , for he delights not in god. but he doth pray sometimes ? yea , for some fit , he may be in some extremity , he may cry as a thiefe at the barre may cry to the iudge , as he doth sometimes exceeding hard , not because he loues the iudge , but it is a cry that comes from extremity , and it is but in extremity , and by that the falsenesse and hypocrisie of them is known : so an hypocrite may cry in the time of extremity , but it is a cry , it is not a prayer , and it is but in the time of extremity , it is not at all times that he doth it , hee is not able to doe it ; for the lord is a stranger to hi● , he lookes vpon the lord , as vpon a terrible iudge ; and therefore if you would know whether you haue the spirit of the sonne ; as first thou shalt know it by that which went before ; and as , secondly , thou shalt know it by that which goes together with it , the testimony of the blood , the testimony of the water , and of thine owne spirit , so thou maist know it thirdly by this , by the consequents , it makes thee able to pray , and in the time of extremity it makes thee able to goe to god as to a father , when another flyes away from him , as from euerlasting burnings . so much shall serue for this time . finis . the thirteenth sermon . genesis . . and iwill make my couenant betweene mee and thee . and i will multiply thee exceedingly . the point which we were in handling , was this , how a man may know whether he be in the couenant or no ? i told you , there are . waies to know it . let a man consider how abraham came into the couenant ; abraham beleeued god , and it was imputed to him for righteousnesse . if thou beleeue , then thou art within the couenant ; but it must be a faith that workes by loue ; if it bee a faith which workes not , it is but a dead faith , and if it doe worke , yet if it worke not by loue , the lord regard●th it not ▪ it is true , it is faith that layes hold vpon the couenant , but it works by loue ; faith is the point of the compasse , that fastens vpon the couenant , but loue is the other part , that goes about , that doth all the businesse , it is that which keepes the commandements , it is that which quickens vs to euery good worke . the second way to know whether wee be in the couenant , or no , is , to consider whether we haue taken the promised seede ; for in him shall all the nations of the world be blessed . how shall wee know that ? if we haue the spirit of the sonne , that is knowne by the spirit it selfe , the spirit beares witnesse ; the witnesse of the spirit , as i told you , it is knowne by that which goes before it , by that which accompanies it , and that which followes after . this is the point , that we were in handling , and wee were broken off in the middest of it ; wee will recall it a little , and deliuer it somewhat more distinctly to you , than wee could doe then for haste . first , i say , whosoeuer hath the spirit of the sonne , he must haue , before it , the spirit of bondage : rom. . . you haue not receiued the spirit of bondage againe to feare , but you haue receiued the spirit of adoption . as if hee should say , there are none , but first they receiue the spirit of bondage : for there is no man can come to christ , except the law be his schoolemaster , and the law is not effectuall without the spirit of bondage , neither the law , in the threatnings , nor the iudgements , which are the executioners of those threatnings : you may heare the law opened vnto you a hundred and a hundred times ; that is , the particular sinnes , of which a man is guilty , described ; yea , the particular iudgements ; yea , the lord may follow you with afflictions and crosses , yet except there be a spirit of bondage to worke together with these , it will neuer molifie an obdurate heart . and therefore , my belo●ed , you must make this account , if you haue neuer been affrighted with the terrour of god , if you haue neuer bin put into any feare by this spirit of bondage , be assuted that you haue not yet the spirit of adoption . if men would haue looked to the brazen serpent , without being stung of the fiery serpents , god would haue spared the spirit of bondage ; but , beloued , who doth it ? who is able to doe it ? wee bee all in a dead sleepe , and , except we be wakned with the terrours of the almighty , there is no man would seeke after iesus christ ; wee may preach the gospell long enough , and men , for the most part , turne the deafe eare to vs , till the lord open their eares by afflictions , and especially by the spirit of bondage : it cannot bee , but there must be some precedent worke , wee will not come home to the lord without it . wee doe all as the woman that had the bloody issue , as long as she had mony in her purse , or that there were physicians to goe to , that shee had ability to haue them , shee would not come to christ , but when she had spent all , when she saw there was no more hope , then shee comes to christ , and was healed of her bloody issue : so doe we , so long as we can liue in sinne , wee consider not the greatnesse , nor the dearenesse of the disease ; but if we can but subsist with them , wee goe on , we come not to christ , but when wee are spoiled of all by the spirit of bondage , when wee are put in feare of death , that is it that brings vs home to iesus christ , and therefore we must make an account of it as a generall rule , there must be such a spirit of bondage to bring vs home : we doe in this case as ioab did with absolon , when hee liued in the cour● , in ease and pleasure , hee would not come to absolon , hee might send againe , and againe , but hee would not come at him , till his corne was set on fire , and that brought him : beloued , except there be some such crosse as may make an impression vpon vs , such a crosse as hath the spirit of bondage ioyned with it , to cause it to wound our spirits , ( as it is said , they were pricked in their hearts when they heard peter ) i say , wee would not come home vnto the lord , wee must haue such an avenger of blood , to pursue vs , before wee seeke to the citie of refuge . and therefore consider , whether thou hast tasted of this spirit ; and therefore you may obserue this by the way , that when god doth write bitter things against a man , it is not a iust cause of deiection : for this is a signe that god is beginning a good worke in thee , seeke not to put it off , and to thinke , it is a miserable thing to bee vnder such a bondage as this : no , but make this vse of it , let it bring thee home to iesus christ. and heere , by the way , that men may not bee deceiued in this , and say , alas , i haue not had this spirit of bondage , and feare , and therefore i feare i am not right . my beloued , you must know for what end the lord sends it : hee sends it for these two ends , and by that you shall know whether you haue it or no : for if thou hast the end once , if the effect be wrought , no doubt but thou hast had the cause that produceth that effect . one end is to bring vs home to christ ; if thou finde thou hast tooke iesus christ , it is certaine , there hath beene a worke of the spirit of bondage vpon thy heart , if thou finde thou art willing to take him vpon any conditions , thou art willing to deny thy selfe , thou art willing to serue him , to loue him , and to obey him . and a second end is , god sends this spirit of bondage , that thou mightest know the bitternesse of sinne , and learne to abstaine from it ▪ that thou mayest learne to tremble at his word , for the time to come , i looke to him that is of a contrite spirit , and that trembleth at my word : that euen so as parents doe with their children , they would neuer afflict and correct their children for that which is past , but their end is for the time to come , that they may not commit the same fault againe ; otherwise the parent would not lay any affliction vpon the childe ; and , beloued , know that the lord hath this very end in sending the spirit of bondage , thou must not thinke it is for thy sinnes past , that there may be a kinde of satisfaction made for them , that is not the end , but the end is , that thou mightst know the bitternesse of sinne for the time to come , that thou being scorched once with it , thou mightst not easily meddle with it againe ; and therefore if thou findest this to be thy case , thou hast so farre tasted of the terrours of the almighty , that thou darest not aduenture vpon sinne , thou standest in awe of the lord , that thou darest not bee so bold with sinne as thou hast beene , that thou darest not meddle with the occasions of it , that thou darest not come neere it ; i say , if thou finde such a tendernesse of conscience in thy selfe , if thou finde that that sinne is made terrible to thee , that thou diddest despise before , ( for it is the property of a carnall man to despise his waies ) i say , if this be wrought in thee , defer not , make not dainty of applying the promises , because thou hast not receiued the spirit of bondage : for thou hast , thou hast the effect , therefore thou needest not doubt , but that thou hast the thing . this is it that goes before : that which goes together with it , i shewed you ; then is the witnesse of the blood , and of the water , and of our owne spirit ; there bee three that beare witnesse in earth , io● . . the spirit , and the water , and the blood ; by spirit there , is meant our owne spirit enlightned ; by blood is meant iustification ; by water is meant sanctification ; so that that goes together with the witnesse of the spirit . the first is the witnesse of the blood ; that is , when a man is humbled , when a man is broken with the spirit of bondage , then hee beginnes to make out for a pardon : when he sees hee is arrested , as it were , when he is shut vp , as that phrase is vsed , gal. . and sees what a debt is required of him , and he is not able to pay the least farthing , now he beginnes to looke out for a surety , now he beginnes to hunger and thirst exceedingly after christ , now he is not content onely to watch with him , to serue him , and to obey him , but hee is willing to part with his life , and all that he hath , vpon that condition . now when a man is in this case , then the lord beginnes to shew him the blood of his sonne , he begins to open a little crevis of light , and to shew him the new testament in his blood that is , the new testament confirmed in his blood , shed for many , for the remission of sinnes . i say , he begins then to looke vpon the promises , to consider such promises as these , come to mee , all yee that are weary , &c. and , if any man sinne , we haue an aduocate ; and , let whosoeuer will , come , and take of the waters of life freely ; and , goe and preach to euery creature vnder heauen , and t●ll them , if they will beleeue , and take my so●ne , they shall be saued . i say , these are all promises made in the blood of iesus christ. now he begins to consider these promises , and he begins first to thinke , what ? are these promises true ? yes , surely they are most true , they are confirmed wit● an oath , they are confirmed with the blood , with the death of the testator : a mans couenant , after it is once made , and the testator is dead , gal. . no man addes to it , or takes from it . now when a man considers this , are these the promises of the lord ? hath hee confirmed them with an oath ? are they confirmed with the blood of the testator ? certainely , they are most true , i cannot doubt of them : but then he begins to consider , as they are true , how fit are they for mee ? what is the goodnes of them ? they are also exceeding good , there is nothing in the world so excellent , so precious , so sweet , and so comfortable , as these promises bee : i say , when he hath done these two , when the vnderstanding sayes they are true , and beleeues them , and when the will saith they are good , and embraceth them , at that very instant , saluation is come to thy house , and to thy hea●t ; i say , christ iesus is come to thee , at that very instant , hee hath made a couenant with thee , though perhaps thou see him not at that time , ( as mary could not see him , but ●ooke him for the gardner ) but , i say , at that time thou art t●anslated from the couenant of workes , to the couenant of grace . but you will say , how comes this blood to be a witnesse ? beloued , it is a witnesse in this manner ; when a mans spi●it shall consider the promises , and ponder them well , and shall say this with himselfe , well , i haue applyed these promises , b●t vpon what warrant ? vpon what ground haue i done it ? euery body will be ready to apply the promises of mercy and forgiuenesse , but what warrant haue i to apply them ? to know that , vpon good ground , i lay hold of these promises ? then a man considers with himselfe the promises , they are sure , they are cleerely and distinctly set downe in the word ; hee considers to whom these promises are offered , to those that are vnrig● t●ous ; the lord iustifieth the vnrighteous , euen to publicans and harlots , to sinners ; such they were that came to christ , to such the promises were offered . well , i know i am an vnrighteous man , and th●r●fore the want of sor●ow and con●rition , and the want of holinesse , and the want of tendernesse of heart in the beginning shall not exclude me : for they are promises that are made to the vnrighteous , to the vncleane and polluted , to the hard-hearted , such they are at the first to whom the promises are made ; but what doth the lord require of those ? that they thi●st : all that thirst , come , i finde an ext●●me thirst , i would dye that i might haue christ , and his righteousnesse : is this all ? no , it is required further , that when thou art come in , thou take this resolution , now i will serue him , now i will loue him , now i will obey him , i will bee content to take iesus christ , for better for worse , i will be content to deny my selfe , to take vp my crosse , to follow him , in all his wayes . when a mans spirit hath pondred this well , when he hath looked on the blood of iesvs christ , and the promises , and sees himselfe qualified , vpon this , he sayes , surely these promises belong to mee ; this is the witnesse of the blood : then followes the witnesse of the water ; for the blood hath a double vertue in it , it hath not onely the vertue to deliuer vs from the guilt of sinne , to cause the lord to passe ouer vs , when he sees the sprinkling of the blood vpon our hearts , and vpon our persons , but there is this more , it hath a clensing vertue in it , cleanseth the conscience from dead workes ; and so hath faith , it hath not onely a vertue in it , to receiue , and to digest and to take the promises , but it hath an ability to worke ; as the hand , you know , hath two offices , it hath an office to receiue , and to take , and likewise it hath ability to worke : beloued , these are neuer disioyned , the blood neuer washeth from sinne , but likewise it cleanseth the conscience from dead workes ; faith neuer receiues the promise , but it workes likewise ; indeed for the ●eceiuing part , wee receiue all alike precious faith ; but for the working part , there is much difference : you know , a weake hand is able to receiue , as well as a stronger , but a stronger can doe more worke : therefore , as faith growes more , so it workes more . some man hath a more working faith then others , though , as it is a receiuing faith he hath it alike : therefore thou maist consider this with thy selfe , if i haue the testimony of the blood , i haue also the testimony of the water , that is a sanctification ioyned with iustification ; christ came not by blood onely , but by water also : if the spirit of a man looke on this now , and can say , i see , i am renewed in the spirit of my minde , i see i am washed from my filthinesse , i see my conscience is in some measure cleansed from dead workes , then he may conclude with himselfe , surely i am in the state of grace , i am in the couenant . and this , beloued , is the witnesse of our owne spirits , and the witnesse of the water , and of the blood . but when this is done , it may be the lord continues , yet , at some fits , to write bitter things against thee , he seemes to cast thee off , hee seemes to wound thee sometimes , with the wounds of an enemy . this the lord many times doth , that he may put vsto it ; hee turnes the deafe eare , that hee may try what we will doe : when the spirit of a man hath now these testimonies , and yet hath not rest , though it haue them on good ground , ( for i meane not the naked spirit of a man , but his spirit enlightned and sanctified by the holy ghost ) yet when hee hat● good ground , and saith thus with himselfe , yet for all this , i will trust in him , i haue his sure word for it , i haue his promise , i know that heauen and earth shall passe , rather then any promise of his shall passe : now when the lord seeth a man beleeuing thus , and trusting him vpon his bate word , then the lord goes a step further with him , & seales the same things to him , with the spirit of promise , that is , ( as i shewed before out of eph. . . in whom after you bel●●ued , you were sealed with the spirit of promise ) when you put to your seale that god is true , god then comes and puts to his seale , he giues you the spirit of promise , and assures you that it is so ; that is , he doth by his owne spir●t say to a mans soule , that he is his saluation . my beloued , this is a certaine expression of the holy ghost to the soule of a man , that we know not how to expresse to you : therefore it is called the hidden manna● : it is called a white stone , with a new name written in it , that no man knowes but he that hath it , a certaine manifestation of christ to the soule , a certaine diuine light , a certaine secret token of his loue , whereby christ manifests himselfe to the soule of a man , that which the scriptures call supping with him ; i will come and sup with him ; rev. . & iob. . . i and my father will come to him , and i will manisest my owne selfe vnto him ; this is the witnesse of the spirit , that when the witnesse of our owne spirit is somewhat obscure , we may then say , lord , thou now speakest plainely , now there is no question . my beloued , this is the witnesse of the spirit ; that thou be not mistaken in it , still remember this , that it is giuen to those that ouercome ; if thou be ouercome of euery thing ▪ of euery small temptation , if thou bee ouercome with a blast of praise , with a little pelfe , and wealth , dost thou thinke now thou hast got the white stone tha● christ giues as the witnesse of his spirit ? no , my beloued , it is to those that ouercome , and so it is to those that open : if thou bee a stubborne seruant , that christ may come againe and againe , a●d knocke at the doore , and tell thee of such a sinne , that thou lyest in , and of such a duty that thou neglectest , and yet thou carriest thy selfe like a stubborne seruant , that will not heare him , or if thou doe , thou wilt not goe about thy wo●ke , that he hath appointed thee ; dost thou thinke hee will come in , and sup with thee , when thou wilt not open to him ? no , my beloued , it is not christ that sups with thee ▪ but it is a delusion of satan ▪ but how shall we know this ? these are the things that accompany the spirit ; but now for the consequents of it , they are 〈…〉 first there followes a spirit of prayer , that goes together with it , prayer in the perfection of it is not a lip labour ; no , it is not a putting vp of petitions , be they neuer so exceellent ; it is not a crying to the lord : for other men may doe so , but it is when a man can come to god with considence , because he knowes him to bee his father , because hee hath beene acquainted with him , because hee hath receiued the spirit of the sonne , that tels him in plaine termes , he is his father : when a ma● can come with holy affections to the lord , this is the spirit of prayer ; a wicked man , as we shewed out of iob . when god comes to him , and rends , and teares his soule from him ; that is , he parts with his soule vnwillingly , when god puls on the one side , and he on the other , when god puls away his soule , saith he , will the lord heare him , when hee cries to the almighty ? no : for hee doth not pray , it is indeed a cry , a man in extremity may cry hard , as a thiefe at the barre , he cryes hard , not because he loues the iudge , or hath any confidence in him , if it were not fot that extremity , hee would not doe it at all , saith he , he prayeth not , he doth not delight in the almighty , hee goes not to him as to a father , and it appeares hence , that were there not such an extremity , hee would not pray , for hee will not pray at all times . secondly , it breeds loue ; wheresoeuer the witnesse of the spirit is , alwayes there followes it loue , towards god , and iesus christ : for it cannot bee otherwise , all loue comes from knowledge ; now when a man hath seene iesus christ indeed , that is , when the lord hath shewed him his owne selfe to him , when hee hath drawne neere to a man in the witnesse of his spirit , when he hath manifested himselfe , it cannot be but a man must loue him . what is the reason that wee shall loue him perfectly in heauen , but because we shall know him fully ? any man that knowes him in part heere , loues him in part ; and therefore , if you haue euer knowne the lord , that hee hath thus shewed himselfe , it cannot be but thou shalt loue him . besides , loue comes from kindnesse , and goodnesse of one that hath shewed loue to vs ; loue begets loue , as fire begets fire . now when this was thy case , when thou wast a man expecting nothing but death , and hell , and the wrath of god , and the lord hath come , and spoke kindly vnto thee , as it were , the lord hath come and spoken to thee , when thou wast to die , and hath said , thou shalt liue , when he hath ouercome thee with kindnesse , as it were , it cannot be now but that thy heart should be affectioned towards him , as dauid saith psal . lord i loue thee dearely ; for , when i was in distresse thou didst heare mee ; so when a man hath felt the terrours of the almighty , when hee hath lyen vnder the spirit of bondage , for a time , when he expected nothing but death , and condemnation , and the lord hath shewed mercy and louing kindnesse vnto him , loue will follow . thirdly , thou shalt finde this follow vpon it , likewise ; if thou haue the spirit of adoption , it will set thee a worke , to clense thy selfe , as , . cor. . . see a notable place for this purpose ; saith hee , if you haue such promises , that is , the promises of grace , and of forgiuenesse , and of the pardon of sinne , if you haue applyed them indeed by the spirit of adoption , then you will clense your selues from all pollution of fl●sh and spirit . so , beloued , by this thou maist know whether thou hast the spirit of adoption , whether thou hast applyed the couenant of grace , and the promises of it , indeed , and in good earn●st ; this will certainely follow , thou wilt clense thy selfe : but if thou finde now , that thou wallowest in thy lusts , in thy filthinesse , that thou art not yet washed from thy sinnes , and from thy swinish nature , be assured thou hast not yet applyed the promises , thou hast not yet the spirit of adoption , be assured , if thou hast any hope , it is not a true and liuely hope , it is but a false and dead hope : for , if it were a true and a liuely hope , ioh. . it would set thee aworke to purge thy selfe , and therefore heb. . . you see the difference there , betweene the assurance of faith , and of presumption , draw neere in assurance of faith : what then ? hauing your hearts sprinkled from an euill conscience , and your bodies washed in pure water . if it be assurance of faith , it hath alwaies this following with it , the heart is sprinkled from an euill conscience ; but if it bee a presumptuous , a false assurance , vpon false grounds , there followes no such clensing , no such watchfulnesse . beloued , this is a sure rule that will not deceiue you you , those that haue but false flashes of comfort , they grow secure after them , these breed carelesnesse , they are more bold to commit sinne , they walke loosely , and are apt and ●eady to say , i doubt not but it shall bee well enough with mee ; but those that haue assurance indeed , it makes them much more diligent , and sollicitous , and carefull to please the l●●d in all things ; for it is as a feast to them , when christ leads them into his sellar , as it were , and makes a mans heart glad with flaggons of wine , that is , with the consolations of the spirit ; i say , it quickens him , and makes him zealous , and ready to euery good worke , when he hath once tasted of this wine , his case is like elihuds , he cannot hold in , but hee must breake forth into good workes , into holinesse of life . a man walkes in the strength of such a testimony of the spirit for many dayes , for so many yeeres , so farre it is from making a man remisse in the wayes of god. fourthly , that which accompanies it , is peace , and ioy , rom. . . the apostle prayes that they may be filled with peace and i●y , through belee●i●g ; as if he should say , if you beleeue once indeed , ioy will follow ; and therefore you know it is called the ioy of the holy ghost , that is , when once a man receiues this witnesse of the spirit , there followes a wondrous quiet , and peaceablenesse , and calmenesse in the heart . beloued , it is with euery sonne of adam , as it was with adam ; when he had lost the image of god , there followed troub●e and horrour in his conscience , till that image was recouered , his heart was neuer fully at peace , but as soone as that was recouered , the heart recouers the former ioy that adam had , that former quiet , and peace , and comfort , that adam had in that innocency , hee hath it in a measure : so , when the lord returnes againe to a mans spirit ; that it is his returning , and no delusion , i say , there ariseth a certaine peace in the soule , and a ioy that no worldly man euer tasted of ▪ that they neuer vnderstood , nor knew the meaning of ; a certaine peace , and ioy that goes beyond all worldly ioy whatsoeuer , that which da●id called the s●ining of gods countenance , psal. . and , beloued , one good looke of god , is worth more then all the wealth in the world , yea , then the very corporall presence of i●svs christ ; and therefore christ tels his disciples ▪ that they should be great gainers by losing of him : for , saith hee , you shall get this by it , i will send the comforter , the holy ghost , and hee shall fill you with peace , and ioy , and this shall bee much better for you , then if i should bee with you still ; it is better , beloued , that christ should dwell in our hearts then in our houses ; it is better the lord should be with vs , with his spirituall comforts , then with his corporall presence ; and this comfort , i say , euery man receiues , as soone as hee receiues the spirit , hee receiues peace that pass●th all vnderstanding . but now in the fift place , when a 〈◊〉 hath receiued this ioy , and this peace , whe● h● i● lift vp into the third heauen , as it were , what followes vpon this ? will he be lift vp , and puffed vp with all this ? oh no , it is impossible : and therefore in the fift place , this accompanies it , there followes an exceeding great humility , a man is neuer so humble , as after hee hath receiued the spirit of promise ; beloued , it is very exceeding certaine , that no men in the world are so vile in their owne eyes , as those to whom the holy ghost hath borne this witnesse : there is a place for it , that puts this out of all doubt , ezek. . . when the lord saith , he will powre out his spirit on them , and giue them a new heart , and a new spirit ; then , saith he , then at that time , when you haue receiued the spirit of adoption , and i haue made my co●e●ant with you , then you shall consider your owne deedes that were not good , and you shall acknowledge your selues worthy to be destroyed for your iniq●ities and tra●sgressions ; the new translation is , 〈◊〉 shall loath y●●r sel●es , that is , a man shall bee exceeding vile in his owne eyes . beloued , presumption alwayes puffes vp a man , it brings him into better conceipt with himselfe ; but this puts him quite out of conceipt with himselfe ; the neerer the lo●d drawes to any man , the more rottennesse he findes in his bones , as , wee see , when the lord came neere vnto io● , then he abhorred himselfe in dust and ashes : because the lord comes alwayes with a bright light , as the sunne doth , that shewes to a man the corr●ptions that be in him , that he neuer saw before , that he wonders at himselfe , that hee hath liued so long with himselfe , and yet knowes himselfe no better : this is the ca●e of e●ery man , when the lord comes home to him , it humbl●th him exceedingly ; and therefore consider whether thou bee thus vile in thine owne eyes , whether the spirit of humility haue gone together with it . and last of all , to end this point , this will follow vpon it , though it bee a negatiue , those that haue the spirit of adoption , they neuer receiue the spirit of bondage againe , rom. . . you haue not receiued the spirit of bondage againe to feare : as if he sh●uld say , this is the condition of all the saints , you haue tas●●d of it , that is the common condition , and tha● you must looke for ; and saith hee , this testimony you haue , ( for it is the apostles scope to giue them a testimony of their good estate , that they were within the co●●nant , that they were vnder grace , saith he ) by this you shall know it , you haue not receiued the spirit of bondage ag●ine , as if he should say , should you euer receiue the spirit of bondage againe ▪ you were not vnder grace : for it is impossible . so likewise , you see an excellent place for this , gal. . . wherefore the law is a schoolemaster to bring vs to christ , that wee might bee made righteous by faith : but after faith co●es , we are no longer vnder a schoolemaster . there is no man comes to christ , but the spirit of bondage is first a schoolemaster to bring him , that is , the law must set him hard taskes , that hee is not able to perfor●e , and then he sues to christ , as a weake scholler doth to a schoolemaster , and desires him to performe it for him , this brings him to christ ; but , saith hee , when you are once come to christ , when faith comes , wee are no more vnder a schoolemaster , a man neuer comes vnder the law againe . but you will obiect , was it not iobs case ? did not the lord write bitter things against him , and he was a iust man , and one that feared god ? was it not dauids case ? was not his bones broken , as hee complaines , after the committing of the sinne of adultery ? doe not many finde by experience , that god hath wounded them sometimes with the wounds of an enemie , and hath seemed to cast them off , euen after they haue receiued the spirit of adoption ? beloued , to this i answer , it is very true , there are some awakings that a man may haue , a man may be put into a great feare after he hath receiued the spirit of adoption , he may tremble exceedingly at the wrath of god ; i say , all this he may doe , yet hee neuer receiues the spirit of bondage againe , that is , hee neuer comes to this , to be to god , as a seruant is to a hard master , but alway this perswasion is in him , that god is his father , and still hee hath the affection of a sonne , and still he hath that opinion , that god is his father , that aff●ction neuer weares out of him , he neuer comes againe to looke on god , as the thiefe lookes on the iudge , hee neuer comes to be such a stranger to the lord , so as to flye from him : for the spirit of bondage is nothing but this , when it makes a man to feare the lord , and to tremble at him exceedingly , as a man doth at the wrath of a iudge , that thinkes hee will condemne him ; though he may in his extremity say , lord , why hast thou forsaken mee ? yet there goes a secret spirit of adoption , that neuer leaues him altogether , although there be some mixture with this , to awaken him , and to quicken him , and to cause him to come home to christ : for that is the end . still as a man is brought home by the spirit of bondage at the first ; so , my beloued , when a man steps out from christ , and beginnes to grow wanton , when hee will r●nne out from the lord iesvs , and will not keepe close , the lord sends the same spirit againe to bring him in ; the spirit doth its worke againe ; but as hee was neuer wholly out , so he neuer hath the full worke of the spirit of bondage . so , you see , this is the . meanes to know whether we bee in the couenant . now followes the third meanes of knowing whether we be in the couenant , and t●●t is this , you see this is a part of the couenant , heb. . you shall know me from the greatest to the least , and i will teach you , you shall no more teach one another his neighbo●r , and it shall bee such a knowledge , that withall , you shall haue my law written in your hearts : and in another place , i will circumcise your hearts . beloued , then this is the third way , and the last , by which we may know , that wee are within the couenant , is there such a knowledge of god wrought in you ? hath christ so taught you ? marke it well , that from that knowledge these two things follow ; one , that your heart is circumcised , that the lusts of your former ignorance , that raigned in you before , bee dissolued : secondly , it is such a knowledge , as breedes in you a forwardnesse and willingnesse to serue the lord in all things ? is the law of god thus written in your hearts ? haue you had experience of this ? then certainely you are within the couenant . there is a double knowledge , there is a knowledge that men haue , that know much , but are not affected according to the things they know , no● doe they practise according to the things they know ; this a knowledge that the minister may teach them , but it is not the knowledge that iesus christ teacheth . but there is a second knowledge , that which christ teacheth as hee is a prophet , when hee teacheth a man so to know sinne , and euery thing else , that withall , the lust , the dominion of sinne is dissolued by that knowledge ; that this knowledge circumciseth the heart , it cuts off those lusts that did cleaue to vs before . if thou finde this effect of thy knowledge , now iesus christ hath taught thee this knowledge . you know , the old man is corrupt , ephes. . . through lusts , that come from errour , and the new man is renewed through holinesse , that comes from truth . there are certaine lusts in the old man , that proceede from errour : now those lusts we see what they are , iob. . all lusts are referred to those three heads , the lusts of the eye , the lusts of the flesh , and the pride of life . now if thou wouldest know whether christ hath taught thee or no , whether thou hast this euidence of being in the coue●ant with him , consider whether the truth be so farre taught thee , that these lusts are dissolued by it ; for iesus christ came into the world to dissolue lusts ; as the lusts arise from errour , so they are dissolued by truth : beloued , the roote from which euery lust growes , is some errour , some mistake ; well , take away the foundation of it , and the lust dyes . now , when christ●eaches ●eaches the ●ight knowledge , when hee reueales his truth to vs , as a prophet ▪ hee takes away the roote , the bottome and foundation of a lust , and when the foundation is taken away , the worke of the diuell is dissolued in vs , it fals to the ground . as for example , to giue you an instance of it , in those three lusts to which all the l●sts in the world are referred : the lust of the eyes , that is when a man lookes vpon wealth , and and riches , and whatsoeuer a man lookes vpon ▪ it is but the sight of the eye , ecclesiast . . what is the reason that men loue riches ? that they seeke them , and heape them vp aboue measure ? it is because a man is deceiued , he thinkes there is such a worth in riches , and that they will stand him in such a stead , hee hath a high opinion of them , and thence comes a man to desire them so much ; from hence ariseth this lust of the eye : now , when christ teacheth a man that there is no such thing in riches , hee is but deceiued , hee teacheth him to looke on them as paul did . hee thinkes they are but drosse and dung , but empty wi●hering flowers , iam. . as the flowers , so doth the rich man fade in all his waies ; ●iches are no better ; hee teacheth a man that they are nothing ; why wilt thou set thy heart vpon that which is nothing ? pro. . all the men in the world are not able to teach this , till christ iesus hath taught it to a man , but when hee hath taught it him , i say , the lust is dissolued , there is an end of it , hee doth no more seeke wealth in that manner as hee did , he sets no more that price vpon it as hee did , hee thinkes how he may doe good with it , how h●e may make good vse of it , how hee may ●edeeme time now from worldly things to better things : for now hee heedes them not , as paul , what doe you tell mee of money ? i heede it not , but to further your reckoning ; i reioyce that i may ●urther your reckoning against the day of iudgement . and so for pride of life , that is honour , and dignity , and esteeme , and place of prefermen● , and applause of men , all things of that nature ; what is the reason that this lust rules and captiuates a man ? beloued , it is because hee thinkes that there is an excellency in these things , but when christ hath taught him , when hee hath written the new couenant within him , when hee hath written his law in his heart , when hee hath taught him with his owne teaching , hee beginnes to see a vanity in all these things , as the apostle saith ; the praise of men is empty glory , the applause of men , that pleased him before , he lookes now vpon it , as a bubble blowne with the breath of men , an empty thing ; hee esteemes it a thing that quickly liues and dyes , and vanisheth hee seekes no more after it . and so for the lusts of the flesh ; when a man before thought it the only life for a man to satisfie the flesh , and the desires of it , now hee beginnes to looke on it after another manner , he begins to see the filthinesse and the bit●ernesse of those sinnes , he beginnes to see , that fleshly lusts fight against the soule , as enemies , hee lookes vpon them as things more bit●er then death , more sharpe then a two-edged sword. now when god hath enlightned a man thus , and hath written his lawe in his heart , and hath taught him that hee iudgeth so of his sinnes , and lusts , now his sinnes and lusts are dissolued in him , his heart is circumcised . now they are cut off , now the building of satan is pulled downe ; and yet beloued , this is but one part of this couenant . there is not onely this , but likewise there followes this , further , when christ hath written his law in the heart , that man hath not onely his heart weaned from all the finfull lusts that before he delighted in , but there followes a wondrous forwardnesse and propensnesse to the law of god , to keepe it ; there is a wondrous desire to grow in grace , to doe the duties of new obedience , that by his good will hee would liue in another element . but in doing the duties , and vsing the meanes , by which he may receiue strength to doe them ; beloued , when that law is out of the heart , when wee looke vpon the letter of the law , there is no such matter ; but when it is put into the heart , when it is written within , there is an inward disposition and pro●enesse put into the heart . if you looke vpon the law without , thou shalt loue the lord thy god , and shalt feare him , &c. it is a hard law , who can keepe it ? but when thou hast it put into thy heart , that is the grace of loue , ( for that is to put the law into the heart , when there is such a habit planted in the heart , a habit of feare , and of euery good grace ) then there is a great pronenesse and aptnesse in a man , and willingnesse to keepe the law ; and therefore in that place , . tim. . . the law is not giuen to the righteous , they are a law to them selues . beloued , if thou fi●dest this to bee thy case , that thou needest not the law to set thee on with terrours , and the threatnings of it , but thou art now a law to to thy selfe ; that is , thou findest in thy selfe such an inward aptenesse and propensnesse to keepe the law of god , that , if thou were put to thy choise , if there were no necessity laid vpon thee , if there were no threatning , no hell , yet thou delightest in god , and desirest exceedingly to haue communion with him , there is nothing seemes to be so beautifull as grace , as the image of god renewed in thy soule ; i say , this will bee thy disposition , and this is for a man to be a law to himselfe : for you know this common nature is betweene the image of the old adam , and the image of the new , betweene the flesh and the spirit , betweene those lusts that remaine in thee , when thou art vnder the couenant of workes , and betweene this couenant of grace , and feruency in well doing ; i say , common nature is betweene these two , as a bowle betweene two byasses : now the lord , when he comes to write his law in the heart , he doth not only knocke off the old by as of sinfull lusts , that carried him out , but he sets a new by as vpon thy soule , that bowes and bends thee to the waies of god , that still there is a strong inclination that carries thee on that way , besides the commandement ; that thou dost not euery thing as of necessity a man before this time , it may be , prayed , it may be he was constant in prayer , he would not let a morning or an euening goe without it , it may be he would doe euery other duty , but hee did it as a taske , as a man that dares not omit it , there is a naturall conscience in him , that will be vpon him if hee doe ; he feares god will become his enemy , hee shall taste of fearefull iudgements if hee neglect it , all this while he doth it out of feare : but one that hath the law written in his heart , that is a law to himselfe , that hath a new byas put vpon his heart ; i say , it still bends and inclines him to it , he cannot doe otherwise , hee longs after it exceedingly , he is exceeding forward to it , the inward inclination of his minde stands to i● . this is the third way , whereby you may know whether you be in the co●enant , or no , if you finde that christ hath thus taught you , and hath written his law in your hearts , if you bee thus enlightned with knowledge , that both the lusts of the former ignorance are dissolued , and likewise there comes in the roome of them , a wondrous pronenesse and propensenesse to well donig , when there is a certaine connaturalnesse betweene good duties and thy heart , when thou canst say indeed , as p●ul , i delight in the law of god , in the inward man , and , if i might haue my desire , if god would giue me my wish , as hee did to salomon , that which i would desire aboue all things in the world , is , that i may haue a greater measure of the spirit , that my sinfull lusts may bee more and more mortified , that i may excell more in grace and holinesse , that his image may be more renewed in mee , and that it may shine more bright in all the parts of it : i say , when ●hou findest this , be assured thou art in the co●enant . so much , beloued , for that point . i will adde a second , which is this , from this difference ; whereas this is one of the differences betweene the old co●enant and the new , the old testament was made with the iewes onely , it was shut vp within the compasse of that nation ; the new co●enant is enlarged to the gentiles , there is now an open doore for them to come in , there are now better promises , more knowledge , a larger effusion of the spirit , both for intention , and for the extent of it , it is to many more ; and , beloued , were it not for this co●enant , all you now that heare this couenant of grace preached vnto you , and haue heard it often , you had neuer heard it , but this benefit you haue by the new testament , that now this good newes is come to your eares ; beloued , this god brings home to the gentiles , and they haue their seuerall times , and this is the season that god hath brought it home to you , euen when you heare these promises of grace made . and what vse should you make of it ? surely this . take heede of refusing the acceptable time , take heed of not comming in when the doore of grace is open ; take heede of doing as the foolish virgins did , they would come , and came , but they stayed still the doore was shut vpon them : beloued , there is a certaine acceptable time , as we say to you , when god offers grace , and after he offers it no more , as wee told you , the time of this life is the time that we can propound , we know no other ; but there are certaine secret times , that god reserues to himselfe , that none knowes , but himselfe , and when that time is past ouer , hee offers it no more . you know , those in the wildernesse , they liued many yeeres after , and therefore it was not the time of this life to them , after god had sworne in his wrath : therefore , i say , take heede of deferring ; it is an exceeding dangerous thing ; beloued , delay in all things is dangerous , but procrastination in taking the offer of grace , is the most dangerous thing in the world : beloued , we know not what we doe when we doe it . i beseech you , consider it seriously , it is that that deceiues all the world , they thinke to doe it to morrow , to morrow , though they be not come in , yet they will doe it , and doe it speedily : take heed you bee not deceiued in this , i will doe it now , and now , modò , & modò , &c. the charriot wheeles , when they runne , the second runnes neere the first all the day long , but neuer ouertakes it ; as in a clocke , the second minute followes the first , but it neuer ouertakes it ; so it is with vs , this doing of it , now , and now , and to morrow , and to morrow , these little distances deceiue vs and delude vs : we thinke to doe it in a short time , and by reason of the neerenesse and vicinity of the time , that we shall doe it easily , that we can take hold of that time ; but it is not so , we are deceiued and deluded with it : as grasse-hoppers and butter flies deceiue children , when they thinke to lay their hand vpon them , they hoppe a little further , and a little further , that in the conclusion , they take them not at all ; so it is with vs , we coozen our selues in that manner , we lose our life , wee lose our opportunity of taking grace , because wee thinke it to bee so neere , we thinke we can take it the next weeke , or the next moneth , and out of this we are confident it is in our power , we may take it . no , my beloued , for the most part wee are deceiued , when we thinke it so neere , it may flye away , so that thou shalt neuer haue part in it . you see how god dealt with men in the first couenant , i meane in the time of the old testament , you see , when they would not take the offer , how god sware in his wrath , that they should not enter into his rest ; and i am f●lly perswaded , that in this new testament , in these dayes of grace , the lord is much more quicke and peremptory in reiecting men , and casting them off , the time is shorter , he will not wait so long as hee was wont to doe in those times , hee will sooner sweare in his wrath now that you shall not enter in to his rest ; that i speake vpon this ground , saith hee , if the lord would doe this for the law of moses , how much more , if wee neglect so great saluation , as was preached by the sonne himselfe ? as the mercy is much greater now in the new couenant , then it was then , so the wrath and danger is greater in refusing : therefore when we consider what a hazard it is , my beloued , me thinkes , the doubt , and the brittlenesse of this life , the vnsearchablenes , and certainety of gods seasons , and times , that hee hath put into his owne power , the liberty of the spirit , that breatheth where and when it listeth , the exceeding danger that we precipitate our selues into , when we lose the opportunity once , me thinkes these should moue vs to come in , and to take heed of refusing the offer at any time ; those expressions you shall finde so often in the scripture , that god stands and knocks ; that he waites , and stretcheth forth his hands ; that hee will gather vs , as a henne gathereth her chickens ; signifie these two things to vs : first , how exceeding ready god is to receiue vs , if we come in , while the acceptable time lasteth . againe , withall , how dangerous it is to refuse it : for who knowes how long the lord will waite ? who knows when he will cease waiting , and shut vp the doore of grace to vs ? and then when the day of peace is gone , it is no more to be recouered , when the acceptable time is past . i beseech you therefore , consider and apply it , take heed of refusing , when you heare yet this couenant of grace is offered , your doores are now open , you may come in , if you will ; take heed of staying till the acceptable time is past , lest the lord sweare in his wrath ( at a time when you thinke not ) that thou shalt neuer enter into his rest . so much shall serue for this . beloued , that which i intended most was this , the reason why this couenant is made , the reason why god makes a couenant with man ; which was chiefely , that we might haue strong consolations , that we might know his good will towards vs , that he might not onely doe vs good , but that hee make it manifest to vs. of this likewise wee should haue made some vse , which is the laying hold of the couenant , the promises of free iustification , the promises of sanctification , and the promises of such blessings as belong to this present life , those are the three parts of the couenant : we should haue shewed how wee should lay hold of them , that when the lord hath promised once , when faith hath a promise to cloze with , when it hath such a ground to set footing vpon , then to apply them , and if the lord defer to performe them , then to put him to it , for the fulfilling of them ; and so wee should doe for the promise of iustification , the promise of forgiuenesse of sinnes , that you haue cause to make vse of this time when you receiue the sacrament : for what doe you ? you come to renew your couenant with god , that wee haue now spoken of : for it is the seale of the couenant ; there is a couenant that god makes with you , and a couenant that you make with him : when you consider this , you should strengthen your faith , goe to him , and say , lord , thou hast promised to forgiue me my sinnes , and to remember them no more ; lord , it is a part of thy couenant ; lord , it is thy couenant that thou hast put thy seale to ; ( for the seale is put to it for that very purpose , that when you see the bread and wine , you might thinke of these seales , as signes of the couenant ) you haue gods owne word , besides , as you haue his word , that the raine shall no more drowne the earth , god hath set his bow in the cloud , that when he lookes , he may remember the couenant : so likewise , you shall sprinckle the doore posts with the blood of the lambe , that when the destroying angell shall come and see the blood , hee may passe you ouer : beloued , after the same manner , for the same end , god hath appointed the sacrament , now when you receiue those elements of bread and wine , take , eate , this is my body ; and drinke , this is my blood , which was shed for you , and for many : you may goe to god vpon the same ground , and say to him , lord , thou hast made a couenant with me , to forgiue me , to receiue me to thy mercy ; lord , these are the seales of thy couenant , that if thou forget them , thou hast said , that if we doe but shew thee those signes , ( for it is the seale that god himselfe hath put to it ) thou wilt remember thy couenant , & make it good : therefore is is an exceeding great confirming to you , when you looke vpon them , when you may say to the lord , lord , here is thy seale , that thy selfe hath put , i beseech thee , look vpon it , and remember thy couenant that thou hast made . and as wee should doe thus for the promises of iustification , so for the promises of sanctification : suppose there be a strong lust hang vpon thee , an hereditary disease , a lust that is naturall to thee , that thou thinkest thou shalt neuer be able to ouercome , yet god hath promised to breake the dominion of euery sinne , that he will crucifie the flesh , with the affections of it , that he will sanctifie thee throughout . beloued , you must beleeue those promises of sanctification , as well as of iustification : for certainely , where the scripture hath a mouth to speake , faith hath an eare to heare , and a hand to receiue : therefore when you grapple with a strong lust , goe to the lord , and say to him , i am not able to keepe this commandement , i feele this temptation is too strong for me , i find such strong naturall inclinations , that i am not able to out-wrestle ; lord , it is a part of thy co●enant , thou hast said thou wilt circumcise my heart , thou hast said , thou wilt put thy law into my inward parts , thou hast said , thou wilt dissolue these lusts , i beseech thee to doe it ; lord , thou art able to doe it , as christ was able to heale hereditary diseases , so the spirit is able to heale the hereditary diseases of the soule , those that are most naturall to vs , those that are bred and borne with vs , and therefore trust him . and so likewise for any other blessing , go to him whatsoeuer blessing thou needest , it is a part of gods co●enant , he saith to abraham , i will blesse thee , and i will be thy god ; that is , let a man looke round about , and see what blessings he needeth , what euill he would be deliuered from , and let him goe to the lord , and say , lord , it is a part of thy couenant , to giue me such a blessing , to guide me , to deliuer me from such a crosse and calamity ; vrge the lord , and tell him , it is his couenant . for example , if a man bee in some great trouble , that hee hath some sore disease , some sore affliction , as imprisonment , or euill ●eport , feare of death , or whatsoeuer ; goe to the lord , and say , lord , thou hast said that the rod of the wicked shall not rest vpon the lot of the righteous , thou wilt aff●ict but in measu●e , thou wil● not breake my bones , as a father , though hee cha●ten his childe , ●ee will not breake the bones of his childe ; the ●od of the wicked to some men , is the breaking of the bones , they know not what to doe , thou hast said thou wilt chastise vs according to our strength , and thou wilt chastise vs for our good ; when it is too much , thou wilt s●ay thy hand . as for euill report , a man may goe to the lord , and say , lord , thou hast said thou wilt blesse the name of the righteous , thou wilt honour them that honour thee . and so for euery other particular case , be it what it will be , lay hold on the promise , and comfort thy selfe with it : it is a great mat●er , beloued , when you consider this , that god is entred into couenant with you , when you haue promises once ; therefore , if thou finde a promise from god , beloued , build vpon this ground , be assured that thou art one within the couenant : secondly , if thou finde a pr●mise in scripture , neuer let thy hold goe , but the assured of this , that the lord will surely doe it , though he defer long , yet he will doe it , it cannot bee but hee will performe it , &c. so much shall serue for this time . finis . the fovrteenth sermon . g●nesis . . and i will make my couenant betweene mee and thee . and i will multiply thee exceedingly . yov remember how farre wee are proceeded in this point ▪ for my purpose is not to repeate any thing of that which hath beene deliuered : onely this wee must call to remembran●e , that the maine difference which is betweene the old testament and the new , it stands in this , that the old testament was hi● with shaddowes , and types ; in the new t●●stament , there is a more cle●re 〈◊〉 of all things ; the things that were ●id , ( 〈◊〉 ) paul ) from the beginning of the world , are ●ow reuealed vnto vs ; that is , the great difference betweene them , it lyes in this , that there is a greater abundance of knowledge discouered to the sonnes of men , now , in the time of the gospell , then there was in the time of the old testament , and from hence it is , that now god makes a couenant with vs , and wee doe not breake it ; but , saith he , heb. . i made a couenant with your fathers , when i tooke them by the hand , and led them out of the land of egypt ; but they broke my couenant ; and what was the reason ? because their knowledge was exceeding slender , and therefore their grace and strength were exceeding little , and therefore they were not able to keepe the couenant , there is no other reason and ground , why the couenant is better now , as it is said to be a better couenant , heb. . . stablished vpon better promises ; i say , there is no other ground for it , but this , the difference of knowledge between the two ce●enants ; for , for substance they are the same , onely in the administration of them , the glorious mysteries of the gospell are more openly and more cleerely reuealed to vs in the new testament , then in the old. whence wee will onely make this vse , that , if we would haue the benefit of the new couenant , wee must labour to get the knowledge of it ; otherwise it is no aduantage to you at all , that you are borne in the time of the new couenant , in the time of the gospell , except knowledge abound , except you take the benefit of it , except you labour to vnderstand the vnsearchable riches of christ , that are vnfoulded to vs in the couenant of grace . what is the reason why the apostle , gal. . cals the old testament , those teachings that the people had then , impotent and beggerly rudiments ? the reason is , because their knowledge was exceeding little , therefore it brought little profit to them , they were beggerly , they had little riches in them , and they were impotent , they could communicate little power , and strength , and efficacy to the inward man : on the other side now , the new couenant is strong , and rich , and liuely , and effectuall ; and the reason is , because there is more knowledge in it , wee are taught to know god better , and to know the whole mysterie of the gospell better . therefore , i say , if you would bee strengthned in grace , if we would be enabled to keepe the couenant more then they were , labour to grow in knowledge , let it not be vnusefull vnto you , whatsoeuer is deliuered , but make benefit of it . you see what riches of knowledge are deliuered to vs in pauls epistles , let none of this be lost , it is thy benefit , that this is now discouered to thee , that was hid from all the world aforetimes . it is that benefit that the apostle paul so exceedingly magnifies , that to vs , this mystery is reuealed , that wee haue this grace to make knowne to principalities and powers , the manifest wisdome of god , the vnsearchable rich●s christ : make this vse of it , grow in know●edge , and thou shalt grow in grace , by that 〈◊〉 , the strength thou gettest in grace , it is ●●om ●he abundance of knowledge : beloued , this is an exceeding vsefull point . those are ●he complaints ordinary amongst men , they would faine doe otherwise , they would abstaine from such sinnes , and they would obserue such ●●uties , they intend it , and desire it , and purpose it , but they are not able to performe it . what is the reason of that ? because they want grace and strength , that is the immediate cause . but what is the cause they want grace ? because they ●ake not paines to grow in knowledge . beloued , that place , pet. . see how they are put together ; take heede you bee not plucked away with the errour of the wicked , but grow in grace . how shall we doe that ? grow in the knowledge of our lord and sauiour iesus christ. i deny not but a man may haue much knowledge , and want grace : but , on the other side , looke how much grace a man hath , so much knowledge he must haue of necessity . though there may be much wood that is not kindled , yet looke how much fire there is , so much fuell there must needs be . knowledge is the oyle , wherein the flame of ●he spirit liues , and you cannot haue more g●ace then you haue knowledge , though you ●ay haue abundance of empty and vnprofita●le knowledge , without grace . therefore , if 〈◊〉 would haue the fruite of this couenant , la●our to grow in knowledge . ioh. . . that place is excellent for this purpose ; the lawe continued till iohn baptist , the law came by moses , but grace and truth came by iesus christ. marke it , grace and truth . what was the reason there was more grace dispersed by iesus christ than by moses ? the reason is , because there was more truth reucaled to the sonnes of men by christ , then there was by moses ; truth was hid in moses time vnder vailes , and shaddowes , but was manifest in the time of iesus christ. now because truth was more reuealed by him , hence it was , that there was a greater communication of grace , a larger effusion of the spirit , because there is more truth : but that place comes as neere to this purpose , that you shall finde , cor. . you shall see there an expression of the difference betweene the two couenants : neuerthelesse when their hearts shall bee turned to the lord , the vaile shall bee taken from before their eyes . hee said before , to this day when moses is read , there is a vaile laid ouer their hearts , but when their hearts shall be turned to the lord , the vaile shall bee taken away : and what then ? they shall behold as in a glasse the glory of god , with open face , and be transformed and changed into the same image , from glory to glory , as by the spirit of the lord. the meaning is this ; saith he , in the time of the old testament there was a vaile , that couered their hearts , and their eyes , that they were not able to see the truth cleerely ; but now , saith he , that vaile is tooke away , and we see the truth with open face , euen as you see an image in ● glasse . but what is the benefit of this knowl●d●e ? now the vaile is taken away , we know much more , saith hee , by seeing with open face , we are transformed into the same image , that is , by the knowing of it , by looking vpon it , by renewing those truths that are deliuered in the gospell , by seeing the wayes of god , and the image of god there described , and set forth to vs ; by this knowledge we are transformed and changed into the same image , from glory to glory ; that is , from one glorious degree of that image to another ; not that the very knowledge shall doe it , but it pleaseth the lord to accompany that knowledge by the spirit ; this is done , saith hee , as by the spirit of the lord . so , my beloued , the way to grow in grace , and in strength , to receiue that immediate benefit of the couenant , is to grow in knowledge , ioh. . it is a part of christs prayer , vers . . sancti●ie them with thy truth , thy word is truth . the meaning is this ▪ as if he should haue said , oh lord , i know , that the way to sanctifie them , the way to increase grace and holinesse in their hearts , is to reueale more truth to them ; now , lord , i beseech thee , reueale thy word to them ; for thy word is that truth , teach them to know thy word , acquaint them with it more and more ; for by that meanes they shall get grace and sanctification . so then , if you would receiue the strength of the couenant , you must labour to grow in knowldge , labour to vnderstand it more and more : for , beloued , this is a very sure rule , there is not a new notion that a man gets , there is not a beame of truth , of new truth , there is not a further enlargement of knowledge , and illumination , but it brings some riches of grace with it , it comes not empty , but it comes loaded with something , it hath some power , and strength , and it giues a new vigour to the inward man ; and therefore if thou wouldest abound in grace , study the scriptures , much attend to them , much meditate in them day and night , labour still to get some new sparke of knowledge , some new light out of them , and thou shalt finde this , that grace will follow , as it is the apostles exhortation to timothie , saith he giue attendance to reading , and to learning , so thou shalt saue thy selfe , and shalt be able also to saue others . the meaning is , the way to get that grace that will saue a man , is to giue much attendance to reading and to learning : for , beloued , whatsoeuer it is that begets a man , the increase of that likewise edifies and builds him vp further . first , we are begotten by the word of truth , it is the reuelation of the truth of god to a man at the first , that renewes him in the spirit of his minde , it changeth his iudgement , it makes him thinke all things in a cleane other fashion then he was wont to doe : thus he is begotten to god , and he is made a new man , a new creature : now the increasing of the same truth , that is it that builds vs vp further : for whatsoeuer begets , the increase of that also edifies ; and hence it is that salomon so exceedingly magnifies wisdome and knowledge : aboue all getting , saith he , get that . there are many things that are precious in the world , pearle , gold , and siluer , but this is beyond them all . why doe you thinke the wiseman would magnifie wisdome so much ? because this wisdome brings grace with it ; and therefore when christ is said to be the light of the world , he is said likewise to be the life : the light he was , ioh. . and , ioh. . he is the true light , that lightens euery man. and what is that light ? why , it is that light that brings life together with it , therefore , eph. . . arise thou that sleepest , &c. and christ shall giue thee light . now , you know , life is contrary to death , but the apostle expresseth it thus , christ shall giue thee light ; because when a man hath much light , hee shall withall haue much life and grace : and therefore this i will commend to you , as one of the principall meanes of all other to grow strong in grace , and in the inward man , to grow much in knowledge . beloued , it is another thing then wee are aware of : if we were fully perswaded that it were a thing so excellent , that it would bring so much grace with it , certainely wee would study it more then we doe : pet. . . saith hee , you haue escaped the filthinesse of the world , through the knowledge of christ. that is , that that deliuers you from the bondage of sinne , that which enables you to escape the filthinesse that is in the world , when other men are yet tangled with it , it is because you know that , that other men are ignorant of , it is through the knowledge of christ , if you haue escaped ; and , pet. . . grace be multiplyed through the knowledge of god , and of his sonne iesus christ. grace be multiplyed through that knowledge , as if he should say , multiply you that knowledge , & this is that meanes whereby grace shall bee multiplyed to you . that you may see the ground of all this , there is no grace that any man hath , but it passeth in through the vnderstanding : for example , what is the reason that any man loues god more then another , but because god is presented to his vnderstanding in another maner then he is to another ? hee knowes god better then others ; and so for other graces . why is one man patient , when another is not , but because his vnderstanding is enlightned to iudge otherwise of the euill he suffers , than another doth ? hee reckons them not so great and intolerable euils , he sees another hand of prouidence , hee sees another end in it . and so , what is the reason one is temperate , and sober , and meeke , when another is not , but because he hath another iudgement of pleasures and delights ? he lookes vpon them , as on things that are enemies to his soule , he sees a vanity and an emptinesse in them , that another doth not ; i say , all the grace that a man hath , it passeth through the vnderstanding ; and therefore if a man would be strong in grace , let him labour to get much light , to get much truth , much knowledge in his minde : for certainely all the difference betweene christians , the difference of stature betweene men in christianity , the difference of degrees , as one man hath a higher degree of faith , and another a lower degree , it followes from hence , that one is more enlightned , he hath more knowledge , hee hath more truth reuealed to him , which truth carries grace with it . what is the reason that paul exceeded other men in grace ? because there was more truth reuealed to him then to other men : but still remember that i deny not , but that there may be much knowledge without grace ; but this is a sure rule , there cannot bee much grace without knowledge . the reason why any man is strong in grace , and able to doe that which another is not able to doe , that he is able to goe through those troubles , and those crosses that another shrinkes at , hee is able to ouercome those lusts that another is not able to grapple with , it is still the strength of his knowledge , that hee hath more vnderstanding of things , that hee is better and more enlightned : ioh. . when the apostles were to come into the world , and christ tels them what entertainement they should haue , they beginne to bee exceeding fearefull , alas , what shall we doe in the world , when wee haue such things to doe ? wee haue men to wrastle with , that shall thinke they shall doe god seruice when they put vs in prison ; ●aith he , feare not , i will send my spirit along with you , and he shall helpe you to worke , he shall co●●ince the world of ●inne , of righteousnesse , and of iudgement . the meaning is this , it is true , when you come into the world , you shall finde mens opinions exceeding false , you shall finde satan building vp strong holds , in their deceipts and errours , and their euill imaginations that they haue of things ; and , saith he , if you should goe alone without my spirit , truly you might besiege the city , you might vse your spirituall armour , but you should doe no good ; but i will send my spirit that shall conuince , ( the word in the originall signifies the refuting of an opinion that men had before drunke in , and were possessed of ) the end of the spirit is to sanctifie men ; now what is that way that the spirit vseth to sanctifie men ? it is to weare out those old opinions , to confute them , to let men know they were exceedingly deceiued . alas , they did not know that they were so exceedingly sinfull as they bee , but when the spirit comes , he shewes them what natures they haue , and what liues they haue liued , they know they are other creatures then they imagined themselues to be : for the holy ghost refutes that opinion , and conuinceth them of sinne , and of iudgement ▪ that is , the spirit shall shew men the beauty and the glory of sanctification , of spirituall priuiledges , and shall make them in loue with it : so iudgement is to bee taken , as you haue it taken in t●at place , where it is said of christ , he shall not breake the bruised reede , nor quench the smoking fl●x , till hee bring forth iudgement to victory ▪ for it shall not cease till he haue brought forth iudgement to victory : that is ▪ by iudgement is meant holinesse , and beginning of grace or sanctification , he cals the first part , that doth but begin to smoke , iudgement : saith he , the lord shall not put it out , but shall blow that sparke , he shall put new fuell to that sparke till it ouercome , till hee haue brought forth this beginning of iudgement , or integrity , or sanctification , to victory ; that is , to get the victory ouer sinfull lusts : now this is done by conuincing , by dealing with the vnderstanding , it is the worke of the holy ghost , with the minds of men . now , beloued , the vse you may make of it is this ▪ if this bee the way by which the holy ghost sanctifies , and infuseth , and communicates to the hearts of men , the graces of his new couenant , if it bee by the altering of the opinions of mens vnderstanding , the way then that thou must take to grow excellent , to grow strong in grace , is to grow much in knowledge , to study the scriptures much , and therefore let not this exhortation be in vaine to you , make this vse of it , still to meditate in the law of god day and night , still to doe somewhat therein , to be trading therein , to be busied in speaking , or reading , or in thinking on it . beloued , if you doe but take any piece of this word , and stay vpon it , as the bee doth vpon the flower , and will not off till you haue got somewhat out of it ; if you be still digging in this mine , here is enough , it is a large , it is a deepe mine , this would make you rich in knowledge , and if you be rich in knowledge , it will make you rich in grace likewise : it is the expression that is vsed , cor. . therefore be assured of this , we haue many businesses to doe in this world , and euery man bestowes himselfe on something , he spends his time , and placeth his intentions some where : now there is nothing in the world that you can bestowe it so profitably on , as to get n●w light daily ; get new truths : if a man gather knowledge of other things , they are but trifles ; and yet that is a thousand times beyond the gathering of wealth , but yet that is nothing to the other knowledge , it is beggerly , and impotent , and poore , as the apostle saith : for the things themselues are poore . is there any thing in the world can helpe a man to happinesse to any purpose ? if the things cannot doe it , the knowledge cannot bee better then the thing . i say , the best naturall thing you can doe is to gather wisdome , that will serue for this present life , but to get that wisdome that will build you vp in grace , that will make you strong in christ , that is farre more to bee chosen ; remember that which salomon saith , that it is aboue pearles , and that is not enough to expresse it ; but , saith hee , goe through all the precious things in the world , it goes beyond them ; why ? because it exceedingly increaseth grace ; and what is the profit of it ? it makes god to set a high esteeme of you , it makes the mighty god , who is able onely to doe thee good , to delight in thee , it makes him ready to doe thee much good ; which i gather out of that heb. . saith the lord there , when i tooke your fathers by the hand , and led them out of egypt , saith hee they broke my couenant , and i regarded them not , saith the lord ; marke it , but i will make another kinde of couenant with you . now , by the rule of contraries , these men had little knowledge , and by that meanes , they had no strength , and therefore they broke the couenant of the lord , and therefore the lord regarded them not , but cast them away , as you refuse things : on the other side now , there is much knowledge , that brings men much grace , that makes them keepe the couenant of god in a greater measure ; if hee regarded not them that brake the couenant , certainely now he will regard them that keepe the couenant , those that are his peculiar people , the men of his delight , the men whom he loues , vpon whom hee meanes to bestowe all his fauours , they are fauourites to the court of heauen ; this you shall haue , if you excell in grace , there are many other benefits , but still , i say , remember this ; if thou wouldest haue much grace , reade the scriptures exceeding much , make it thy chiefest study from day to day enquire into them , if thou canst liue vnder a good minister , that is liuely , and powerfull , and enlightning , set a higher price vpon him then thou hast done ; if thou hast an estate , spare nothing for thy soules good : for if wisdome be better then gold , and siluer , why should you not part with them for it ? and so by conference be doing something . wee see , psal. . what they are that are pronounced blessed , that meditate in the law of god day and night ; it is vpon this ground , when a man meditates , that is , when he delights in it , ( he will not meditate in it else ) grace will follow : for there is no man bleffed , except he hath grace , and the proposition should not bee sure , except a man doe settle himselfe to meditate day and night , it brings ability to keepe the law ; and therefore , ios. ● . . you shall finde it so expressed , saith the lord to iosuah , let not the law depart out of thy mouth , but meditate in it day and night , that thou maist obserue and doe it , that so thou maist make thy wayes to prosper , then thou shalt haue good successe . marke , if a man be still taken vp in doing something , in the things that belong to the kingdome of god , that hee make that the element that hee liues in , as it were , that hee make it his chiefe and principall study , that he busie himselfe about it from time to time , as much as possibly hee can get leasure , that hee preferre it before all things else , doing it both day and night , by this hee shall bee more abl● to keepe the law , he shall be more able to obserue it , and when that is obserued , it makes way for prosperity , then god will blesse thee , and giue thee good successe . so much shall serue for this . the next thing to be considered , which wee propounded , is , when the couenant is dissolued . you must know , that the couenant is then dissolued , when that is dissolued that did make the couenant . looke what it is that puts a man into the couenant of grace at the first , when that is taken away , then the couenant is disannulled betweene god and vs , but till then the couenant remaines sure . now , what is it that makes the couenant ? marke it , this is that that makes the couenant , when iesus christ offers himselfe to vs , and makes knowne his consent , he is the promised seede , in whom all the nations of the earth shall be blessed ; when wee againe come , and take this promised seede , and giue our consent , and make him our lord , and we be subiect to him to be his ; when we say to the promised seede , he shall be my god and my gouernour , and i will be among his people , and be subiect to him ; i say , when the heart giues a full consent to this , when the heart hath thus tooke the promised seede , and receiued him , and lookes for all from him , now the couenant and contract is made betweene them . now , beloued , as long as this vnion continues betweene christ and vs , the couenant is not disannulled ; so that , in a word , the couenant is neuer nullified , vntill thou hast chosen to thy selfe another husband , till thou hast taken to thy selfe another lord. in a marriage , there may be many failings of a wife towards her husband , many neglects , many disobediences , many fits of passion , many offences shee may giue him , but till she commit adultery , the bond cōtinues sure , there is no diuorse between them ; the couenant of god still remaines betweene them , there is no dissolution of the couenant : beloued , so it is here , thou committest many transgressions , thou offendest god oft , thou failest much in thy seruice thou owest him , but till thou shalt commit spirituall adultery , till thou leaue him , as it were , and shalt select and choose to thy selfe another master , another lord , another husband , the couenant remaines sure betweene you , there is no dissolution of the couenant . beloued , this is a point exceeding full of comfort : thou must not thinke , that vpon euery sinne the couenant is ouerthrowne betweene god and thee : no , the couenant remaines sure , the bond is not vntyed as yet , though thou faile exceeding much , though thou fall into many actuall rebellions against him , yet the couenant is not dissolued . but you will say to me , if this bee to breake the couenan● , to chuse another husband , i hope there are none of vs that are breakers of the couenant then , wee haue not chosen another god , we are willing enough to serue the lord ? beloued , the rule is exceeding true , if thou deceiue not thy selfe in applying it : therfore i say this to thee , take heed ▪ thou deceiue not thy selfe : it is certaine the couenant remaines sure , notwithstanding all infirmities , as long as thy heart cleaues to thine husband , as long as thou takest not another in his stead : therefore if thou wilt not be deceiued , as many doe deceiue themselues , i will giue thee but these two rules to know it by . the first is an immediate examination of thine owne heart , looke narrowly to this , if there bee any creature in the world , any pleasure , any profit , any matter of credit , or honour , or whatsoeuer the thing be , any delight , or sport , or inclination , or lust , wherewith thy heart commits adultery , certainely thou hast chosen another husband , whatsoeuer thou pretendest : if there bee any sinne that thou art in league with , wherewith thou art entred into couenant , as i may so say , thou hast broken the couenant with thy first husband , as you shall see an expression thereof , iam. . yee adulterers and adulteresses , if you loue the world , you loue not god. that is , if there bee any thing in the world that you loue in that manner , it is enmity to god , the couenant is broken . now , you will say , how shall wee know this ? you shall know it by this , if it di●ert , and put out , and quench the loue to your husband . you shall see a wife oft times , her heart is stolne from her husband , she comes to be in his presence from day to day● to doe all seruice to him , she performes , it may be , euery duty , as carefully , and as diligently as the best wife in the world , and yet for all this her heart is gone , here is but a shaddow of performance , she doth them , but not with loue , and delight , she doth them not with cheerefulnesse and willingnesse , she would be free : if thou finde this thy case , that thou art so in loue , that thy heart is stolne away with any thing in the world , with matter of estate , pleasures , or whatsoeuer it is , any outward excellency that thy heart is set vpon , any haunt , any delight , any lust that hath dominion in thy soule , that thou hast made a league with it , so that thou commest indeede to performe holy duties from day to day , but they haue no taste , no relish , thou dost them not with liuelinesse and quicknesse , thou dost them as one that must doe them of necessity and preforce ; but thou delightest not in thy husband ; thou comest before him , but thou delightest not in his company , thou d●lightest not in his presence , but the loue of other things , worldly mindednesse , quencheth that delight , it is certaine thou hast commited adultery , thou hast chosen another husband . you must know this , beloued , that a godly man that is once entred into the couenant , though he faile exceedingly in many things , yet his delight is still in the lord , hee desires exceedingly to please him , hee had rather be in his company , hee had rather haue communion with him , then with any other in the world besides ; hee had rather bee doing seruice to him then to any other ; he had rather be employed in any thing that ●ends to him ; so that if it could be , ( i make that supposition ) if there were such a proposition as there was in the old law , euery seuenth yeere , those that had serued an apprentiship , that were bondslaues , they might goe free , yet we see some so loued their masters , that they would not goe free , but would be their seruants for euer , and they were bored thorow the ●are , and were their seruants : for , saith the text , they loued their masters , and would stay with them . beloued , so it is in this case , take a man that commits adultery with any thing in the world , let him haue such a proclamation , that hee might goe free , he would , were it not for the losse of heauen , and for going to hell , ( but suppose it were free to him ) hee would goe free with all his heart , he would choose another master , and would be free from that bondage , ( for so hee accounts it ; ) but he that loues the lord , will not goe free if he might : for hee reckons that seruice the greatest freedome , and delight , hee had rather liue in his family , then in any seruice in the world ; it is not a seruice , but a friendship ; it is a marriage , he liues as a sonne in the family , and therfore he is willing to continue : for , beloued , as soone as a man is gotten into the co●enant once , ( this is the ground of it ) there is such a disposition put into his heart , there is such a disposition grafted in him and rooted in his inward parts , that he longs after the lord , as looke what disposition and inclination there is in the loadstone , in lingering after the iron , if you pull it from it a thousand times , still it lookes after it , and it cannot choose , it is the disposition of the iron : so , such a disposition there is in the seruants of the lord , to chuse him for their lord , and husband ; and it is not an empty choice , that c●●sists onely in affection , or in the naked resolution of the mind , but it is such a choice as hath strong affections running together with it , a strong inclination carrying the soule to him , so that though he be hindered many times , and often in his life , vnruly lusts come , and make a separation betweene the lord and him , yet he cannot abide to bee long from him ; it is the lord that hee loues , he cannot for his heart choose another master , hee cannot choose another husband , another lord , another friend , but it is hee with whom he will dwell , liue , and dye : if this be thy case , know , that thy continuall failings make not a breach of the couenant : for thou knowest that thy heart hath not chosen another husband : for though thou be forced sometimes , through the violence of temptation to serue another , yet thy heart cleaues to thy right master , it cleaues to him , it inclines to him , it bends that way : this is one way to finde it , looke to thy heart immediately . if thou canst not doe it by this , if this be too obscure a rule for thee , ( i will adde but this for the making of it plain ) looke to the effects . thou pretendest , i haue not chosen another husband , i haue chosen the lord for my god , and him will i serue . it is very well , it is a good profession , but take heede you bee on a sure ground . now , saith our sauiour , ioh. . you pretend that you are the children of abraham , that you haue him for your father , and not the deuill , but i say vnto you , hee that committeth sinne , is the seruant of sinne : and so likewise , know you not , that to whomsoeuer you obey , his ser●ants you are , to whom you obey ? rom. . and againe , pet. . of whomsoeuer a man is ouercome , to that he is in bondage . looke to it now , art thou ouercome with sinne ? dost thou obey sinne , when it comes with a command vpon thee ? dost thou commit sinne ? certainely thou hast chosen another husband , thou dost but deceiue t●y selfe . alas ▪ you will say , is it euery committing of sinne ? no , beloued , that is not the meaning of it , but take heed of this , when a sinne is drawne out as a thread in the course of thy life , now intruth thou obeyest it , now thou art ouercome of it , now it hath dominion whensoeuer it commands thee ; when there is , i say , a tract of sinne , when a man is still giuen to such a way , to such an infirmity , ( i cannot properly call it an infirmity ) that you may say it is such a mans trade , he walkes in it , now a man obeyes sinne , he is ouercome of it , it hath gotten the victorie ouer him ; as we vse to say of men , he is a worldly-minded man , goe to him when you will , you shall finde him so disposed , you shall finde him in all his carriage to shew himselfe to bee such a man , this sinne it runnes as a thread through his whole life , still he mindes earthly things , he is taken vp about them , he disrelisheth the word , he doth not minde it , hee doth not delight to reade it , or to heare it , hee doth not loue the company of the saints , and the like ; and so for any other sinne . if this will not serue the turne , thou maist iudge it by one sinne , but that is somewhat more difficult : i will giue you . examples , you shall see adam , and balaam , and saul , you shall see euery one of them in one sinne breake the couenant , and if you can finde yours the same case , you shall know whether you haue broken it by one miscarriage . take saul first , he was commanded to goe and kill the amalekits , and god would haue him destroy them vtterly ; saul goes about his commandement , he seemes to keepe it exceeding well , and where he failed in it , he seemed to haue a faire excuse , saith he , i did but saue the king , the whole body of the people was destroied : again , he saued but a few of the fattest of the cattell , and for what purpose ? not for his owne profit , to make him rich , but to offer sacrifice to the lord , and he hoped there was no fayling in this . well , saith samuel , thou hast cast away the lord , thou hast chosen another god. samuel charged him with no lesse ; for , saith hee , thy sinne is as witchcraft , it is as idolatry , that is , thou hast now cast god quite away , thou hast chosen to thy selfe another lord , another husband to obey , how shall this be made good ? the meaning is this , when a man receiues a commandement from god , ( marke it ) when a man knowes it is the lords will , that i should walke thus , and thus before him , that i should abstaine from such and such sinnes , i cannot deny but this is his commandement ; well , when a man comes to the keeping of it , & his heart finds out excuses , and saith in such and such a case , i hope i may be somewhat excused from a strict performance of it ; i say , when the heart at any time deliberates , and yet that word is not sufficient to expresse it , but when the heart workes according to its owne proper inclination , and then disobeyes the lord in any commandement , certainely then it casts god away . beloued , it is not such disobedience , as when a man is transported with a strong affection , a strong temptation , when he is not himselfe for a time , and his sinne be discouered , he easily returnes , and will be the same man he was ; but , i say , when a man deliberately commits sinne , when a man considers himselfe well , and hee is not transported with the strength of temptation , but his heart workes at liberty , so that hee acts himselfe , in this case he doth as saul did , hee casts god away , and god sent him word that he had cast him away . the like was the case of balaam , hee carried it exceeding fairely , i will not , if balaac will giue me his house full of gold , curse the people : i cannot doe that which god hath not said to me , yet balaam desired much to doe it , hee thought hee would make tryall , he would goe as farre as he could , god saw it , and found it out , and you see what iudgement was giuen vpon him , and this was presently discouered , he gaue aduice to balaac to put a stumbling blocke before the children of isra●l , that is , by offering with the moabites , and committing fornication with their women ; and so , saith he , i shall be able to curse them , when they haue committed sinne once , then i may curse them to purpose . i say , there was the naturall , the proper inclination of balaams heart , it was not a thing that he was drawne to ; but when his heart was left to it selfe , to goe which way it would , that way it went : it is not so with a man that is in the couenant : for grace , it still preuailes , and hath power ouer him , it is that which hath dominion and possession , it is that which is the lord of the house , and whensoeuer he is lest simply to himselfe , that his heart workes which way it would , certainely then he pleaseth god , he cannot , he doth not sin against him . i cannot stay to presse this further , but rather come to make some vse of it ; but this remember , so long as a man doth not chuse another husband , so long the couenant is not broken ▪ though the failings be exceeding many . the vse wee are to make of it is this , if there be this comfort , that though a mandoe commit many sinnes , yet , so long as he hath the lord for his husband , as long as he is not willing to chuse another master , still the couenant is sure ; beloued , then comfort your selues with these words , and make vse of the couenant , and apply the promises of the couenant , say this with thy selfe , it is very true , i am sinfull , i prouoke god from day to day , yet , for all this , i am not out of the couenant , and therefore the promises of the couenant belong to me , and therefore , notwithstanding my sinnes , i will go boldly to the throne of grace , and i will lay claime to the promises , and to all the parts of the couenant , for they belong to me . beloued , this vse you should make of it , whē you heare the couenant is not broken . now the promises of the couenant are of . sorts ; the promises of iustification , the promises of sanctification , and the promises of blessings of all sorts , that belong to this life , and to the life to come . this threefold vse then thou shouldst make of it , first , put the case there lies vpon thy heart the conscience of any sinne that thou hast committed , that troubles thee , thou art afraid that this sinne should make a s●paration betweene god and thee , thou hast yet no assurance of the forgiuenes of it , but the conscience of the sinne lyes vpon thee , as that expression you haue heb. . what wilt thou doe in such a case ? goe to the lord , and say to him , lord , notwithstanding this , i know i am in couenant with thee , and lord , this is one part of thy couenant , that thou wilt remember our sinnes no more , but , when they are sought they shall not be found . my beloued , as you haue heard before , they are the very words of the couenant . i say , if thou come to the lord thus , and bring christ in thine armes , ( for that is the nature of ●aith , faith first seizeth vpon the dead body , as the vul●ures and as the eagles doe first seize vpon the body ; so faith first seizeth vpon christ ) i say , if thou canst go to him , and say , lord , i haue thy sonne , he hath offered himselfe to me , he is freely offered , and i haue tooke him , and all thy promises in him are yea and amen , and this is one of thy promises , that thou wilt forgiue me : if one plead the couenant hard with god , and tell him it is a part of his couenant , and he must be iust , hee cannot be a couenant-breaker ; doe you thinke that god will breake his couenant with thee , or any man ? he cannot deny thee , he will put away thy sins : strengthen thy selfe with this : for this couenant is continuall , the mediator of this couenant is iesus christ , who is such an high priest that is able perfectly to saue those that come vnto him , when a man hath commit●ed the greatest sinne , and sees but the blood of buls and goates , he might thinke thus with himselfe , alas , what can this poore and beggerly ceremony doe , to deliuer me from the conscience of my sinne ? well , saith the apostle , we haue another kind of sacrifice , and another kinde of priest , heb. . we haue such an high priest , as is able perfectly to saue those that come to him : and why ? for , saith he , he is gone , not into the tabernacle , as the other priests , but he is entred into the very heauens . besides , saith he , he goes not once a yeere , as they did , but he liues for euer to make intercession for vs , hee is not gone with the blood of buls and goates , but with his owne blood , he is a high priest , holy , harmlesse , vndefiled , separated from sinners , higher then the heauens , and therefore doubt not but hee is able perfectly to saue those that come vnto him . beloued , consider this , it is the very vse that the apostle makes , heb. . . saith he , seeing these things are so , since we haue such an high priest as we haue described , since it is the very sacrifice of his blood it selfe , let vs draw neere in the assurance of faith ; that is , if the conscience of any sinne lye vpon vs , let vs not goe to god with a quarter wind , or w●th a halfe wind , but with a full assurance of faith , let vs make no question , but trust perfectly to the grace that is reuealed . you must thinke so of iesus christ , hee would haue you thinke so , and conceiue of him , that he is now in heauen , that he is able perfectly to sau● you , that there is nothing you haue committed , that can doe you hurt ; he is like a friend in the court ; if a man were sure that hee had one that were neuer from the king , that hath his eare continually , that is alway in his presence , that is such a fauourite , of such power with him , that certainely he can deny him nothing , a man would be secure : put the case there were some whispering fellows that would be ready to informe against him , yet , saith hee , i haue one there , that will be ready to take care for me . my beloued , this is thy very case . christ iesus is gone to heauen , it is a thousand times better for thee , that he should be there , then that he should be here in this world still , there he is thy attorney , as it were , he takes care of thee , hee sees all the accusations that are brought against thee , and he is ready to answer for thee , saith the text , he makes intercession , if there come any thing that tends to make a breach between god and thee , he is the mediator for thee , he dwels there for that end , if there be any offence , any breach comes , that he may make it vp betweene god and thee ; consider this , and when thou hast committed a sin , go to this high priest , that is able to saue thee perfectly , and remember that it is a part of his couenant , and so labour to grow vp in full assurance of faith , that no conscience of sinne may lye vpon thee , to make a separation betweene god and thee : for , beloued , you ought to trust perfectly to the grace that is reuealed through him . and as i say for sinne , so in the second place you are to make vse of the couenant , as put the case there bee some strong lust , some violent temptation , that thou art not able to outwrestle , it is too strong for thee , thou wouldest faine be rid of it , but thou art not able , why what shalt thou doe in this case ? remember that it is a part of the lords couenant , that he will deliuer thee from all thine enemies , that thou maist serue him in righteousnesse and holinesse all the dayes of thy life . it is a part of his couenant to remember it , he hath sworne to remember it , he hath said he will write his law in thy heart , and that can neuer be , without he obliterate all old writing , he hath said he will giue the holy ghost , he hath promised to giue thee a new heart , and a new spirit ▪ now consider this , it is a part of his couenant , goe to the lord , and beseech him to make good his couenant , this is the way for thee to ouercome it ; if thou go about it any other way , thou shalt neuer be able to out-wrestle it . beloued , for a man to thinke thus with himselfe , to say , i haue receiued grace , i hope i haue some strength , therefore i will be bold to venture vpon such a temptation ; or , at least , i hope by my promises , by my vowes , & prayers , and reading , one way one way or other to master it , and ouercome it , this is not the way ; thou must goe to god , and make vse of this couenant , and beseech him to giue thee strength : for , marke it , god would not take this vpon him , to giue vs new hearts , and new spirits , to sanctifie vs , to make vs new creatures , to crucifie the flesh , to weaken the dominion of sinne , hee would not take this vpon him , and make a promise , if wee were able to doe it : but hee knowes it is in his owne power , and he must doe it for vs ; and therefore in such a case we must goe to him , and beseech him to doe it : for know this , when a man is in christ once , when he is in the couenant , he liues by a principle without himselfe , and not by one within himselfe , as paul saith , i liue by iesus christ , that is , he is without me , and it is he still that giues me strength , therfore goe to him . if you aske the reason , why will the lord haue it so ? why may not a man haue a sufficient habituall strength in himselfe , by which he may be able to out-wrestle lusts , and to ouercome temptations ? the reason is , because no flesh shall reioyce in it selfe ; and therefore christ is made sanctification ; that is , you deriue it from him , from day to day , from time to time , that you might not reioyce in your selues , but in him : therfore let no man goe about such a businesse in his own strength : for a man to thinke , beloued , by vertue of that habituall grace hee hath receiued , to be able to ouercome sinne , and to worke righteousnes , it is all one as if a man should say thus with himselfe , i see my house is full of light , now i will shut vp my doores and windowes , i hope to haue light enough ; when he hath done so , you know , the light perisheth presently , because the sun is shut out , that which giues light : i say , so it is , when a man thinks , now i am some body , i haue now gotten some strength , now , i hope , i may walke with some confidence more then before ; this is to shut vp the windowes , as it were . no , thou must haue continuall dependence vpon christ , otherwise , if thou goe to ouercome any sin , and thinke to doe it with thy owne strength , it shall be too strong for thee : for you wrestle with spirituall things , and without a strength from one without thee , they will be too strong for thee : goe to the lord , and say , lord , i confesse , i am able to doe nothing of my selfe , but i bring my heart to thee , as an empty caske , beseeching thee to fill it with grace ; lord , i want much grace , iesus christ is full of grace , and hath filled himselfe for that purpose , that he might communicate it to vs : i say , in such a case , now , if thou goe to the lord , and beseech him to make good his couenant , tell him thou restest vpon his strength , thou goest against sinne , as iosuah went against the ca●●●ites , not because he was able to ouercome them : for they were giants , and had cities walled vp to heauen ; but hee went in the lords strength ; i say , if a man goe in this manner , bee assured that the lord will not faile thee , he will giue thee ability to ouercome . the third case is , when any outward trouble lyes vpon a man , let him goe and remember it is a part of gods couenant to blesse him , to blesse him with what ? withall kind of blessings , and to be a buckler to him ; there is no euill in the world , but god hath promised to bee a buckler to shield him , and to defend him from it : put the case thou lye vnder any pressure , any calamity , any crosse , any disease , any affliction of minde , or of body , or estate , or of name , why goe to god now , and tell him it is a part of his couenant to deliuer thee , and labour to find out , if thou canst , beside the generall couenant , some particular . the lord hath said , if thou bee in trouble , call vpon mee , and i will deliuer thee ; if thou be in a strait , in extremity , the lord hath said he will worke thy workes for thee , and so yo● may goe to him in particulars . but when fait● hath once gotten a promise , be sure that thou keepe thy hold , pleade hard with the lord , and tell him it is a part of his couenant , and it is impossible that he should deny thee ; doe as the woman of canaan , when thou art on a sure ground , take no denyall , though the lord may deferre long , yet he will doe it , he cannot chuse ; for it is a part of his couenant . beloued , therefore in this case , doe , as you see two metaphors vsed in scripture , they are excellent for this purpose , esay . . there is a commandement of the lord for the children of israel , that they should sucke , and be satisfied with the brests of consolation , &c. the words are obscure , as they are read to you , but the originall makes them exceeding cleere ; there are two metaphors vsed , one is to milke consolation out of the promises , the meaning is this , that the promises are full of comfort , as a dugge is full of milke ; now , if thou be ready to faint , goe and milke out consolation out of the promises , that will relieue thee , that will stay thy heart ; goe , saith he , and sucke , draw out consolation from the dugges , from the promises , ( for that is the meaning ) which he cals the brests of consolation ( for hee repeates the promise presently after , ) thus saith the lord , behold , i will extend peace ouer her like a flood , &c. the other metaphor is to extor● , to oppresse the promises , that , as a rich man oppresseth a poore man , and gets out of him all that he is worth , he leaues him worth nothing , he playes the extortioner with him ; after that manner deale thou with the promises , for they are rich , there is a price in them , be thou as an extortioner to them , take out whatsoeuer thou needest , or wring it out of the promises , as it were . now when a man is poore and needy , let him goe to the rich promises , and bee as an oppressor to them , that is , consider the promises to the vtmost , see the vtmost riches that is contained in them , and they will make thee rich againe ; draw out the vtmost of that milke that is in them , and it will exceedingly reuiue & comfort thee : for example , ( that i may a little open it to you ) iacob , when esau met him , and his heart began to faint , ( for , saith the text , he feared exceedingly ) his heart began to faile him now , and what did he ? he did goe and sucke consolation out of the promises : for thus he reasons with the lord , lord , thou hast said thou wilt doe me good ; now hee stayes himsel●e vp with this , and hee got so much strength with this milke , that hee was able to wrestle with the lord all night , and would not let him go without a blessing ; this promise sustained him , from whence he sucked consolation and strength for thou hast said thou wilt doe me good , therfore i am resolued , i am sure i am vpon good ground ▪ i will not let thee go without a blessing . and so abraham , when he was to offer his onely sonne , what should he doe now ? here he was dessolate , poore , and needy , certainely his heart could not but be ready to faile , & what should sustaine him in this case ? there was a promise , you see , heb. . he was sure god had made a promise , and hae said vnto him , this is isaac , and this isaac i will multiply , and with him i will establish my couenant , and his seede shall be as the stars of heauen ; saith abraham , god promised it , and though i should kill him , god can put a new life into him ; he went , you know how farre from his house where hee dwelt ▪ surely he sustained himselfe by the promise , he rested vpon this promise , he drew consolation from it , and he drew it to the full , there was much milke in that promise , and that sustained and comforted him . i might giue you many instances . so dauid , when hee comforted himselfe at ziglag , what was it that he comforted himselfe in ? surely dauid remembred this , the lord hath annoynted me king ouer israel , he hath said that i shall be king , and shall sit in the throne of saul ; it is true , i haue lost all that i haue , and the souldiers that should bee my strength , are now at this instant ready to stone me ; yet he remembred this promise , and comforted himselfe in the lord , that is , in the promise that the lord had made to him , whereof this was the maine that he had to comfort himselfe with . beloued , learne to doe this when you are in any strait , if there be any thing that you need , remember this , if thou can but get a promise , if faith can but get this footing , the lord hath made it a part of his couenant , and there is his hand and seale to it , the sacrament that thou receiuest from time to time , is but a seale of that couenant , and if he seeme to forget it for a time , ●e will remember it , hee cannot forget it long , be assured he will performe it , it is impossible but he should , let not your hearts faile , if thou haue a promise , he will doe it in due season , although not in thy season , yet he will doe it in the best manner , though not in that manner and fashion that thou imaginest . beloued , one thing more we should haue added , that is , to exhort men to enter into couenant ; this i should haue pressed to you , the miserable condition of a man that is without it , and the happines of the man that is within it , with this we●should haue concluded the point . beloued , consider this , in what a miserable condition men are without the couenant ; it is enough that is said , eph. . without god in the world , and without the couenant , they are put together , they are aliens and strangers from the couenant , without the couenant , without god in the world : is it a small thing to be without god , and without the couenant ? when thou con●iderest this booke , and the many precious promises in it , that we spake of before , and thou hast not right to one of these promises , if thou be without the couenant ; when thou art in a straite , if thou be a stranger to god if thou be out of the couenant with him , what wilt thou do ? whither wilt thou goe ? we are subiect to . straits ; you know what a weake creature man is , what neede hee hath of assistance ; what wilt thou doe in the time of extremity ? thou canst not goe to god , thou art not in the couenant with him , but thy case is as that of zedekiahs , micaiah tels him , thou shalt goe from chamber to chamber ; so thou shalt goe from place to place , god will not receiue thee : for thou art not in couenant with him . but is that all , that thou shalt want the comfort of god ? no , know , if thou be not in couenant with god , he is thine enemy : if thou come neere to him for refuge and comfort , he will be to thee as a deuouring fire , and when thou commest to him , thou shalt bee as soft wax to the scorching flame , as stubble to the fire ; and not only so , but thou shalt come to euerlasting burnings , such fire as shall neuer goe out ; such the lord shall be to thee , if thou be not in the couenant with him . you will say to me , this is to come , if it may be well for the present , i shall beare it the better , i will goe one step further therfore . if thou be out of couenant with god , all the creatures are at enmity with thee , there is neuer a creature in heauē or earth , but it hath liberty to do thee hurt : for if thou be out of league with god , thou art out of the protection of the law , if any creature doe thee mischiefe , it shall neuer be required at his hands , but there is a liberty giuen them , satan may hurt thee , men may hurt thee , beasts may hurt thee , all the insensible creatures may hurt thee ; for there is no prohibition . besides , thou hast no shield , nor buckler to defend thee from them : for thou art not in couenant with god , he is no buckler to thee : all this is the case of euery man that is out of the couenant ; and this is not a small thing , to be out of the pales of gods protection , to haue euery creat●re ready to do a man a shewd turne , and he to haue no immunity , nothing to deliuer him ; it is not so with the saints , all the creatures are at peace with them . to draw this a little neerer , if there bee any thing in the body , or out of the body , that troubles vs , if there be imaginations in the minde , that be to the soule , as the gout is to the body , if thou be in couenant with god , all these are at peace with thee : for all these are at gods command , it is a part of his couenant ; when thou art in couenant and league with him , thou art in league with them , and therefore they shall neuer doe thee hurt . bee assured of that , when thou art within the couenant , there is no creature in heauen or earth can doe thee hurt : for thou art at peace with it , it is not an enemy , and that which is not an enemy , it neuer doth hurt ; but if thou be not in couenant with god , now these haue a power to hurt thee , there is no prohibition vpon them , there is no restraint , but they may doe thee hurt , they are enemies to thee , both those things , and whatsoeuer else is in heauen or earth ; satan , and euery creature hath power to doe thee hurt : when thou walkest in the way , when thou sittest in thy house , wheresoeuer thou art , thou walkest in thee middest of . dangers , because thou art not in couenant with god , therefore thou art exposed to the enmity of all the creatures . but this obiection will be made , yea , but many or those that are within the couenant , receiue hu●t from the creatures , & many of those that are out of the couenant , liue peaceable and quiet liues ? i will answer it in a word ; it is very true , they may be exercised , though all the host of heauen and earth be at peace with them , and there is not any creature can doe them the least hurt ; no , they neither will , nor can goe about it , to lift vp their hand against them ; yet they may be exercised with many afflictions , but there is a very great difference betweene these two , the same disease , the same griefe , the same apprehension , lyes on the heart , and wounds the spirits of the one man , but to the other that is in couenant , it is a rod in the hand of a father , enabling him to keepe his couenant the better , it is as a medicine in the hand of a physician , to heale him , to comfort him , to doe him good ; that very disease to another is as a sword in the hand of an enemy , as poyson in the hand of the destroyer to hurt him . as , for example , the deuill had power to vexe saul , and to vexe iob , here was the same instrument , the deuill had power ouer both , but there was a great deale of difference , you know , he had power ouer saul as an enemy , he had power ouer iob as a friend : and so likewise iudas had a messenger of satan , to fill his h●art , and paul had a messenger of satan too , to sollicite him , and to trouble him , and to ioine with his lusts , to make them as pricks in his sides , but there is much difference ; to the one he had a restraint , the lord saith to the de●ill , what hast thou to doe with iob ? thou shalt ●oe thus far , and no further , thou shalt not hurt ●ob to paul there was a restraint too , thou shalt goe th●s far , for what purpose ▪ as there was a restraint , so there was another end likewise , so far it shall goe , as till it hath humbled him ; iob and paul were humbled by it , a iot further it cannot goe : for the deuill in truth , though hee be hostile to them in affection , yet cannot hurt them in action , because god only vseth him to doe them good , and to humble them ; iob was the better , and paul was an exceeding gainer by it , but saul and iudas were great iosets ; so there is a great difference betweene these two . the shepheard sets his dog vpon the sheep to bring them in , another man sets his mastiffe on another creature to worry it , and to destroy it ; the lord sets the creature vpon his own seruants , but as the shepheard sends out his dogge , to bring them in ; as soone as they are brought in , he rates the dog , and will not suffer him to doe them the least hurt . a man will not haue his seruants , nor children , nor his friends hurt , but he will rate the dog when he fals vpon them ; so the lord doth with euery creature whatsoeuer , when it comes to hurt them , he rebuker it , as he did the stormes and winds : on the other side , when a man is out of co●enant with god , then god vnlooseth the coller of the creature , as it were , and sets him vpon such a man , and saith vnto him , go & worry such a man , wound him , be an enemy to him , hurt him . this obiection is so to be answered , that those that are within the couenant , they are often molested and troubled , the creatures seeme to hurt them , though they be in league and at peace with them , and can doe them no hurt . secondly it is obiected , that others that are out of the couenant , they liue in peace ? beloued , i beseech you , consider this , and it is profitable to cōsider , that he that belongs not to the couenant , he may liue in his fathers house , he may sit at table with the children , he may haue the same maintenance , the same clothing , the same vsage , the same liberty , the same priuiledges of the family as the children haue , and yet for all this , this is one that belongs not to the couenant , but one whom god intends to cast out . ismael , you know , liued in the family , as well as isaac , and was as well vsed as isaac , till the time came that god would cast him out ; and therefore deceiue not thy selfe with out ward peace , to say , god and the creature are at peace with me ; for i haue prosperity in all that i doe . no , it may be , the time of casting out is not yet come , but in due time , when the right season shal come , then ismael shall bee cast out , and euery one with whom the couenant indeed is not established . caine remained for a time , but he was cast out , and made a vagabond vpon the earth . saul remained for a time in the house , but in due season god cast him off : so , i say , god may nourish , and cherish , and defend thee , as if thou wert one of his owne children , but he will cast thee off in the end . we haue a notable example for it , in his dealing with the children of israel , they were such as belonged not to the couenant , a great part of them , and yet see how he vsed those very men ; deut. . it is said , hee carried them on eagles wings ; that is the expression , that is , the lord carried them so safely as the eagle carries her yong on the top of her wings , that no fowle can reach them , but she is aboue all fowles , and stronger then all fowles , and flyes higher , and so they were safe as on eagles wings , nothing could reach them ; after that manner i carried you out of egypt , i kept you so safe : besides , i did not onely defend you , but fed you with the finest wheat , with the purest oyle , with the liquor of the grape ; and yet notwithstanding all this , these men were such as god hated , such as were not in league , as belonged not to the couenant : deceiue not thy selfe , god may doe all this , and yet cast thee out ; he may feed the with riches in abundance , and yet if thou be not a sonne , if the couenant be not established with thee , thou shalt be cast out ; the sonne abides for euer , but hee with whom the couenant is not made , though he may continue in the family for a while , hee shall not abide long , but shall be cast forth . finis . fovre sermons , wherein certaine objections against the poynt of gods all-svfficiencie , ( handled in the fiue first sermons of the former treatise ) are answered . ecclesiastes . . . . . i haue surely set my heart to all this , to declare this , that the iust , and the wise , and their workes , are in the hand of god , and no man knoweth either loue , or hatred , by all that is before him : for all things come alike to all , and the same condition is to the iust , as to the wicked , and to the good , and to the pure , and to the polluted , and to him that sacrificeth , and to him that sac●ificeth not ; as is the good , so is the sinner , he that sweareth , as he that feareth an oath , &c. wee haue purposely chosen this text , that we might answer some objectiōs , which might be made against the all-sufficiency of god , which we spake of lately to you ; for this might be objected ; if god be all-sufficient , what is the reason of this dispensation of things that we see in the world , that there be righteous men , to whom it is according to the worke of the wicked , and there be wicked men againe , to whom it is according to the worke of the righteous ? here you haue this answer made , that for a time all things come alike to all , there is the same condition to the one , as to the other : the reason of which you shall see when we come to the handling of the words . but in briefe , to open them to you : you shall ●inde , that this was the occasion of them . in the . verse of the former chapter , sayth the wiseman , i haue applyed my heart vnto wised●me , and to behold the busines that is done vpon the earth , in which i had no rest , either day or night , i was so intent vpon them . well ; what is the conclusion ? sayth he , i found this , i was not able to finde out the reason of gods workes ; i beheld the workes of god , that man cannot finde out the workes that are wrought vnder the sunne , yea though a wise man thinke to know it , he cannot finde it : that is , when i see how god dispenseth things , i am not able to finde out the reason , and not i onely , but no man is able to finde it , no , saith he , though he be a wise man ; no , although he search never so diligently , he cannot find out the reason of gods wayes , the reason of his providence , of his dispensing of prosperitie to the wicked , and adversitie to the godly ; yet these two conclusions notwithstanding he found , which he expres●eth in the first verse . first , that the iust , and the wise , and their workes , are in the hand of the lord : that is , although i see not the reason why god doth it , yet this i finde , it is the lord that disposeth all things , both to men , and all their workes ; all the events that fall out , both good , and euill , i finde this , that they are in the hand of god. the second thing he found is , that all things come alike to all : there is the same condition to the good , and to the evill , to him that sacrificeth , and to him that sacrificeth not . these be the two things , that the wiseman professeth he found out , & from hence he gathereth two consectaries . one is , that there is no man able to know loue , or hatred , by all that is before him : that is , by all that he seeth done to himselfe , or by all that he seeth god doe to other men ; he is not able to judge by that , who it is that god loues , or who it is he hates . a second consectarie from it , is expressed in the third verse ; sayth he , this is an evill i haue seene vnder the sunne , that there is one condition to all : that is , the sonnes of men when they haue seene this carriage of things , this administration , and dispensation of good and evill , thus premiscuously , to men of all sorts ; therefore , sayth he , the hearts of men are full of evill , and madnesse is in their hearts while they liue : that is , therefore they seeke not god , but the creature , therefore they doe not depend vpon him , but seeke to secondaric meanes ; what is the issue of it ? therefore they goe downe to the dead : that is , they perish for ever . so much briefly for the meaning of the words . now before he comes to deliver these two conclusions , he makes this preamble ; i haue given my heart , sayth he , to all this , or i bend my selfe with all my might to this , even to declare these two things ; that all things are in the hand of god , &c. whence we will gather this ( in that salomon sayth , that he bent himselfe , with all his might , to declare both to himselfe , & to others , that all things are in the hands of god ; ) that it is a very hard thing , to be perswaded of gods all-sufficiencie . it is a very hard thing to be perswaded , that all things are in the hands of god , it is a hard thing to perswade our selues , it is a hard thing to perswade others , that is , i shall not deliver the poynt fully to you , except god himselfe teach you , except god himselfe declare it ; it is so hard for a man to see all things in the hands of g●d , to know that he is able to doe all , that , except god teach it to a man , he is not able to know it , that is , he is not able to know it to purpose , he is not able to know it so , as to haue the vse of it , he is not able to know it in a practicall manner , except the lord teach it him . the ground of which is : because , it belongs to the holy ghost to perswade , it belongs to god to perswade , not onely to perswade this truth to the hearts of men , but also to perswade all saving truths of what nature soever ; and therefore wee see when christ sends out his disciples , his apostles , he bids them , goe , preach the word to the iewes , and gentiles ; and whereas they might object in that case ; how shall we be able to perswade men , that bring a strange doctrine , and strange newes to them , a strange thing that was never heard of ? christ answers them thus , i will send my spirit with you , and he shall convince the world of sinne , of righteous●esse , and of ludgement ; as if he should say , i confesle you are not able to doe it , that is a worke that onely belongs to the holy ghost , and he shall convince men of their miserable estate out of christ , he shall convince them of that righteousnesse that they are to haue by christ , he shall also convince them of holinesse , and sanctification , vnder christs government . thus , sayth he , the holy ghost shall doe ; you are not able to performe it . and so when the lord makes the promise , that the people should serue him , and feare him : the question is , how they should be able to doe it ; shall the prophets be able to perswade them ? shall the apostles in their times be able to perswade them ? no ; sayth he , they shall all be taught of god ; as if he should say , without his teaching it will be all in vaine ; but if the lord teach them once , they shall be perswaded effectually , they shall not onely know what their dutie is , but they shall be readie to performe it . the reason of which is ; first , because god onely is the generall , and vniversall worker , he onely is vniversally wise , he onely knowes all things , and therefore he onely is able to teach all things ; men know but in part , and therefore they are able to teach but in part , ( now he that is perswaded of a thing but in part , though he may acknowledge the thing to be good , yet his heart is not wrought to practice it ; for there is something yet behinde , some objections , that are not yet answered . ) it is onely god that hath an vniversall light , that is a generall worker , and therefore he is said to be onely wise ; for a man is not sayd to be wise , except he know all things that belongs to such a busines ; if there be any part , or corner of it hid from him , he is not wise , that is , he is not able to proceede aright , he is subject to errour : but god , who hath abundance of light , god , that knowes all things , is onely wise , and therefore his is onely able to perswade . hence it is that men are able to perswade , that such graces are good , that such wayes are excellent in themselues , that it is good to take such courses , but yet to answer all the secret objections of the heart , to perswade fully , to turne all the wheeles of the soule , this is that , that a man is not able to doe , to enlighten all the corners of the heart , he is not able to convince fully . secondly , god is onely able to doe it ; because he onely knowes all the windings and turnings of the heart of man. it is sayd in ier. . . that the heart of man is exceeding deceit full , who can know it ? that is , no man in the world can know his owne heart , much lesse can any man else know it , there are so many windings , so many turnings in it , there is such a labyrinth in the heart , such a depth in it , that no man is able to search his owne heart , to finde out the bottom of it : oh but who is able to doe it ? sayth he , in the next words , it is god that searcheth the heart and tryeth the reynes : that is , he onely knowes the severall inclinations of the will , and therefore he onely is able to perswade . you know , if a man make a key to vndoe such a locke , he must know all the wardes of it , or else he may make a key that will not vndoe it , he may endevour , and not be able to turne the locke ; so the lord that onely knowes all the wardes , all the secret passages ; all the windings , and turnings of the heart of man ; he onely is able to sute it , and to ●it it with such arguments , as shall be effectuall to perswade . you see when he would perswade moses to goe downe into egypt , there was a secret objection that moses had in his heart , if he went thither that he should loose his life ; god that knew moses heart , knew where that objection lay , where it stucke with him , he was able to bring arguments to perswade him , goe thy way ( said the lord ; ) for they are dead that sought thy life . last of all , god is onely able to doe it , because he is able to mend the heart where it is amisse : a man perhaps may be able to shew an object , and to bring it to light : but what if the eye be amisse ? the man is not able to see and to discerne for all that ; if a man● oye be blind , if there be any west in it , he is not able to remoue it ; so a man may propound arguments , but to make the heart capable of those arguments , he may propound reasons and perswasions , but to make the heart apprehensiue of them , it is aboue the power of the creature : and therefore it is god onely that re●●●● vs in the spirit of our mindes : he that hath made the eye , and so he that made the will , and the vnderstanding , he only can heale the breaches of them , he onely can elevate them , and put a supernaturall light into them , and make them fit to apprehend those spirituall reasons , of any kinde , that he objects and propounds to the hearts of men : so that god onely is able to perswade , as of all other truths , so of this , that all things are in his hands ; that he is all-sufficient . we may make this vse of it : we see the reason , why one man is able to see and to trust to this all-sufficiencie of god , and another is not . the reason is , because christ hath revealed it to one man and not to another : god hath taught it to one man and not to another . we see it in common experience ; a wise , learned , wittie , and able man , that can discerne more then many others of the vanity of outward things , of the all-sufficiencie , and fulnesse that is in god , yet when he comes to the practice of it , he is able to doe nothing : on the other side , wee shall finde in experience , that many poore christians , that are able to say little , yet when they come to practice , they are able to part with their libertie , with their credit , with their goods , and with their liues , that they may cleau●●o god , and keepe a cleare conscience : what is the reason of it ? because they be taught of god , they are perswaded by him , & therefore they are able to practice it ; as for the others they are taught by men , they are taught by themselues , and therefore they are not taught it indeed● , they are not fully convinced of it , and therfore though they know such things , though they be floating in their mindes , yet they haue not the vse & the practice of them . wherein you shall obserue this difference , that a man may know a truth , and yet not be led into that truth , as you see ioh. . . when he shall come which is the spirit of truth , he shall leade you into all truth . ( marke it ) he shall leade you into all truth . it is one thing to preach the truth , and another thing to be led into the truth . the holy ghost shall lead you into all truth , as a man is led by the hand into a place : for we are not onely blind , but lame too ; wee are not onely vnable to see spirituall truthes , but when we see them , we are not able to follow the guidance of the holy ghost ; therefore sayth he , the spirit shall not onely shew you such and such things , but shall leade you into those truthes , he shall leade you into the practice of them . many men they know what temperance , what sobrietie , and patience are , who are not able to practice them , that are not led into the truth of these poynts : because that is proper to the holy ghost , it is he onely that leades vs into them ; it is he onely that enableth vs so to see them , as to be fully convinced , so , as to resolue vpon the practice of them ; and therefore you shall finde the apostle s. paul , ephes. . when he revealeth there those spirituall blessings , that we haue in christ , when he had declared many of those glorious priviledges , in the . verse he prayes , that the eyes of their vnderstandings might be opened , to see the hope of their calling , and the riches of this glorious inheritance prepared for the saints , & the exceeding greatnesse of his power towardes them that beleeue . the meaning of it is this ; when paul had discovered all this , sayth he , this labour of mine will be but in vaine , except the lord open the eyes of your vnderstanding . so it is when we preach to you , of the all-sufficiencie of god , when wee discover to you those glorious priviledges , that we haue by christ , except the lord open mens eyes , except he send the spirit of revelation into mens hearts to discerne those things , except he preach to the heart , as well as we doe to the eare , it is but lost labour ; sayth the apostle , if he would open your eyes to see the hope of your calling , to see those great hopes that you haue by reason of your calling , to see the riches of that glorious inheritance prepared for the saints , it is not onely rich , but abundant riches . againe , ( sayth he , ) to see the exceeding greatnesse of his power : a man is able to see some thing , that god is able to doe this , and to doe that ; but to see the exceeding greatnesse of his power , how farre it reacheth , this none is able to doe , vnlesse he haue the spirit of revelation , to open his eyes to see it ; that , even as elisha sayd to gehasi● , there are more with vs them against vs. but how came gehasie to know that ? elisba prayes the lord to open his eyes , and when his eyes were opened , he saw it visibly : after this manner , the lord deales with his children ; when such truths as these are propounded to them , that god is all-sufficient , yet all this is nothing , except god will open their eyes , except he will be with them ; as he was with iob , all that his friends said to him would not perswade him , till god himselfe spake to him out of the whirlewinde . when god himselfe will say to a man as he did to abraham , i am all-sufficient , then he perswades him , and not before . and this , beloved , is the office of the holy ghost ; it is he that shewes the father , and the sonne , to the sonnes of men , it is he that glorifies the father , and the sonne . and in this sence he is said to fill them with ioy vpon all occasions : for the cause why a man rejoyceth is , because he is informed of some good newes , something he is perswaded of , and when he heareth of it , there followes sudden ioy ; so when the apostles were in distres●e , in prison , when they were in danger , the holy ghost brought good newes to them , he revealed to them such and such things ; vpon this revelation , vpon this good newes that was brought to them , it is oft said they were filled with ioy ; which is therefore called the ioy of the holy ghost , which the holy ghost workes in men by perswasion , by revealing to them the hope of their calling , and the riches of their glorious inheritance , and the exceeding greatnesse of his power , working in those that beleeue . and therefore this you must cōsider , that though we preach to you , and you heare all these truths of gods all-sufficiencie , yet you are able to practice nothing , till christ reveale it to you . if he come to a man when he is in a strait , and say to him , as he did to paul vpon severall occasions , feare not paul , i will be with thee . i say , if he himselfe would come thus and speake to the heart of a man , that is , if he would reveale it by his spirit , wee should be able to practice it , we should be able to stay our selues vpon him , wee should be able to trust him in his all-sufficiencie , and would venture vpon any thing , we should be able to doe our dutie , wee should be able to suffer persecution , as the apo●●le speakes , because we trust in the living god. it is a certaine and true rule , no man is able to guide his life aright , his riches , his credit , his libertie aright , except he be able to neglect them ; and no man is able to neglect them , except he haue some thing that is better in stead of them ; except he see these two things . an emptinesse in them . and a fulnesse some where els . but now who is able to perswade men of this ? surely he that perswaded salomon that all was vanitie ; it is he that must perswade vs ; without him it cannot be done . what was the reason else that peter , andrew , iohn , and the rest of the apostles , were able to forsake all things , when others were not ? doubtlesle , because they were per●waded they should finde it againe in christ , when others were not so perswaded ; flesh and bloud did not teach them , but the holy ghost revealed it to them , that though they had lost all , yet they should find all , yea , they should finde an hundred fold more . what was the reason that demas , and others , when they met with persecution , and temporall preferments in the world , were not able to keepe on their course , but turned aside , when paul who had the same temtations did not ? the reason was , because it was not revealed to demas , but it was to paul ; a window was opened to him in heaven , as it were , to looke into gods all-sufficiencie , to see the treasures there , to see gods power , and eternitie , and blessednes ; and when he walked in a continuall sight of this all-sufficiencie , paul cared not whither he went , nor what became of him ; it was nothing then for him ot passe from prison to prison , from affliction to affliction . so , as long as a man walkes in a continuall sight of gods all-sufficiencie , as long as he sees him that is invisible , so long he is full of comfort , so long he is able to doe any thing ; but when once his sight is taken from him , when once he is left in darkenesse , that torches and candles begin to appeare great lights vnto him , ( as you know it is in the darke night , ) that is a signe that a man is in darkenesse , when the feare of men , and the favour of men , seeme great vnto him : so it will be when god doth but leaue vs a little , when he doth but cloud vs , when he withdrawes from vs that light of his all-sufficiencie , then we are readie to sinke , and to fayle in our dutie , and to turne aside , to balke the wayes of righteousnesse . and therefore if you would haue the vse of this all-sufficiencie , if you would be perswaded that all things are in gods hands , beseech him to teach you to depend vpon him . beloved , it is certaine , that the holiest man that is , hath as much loue of himselfe as others , they desire their safetie , as well as others , they desire to haue libertie , and life , as well as others : but here is all the difference , they are perswaded that god is all-sufficient , to restore all these to them , when they loose them for his sake , when other men are not so perswaded : they haue a new judgement of things , they haue another judgement of heavenly things , and of earthly , they see another vanitie in the creatures , and another all-sufficiencie in god , then other men see , or then they themselues ever saw before ; and this is the reason they are able to doe that which other men are not able to doe ; and therefore , the way to haue the vse of all this knowledge , is to seeke to god , to beseech him to enlighten you , that he would declare this to you , that he would leade you into this truth ; and when he hath taught you , you shall be able to know all this , and to know it to purpose . so much for this first poynt . as we told you , there are here these two conclusions : first ; that the iust , and the wise , and their workes are in the hands of god. and secondly ; that all things come alike to all : we will take the first as it lyes , and deliver to you the same poynt , which is this ; that all things , all men , all their wayes , all the creatures , with the severall workes of them , are in the hands of god : for it is thus methodically set downe ; the wise are in the hands of god , and their workes , and so are the wicked , and their workes , and so are all the creatures in his hands , with all the effects that proceede from them . this then is the poynt ; that all things are in gods hands . now how all things are in gods hands in generall , we haue declared to you before : but we will now deliver it a little more distinctly , that i may adde some thing to that , which i haue formerly taught . they are all in the hands of god , that is , originally in the hands of the father , and in the hands of all the persons of the trinitie , as they joyne in the deitie , as they are god : but yet , if you compare this place with some other , you shall see more distinctly in what manner they are in the hands of god : they are , i say , originally in the hands of the father ; but yet they are more immediatly put into the hands of the sonne , as he is mediator . therefore compare this place with math. . . all things ( sayth he ) are given me of my father , and none knowes the sonne , but the father : and so likewise with ioh. . . the father loues the sonne , and hath given all things into his hands : and with that cor. . . you shall see there this expression ; sayth the apostle , there shall be an end , when christ shall giue vp the king dome into the hands of the father . the meaning of it is this , that though all things be in the hands of god , yet they are all put into the hands of christ , as he is mediator ; and therefore psal. . it is sayd , aske of me , and i will giue thee the heathen for thine inheritance , and the vtmost parts of the earth for thy possession : that is , he will giue them into his hands to doe with them what he pleaseth ; so that ( to adde this to that which we haue before delivered ) it will be a profitable poynt for vs to consider , that though god be all-sufficient , and hath all things in his hands , yet he hath put all this into the hands of his sonne . you willsay , what comfort is there in that ? or to what end is it vsefull for vs to know , that they are in the hands of the sonne , more then that they are in the hands of the father ? it is to this purpose ; that you may be more confident in comming to god , to aske any thing at his hands : for therefore hath the lord done it , that you may come with the more boldnesse : for christ hath taken our nature , our flesh ; he is neerer to vs , then god the father , who dwels in light inaccessible , he is one whom wee haue knowne , he dwelt among vs , he is of the same kindred , as it were , we are flesh of his flesh , and bone of his bone . now when we shall heare , that all things are put into his hands , as he is mediator , as he is the angell of the covenant , we may goe with the more boldnes , we may haue the more confidence , that , as wee haue neede and vse of any thing , it shall not be denied vs : for we know all is in the hands of him , whom we loue , whom wee feare . when one heareth that his prince hath put all that hee hath into the handes of a friend , with whom hee is well acquainted , it must needes glad his heart , and fill him with hope of obtaining any thing that is fitting for him ; as it was with iacob , when ioseph sayd to him , all this i haue in mine handes , &c. it was a great comfort to iacob , that one whom he knew so well , that was flesh of his flesh , had all things in his hands : now this is the comfort wee haue by it , that the father hath put all things into the hands of the sonne , into the hands of christ , as he is mediator : and this he hath done for these reasons . first ; that men might glorifie the sonne , that men might honour the sonne , as they honour the father , for therefore was it that he would not keepe all in his owne hands , but gaue them vp into the hands of the sonne . secondly ; he hath done it , that he might dispence that all-sufficiencie , that is in himselfe in a way beseeming himselfe , with that indulgence , and that mercie , that is sutable to himselfe , and sutable likewise to our frailtie . and therefore exodus . . the lord said , i will not goe vp with thee , for thou art a stiffe-necked people , therefore i will not goe vp with thee , least i consume thee ; but i will send before thee , the angell of my presence , and he shall goe vp with thee : as if he should say , i haue pure eyes , i am not able to see that which i shall see in thee , but i shall be readie to consume thee ; but he is more indulgent , he is more merciful , he is more able to beare , because he is made the mediator , therefore ( sayth he ) he shall goe along with thee , even the angell of my presence : whereby you may see , that the lord hath put all power into the hands of the mediator , that he might dispence it the better to the sonnes of men . thirdly ; he hath done it , that it might be sure to vs : for if the lord had made an immediate covenant with the sonnes of men , there had be●ne little hope for vs : wee should haue broken it , as adam did , when the covenant was made with him ; but he hath put it into the hands of a mediator , whom he hath made the angell , or the messenger of his covenant , that it might be sure to vs , that is , that the lord might performe all his promises to vs , and that we might keepe likewise the condition on our part : for therefore christ is said to be the messenger of the covenant , to dispence to vs that which god hath put into his hands , partly , because he is able to reconcile the father to vs , ( and therefore he is the priest , that is entred into the holy of holies , that is , into the very heavens , to make intercession for vs , ) partly also , because he is able to bring vs in , as a prophet to enlighten vs in the knowledge of him , and as a king , to subd●e the stubbornnesse of our hearts , and enable vs to obey him ; so that the covenant is immediately made with him , and not with vs ; therefore , all things being put into his hands , he being the messenger of the covenant , it is made sure to vs , that otherwise had not beene . last of all ; the father hath done it , that no flesh might reioyce in it selfe ; so sayth the apostle , he hath made the sonne to vs wisedome , righteousnesse , sanctification , and redemption , that he that reioyceth might reioyce in the sonne . and therefore we see deut. . . how carefull he was to teach the israelites this , shewing them , that they were not brought into that good land for their owne righteousnesse , but for his covenants sake , that is , for the covenant he made both with them and vs in christ , when was manifested to abraham and iacob , but was in the sonne . the vse that we are briefly to make of it is this , that we should take heede of comming to god for any part of his all-sufficiencie , except it be in the name of his sonne . when you heare that god is all-sufficient , you must not thinke now to goe to god immediately , to say lord be●●ow on me such and such things , as i want : for in doing so , what doe we else but draw neere to god , as the stubble , or the waxe should draw neere to the fire ? who is able to dwell with euer lasting burnings ? he is a consuming fire to the so●nes of men , if they come to him immediately . but if you come to him in the name of the sonne , into whose hands he hath put all things , he is readie to accept you , & to grant you whatsoever you aske in his name , lev. . . it was death for a man , though his sacrifice was never so good , to offer it without a priest ; and it is no lesse then death to any man to come to god without christ , that is , the lord doth not giue life to that man , he doth not raise him from nature , which is death enough . when we come to god with out the sonne , what doe we els in so doing , but dishonour the sonne ? we giue him not that honor which his father would haue him to haue . what doe we else but robbe him of that which he hath purchased at a deare rate for even for this very cause did he suffer ▪ therefore ( sayth he , ) he hath given him a name aboue all names . what doe we else but reioyce in our selues , and forget to giue all the glory to christ ? therefore whensoever you come to god , still take heede , that you forget not christ , but that you come in his name . secondly ; as we must not come without him , so we must come with confidence , & much boldnesse , if we come in his name ; and that especiall vse is to be made of it in the second place , to come with boldnes to partake of his all-sufficiencie , for it is in the hands of the son , it is in the hands of a mediator . the reason why great things are not done for vs , notwithstanding god is all-sufficient , is , because we come not with great faith ; if we were able to beleeue much , it would be to vs according to our faith . and what is the reason that we come not with great faith , but because we come not in the name of christ ? wee are discouraged in the sight of our owne weaknesse , or imperfections and frailties ; but if we did looke on christ , and behold him , and come in his name , we would come with a strong faith , and if we did so , it would be according to our faith . when we come timorously and fearefully to god , when we come doubting whether we shall receiue it or no , it is a signe we come in our owne name ; when we come boldly and confidently , and make no question , but the thing we aske shall be granted , it is a signe that we come in the name of christ ; and if we doe so , doe you thinke he will deny vs ? my beloved , to what end hath the father given him all things into his hands ? why is he made rich with all treasures ? is it that he might keepe it , and hoard it vp ? no , but it is to bestowe on those that his father hath given him amongst men ; when a man hath riches it is a vanitie vnder the sunne , sayth salomon , to keepe them , and hoard them vp ; he were as good not to haue them , as not to vse them ; and doe you thinke that christ will haue all things given into his hands for nothing ? is it not to bestow on vs ? doe you thinke , that he will purchase a thing at so deare a rate , and when he hath done , make no vse of it ? it is said phil. . . . that , because he tooke vpon him the forme of a servant , and was obedient to the death of the crosse , therefore his father gaue him a name aboue all names , and therefore he did thus and thus vnto him , hath he purchased this for himselfe , for his owne sake ? certainely , it was not for himselfe , for he had no neede of it , but he bought it for vs ; and will he not make vse of it , when he hath done ? therefore doubt not when you come in his name , you shall receiue , and that abundantly too ; when wee come in the name of his sonne , he is able to deny vs nothing , onely remember this , that thou come with boldnesse . it is said , ephes. . . that we haue this benefit by christ , we come with boldnesse and confidence through faith in him . if a man through the apprehension and sight of his owne righteousnesse , of his owne sanctificati on , that measure of it , that hee hath obtained , thinke thus with himselfe , i haue thus walked with god , i haue beene thus perfect , i haue thus farre kept the way , i haue thus farre denied my selfe , and therefore i shall be heard . if he goe this way to worke , he shall finde many objections , much falsenesse in his heart , much vnevennesse in his wayes , that will discourage him ; therefore so , a man cannot come with boldnesse . but , sayth he , you shall come boldly ; through whom ? through ●aith in christ , that is , if you come in christ , consider that you are in covenant with him , that you come in his name , that it is he you present to the father , when you aske any thing at his hands , and thus you may come with boldnesse , what objection soever there can be made , they will be all easily answered in christ. then last of all , if it be in christ , if it be put into his hands immediately , then whensoever you receiue any thing , let him haue the sacrifice of prayse , let it adde some new loue , and some new ingagement , and thankefulnesse to the sonne . the father hath done it for that purpose , that the sonne might be honoured , that the sonne might be magnified , that wee might learne to loue the sonne , to serue the sonne , as we doe the father ; and therefore whensoever we obtaine any thing at his hands , let vs be thankfull to the sonne ; labour to see his grace abounding towards vs , and our hearts abounding to him in thankfulnesse , and in all the fruits of obedience . so much likewise shall serue for this poynt . now we come to the next conclusion , all things come alike to all ; the same condition is to the iust , as to the wicked , and to the good and pure , and to the polluted , to him that sacrificeth , and to him that sacrificeth not ; such as the good is , so is the sinner , he that sweareth , as he that feareth an oath . hence i gather thus much ( before i come to speake of the application of these events to the sonnes of men , ) that all men are divided into these two rankes , either they are good or bad , either they are polluted or cleane , either they are such as sacrifice , or such as sacrifice not : there is no middle sort of men in the world ; all are either sheepe , or goates , all are either within the covenant , or without the covenant , all are either elect , or reprobates ; god hath divided all the world into these two , either they are the lords portion , or the devils portion . there are some reasons of it . one is ; that god hath made all men to be vessels of honour , or of dishonour , there is no vessell of an indi●●erent or middle vse . againe ; who are they that divide the world ? god and sathan : either you belong to god , and are his portion ( as deut. . . his people are his portion , ) or you are the devils portion . and so likewise may we reason from the two principles , either a man is borne of the flesh , or of the spirit ; if he be borne of the spirit , he is spirituall , and if he be borne of the flesh , he is fleshly . and therefore in one of these two conditions hee must needes be ; which i obserue for this purpose . first , you see hence then , that there are but two places hereafter for men , as there are but two rankes of men ; there is no middle place , as the papists affirme , there is no purgatorie , or limbus , either for the fathers before christ , or for children now ; as they are all in one of these two rankes , in one of these two conditions , so there are but two places into which all men are divided , some to the one , and some to the other . but secondly ; the chiefest vse that wee are to make of it is this ; if it be so , if a mans condition must be one of these two , that either he is within the dore in the kingdome of god , or without , that though some are come neere the kingdome of god , some are farther off among those that are without . and againe , among those that are within the doore , some are farther in , some are not so farre , some haue proceeded farther into the temple , some a lesse way , yet there are none in a middle way , but all are either within , or without , let vs then learne to consider , what our condition is , let not our perswasion and opinion of our selues , hang betweene both , but let vs come to this conclusion , to this disiunctiue proposition , either i am in the number of those that are good , or that are bad ; either i am within the covenant or without ; and so consider in which of these two conditions we are : men are exceeding apt in this case to deceiue themselues ; and therefore when the apostle hath occasion to speake of this , he premiseth that still , be not deceived , such and such shall not inherit the kingdome of god : and so in ephes. . . let no man deceiue you with vaine words ; for , for such things comes the wrath of god vpon the children of disobedience : that is , men are exceeding apt to deceiue themselues ; to be pure in their owne eyes , when they are not yet clensed from their filthinesse , to thinke their estate good , when it is not ; and therefore , beware , take heede that it be not so with you . what a miserable condition is it , that when a man hath beene at the paines to set vp a large building , he should then loose all his labour for want of a good foundation ? that a man should do as the foolish virgins , get oyle in their lamps , and make a great blaze for a time , and when they come to the very poynt , to the dore , to the gate , then to be excluded : nay , what a folly is it for a man to deceiue himselfe in this . it may be , a man out of the corruption of his nature , may be willing to deceiue another ; but for a man to deceiue himselfe , it is exceeding great folly . and truely , as it is said of flattery , none can be flattered by another , till first he flatter himselfe ; so no man can be deceived by another , till first he be willing to deceiue himselfe . therefore take heede of deceiving your selues . beloved , there is a great backwardnesse in vs to come to the tryall ; as a crazie bodie will not indure the tryall of the weather ; as a weake eye will not indure the light , for it is offensiue to it ; so when the heart is not sound , this tryall , this searching , this examining of the heart , it is tedious , grieuous , and burthensome ; but yet , beloved , it is profitable , it is that which makes vs sound in the faith , we must come to it sooner or latter , and it is best for vs to come to it , while we haue time to helpe it , if we finde things amisse . to haue a great fraight , and to make shipwracke in the haven , were a greatfolly ; and therefore we should looke to the barke , and see whether it be sound or no. to see in what estate we are , in which of these conditions we are . you will say to me , how shall we know ? i will name you but these foure wayes of tryall , that are named here : the wiseman makes this difference of men , some are good , and some are evill , some are cleane , and some are polluted , some sacrifice , others sacrifice not , some are carelesse of an oath , others feare an oath . wouldest thou know then in which of these two ●ankes of men thou art ? consider then whether thou be a good man or an evill man , that is one distinction . goodnesse consists in these foure things . first ; the tree must be good , as you haue it in math. . . . that is , a man then is said to be a good man , when there is a good sap in him , when there is some thing in him that is good , when there are some supernaturall graces wrought in him , he that is not emptie of these , he is a good man : as it is said of barnabas , he was a good man ; and how was that proved ? he was full of faith , and the holy ghost . see then whether thou hast an emptie heart or no. you say a thing is good for nothing , when it is emptie of that excellencie , that should be in it ; when wine hath not that in it , that belongs to wine , you say it is naught ; and so we say of all things else ; when a man therefore hath not that in him that belongs to a man , that is , to a man , as he was created in innocency , he is wicked and naught , a sonne of beliall : but when he hath a blessing in him , as grapes haue wine in them , when he hath supernaturall grace wrought in his heart , when he hath the new adam putting into his heart , the sap of grace & life , then he is good . therefore see whether there be somewhat put into thee , more then is in thee by nature , see whether thou finde the new adam effectually to cōmunicate new sap to thee , new grace , and new light to thee , as the old adam hath communicated corruption ; see whether thou be made a good tree or no : for it is the tree , that makes the fruit good , and not the fruit , that makes the tree good ; so it is the man , that justifieth his worke , and not the worke , that justifieth the man : and therefore thou must first see , whether thou be in the covenant , whether thou hast this seale , that thou seest some thing put into thee , which thou hast not by nature . every man by nature is emptie : when grace is put into him , then he is said to be good . as it is good wine , when it is full of spirit , when it hath that in it , that belongs to wine ; so he is a good man , that hath that in him , which belongs to him in his regenerate estate . secondly ; consider whether thou bring forth good fruit , that is , not onely whether thou doest good actions , but whether they flow from thee , whether they grow in thine heart as naturally , as fruit growes on the tree , that flowes from the sap within . when a man not onely doth good works , but when he is zealous of them , it is his meate and drinke to doe them , when they flow from him , as water from the fountaine , then he is a good man : for if the tree be good , that is , if the heart be good , a man will be as readie , and will as naturally bring forth good fruit , as the tree , the vine , or the fig-tree bring forth their fruit . the third thing you shall see in the tim. . vessels are said to be good , to be vessels of honour ; when they are prepared to every good worke ; so when a man is good , and brings forth good fruit , and not onely brings it forth , but if there be any occasions to put forth the goodnesse , that is in him , he is parepared for it , as a vessell is prepared for such a turne , for such a service . the word in the originall signifieth , when a man is fashioned , as a vessell is fashioned : and the meaning of the holy ghost is therefore to shew , that then a man is good , when his heart is fitted to good workes , when he knowes how to goe about them , whereas another bungles at them , and knowes not how to doe them , he is prepared for them ; and therefore there needs no more , but to put him and the good worke together , and he is readie to performe it . the last is ; when there is not onely a readines , but practice vpon all occasions , when a man doth good , as it is sayd , that iesus christ went about doing good . and therefore he is a good man that is a vsefull man , such a man that every one fares the better for , such a man as is serviceable to god & profitable to men . before regeneration when a man is a stranger to this goodnesse , he onely serues himselfe , he is full of selfe-loue , all his ends are to looke to himselfe , that he may be kept safe ; he cares not what becomes of any thing els , so it be well with him ; but when once goodnesse comes into his heart , it hath this fruit , he goes about doing good ; because grace brings that principle into the heart , that never grew there before , that it the loue of god and man ; whereas before there was nothing but selfe-loue in him , which plant growes naturally in the garden of nature , when grace comes , it brings loue with it , and that loue makes vs vsefull , and serviceable both to god and man , so that whatsoever a man hath , what gifts , what knowledge , what authoritie he hath , he is readie to vse it for the good of others . as the apostle saith of one simus in the epistle to philemon ; now he is profitable to thee and mee , whereas before he was vnprofitable : so it may be said of all saints ; when once this goodnesse is put into them , now they are profitable to god and man ; they doe serue god and man with their fatnesse , and with their sweetnesse , before they were vnprofitable to others , but now they are profitable both to themselues and others . this is the first note , by which you may know your selues : art thou a good and vsefull man , dost thou goe about doing good , doe those fare the better for thee , with whom thou hast to doe , dost thou spend the fatnesse , and the sweetnesse , that god hath given thee , to serue god and man with it , then conclude thou art in the ranke of those that are the lords portion , otherwise thou art yet without the covenant , thou art yet in the gall of bitternes . the other three i must deferre till the afternoone . so much for this time . the second sermon . ecclesiastes . . . . i haue sarely given my heart to all this , &c. wee will now proceede to the second difference which remaineth ; and that is this ; consider whether thou bee cleane and pure in heart , or polluted ; there is the same condition to the pure , and to the polluted . now what it is to be cleane , or to be washed , you shall see cor. . . and such were some of you : that is , you were polluted with those sins , there named , but now ( sayth he ) you are washed . and wherein stands this washing ? he tels vs it stands in these two things : now you are iustified ; now you are sanctified . you are iustified through the name of christ ; and sanctified through the spirit of our god. so then , he is a pure man , or a cleane man , that is first washed from the guilt of his sinnes , that is , that hath no sinne lying vpon his conscience , that hath not a polluted conscience , which is a phrase vsed titus . whose mindes and consciences are defiled . now defilement , or pollution is in the conscience , as divines say , as a thing that is knowne is in the facultie , or vnderstanding that knowes it ; and therefore the man that hath committed any sinne , which yet continues vpon his owne score , which his conscience is yet guiltie of , & for which he hath not yet gotten an acquittance from almightie god , he is an impure man , he is yet vncleane ; for he is not yet washed from his filthinesse . a man againe that hath gotten any assurance of forgiuenesse , so that all his sinnes are put vpon the reckoning of iesus christ , and there are none that lye vpon his owne score , a man who hath made all his reckonings even with god , and hath some assurance therof such a man is washed from his filthinesse . such a phrase you haue likewise in ezech. . . i will cleanse you ( or wash you ) from all your idols : that is , from all your idolatrie , from all the sinnes that you haue cōmitted , i will wash you , that is , with imputation , or sprinkling of the bloud of christ. the second cleannesse , is , when a man is not onely washed with the imputation of the bloud of christ , and the assurance of pardon , but also when he is washed from the staine of sinne , when he is sanctified through the spirit , when sinne is mortified in him , when it is as well healed , as forgiven . and therefore if thou wouldest know whether thou art a cleane man or polluted , consider also this , whether thou hast a cleane heart or no , that is , whether thou hast such an habituall disposition of puritie and cleannesse , that thou canst not indure to looke vpon any sinne , no more then a man , that is of a neate and cleane disposition , can indure to see filthines , whether thou hast such a disposition , as that although thou be sprinkled with sinne from day to day , though thou be fowled and spotted with it , yet thou sufferest it not to abide in thy heart ; thy heart workes it out , as we sayd to you before . so that this you are to obserue , to finde out the cleannesse of a mans disposition , whether he can looke vpon sinne , as an vncleane thing , as a thing from which his soule hath an aversion , as a thing that he abhorres , that is , although there be some thing in him , that loues it , that delights in it , that likes it , yet the prevailing part of the soule abhorres it . both the cleane and polluted may forsake sinne , and may turne away from sinne , and therfore in that the difference is not seene , but the difference is in this , that thou art able to hate and abhorre sinne , to looke on it as a thing that is filthy and vncleane . a marchant , you know , will cast out his goods , when he is in danger of his life , but he hates not his goods ; so a man may cast away sinne , when it puts him in danger of ●inking into hell , or of the judgements of men . it is one thing to part with sinne , and another thing to hate sinne . a man may withdraw himselfe from sinne , he may giue it over , he may seeme to be divorced from it , and yet he may haue a monthes mind after it , he may doe with it still , as the husband of michall , when shee was taken from him , yet , sayth the text , he came weeping after her a far off , he longed after her still , and loved her still ; so a man may part with his sinne after such a manner , that still he goes weeping after it , he would haue it againe , he would faine inioy it , if it were not for some greater danger , or some greater trouble that he exposeth himselfe vnto ; as you see in phaltiel , it was not for want of loue to his wife , that he parted with her , but it was out of a desire he had to saue himselfe , to escape the danger of the kings wrath , imprisonment , and death , that would haue followed vpon it . therefore consider what hatred you haue of sinne , and by that you must judge whether you haue a cleane disposition or no. you must not thinke any man is perfectly cleane , and pure , but he is a cleane man , that suffers not any impuritie to take quiet possession of his heart , although he haue vncleane thoughts and vncleane affections ( as all sinfull thoughts and affections are ) though sinne may passe through his heart , as they passed through the temple , yet he suffereth it not to set vp tables in the temple , to set vp an idoll in his heart , he suffereth it not to make any breach of covenant with god , to be adulterous against him ; though there may be many glances , some adulterous and vncleane actions , that is not the thing that breakes the covenant , when the heart is still wedded to god , and chooseth god , and no other . and therefore , i say , in that it is not seene , but consider what thy disposition is , whether thou hate that sinne all the while . a man that is of an impure spirit , of an impure heart , when he is with impure company , when he delights himselfe with impure thoughts , then he is where he would be , he is then in his owne element , and when he is otherwise , he is where he would not be ▪ on the other side , he that hath an habituall disposition of purenesse and cleannesse , though he may be transported to those acts of sinne and pollution , yet his heart hates it , he is not where he would be all the while , he is not vpon his owne center , his heart still fights against it , and resists it ; therefore consider with thy selfe , what thy heart is in this case , whether thou haue a heart that hates vncleannesse , or whether thou hast yet a swinish disposition , that thou lyest in the mud , and delightest to lye in it . a man may fall into the mud , but he delighteth not to be there ; no more will a cleane disposition delight in sinne . and you may know it by this effect , where the disposition is vncleane , there sinne abides , till it staine the heart , till it make a man spotted of the world , that is , it causeth him to keepe a tract in sinne , that a man may say , this is the path he walketh in , it causeth him to weare the livery of sinne , that he may be knowne by it from day to day , it causeth the spot so to sinke into the soule , that a man may see he is such a man. this is to haue an vncleane disposition , when vncleannesse so cleaues to his soule , that they agree together : whereas in a man that hath a pure disposition , it is not so ; as , ioh. . . he that hath this hope purifieth himselfe : the meaning is this , there is a double hope ; there is the hope of the hypocrite , that is a dead hope , that doth not set a man on worke to cleanse himselfe from fil●hinesse . there is againe , a liuely hope , spoken of in pet. . . that sets a man on worke to clense himselfe ; that is , when a man hath a true hope , a reall hope to haue that vndefiled inheritance , he considers this with himselfe , that an impure heart , and an vndefiled inheritance will not stand together , and because he hopes for it in good earnest , ( it is not a false hope , it is not a dead hope ) therefore he sets himselfe on worke indeede to purifie himselfe ; he that hath that hope purifieth himselfe , he cleanseth himselfe . who ever therefore doth not purifie himselfe , it is an argumēt that his hope is dead which he hath of being saved , it is but the hope of an hypocrite ; a hope that will stand him in no steede ; for it brings forth no endevour : that is the second thing . i must be briefe in this , because this is not the poynt i intend , but that which followes . the third expression here vsed , is , he that sacrificeth , and he that sacrificeth not . this is but a synecdoche , where one particular is put for all other kindes of holy duties ; but the meaning is this ; you shall know a man by this , in which of the two conditions he is , he whose heart is vpright with god , he dares not omit any holy ordinance , he dares not omit any sacrifice , he dares not performe forme them in a slight and negligent manner . he againe whose heart is false , sacrificeth not , that is , either he omits the dutie , or else he omits the substance and life of the dutie . you know in iam. . . he sayth there , he that abideth in all , that keepes all the commandements , and yet fayles in one , he is guiltie of all ▪ and so you may say of the ordinances , he that keepes them , he that observeth them , but yet fayles in one , it is argumēt enough , that he makes not conscience of any . you shall finde this true , that whosoever he is , that sacrificeth not , that is , he that prayes not constantly , he that heares not , he that reades not the scriptures , he that sanctifieth not gods sabbaths , he that partaketh not of the sacraments , &c. he that vseth not holy conference , and fasting , and prayer in its season , such a man is in an evill condition ; it is given here as a note of an evill man , he sacrificeth not . but you will say to me ▪ may not a man , whose heart is vnsound , keepe a constant course in sacrificing to the lord , that is , in praying to the lord ? may he not keepe those ordinances constantly ? beloved , i answer ; he may keepe them constantly , that is , he may doe the outside of the dutie , he may performe the dutie in a formall manner ; and many times men are deceived with this , it is an vsuall case , ( nothing more vsuall in the church of god , ) for a man to content himselfe with a perfunctory , ordinary performance , a customary performance of good duties ▪ but herein sathan deceiues men , as we deceiue children , when we take from them gold and silver , that is truely precious , and giue them counters , things that haue no worth in them ; onely they haue a good glosse vpon them , which quiets them , because they be children , because they cannot put a difference betweene things of show , and things of true worth ; for even thus sathan vsually quiets the consciences of men , with these bare formes of pietie , because they are not able to discerne , not able to distinguish betweene the precious duties , and the right performance of them , and betweene the formall and emptie performance , which hath an outward splendour and glittering shew of performance ; but in truth he cozens and deceiues men with it ; therefore , i say , a man may doe these duties , he may be constant in prayer from day to day , he may be constant in hearing , and performing all the ordinances of god , in sacrificing ( as the wiseman speakes here , ) yet for all this , not be one of these good men , according to this note , because he doth not performe them in a holy and spirituall manner . you will say to me , how shall i know that ? you shall know it thus ; when the ordinances of god are spiritually performed , when holy duties are performed in a holy manner , you shall finde these effects in them : first ; they are a fire to heate the heart ; as in iere. . my word is as fire . againe , they quicken the heart , when it is dead , heavie , and dull , and indisposed to any good dutie , they raise and quicken it . againe ; they build vs vp ; we are g●iners by them , wee grow more rich both in grace and knowledge : iude. . verse , edifie your selues in your most holy faith , praying in the holy ghost ; as if he should say , that will edifie you : and you know what christ sayes , take heede how you heare , for to him that hath , more shall be given ; that is , he that heares as he ought to heare , every time that he heares he growes something more rich , he gaines some more saving knowledge , some greater degree of saving grace . againe ; the ordinances of god heale the soule ; they heale the distempers of it , they compose it and put it into a good frame of grace : as in iob . . . sayth eliphas there to iob , dost thou dispute with words not comely , &c. with talke that is not profitable , surely , sayth he , thou restrainest prayer from the almightie ; as if he should say , iob , if thou diddest pray , thou wouldest not fall into these distempered speeches , as thou dost ; thy heart would not be so disordered , thou wouldest not be so passionate and froward , as thou art ; therefore surely thou restrainest prayer . whence i gather , that duties performed as they should be , compose the heart , and heale those d●stempers . againe ; they make the heart fruitfull ; and therefore they are compared to raine , that fals vpon the earth , and comes not in vaine . againe ; they teach vs to disti●guish betweene good and evill , to divide the flesh and the spirit ; still a man sees somwhat more then he did in his owne heart , he sees the good , that is in it , and the corruption , that is in it . lastly ; they cleanse the heart , yea the heart of a young man , where lusts are strong , where the staine is deepe , and will not out without fullers sope , david psal. . . sayth , that the word clenseth the heart , &c. wherewith shall a young man clense his heart , &c. now then examine thy selfe , whether thou so performest these ordinances , and holy duties , that god commands thee , that thou finde these effects of them ; if thou dost , then thou art one that sacrificeth , if otherwise , then thou art one that sacrificeth not ; and therefore consider whether thy heart be warmed by them ; if they be to thee as painted fire , such as hath no heate , thou dost not sacrifice , it is but an outward forme ; consider if they quicken thy heart , or if it be as dead , and as backward , and as indisposed to good duties , and as prone to things that are evill , after thou hast performed them as before , if so , though thou seeme to sacrifice , yet thou art of the number of those that sacrifice not : dost thou finde it doth not divide the flesh , and the spirit , that it is as a ●word without an edge , that it is as salt , that biteth not , which doth not clense the heart ? it is an argument thou dost not performe them , as thou shouldest ; for there is a sharpnesse in holy ordinances , that makes vs sound in the faith , because it discovers to vs the secret corruptions of the heart . dost thou finde thy lusts as strong , as they were ? are they not clensed out ? it is a signe thou dost not vse the scowring as thou shouldest ; and so we may say of all the rest . dost thou finde the word to fall vpon thy heart , as the raine fals vpon the earth , or as vpon a stone , that sinkes not into it , that makes it not more fruitfull ? dost thou finde that thou dost heare from day to day , and yet art not richer in grace , and in knowledge ; that it cannot be sayd to thee , that thou hast so much more , as thou hast heard more ? dost thou finde that prayer builds thee not vp , that thou gettest not some strength , some strong resolution , that thou confirmest not thy covenant with god , thy purpose of abstaining from sinne , and the like , that there is not somewhat added to that spirituall building ? thou art in the number of those that sacrifice not , though thou keepe a constant course in performing religious duties . so much likewise shall serue for this . the last expression is , he that sweareth , and he that feareth an oath . that which is said of this sinne , may be applyed likwise to all others , and so here is a fourth difference betwixt the good and bad . a man who is within the covenant , hath this propertie , that he feares sinne , and dares not meddle with it , that is , he will not neglect looking to his heart , he will not be negligent in keeping a watch over his heart , and over his wayes , but hath a continuall eye vpon sinne , as we say timor ●igens oculos , &c. what a man feares , he will be sure to haue a continuall eye vnto it . if a man be about a busines , and there be any thing that he feares , he will neglect his worke to haue an eye vpon that , whatsoever it be . if a man feare sinne , he will be very diligent in watching himselfe , in taking heede that sinne come not vpon him by the by , with some by-blow , that he looked not for ; such a man hath a continuall eye vpon sinne , he is exceeding diligent in looking to his heart and wayes ; when another man neglects it , and therefore easily slips into sinne , now into an oath , now into sabbath-breaking , sometimes to the omission of prayer , sometimes to the lust of vncleann●sse , sometimes to lying and dissembling , sometimes to one sinne , sometimes to another ; and the reason is , because he is negligent . the foolish goes on and is carelesse , that is , he feares not sinne , and therefore he neglects , having an eye to sinne . now that you may finde out more distinctly , what this feare is , consider this , he that feares , he doth not onely feare the sinne it selfe , but he feares any thing that he hath a suspition of , he feares any thing that is doubtfull ; if it be such a thing , as may be evill to him , he feares it ; so , a man that feares sinne , though it be not cleare to him , though he be not fully convinced that such or such a thing is a sinne , yet if he be one that feares sinne , he will not meddle with it . put the case he doubt whether the sabbath should be so strictly kept , notwithstanding ▪ because he is doubtfull of it , he will not meddle with it . put the case , he doubt whether gaming is to be vsed , if he feares , he dares not meddle with it . as if there should be intimation given to a man , that such a cup or such a dish were poysoned , he would not meddle with it , because he feareth it , he feareth death , he feareth sicknesse , so a man that feareth sinne , if there be but a su●pition of it , though others swallow it without making any bones of it , yet he dares not ; and therefore consider what thou doest in that case . besides , when a man feares , he not onely feares the thing , but that which may make way to it : for feare , you know , sets the heart to prevent evill to come ; the object of it , , malum ●uturum , whereas the object of griefe , is present evill ; so it is also with those that feare sinne . put the case , sinne be farre off from a man , yet if he feare it , he will not come neere the occasions , that might leade him to it , but keepes himselfe farre from it ( as in exod. we are commanded , keepe thy selfe farre from an evill matter , ) he dares not suffer his thoughts to wander , he dares no gaze vpon vnlawfull objects , he dares not come into company with them , that will infect him , he dares not come neare the traine , though he be farre off the blow . thus a man is affected that feares . and hence it is that when a man is possessed with a disposition of feare , he doth not onely feare for a fit , but if it be a thing that he naturally feares , it is a constant feare , he feares it at all times . you shall finde evill men may feare by fits . ahab feared , when eliah brought a terrible message to him , he feared and humbled himselfe : so phar●oh feared , when moses brought vpon him those heavie iudgements , and plagues ; but these feares of theirs were as mists , which cleared vp againe , that continued not ; and therefore you haue that expression in the proverbes , blessed is the man that feareth alwayes ; as if he should say , by this we shew the sinceritie of our feare , that we doe not feare by fits , but feare alwayes . the ground of it is this ; such a man feares onely the wrath of god , he feare● onely the evill , and therefore when that is taken away , he feares no more ; but with the godly man it is quite contrarie , he feares the lord and his goodnesse , hosea . . and therefore when there is an end of evill and afflictions , when the feare of that is blowne over ▪ when goodnesse comes in the roome of it , when god beginnes to shew mercie to him , to giue him health , and peace , and quietnesse , when he is rid of his sicknes , of his troubles , crosses , and calamities , his feare doth not cease , ( as the feare of ahab did , ) but he feares god still , yea he feares him now more then ever . the more gods goodnesse is increased towards him , the more he feares ; because the more his loue is increased , the more his tendernesse of conscience is increased , the more sweetnesse he findes in god , and therefore the more he is afraid to loose it , the more he is afraid of any breaches betweene god and him . this you shall finde in those that feare . againe ; you shall finde a difference in the object , the thing that they feare . when the feare of god , and the feare of men , shall come in competition , there is the tryall ; when a man shall be threatned by man with death , when he shall be threatned with the losse of his goods , the losse of libertie , the losse of any thing that is precious vnto to him , and on the other side ▪ god shal● threaten eternall death . the question now i● , whether of the●e he will feare most ? mortall man , whose breath is in his nostrils , or the eternall god , whether shall sway him most ; the feare of man ▪ which is a s●are on the one side , or the feare of god , and disobedience to him on the other side . when thou art put vpon such a strait , 〈◊〉 a tryall , that thou must offend one of them ; consider what thou doest in this case . you know what christ sayth , feare not men , the 〈◊〉 that they can doe , is but to take away life , but feare god , for he can cast thee into hell . now therefore , examine thy selfe , whether thou fe●re men in such a case , when a good conscience is to be kept ▪ and thereby some evill is to be vndergone from men , whether thou wilt rather adventure that , or the wrath and vengeance of almightie god , &c. and ( which is of the same nature ) whether a man 〈◊〉 the doing of evill ▪ or the suffering of evill most , whether a ●a●feare sinne or crosses more , when they come in competition , you shall finde this , he that is most fearefull of 〈◊〉 , he is m●st bold in all things else . and on the contrary ; he that feares other things most , he feareth sinne least ; and the reason of this is , because a godly man lookes vpon sinne , as the maine ; he knows that toucheth him in the maine , it toucheth him in his freehold , and therefore , if he be to vndergoe povertie , disgrace , imprisonment , if it be death , any of these things , he feares them not ▪ ( for , sayth he , thes● are lesse evils , these touch me not in the maine , ) but if it be sinne , he lookes on that , as the greatest evill , and therefore feares it aboue all things . so now by this , thou shalt know what thy feare is , whether thou feare the doing of evill , or the suffering of evill . last of all , consider whether thou feare the word of god , when there is nothing but the meere word , when there is nothing but meere threatnings ; as in isa. . . i will looke to them that tremble at my word . if thou feare onely the actuall affliction , the judgement , the crosse , when it pincheth thee , and is vpon thee , any naturall man is able to doe that ; but the wise man sees it before , he beleeues the threatning , he sees it in the cloud , before it be shed downe in the storme , he feares the word of god , and trembles at it , because he beleeueth it , when others beleeue it not . therefore consider by this , whether thou be such a one as feares sinne , whether thou hast all these properties of true feare , or whether on the other side , thou art carelesse of sinne , whether thou be one that sweares , or one that feares an oath . so much shall serue for this poynt ; all things come alike to all ; and the same condition to the iust as to the wicked , &c. the next poynt , that we haue to obserue out of these words , is this ; for the time of this life , there are the like events to good men , as to the wicked : that is , though god be all-sufficient , though he make good his all-sufficiencie to the saints , so that he is a sunne and a shield vnto them , and no good thing is wanting to them , nor any evill thing can come neere them , yet for all this , for the time of this life , in this world , there are the like events to both , he deales with the one , as with the other . this is his common course , as the wiseman expresseth it both here , and in other places . in the . verse of this chapter , i obserue , sayth he , and i see , that the race is not alwayes to the swi●t , nor the battaile to the strong , nor riches to a man of vnderstanding , nor fav●ur to men of knowledge , &c. but he that is weake gets the battaile , & he that is more vnwise gets favour , &c. so , he that deserues the best , misseth it , and he that deserues the worst , obtaines it . so , likewise in the . chapter , you shall see this fully , if you compare that and the latter end of this ninth chapter together ; there is , sayth he , a man that rules to his owne hurt , and to the hurt of others ; yet , sayth he , this man continues in it , yea , he continues in it in peace , even to his graue , and not so onely , but when he is gone , and is come from the holy place , that is , the place of magistracie , ( that is there called the holy place , ) it is all forgotten ; though he had done evill , yet he continued in peace , and died in peace , and after also there was no blemish cast vpon him , but it is forgotten ; this i haue seene , sayth salomon . againe , you shall finde it as true on the contrary side ; i haue seene , sayth he , a poore man that was wise , that hath delivered a cittie , when a great king had made forts against it : that is , though he were a poore man , yet through his wisedome , he delivered it from a great king ; but , sayth he , this also was forgotten ; the poore man was forgotten , and so the good ruler was forgotten , and the evill ruler was forgotten . and as it is said of the ruler , so it is said of the errour which comes from the face of the ruler ; i haue seene , sayth salomon , a vanitie vnder the sunne , that ariseth from the face of the ruler , that is , from the errour of the ruler . what is that ? folly is set in great excellencie , and the rich set in low place . i haue seene servants on horse backe , and princes walking as servants on the ground , chap. . . . that is , those that were holy and good , they were rich , how poore soever they seemed to be , they were wise , howsoever the world accounted of them , they were princes , though the world reckoned them as servants : and on the other side , those that were evill , they were poore , though they appeared to be never so rich , they were base , though they seemed to be never so noble , they were foolish , though they seemed to haue the repute of wisedome . now , sayth he , i haue seene these servants on horse-backe , sitting in great excellencie , when others , though they were princes , haue beene set in low places , and haue walked like servants on foote . thus you see , that all things come alike to all , so the lord disposeth it ; if you looke to the condition of things , you shall see , that all bastards escape not afflictions , and againe , that many sonnes haue but little affliction . you shall see againe , that not all evill men haue prosperitie , nor all good men are followed with adversitie ; but god disposeth these things promiscuously . you shall see iosiah , a good king , slaine with an arrow , when he changed his cloths , and covered himselfe , and dissembled his person , even as well as ahab was . you shall see no difference in the case , as it is decribed chron. . the same condition fell to them both , they both disguised themselues , the archers both shot at random , god directed the arrowes to both of them , both were sicke and wounded in their chariots , both were carried out of the battaile , yet the one a very good king , and the other a wicked king. you see againe ioseph was put in prison for his innocencie , as well as pharaohs butler and baker were for their offences . you see moses and aaron were excluded out of the land of promise , as well as murmuring rebellious israell : the same condition was to the one as to the other . if againe you looke vpon the good successe of men , you shall finde it the same . you shall finde nebuchadnezzar prevailing , and raigning fortie yeares in pro●peritie , as well as you see king david raigning forty yeares , and gods hand was with him to blesse him in all this . all this you see vnder the sunne . onely this you are to obserue , that it is but for a time , that the lord doth this ; he doth it not alwayes ; this is not the constant condition , either of the one or of the other ; and therefore you must know , ( that this truth may be cleare to you ) that god vseth a libertie in these two things . first , he vseth a libertie in election ; he chooseth one and refuseth another ; and that for no other reason , but because it pleased him . secondly ; in his punishing and rewarding the sonnes of men , elect , and reprobate , he vseth a libertie in these two things . first ; in the time of their afflictions and rewards . and secondly ; in the manner and qualitie of their rewards and punishments . in the substance it selfe he vseth no libertie at all ; but this is an infallible rule , that will be alwayes true , that he rewards every man according to his worke , he rewards the good , according to his worke , and he rewards the evill , according to his worke : but yet , i say , with this difference , in the time he vseth a libertie , it may be , he deferreth the rewarding of such a man a long time , he deferres likewise the punishmēt of such a one a long time ; with others he deales quite contrary , he sends punishments vpon them presently after the sinne is committed , he giues a reward presently after the good deede is done . and so likewise in the manner of the punishment : there are punishments of divers sorts , some are more secret punishments , some are more scandalous , some are taken out for examples , that others may feare ; others he lets alone , and makes them not examples . this libertie he vseth in the dispending of his punishments ; and the like he doth in his rewards . some he rewards openly for their well-doing , that others might be incouraged ; some men he suffers to waite a long time , and there comes no present reward ; he shall haue it , he shall haue a reward according to his works ; but yet this libertie god vseth in the dispensation of it . the vse we should make of it is this ; if this be so , then let vs not be offended , let vs not thinke , that god is not therefore all-suff●cient , because he deales sometimes with the righteous according to the workes of the wicked , sometimes with the wicked according to the workes of the righteous ; for you see , he will be all-sufficient , he will keepe the substance of this rule , he will reward every man according to his worke , he will make good his all-sufficiencie in performing his promises to them , that belong to him ; and againe , he will make good all his threatnings to those that are enemies to him . but now for the time of his dispensation , and administratiō of things , it is true , he takes a libertie to himselfe . and to make this the clearer to you , i will doe these two things . first , i will shew you the reasons , why god doth thus for a time , why thus he disposeth all things for a certaine season . and secondly , i will shew you this , that though he doe thus for a season , yet certainely , he is all-sufficient ; to the good it shall goe well , and it shall goe ill with the sinners . first , i say , god doth thus for a time : and why ? one reason is ; that god may try the faith and sinceritie of men ; for if when men haue sinned , god should smite presently , if when they doe well , god should reward them presently , they would be drawne to well-doing , and from evill-doing , not by sinceritie and by faith , but by sence . now the lord therefore deferres it , he puts it off , that those that are proved , may be knowne , that what men doe out of sinceritie may appeare to be so , that men may liue by faith , and not by sence , that men might be drawne to liue by right respects , and not by sensuall and carnall respects ; as they would doe , if either his punishments were presently , or his rewards . secondly ; the lord doth it to spare mankinde ; for if the lord should punish presently , men should perish from the earth . and therefore he doth in this case , as generals are wont to do with their souldiers , when there is a generall fault committed , they cast lots and picke out two , or three , and put them to death , that the whole armie may be saved ; so the lord doth , he takes here and there one , whom it may be , he followes with open and great judgements for open sinnes ; but for others againe , the generalitie , he suffers and lets them alone , because he would spare mankind . this reason i finde vsed , gen. . . the lord sayd there , when he was about to destroy man from the earth , my spirit shall no longer striue with man , for he is but flesh : that is , if i should continually deale with men , as i doe now , if i should take them , and sweepe them away with the besome of destruction , as i doe these , there would remaine no flesh vpon the earth ; and therefore , sayth he , i will not striue with them , but beare with them patiently , though their sinnes are great and many . againe ; the lord doth it , that he might keepe from vs the events of things ; it is his good pleasure to reserue them to himselfe , and therefore he goes not in a constant course . when men sinne , he doth not presently punish , neither when a man doth well , doth he presently reward him , that is , he goes not in one tract , as it were , but sometimes he doth the one , and sometimes the other , promiscuously ; and for this end , sayth the wiseman , he hath made this contrarie to that , that no man might finde any thing after him : that is , that he might leaue no foot-steps behinde him ; ( as we haue that phrase vsed , rom. . . how vnsearchable are thy wayes , and thy iudgements past finding out . ) the word in the originall signifieth , that when god goeth , he leaues no vestigia , no print behinde him , so that a man cannot say , he will goe this way , he goes it not so oft , as to make a path of it ; i speake of these particular things , he doth not so dispence good , and evill , punishment , or rewards , that a man can say , the lord will doe this . and the reason of this is , because future things , the event of things , it is his good pleasure to keepe to himselfe ; as he sayth act. . . it is not for you to know the event of things , which the father hath kept to himselfe , and therefore he vseth this promiscuous dispensation of punishment , and reward , that he might hide these things from the sonnes of men . fourthly , he doth it likewise , that he may bring forth the treasures , both of his wrath , and of his mercie . you will say , how shall that be done ? sayth god , if i should presently cut off a sinner , and should not forbeare him , his wickednesse should not be full ; i will let the amorites alone , gen. . . that the measure of their sinne might be fulfilled : that is , god purposely forbeares them , with great patience , rom. . . he leaues them , and heapes mercies and kindnesses vpon them , that they might continue in their sinnes , and abuse his patience , recompensing him evill for good , and then he drawes out the treasures of his wrath . if he should take them suddenly and cut them off , there might be but some of his wrath manifested vpon the sonnes of men ; but when they runne a long course in sinning , when they make a heape of sinne , then god drawes out the treasures of his wrath and power ; that is the very reason vsed , rom. . . and likewise rom. . . the lord hath certaine treasures of wrath , as wee see deut. . . . . where speaking of the children of israell , he sayth , that he suffered them to grow , ( that is the meaning of that place ) as a man suffers a vine to grow , i suffered you to bring forth grapes , i did not trouble you , nor interrupt you ; but when you should haue had good wine in your grapes to refresh god and man , sayth he , your wine was as the poyson of dragons , and as the gall of aspes ; in steede of doing good , and being serviceable to men , when i gaue you so much rest and peace . the wine you brought forth was hurtfull to man , as poyson , and as the gall and bitternes of aspes , which is the most hurtfull thing in the world . now , sayth the lord , all this , i haue done , that i might lay it vp ; i haue sealed it vp among my treasures ; for vengeance and recompence is mine : that is , therefore i haue suffered all this , that i might draw forth all my treasures of wrath , which otherwise would be hidden , and never opened and manifested to the world . the like he doth to the godly ; he suffers them to goe on , he suffers them to doe well , and yet for all this hee giues them no present reward , but leaues them to the malice of men , to the hand of the enemy , and suffers them to prevaile against them , he suffers them to be in povertie , in persecution , in prison , to be taken away by death , &c. and why doth he suffer such varietie of temptations to come to them ? iam. . because their grace , and their patience , and their faith might be more tryed , that they might haue a larger reckoning . math. . . blessed are those that suffer for righteousnesse sake ; and by this meanes he drawes forth the treasures of his mercie . if the reward should be presently , it should not be so great a reward ; but when he suffers any man to doe well , and then lets him waite , by that meanes he takes occasion to be the more bountifull ; as he sayth to them , heb. . . when you haue done his will , you haue neede of patience : that is , the lord still deferres , that you might shew your patience , that you might haue the honour to suffer , as well as to doe , and so he might shew forth on you the riches , and the treasures of his mercie . lastly ; another reason why god doth it , is , because the time of this life is the time of striving , of running , of acting , it is not the time of being rewarded ; as iam. . . blessed is he that indureth the time of triall . god puts a man for the time of this life to many trials , he puts a good man to suffer many crosses and afflictions , to see whether he will beare them or no , he giues not him present libertie , present prosperitie , nor present rewards , &c. sayth he , when he is tryed , then he shall receiue the crowne of glory , which he hath promised to them that loue him : then , and not before ; so , i say , the time of this life is the time of striving . you know men doe not giue the reward till the wrastling be done , they are not knighted , till the battaile be ended , they giue not the garland , till there be an end of the combate , therefore rom. . . the last day is called the manifestation , or declaration of his iust iudgement ; so that till then there is no declaration of the just judgement of god , one way or other ; there is not a declaration of wrath till then , nor a declaration of mercie till then , for a time therefore , the lord suffers them to goe on , he dispenceth the event of good and evill , of punishments , and rewards promiscously , that the sonnes of men might be tryed ; but when the race is done , then he will make good his promise to the one , and his threatnings vnto the other . but now , though the lord doth this for a time , as you see he doth for a season , yet ( beloved ) remember this againe for your comfort , that it is but for a season , it shall not alwayes be so ; as the wiseman resolues in the chapter before my text ; sayth he , howsoever it fall out , i know it shall be well with the righteous , and it shall be evill with the wicked ; it is certaine that every man shall be rewarded according to his workes . godlinesse hath the promise of this life , and of the life to come . and againe , vngodlines hath the curses of this life , and of that which is to come ; and certainely , they shall be both fulfilled . and that it may be made cleare to you , consider this ground for it , that though the wicked prosper a while , and good men suffer affliction a while , yet it must needes be that this must be the issue of it . first , because the iudge of all the world must needs be righteous , as sayth abraham ; as if he should say , the first standard of iustice , the first rule , the first measure , either that must be right , or els there can be no rectitude in the world . now that cannot be ; you see there is a rectitude amongst men , there is a justice amongst men , there is a kinde of even carriage among the creatures , and therefore the judge of all the world that giues all these rules , that sets all these measures , all things in this evennesse , and that keepes vp that which otherwise would fall in sunder , surely he must needs be righteous , and therefore he must needes doe well to the righteous , and reward evill to the wicked . secondly , this is cleare from his immutabilitie : looke what god hath done in former times , he must needs doe the same ; goe through all the scriptures , and you shall finde that still the evill in the end were punished , and the good in the end were rewarded ; he is the same god still , he is still as holy as he was , still his eyes cannot abide iniquitie , still he is as powerfull as he was , there is no change in him , nor shadow of changing . and therefore thinke with thy selfe , he that was so severe against saul for breaking the commandement , he that was so severe against balaam for loving the wages of vnrighteousnesse , he that was so severe against vzziah for touching the arke , for medling with holy things , for drawing neare in an vnholy manner to him , he that consumed nadab and abihu with fire from heaven , because they came with strange fire , ( so doe we when we come with carnall affections to performe holy duties ) he is the same , and though he doe it not to thee on the suddaine , as he did to them , ( for he did it to them for example , that they might be rules for future times , that he might not onely deliver precepts , but might second them with examples , ) yet being the same god , he will doe it to thee at length , if thou fall into the same sinne ; he that strucke ananias and saphira with death for speaking against the truth , and against their consciences , he will doe the same to thee , though he doe it not in the same manner , ( because it was extraordinarie , he drew them out for examples , ) and so i may say of rewards , it is certaine he will doe the same . moreover , it must needes be so , because gods blessednesse stands in the execution of his owne law , in proceeding according to it . take all the creatures vnder the sunne , and their happinesse stands in keeping close to that rule , that god hath given them : the fire is well , as long as it followes that rule , the water , and so every creature ; man to whom the law was given , his happines is to keepe the law , in doing it thou shalt liue : the great god hath made a law to himselfe , that is , he hath expressed himselfe , his blessednesse consists in keeping it , and therefore be assured , that whatsoever his law is , it shall certainely be performed . the law , you know , is this ; either thou shalt keepe these things , or thou shalt die for it . now a disjunctiue proposition is true , we say , if either part be true , that is , if a man doe not keepe the law , of necessitie he must be punished , or else gods law should be broken ; but if either be fulfilled , the law is kept ; so i say , it must needs be , that the lord must doe that , wherein his blessednesse consists . though a sinner prolong his dayes , and though his punishment be long deferred , and sentence be not speedily executed , yet certainely it must needes be executed , for the lord must needs act according to that rule he hath set to himselfe . last of all , if the lord should not doe it , he should loose his glory ; if wicked men should alwayes prosper , if good men should alwayes fare ill , men would say , there were no god in heaven , to rule things , to administer things by his providence ; therefore , sayth he , i will bring it to passe , that you may know that i am the lord. so then , seest thou a wicked man doing wickedly , and yet not punished ? he cannot continue long ; the lord should loose his glory if he should . seest thou a good man that continues in his righteousnesse , and yet he suffers adversitie and affliction , he is set in a low place , he walkes on foote , &c. he cannot continue so long ; for the lord should loose his glorie , and the lord will not loose his glorie , he is exceeding tender of his glorie . and therefore this conclusion must be set downe , that though for a time all things fall alike to good & bad , though god dispence them promiscuously for a season , yet certainely the issue shall be , it shall be well with the righteous , and it shall be ill with the wicked . therefore ( to proceede a little further ) let not holy men be discouraged , because they see things goe ill with the churches ; be not discouraged at it ; for it shall be well with them in due season . you shall see psal. . . that the lord suffers evill men to plough the church , and to make long furrowes on the backe of it ; but yet , sayth he , in the fourth verse ; the lord will cut the cords of the wicked ; he will cut their traces , they plow long , and make deepe furrowes ; but yet the lord at length cuts the cords of the wicked . the horses that draw the plough , as long as the traces hold , they draw ; but when they are cut , they can draw no longer ; so the lord will doe , he suffers the church to be plowed , when they doe not iudge themselues , wh●● they doe not plowe themselues , when they doe not humble themselues , then he sets the enemies of the church to plowe them , and to humble their soules , and this he doth for a certaine season ; but when he hath done , he cuts their traces , he cuts their cords , and that in due season . as for example ; he suffered pharach a long time to plowe the church ; you know how long he afflicted it , you know what long furrowes he made vpon it ; but yet when the period was come , the period that god had set , the fit time , then god cut his traces , that is , he suffered him to plowe no longer , but destroyed him . and so h●man in the story of hester , he plowed the church a while , till it came to the very poynt , to the exigent , that he should haue swallowed it vp , and then he was taken off from plowing any longer , then the lord cut his cords , and set his church at libertie . and so he did with the midianites ; they plowed the church for a time , ( as through the whole storie of the iudges we see ) they plowed them for a certaine season , till they were plowed enough ; and when they were humbled , repented , and cryed to the lord , ( as you shall see every where ) then , sayth the text , the lord heard them , and cut the cords of the wicked , he suffered them to plow no longer . but these places will be the clearer , if you compare them with isa. . . sayth the lord there , doth the plow-man plowe all the day ? rather , sayth he , when he hath plowed enough , ( marke it ) when he hath broken the clods , then he casts in the seede , &c. and who hath caused the plow-man to doe this . is it not i the lord ? if the lord hath put this wisedome into the plow-man , that he plowes not all day , but when he hath plowed the ground enough , he stayes the plowe , and sowes the seede , will not the lord doe so with his church ? therefore , beloved , be not discouraged , let not your hearts faile , though you see him plowing of the church , though he suffer the enemy to prevaile against it ; for in due time the lord will cut their cordes . you haue a cleare place for it deut. . . where speaking of the enemies of the church , sayth he , his foote shall slide in due time , ( that is the expression there ) that is , perhaps you may complaine , and thinke it too long , but it is not too long ; if it were any sooner , it would be too soone : in due time , sayth the lord , it shall be , in due time his foote shall slide . yet a little while , and he that shall come , will come , and will not tarrie ; it is but a little , a little time indeede . you know that is too long , that tarries beyond the appointed time , beyond that measure , that should be set to it ; when the lord doth it in due time , it is not too long . he that shall come , that is , he that shall surely come , will come , and will not tarrie , that is , he will not tarrie a jot beyond the due time , and season , that season , that is fittest for the church , and for the enemies of the church . and as i say for the enemies of the church , so i may likewise say for the righteous man ; the latter end of the righteous shall be peace : he may haue trouble for a time , but his end shall be peace . be not therefore discouraged ; howsoever god may deale with thee by the way , yet you know what end he made with iob ; that expression you haue in iam. . . you know the case of iob , and you know what end the lord made with him : so i may say of every righteous man. you know iacob had many troubles , troubles when he was with laban , troubles with the shechemites , troubles with his owne sonnes ; yet his latter end was peace . david had many troubles , when he was yong , when he was vnder sauls government , he was hunted as a flea , or partridge ; after he came to the kingdome himselfe , you know he was a man troubled a great while , there was civill warres , after them he was troubled with his children , after that with the rebellions of his people , and yet , saith the text , he died full of riches , full of honour , and full of dayes . the lord made a good end with him ; the latter end of the righteous is peace , that is , a man that trusteth in the god of peace , he shall be sure to haue peace in the end , a man , that is a subject to the kingdome of peace , that is subject to the government of christ , the prince of peace , it must needs be , that he must haue peace in the end ; for the kingdome of god is in righte●usnesse and peace , and the government of christ , is the government of peace , and therefore it shall be peace in the end to him , whatsoever is in the way . therefore , let no man be discouraged , but let this comfort him . on the other side , another man may haue peace by the way , he may haue prosperitie for a time , he may flourish like a greene bay tree ; but his latter end shall be miserable . as it is psal. . . marke the end of the righteous man , it shall be peace : but the transgr●ssors shall be destroyed together ; the end of the wicked shall be cut off . and therefore you see what he sayes of them in the verse before , i sought him , sayes he , and he was not to be found , vers . . as if he should say , i sought him on earth , and there he was not , i sought him in heaven , and there he was not to be found ; but in hell he was , there he was to be found ; otherwise there is no remembrance of them . so i say , evill men , though they haue peace for a time , though they haue prosperitie for a time , though they spread themselues as a greene bay tree , yet their latter end shall not be peace , but miserie . therefore , let vs not be discouraged ; nor on the other side , let not evill men be secure , let not them be incouraged to evill doing ; for though the lord spare them for a time , yet certainely they shall be punished . as luk. . . ( it is an excellent place for that purpose ) our saviour saith there , thinke not that those eighteene , vpon whom the tower of siloam fell , were greater sinners , then others , that it did not fall vpon : but except you repent , you shall all likewise perish . the meaning of it is this , when you see strange judgements come vpō the workers of iniquitie , though you that are standers by haue had peace and prosperitie all your time and haue never beene acquainted with any of these strange judgements of god , haue never tasted of them , say not that your condition is better then theirs ; for , sayth our saviour , you are no lesse sinners then they , perhaps you are greater , ( though the tower fell on them , and not on you , ) therefore , sayth he , you shall perish but because it is not presently done , therefore , sayth the wise-man , the hearts of men are set in them to doe evill , that is , because there is not present execution , therefore , either man thinke there is no god , or else they doe thinke god is like themselues : i held my peace , and thou thoughtest i was ike thy selfe . psal. . . either they thinke that there is no god , or else that he is not so just a god , as we declare him to be . so , either they thinke sinnes not to be sinnes , or else they thinke them not so hainous , that they doe not draw so fearefull judgements after them . thus men , because the same events are to all alike , haue therefore their ●earts set in them to doe evill . now for answer to that , sayth the wise-man , though execution be deferred , the sentence is not deferred , the sentence is past against an evill worke , though it be not speedily executed : as if hee should say , it is little comfort for thee when thou hast provoked god to anger , that thou art not presently punished ; for the sentence is gone out against thee , thou art an accursed man , th●u art condemned and shut vp in prison , it is onely the execution that is deferred ; and therefore is it that he sayth , because the sentence against evill doers is not speedily executed , therefore thinke with thy selfe , whosoever thou art that emboldenest thy selfe in thy present safetie , it is but a deferring of the execution ; thou art not in a better condition then others ; onely the judgement is executed on the one sooner , on the other later . see it in the sinne of ioab ; you know he committed the sinne of murther , when he killed ab●er ; it lay a-sleepe you know many yeares . the sentence went out from gods law , god and his owne conscience was against him , but yet it was not executed , till he was full of gray haires ; his gray haires went downe to the graue , not in peace , but in bloud . so likewise in the sinne of saul ; when he brake the oath with the gibeonites , the sinne continued fortie yeares vnpunished ; the lord suffered it ; the sentence went out against him , as soone as it was committed , but yet it lay a-sleepe ; the lord did not execute the sentence till fortie yeares after , as we see by computation : for it was all the raigne of david to the latter end , and most part of sauls raigne . and so the sinne of shemei , the sinne was committed long before , ( yet all the time of davids raigne after his restoring , though the sentence went out against him ; for he was an accursed man , the lord brought that curse vpon him which he had pronounced against david , ) yet it was notexecuted till a fit ●eason ▪ so , i say , it is with sinne , the execution is deferred , though the sentence be not deferred . therefore , sayth salomon , certainely the wicked shall not prolong his dayes . beloved , it is a place worth considering , eccles. . . though a sinner doe evill an hundred times , and prolong his dayes , yet i know it shall goe well with them that feare the lord , and doe reverence before him ; but it shall not be well with the wicked , neither shall he prolong his dayes , he shall be like a shadow , because he feares not before god. this conclusion he comes to ; although , sayth he , the lord deferre execution , yet it shall not be well with the wicked , he shall not prolong his dayes . but it will be objected , that many evill men doe prolong their dayes , they liue long , they liue till they be olde , and they liue in peace . to this i answer ; that though they doe liue long , yet indeede properly they are not said to prolong their dayes , because that all that while they are vnripe , they are not fit for death ; so that they are taken before they are fitted to goe hence , so they are cut off for substance indeede in the midst of their dayes . as an apple though it hang on the tree long , yet if it be taken before it be full ripe , it may be said not to hang long on the tree , that is , it hangs not so long , as to ripen it , it is taken away in an vntimely manner , it is taken away before the season of it ; so it is here , though a wicked man doe prolong his dayes , yet still he is taken away before he be ripe , before the time of gathering . as it is true on the other side , that holy men , though they be taken away betimes , yet they are taken away , when they haue finished their dayes ; he doth prolong his dayes , though he die when he is young , because he is ripe before he is taken from the tree ; he is now in a fit season . and this is the meaning of that , when he sayth , certainely it shall be ill with him , that feares not god , though he doe prolong his dayes , though execution should be deferred . i should adde more , as this for another ; but i will but name it . doth one condition fall to all , both good and bad ? then you may gather hence , that all the good things , and all the evill things , that befall vs in this life , they are neither truely good nor truely evill , they are but shadowes of both ; for if the lord send adversitie vpon good men , if he send prosperitie to evill men ; if there were true evill in adversitie , god would never doe it , if there were any true goodnesse in prosperitie , he would never doe it , but when he dispenceth these things so promiscuously , it is an argument they are not such as men account them , they are but shadowes of good things , and of evill , larvae et spectra , &c. that is , they are not the substance of good things , neither of good nor evill . let not righteous men therefore say they are miserable , when they fall into any kinde of outward miserie , whatsoever the condition be , it is not evill , if it were , it should never befall thee . ag●ine , let not a wicked man say , he is happie , because of his outward condition , for if it were truely good , thou shouldest never inioy it . when god dispenceth those things so promiscuously , it is an argument , that they are neither good nor evill , that is , that there is no substance of true good or evill in them . and so againe , if they fall out so promiscuously , then you can judge neither of loue , nor of hatred by them ; that is , a man is not to thinke , that because the lord afflicts him , therefore he withdrawes himselfe from him , or because he giues outward prosperitie to another , that therefore his hand , and his favour is with him ; for you see he dispenceth these things diversly , he dispenceth them to all in such a promiscuous manner , that you cannot say , this is proper to the one , or to the other . an hoast may entertaine a stranger with better foode , then he giues his children , with the daintiest of that he hath , yet he keepes the best portion for his children : and god may doe much for those that are strangers to him , but he giues better prosperitie to his children ; though they fare hard here , though they tast no good thing a long time , yet the portion he reserveth for them , which portion , and blessed inheritance , he of his great mercy reserue for every one of vs , and conferre vpon vs , for the mediation of his deare sonne , iesvs christ the righteous . so much for this time . finis . the third sermon . ecclesiastes . . . i returned , and sawe vnder the sunne , that the race is not to the swift , nor the battell to the strong , neither yet bread to the wise , nor yet riches to men of vnderstanding , nor yet favour to men of skill , but time and chance happeneth to them all . for man also knoweth not his time , as the fishes that are taken in an evill net , and as the birds that are caught in the snare ; so are the sonnes of men snared in an evill time , when it falleth suddenly vpon them . the last time wee spake to you , we handled the first and second verses of this chapter , whence there may be this objection made against gods all-sufficiencie ; all things come alike to all , to the iust , and to the wicked , &c. and indeed when ●en see this conclusion , that it is to the wicked , according to the worke of the iust , and to the iust , according to the worke of the wicked , it must needes stand as a strong objection against the doctrine of gods all-sufficiencie . how that objection is answered , hath beene fully declared to you ; now there comes another objection like the former . because all things come alike to all , sayth the wiseman , ( but there he names onely the good and the bad , the holy and the vnholy ) men will be readie to say , as every man is ; howsoever holinesse , and vnholinesse , make not this difference in the event of things , yet the naturall strength of men , their naturall weaknesse , their naturall abilitie , or their vnabilitie , their wisedome , or their folly , that disposeth , or indisposeth men in the event of things . and therefore the wiseman , when he had finished that former conclusion , whereof we spake , that there is one event to the good , and bad , he fals vpon the second vanitie , that he saw vnder the sun , that not onely , as he sayth , all things come alike to all , that is , to the holy and vnholy , but likewise , to those that haue naturall strength , and those that are subject to naturall weakenes ; even in this case also , sayth he , all things come alike to all . for i haue seene that the race is not alwayes to the swift , but sometimes to him that is not swift ; the battaile is not alwayes to the strong , but sometimes to him that is weake ; and bread , and favour , and riches , are not alwayes to men of vnderstanding and skill , but sometimes to men that are weake , and foolish , and want skill , &c. i haue chosen this text , that i may adde this to the other , that even in those things also , all things come alike to all . there is then another caution to be vsed , and to be taken heede of in this doctrine of gods all-sufficiencie . though god dispence those comforts to them that serue him with a perfect heart , yet there are certaine times to be observed by the sonnes of men , and if you misse of those times , that are allotted to every purpose and action , if these be hid from men , if men take not their opportunitie , though god be readie to dispence his blessings to those that seeke him , yet that occasion makes men misse of them ; therefore is it that he sayth in the twelfth verse , man kn●wes not his time ; that is , there is a time for every pupose , and action , and if he take that time , he shall be succesfull ; but if that be hidden from him , and he take it not , evill times fall vpon him , as the snare vpon the birds , and as the net vpon the fishes . now for the particular opening of these words . first , we are to consider the phrase here vsed in the beginning , i returned , and saw , sayth he , vnder the sun , that the race is not to the swift , &c. that is , as if he should say ; when i looked about me , and turned my selfe every way , and looked vpon the whole frame of the creatures , i saw a vanitie in every corner , in every place , i saw a va●itie even in things , that seeme least to be subject to vanitie : whence we will gather this poynt , that all things vnder the sunne ; even the ●est are subiect to vanitie . let a man turne himselfe which way he will , he shall finde vanitie and vexation of spirit in every creature , and in every condition and state , in all the purposes , in all the actions and affayres of men : i returned , sayth he , and which way soever i looked , which way soever i turned me , i still sawe vanitie . so it was with salomon , and so it must needes be with vs all , if our judgements be guided as his was by the spirit of god. if you looke vpon the course of naturall things , you shall see vanitie in them , sayth the wiseman : the rivers come and goe , and the windes passe and come about by their circuits , and one generation goeth , and another commeth : that is , in all these workes of god , in these workes of nature , which seeme not to be subject to vanitie , yet if you looke vpon them , you shall finde vanitie in them , they haue no rest nor quiet , they are all subject to corruption , one generation goes , and another comes . againe , there is no new thing in them ; that if a man studie to finde out something to satisfie his minde , he shall soone come to a bottom , and nothing will giue him satisfaction , and therefore there is a vanitie ; for that which is restlesse , can never giue vs rest , that which is subject to corruption , can never giue vs that happinesse that is immortall and eternall ; in these things , there is no newnes ; the eye is not satisfied with seeing , nor the eare with hearing . if you goe from that , and looke vpon other things that seeme to be least subject to vanitie , as wisedome and knowledge ; it is true , these seeme to be least subject to vanitie , and the wiseman acknowledgeth it , for , sayth he , wisedome is better then follie , as light is better then darkenes , yet there is vanitie in that : for , first there is a wearinesse in getting it . againe , there is a griefe in having , in vsing , and enioying it : for a wise man sees much amisse , but that which is crooked he cannot make straight . to see evill vnder the sunne , and not to be able to amend it , it doth but increase a mans sorrow ; and that is the wise mans misery . againe , sayth he , the same condition is to the wise , as to the foolish ; as the one dies , so dies the other , as the one is subject to sicknesse , so is the other , as the one is subject to crosses , afflictions , and changes , so is the other ; and therefore there is a vanitie in that . but now for the perfection of workes , for the doing of those things that are indeede commendable , good , and prayse-worthy , is this also subject to vanitie ? yes , sayes salomon , eccles. . . i looked , and beheld the travailes of men in the perfection of workes , and i finde this also to be the envie of a man against his neighbour : that is , this vanitie it hath in it , that a man shall not haue prayse and loue answerable to the perfection of his worke , but he shall finde the contrary , he shall haue much envie for it ; it shall cause the envie of a man against his neighbour . but take places of great authoritie , wherein a man hath much opportunitie to doe good , as , princes , magistrates , and rulers ; this also is a vanitie . i haue seene men ruling one over another , sayes the wiseman , to their hurt , to the hurt of the ruler , and to the hurt of them that are ruled . so that all things vnder the sunne , looke which way you will , they are subject to vanitie , as these which here he names , for a man to make himselfe strong , for a man to get wisedome , and skill , and to be diligent in his busines , &c. for let a man vse the likeliest meanes to bring his enterprises to passe , yet , sayth salomon , i haue seene , that the battaile is not to the strong , nor favour to men of knowledge , nor bread to the wise , nor riches to men of vnderstanding . so that which way soever he turned himselfe , still there was a vanitie . we will make some briefe vse of it , and so come to the next poynt . if there be so much vanitie vnder the sunne , that even the best things , ( those that seeme to be most free from it , ) are subject to vanitie ; then first , let vs consider hence , what a change sinne hath made in the world . the time was , my beloved , when the lord looked vpon all things , and he saw , that they were all exceeding good ; but now when the lord looketh , and the wiseman looketh vpon them with the same eye , they are all subiect to vanitie . and whence hath this proceeded , but because sinne hath blowne vpon the creatures , as it were , it hath blasted them , it hath taken away their vigor , the vertue , the beautie , the excellencie of them ? and if sinne hath made this change , then consider , that the more sinne there is , the more these things are subiect to vanitie . in every mans particular vse , you shall finde this true : as in riches , a man that is sinfull , shall not haue comfort from them , but vexation of spirit ; he shall finde a vanitie and an emptinesse in them . and so wisedome , learning , knowledge , and skill , the more sinne , the more vanitie is in them : euery man shall finde this in all the creatures vnder the sunne . as on the other side , the more grace , the more substance you shall finde in them , and the lesse vanity ; for that which immediatly brings the vanitie is the curse , and sinne is the immediate cause of euery curse . i say , the immediate cause of vanitie is the curse ; of god. when god bids such a thing wither , when he bids it not prosper with such a man , when he bids it doe him no good , ( as hee bad the figg tree wither , ) that makes euery thing vaine to a man , euen the curse that lies vpon the creature , and sinne is the cause of the curse . againe that which giues a substance , that which giues a filling to the creature , that which causeth it to giue downe that milke of comfort , that is in it , is the blessing of god vpon it , when god shall say to such a creature , goe and doe such a man good ; it is the blessing which doth it immediatly , but grace is the cause of the blessing . therefore , let vs looke on sinne , as the cause of all this vanitie , and on grace , as the cause of the contrary , let vs labour to excell in the one , and to resist the other . so much for this first vse . secondly , if there be such a vanity in all things vnder the sunne , then surely he that hath brought this vanitie vpon them must needes be much more vainie . for what causeth this vanitie , that lieth vpon the whole face of the creature ? is it not man ? it came not vpon the creature , as you know , for its owne sake , but by man ; why then surely man , that hath bin the cause of all this vanitie , must needes be himselfe much more vaine . therefore , if a man looke vpon himselfe , let him consider this , that he shall neuer find any happines within his owne compasse , or circle ; if hee will needs build himselfe vpon his owne bottom , he is subject to vanitie , and more then any other creature besides , therefore let vs learne to goe out of our selues , and seeke it else-where . againe , if you seeke for any comfort from man , from friends , from great men , remember they are vaine , and more vaine then any other creature , as in psal. . . all men are vaine , and great men are lvers , if they be layd in the ballance , they be lighter then vanitie , that is , in all the sonnes of men there is a vanitie , and the greater they are , the more vanitie is in them ; not that they are in themselues more vaine , but because wee expect more from great men , therefore to vs , they are lighter then vanitie , they are more vaine then all other men . therefore let vs neither seeke that in our selues , nor in other men : for they that cause the vanitie vpon the creatures , themselues must needes be much more subject to vanitie . thirdly , if the creature be subject to vanitie , then consider what an euill choice wee make to loose heauen , to loose grace , to loose the opportunitie of growing rich in good workes , for any thing vnder the sunne , either for riches , or vaine glory and praise of men , for pleasures , or whatsoeuer men reckon precious , and pleasant to them vnder the sunne . for if they be all vanitie , what a change doe wee make ? doe wee not giue gold away for drosse ? as our sauiour expresseth it , luke . . put the case a man had all the world , and loose his soule , that is , if he neglect the things that belong to his saluation , and for the neglect of them shal haue in recompence whatsoeuer the world can afford him , so that hee wants nothing that the world hath , yet sayth hee , what shall it profit him ? that is , there is a vanitie in it , it will be altogether vnprofitable to him . for to be vaine , and to be vnprofitable , is all one . consider then what a foolish change men make , when they draw sin on with cart-roapes , that is , when they vse their vtmost strength to get these vaine things to them , with the losse of better things ; what a change doe they make , although they should get the whole world , seeing all would be vnprofitable , that is , they should finde nothing but vanitie and emptines , and vexation of spirit in it . againe if all things be subiect to vanitie , learne we then , first , not to couet after earthly things , not to set our hearts vpon it , nor to desire it over much when we want it . and secondly , when we haue it , not to be confident , nor to trust to much to it , not to rejoyce in it to inordinately . for it is but vanitie ; there is an emptines in it ; it will deceiue vs , as a broken reede . thirdly , if god doe take from vs any of those earthly things , as riches , credit , health , or friends , let vs be content to part with them . for even the best of them are vanitie , subject to emptines , such as will not performe that , which they promise , such as will deceiue vs , when we come to vse them , ▪ last of all ( because this is not the point i intend to stand vpon , ) if all things vnder the sun be subject to vanitie , even those that seeme to be least subject vnto it , then let vs labour to haue our hearts weaned from the world , and whatsoeuer is in the world , to make it our whole busines to feare god and keepe his commandements . you know that is the maine vse that the wise man makes of this whole booke ; it is all but an explication of the particular vanuties which hee found vnder the sun , and the vse that the makes of it , is this , therefore , saith he , the whole dutie of man is to feare god and keepe his commandements . my beloved , i beseech you marke that expression : for therein we are exceeding apt to deceiue our selues ; a man is content to doe some thing , that tends to gods worship , and to the saluation of his soule , but to make it his whole worke , to haue all the water to runne in that chanell , to haue his mind altogether intent vpon it , he is not willing to doe so ; but hee joynes other things with it , because there is a secret leaning of the heart , and an vnweaned lingering after some other vanitie . it is certaine , that when the heart is weaned from all things vndor the sun , a man will make it then his whole busines to feare god and keepe his commandements , but because the heart is false in this , it hath some thing else that it is set vpon . some men thinke that wisedome & knowledge , increase of skill in such a particular science trade and profession , that that is not subject to vanitie , & so it may be his heart is set vpon that ; & this is enough to keep a man from making it his whole dutie , to ●eare god and keepe his commandements . another man perhaps neglects this , but to gather in an estate , to strengthen himselfe that way , to bottom himselfe well vpon a good estate , this he thinkes is not subject to vanitie , as other things , and this therefore his heart is set vpon ; though hee see vanitie in some other things , yet this his heart is set on ; and this is enough to keepe him from making it his whole dutie to feare god , and keepe his commandements . and thus we might goe through many instances . let every man therefore search his owne heart ; ( for when a man makes not this his whole dutie , some thing or other deceiues him , a vanitie that hee yet seeth not . ) i say , the best things be subject to vanitie , if which way so euer the wise man turned himselfe , they were subject to vanitie , it is fit we should learne then to make it our whole dutie to set all our thoughts and affections vpon this , how we may grow in grace , how wee may feare god and keepe his commandements . lastly a man may by this trie himselfe whether he hath done it of no. for , as salomon when he grew wise , after his repentance , he saw a vanitie in all things vnder the sunne : so a man when his heart is once changed , he will see a vanitie in all things . if there be any thing wherein thou seest not a vanitie , it is an argument thou art not yet a new creature . paul sayth , now know we no man after the flesh ; for whosoever is in christ , is a new creature ; as if he should say , when any man is a new creature ; hee looketh vpon all things vnder the sunne with an other eye , he iudgeth of them with another iudgment ; and therefore if thou finde it otherwise , if thou looke vpon the world , or vpon any thing , that is in the world , as vpon things that are precious , that is a signe that sathan hath bewitched thee . you know it was one ( of the witcheries that he attempted vpon our sauiour , he shewed him the world , the kingdomes and glory of it , and so he doth to euery man more or lesse , he shewes him some thing or other , and if a man doe not see the emptines and vanitie of them , but sees a glorie in them , he hath yeelded to sathan who hath bewitched him , and preuailed ouer him : and therefore when you looke on euery thing vnder the sunne , riches , credit , wisedome , skill , knowledge , if you looke on all as on flowers , if you see a vanitie , and an emptines in them , that is a signe you are now changed , that you are now turned to god by vnfained repentance , that you see a vanitie in all things vnder the sunne : so much for this first point . i returned and saw vnder the sunne sayth hee , that the race is not to the swift , nor the battell to the strong , nor yet bread to the wise , nor riches to men of vnderstanding , nor yet favour to men of knowledge , but time and chance commeth to all . the next point that we are to obserue in these words , is this , that men of the greatest abilities , men of the greatest sufficiencies , are often disappointed of their hopes and ends . this is a vanitie vnder the sun ; and not so onely , but men that are more weake , and insufficient , doe obtaine their ends and hopes . for you must vnderstand it reciprocally , the battell is not alwayes to the strong , therefore it is some times to the weake ; riches are not alwayes to men of vnderstanding , therefore they are often to men , that haue not vnderstanding . the opening of this point will be best done in shewing the reasons , and grounds of it , why it comes to passe , that men of the greatest abilities , haue not alwayes successe answerable to that sufficiencie , that is in them . and first , one cause of it is , because there is no creature , that is , or euer shall bee strong in his owne strength . in his owne strength shall no man bee strong . sam. . . a creature in it selfe hath not so much abilitie althought it be never so well furnished , as to bring any enterprise to passe . there is more required then the simple strength of the creature , be it never so strong , because in euery enterprise there are many wheeles ; many things that must concure to bring it to passe . now a creature is not able to see all the wheeles , that are in every busines ; or if hee doe see them , he is not able to turne euery wheele , but this belongs to god. and therefore without his concurring with the creature , be the creature never so strong , hee shall not be able to get the battell , be he neuer so swift , he shall not be able to winne the race , bee hee neuer so great in skill and vnderstanding , hee shall not get fauour , nor riches . this you may see . sam. . . where hanna giues this counsell in her song , speake no more presumptuously , neither let arroagancy come out of your mouth ; for the lord is a god of knowledge , by him enterprises are established : as if she had sayd , for any man to say hee is able to bring an enterprise to passe , hee speakes presumptuously , hee takes more to himselfe , then hee is able to performe ; the lord is onely a god of knowledge , that is the reason of it , and therefore by him onely , and not by any mans strength enterprises are established ; the lord is a god of knowledge , as if shee had sayd , men haue not so much knowledge and wisedome as to looke through a busines , to see all the circumstances of it , to behold all the ingredients into it , all the wheeles that must cōcurre to bring it to passe ; the lord onely is a god of knowledge , and therefore by him enterprises are established : and this was that i sayd , that the creatures insufficiency , was partly , because they are not able to see all . and partly agiaine it is , because though they doe see all the wheeles that goe to make vp an enterprise , yet they are not able to turne them . as you may see psal. . . the king is not saved by the multitude of an host , neither is a mightie man delivered by his great strength ; a horse is a vaine thing to saue a mā , he shall not deliuer any by his great strength . though a man doe see , and though he can say , such a wheele is necessary , yet it is not in his owne power to vse it . an hoast is a great meanes to get a battell , yet sayth he , be an hoast never so strong , that is not enough . but what if hee haue valiant men and souldiers ? yet that will not doe it , a mightie man is not deliuered by his great strength . i , but what if hee haue horses and chariots ? &c. let the instrument be what it will be , a horse is a vaine helpe , that is , except the lord concurre with that hoast , and turne that great wheele , except hee bee with those valiant men , except he concurre with the strength of the horse and of the chariot , all this is not able to doe it . and therefore i say , this is one reason why the battell is not to the strong , nor riches to men of vnderstanding , because the creature of himselfe is not able to doe it , in its owne strength , excluding gods helpe , he is not able to bring an enterprise to passe . this likewise may bee added to that , that though the creature should haue a strength , though a man should haue all things readie , that he should be furnished with preparations of all sorts , so that nothing shuld be wāting , to bring an enterprise to passe , yet at the very time , at the very instant , when the thing is to be done , it is not in his power to make vse of them , because at that very time god often takes wisedome from the wise , and courage from them that are otherwise valiant , he takes from them their abilities , euen at that time hee takes off the chariot wheeles , even when they are driuing of them ; which plainely proveth , that the creature of himselfe is not able to doe it : as we see , amos . . . . sayth he , the flight shall perish from the swift , and the strong shall not strengthen his forces . neither shall the mightie saue his life , he that handleth the b●w shall not stand , and he that is swift of foote , shall not deliuer himselfe , neither shall he that rideth the horse deliver himselfe , and he of mightie courage among the strong men shall flie away naked in that day : that is , be they never so strong , be they never so swift , never so full of courage , at the very time when they haue occasion to vse it , the lord will take away that swiftnes , he will take away that courage , he will take away that wisedome , and suggest it , it may be , to the adversarie , and how then shall they prevaile ? so that though a man were never so well prepared to bring an enterprise to passe , as when a man purposeth in his heart , and hath laid all things readie , this will i speake , yet the answer of the mouth comes from god , whatsoever his preparations and purposes be . so in the actions and affayres of men , though he make his preparations never so strong , yet at the very instant , god often takes courage from those that are most valiant , and suggesteth it to those that are most cowardly , he takes away wisedome when they haue most occasion to vse it , and giues it to the adversaries , that otherwise are more foolish then they . this is the first cause of it . a second cause is this ; because there is a certaine time and opportunitie , that a man must take to bring an enterprise to passe , and though a man be never so strong , and never so wise , yet he may misse of those opportunities , and so he looseth the battaile , he looseth the bringing to passe of his enterprise . and this we see is the reason that is rendred eccles. . . . the heart of the wise is to know the time & iudgement , because to every purpose there is a time and a iudgement ; therefore the miserie of man is great vpon him : that is , to every action and to every purpose , there is a certaine opportunitie , & be a man never so well fitted , yet if he misse of that opportunitie , he shall not bring his enterprise to passe , therefore , sayth he , the miserie of man is great vpon him , for he neither knowes himselfe , what that opportunitie is , neither can any man tell him , as it is in the seaventh verse . and because it is not within the power of man , it is not within his compasse to finde out these seasons and opportunities for every purpose and action , hence it is , that though they be never so well prepared , though they haue never so much sufficiencie , and abilitie to bring such an enterprise to passe , yet they misse of it , because they discerne not of the times . thirdly ; this comes to passe , because god hath appointed a certaine varietie and change of condition to the sonnes of men ; and there is no mans wisedome , riches , or strength , that is able to defend him from gods appointment . i say , god hath appointed a certaine change of condition to all the sonnes of men , he hath appointed such crosses and afflictions , he hath appointed such times , ( as the holy ghost speakes ) to passe over their heads , and all the wisedome , and strength , that a man hath , is not able to turne god from his purpose , it is not able to evacuate & to frustrate his decrees , but they shall come to passe . and that is the meaning of this in the text . ( for i take this reason out of the text , ) the translation is , but time and chance commeth to all , it were , i suppose , better translated ( and agrees with the originall ) for time and chance comes to all . now by time in the text is meant , that varietie of condition , that god hath appointed to euery man vnder the sunne , as david vseth the word , psal. . . my times are in thy hands ; my times , that is , the varietie of conditions , the changes of my life , the good and evill , the prosperitie and adversitie that befals me , sayth he , they are not in the hands of my enemies , nor in mine own hands , but they are in thy hands i say , there the word is so vsed , and so we are to vnderstand it in this place , for time comes to all , sayth he , that is , when god hath appointed such changes to the states of men , if riches , if strength , if wisedome , diligence , or skill , were able to turne the counsels of god another way , if it were able to anticipate them , or to diuert them , then the battaile might be to the strong , &c. but , sayth he , it is not so ; what god hath appointed , they cannot alter . you shall see it in many examples . saul was well established ; but when god had appointed a change of his kingdome , that it should go from him to david , you see he brought it to passe . though he were as strong as a lyon , as david testifieth of him , though hee had many children to inherit the crowne , though the people claue fast to him ( you doe not finde that ever they rose vp in rebellion against him ) yet when god had appointed such a time to passe over him and his house , all that strength , all that fitnes and preparation that was in him , and his familie to continue the kingdome to his posteritie , it could not turne aside gods counsell , but it came to passe . ely had a great familie , there were many priests of his line ; yet when god had said he would cut off from ely his whole familie , and would turne the priesthood to another , you see how he found out meanes to bring it to passe ; how many priests were killed in one day by dveg in the time of saul ? and afterwards , when abiathar , one of that posteritie , was tooke in , by david , yet he was cast out by salomon , through an accident that fell out in his adherence to adoniah . ahab , the lord had said he would cut him off and his posteritie , though he had seaventie sonnes ; you might wonder how it should come to passe , that none of these sonnes should inherite the crowne , and yet all were cut off , and not a man left by the hand of iehu . when god , i say , hath appointed varietie of changes , times , and conditions to the sonnes of men , mans strength is not able to divert his counsell ; and therefore the battaile is not to the strong , &c. the last reason is likewise here vsed , and chance commeth to them all : that is , though a man be never so able , never so sufficient , never so well prepared to bring an enterprise to passe , yet some accident may turne it some other way , an accident that he can neither foresee , nor prevent ; therefore sayth the holy ghost , though he be never so wise , chance may happen to him , he can neither foresee all the accidents , that come to passe , or , if he should , he knowes not how to prevent them . ahab , for ought we see , went well enough to the battaile , iehoshaphat and he , yet , sayth the text , a man drew a bow at adventure , &c. ( which accident he could not foresee , ) the man aymed no more at ahab , nor vnderstood it no more then the arrow that he shot , but it was a meere accident directed by god , that he could not foresee . haman thought he had made his preparations strong enough to bring his enterprise to passe , to overthrow the iewes ; there came an accident betweene , the king could not sleepe , he cals for the booke of the chronicles , and turnes to that place where mordecaies discovery of a treason was recorded , and so mordecai was advanced , &c. this was a chance that befell him ; although he were never so well fitted to bring his enterprise to passe , yet this he could neither foresee , nor prevent . many such instances we might giue . so you see now the reason of this , that men of the greatest sufficiencie & abilitie , men that haue made their preparations most perfect , yet , they doe not alwayes attaine to their hopes and ends ; and contrariwise , men that are more weake and vnable , which haue not made such preparations , they obtaine often their hopes and ends . the vse wee are to make of it , is first , let men learne from hence . not to boast of any outward strength , of any wisedome , in that their foundation is made strong vnder them , that they are well bottomed , that they are thus compassed about with friends , and estate &c. for you see though a man intends to get by all things , yet the event and successe comes not to passe accordingly , but oft they faile and disappoint him . therefore let not men boast of them ; be a man never so strong , never so wise , yet hee may as soone faile as he that is weake , and most foolish . see an example of it in asa. . cron. . . . . you may see there how he built the citties , hee had made him strong bulwarkes . there was not a king of iudah , that wee reade of , that had strengthned himselfe more then he ; he had fiue hundred and forescore thousand valiant men , all well armed and appointed to beare the shield and speare ; ( the text sets it downe very particularly , that we might see asa's safety , his strength and his securitie , if you looke vpon the creature ) yet sayth the text the ethiopians came against him , with a thousand thousand men ; whence i gather this . that there is no man so safe and so strong , but he is still subject to danger , and that partly by reason of the vanitie of the creature . for all the strength that a man hath , it is but the strength of the creature , and the creature is made of such brittle ingredients , that of it selfe it is readie to moulder away and faile . there is not in the creature it selfe any stabilitie , they are but houses of clay , the best of the creatures , that is , they are made of mouldring mettall , they are readie to vanish of themselues , and if they were not , yet there is some thing stronger . let a man bee never so strong , ( who is the best of all the creatures ) yet , man is but as the grasse , and as the flower of the grasse . the grasse of it selfe oft-times fades , though no sithe come neere it , but if it doe not fade of it selfe , yet it is cut downe : so there is none so strong , but there may bee stronger . asa was strong , but hee met with one that was stronger then he , the lubims and ethiopians ; and yet as strong as they were , they met with one that was stronger then they , because god did helpe him , and assist him , so then let no man boast of himselfe . if wisedome would keepe a man safe , salomon had never fallen as hee did . if possessions would keepe a man safe , ieroboam and ahab had never bin ruined , as they were . if the fauour of princes could keepe a man safe , haman had not had that miserable end , that he had . if courage , fortitude , and valour could keepe a man safe , ioab and abner had continued safe : but you know how they both fell . so that you see nothing vnd●● the sunne is able to keepe a man safe . therefore let not a man boast in any thing , that he hath ; be 〈◊〉 never so wel appointed , let him haue all the creatures agree together , to make a hedge about him , yet afflictions , crosses , and troubles will finde some gap or other into that hedge , to breake in vpon him . all things that he hath are subject to mutability ; riches take themselues wings , and flie away , that is , though a man thinke they are sure , he cannot see how hee could easily be dispossessed of them , yet sayth hee , they are as a flocke of birds , that sit in a mans ground , hee cannot promise himselfe any certaintie of them , because they haue winges , and will flie away ; such are riches . and so credit ; be a man never so innocent , let him giue no occasion at all , let him keepe himselfe never so blamelesse , and vnspotted of the world , yet his credit is not in his owne keeping , honor est in potestate honorantis &c. honour is not in a mans owne power . you know though ioseph was very innocent , yet he was blamed ; & so david & christ. and as it is sayd of honour , so it may be of all the rest , wealth , and friends , and whatsoever a man hath ; let no man boast himselfe , because he is a strong man , because he is of vnderstanding , because he is rich , because he is of abilitie in his busines , because hee is a man of skill , for by these things he shall not obtaine his ends and hopes . nay , my beloved , let me be bold to adde this . if a man begin to thinke himselfe safe for these , and to grow confident vpon them , and say thus with himselfe and his owne heart , well , now i am thus and thus rooted , i am now compassed about with these and these helpes , i see not now how i shuld be remoued ; let him know this , that god wil so much the rather blow vpon him , that he will so much the rather dissettle him , and take him off , that he will so much the rather turne away his face , and he shall be troubled . i say god will doe it so much the rather , partly , because that successe of things is his , and when a man will begin to challenge it to himselfe , god will begin then to looke to his owne right , and challenge his owne priviledge . you shall find in . sam. . . david giues this reason , why he should prevaile against goliah , it is not i , but the battle , sayth he , is the lords , as if hee should say , if the battle were mine , or thine , it may bee , goliah , thou mightest prevaile against mee , it may be thou mightest over-come me , but the battle is the lords : so we may say in this case . the event and successe of things , the good and evill that comes to a man , vpon that preparation and indevour that hee makes , it is the lords , and not any mans , nor any creatures . therefore when a man challengeth it to himselfe and boasts of it , and thinkes i will doe this , the lord will not doe it , the battaile is his , and as it is said of the battaile , so all things else are his , and therefore he will not dispose them according to mans preparations , but disposeth of them according to his owne purpose . againe , god will doe it the rather , that he might shew forth his owne power , & discover the creatures weaknesse , especially when a creature shall pride it selfe in any of these outward things , as asahel did in his swiftnesse , it was the cause of his overthrow , and indeede god vsually takes men in such things , when they begin to boast , i shall now haue the battaile , because i am strong . these things , i say , are commonly their ruine . the policie of achitophell , the hayre of absalom ; and so many a mans wealth , many a mans wit , that thing wherein their strength lies , wherein they boast themselues , god causeth to be the meanes of their ruine : he takes them in these things , that he might discover his owne power , & the vanitie and weaknes of the creature . againe ; the lord doth it so much the rather , when men grow in confidence of their owne strength , that he might manifest his owne providence , and therefore he puts in many accidents , which turne things another way . it is true , my beloved , when men goe well prepared to the battaile , and doe overcome , there is a providence of god in that , as well as when they get the battaile by some chance , or accident ; but by reason of the infirmitie of man , by reason of the iniudiciousnes that he is subject vnto , they doe not so much acknowledge this providence in an ordinary course , as they doe in accidentall things , that are done by occasion , by sudden intercurrent causes , that wee are not able to fore-see . therefore , i say , god delights to doe it so much the rather , when men are prepared , and say with themselues , what should hinder me ? what should keepe me from bringing such an enterprise to passe ? god therefore puts in some accident , and turnes it another way , that his providence might be seene and acknowledged . the conclusion is , let none boast themselues , that this and this i will doe , because i am strong , for god will turne all a contrary way . so much for the first vse . secondly ; as men are not to boast themselues when they are strong ; so likewise if the battaile be not alwayes to the strong , but that sometimes also to the weake , let no man be discouraged because he is weake , because he is vnprepared , because he is not so well furnished to bring such an enterprise to passe . for as there are certaine times that god will haue to passe over men for their evill ( that be a man never so strong , as he hath appointed his change and condition , so it shall come to passe , ) so also there is a certaine time that god hath appointed for other mens good & advancement ; when a man is weake and low , his weakenesse , and follie , and inabilitie , shall no more frustr●te , turne aside and prevent his advancement , when god will bring it vpon him , then the strength or wisedome of the other shall turne away gods decree , and prevent the counsell of god against him . besides , when a man is weake , god puts in an accident , that he may haue the prayse of his providence , that men may say he hath done it , whereas if things went in ordinarie course , they might ascribe it to the second causes . againe ; the lord rather delights to doe it , even when men are weake , because therein his glorie is most seene , he delights to manifest his power in our weaknesse . and therefore paul , when he saw this , he sayth , he will reioyce in his infirmities : that is , he thought his infirmities would be a very great advantage to him , partly , because they would keepe him humble ; that is one reason ; and partly , because he thought that god would the rather put forth his power , because he was weake , that he should the rather haue gods power to vphold him . therefore , i say , let not men be discouraged for their weakenesse ; be the adversaries never so strong , and their resolutions never so fixed , yet they shall not prevaile , if god haue purposed otherwise . you see how peremptorie iezabels speech was , god doe so and so , &c. if i make no eliah as one of the prophets of baal by to morrow this time ; yet you see he was safe notwithstanding this . thus was it also when the iewes had vowed with themselues the death of ●aul ; he was in great danger , there was fortie to one , and their resolution was so strong , as it could not be altered ; yet god kept him safe , he prevailed , and they were disappointed . so elisha , when the king thought to haue taken off his head , though he had the power of a king , and his purpose was firme , that it should come to passe , to a full height , there was no doubt made of it , yet god kept him safe . therefore , let vs be incouraged on the other side that are weake , god is able to hide vs , he is able to strengthen vs , to giue vs advantage and successe , when we are vnable to helpe our selues : for as it is true , that the battaile is not alwayes to the strong , nor favour to the wise , &c. so it is ture on the other side , that many times when men are not strong , when men are not wise , when they mannage not their businesse with that prudence , warinesse , and circumspection that they should doe , yet oftentimes they haue successe , when the other want it . so much shall serue for this time . finis . the fovrth sermon . ecclesiastes . . ● . and i returned , and sawe vnder the sunne , that the race is not to the swift , nor the battaile to the strong , &c. you know where we left , we proceede to that which remaines . in the third place , if men of the greatest sufficiencie and abilitie may o●ten be disappointed , that the battaile is not alwayes to the strong , nor the race to the swift , this should teach vs then not to be lifted vp , but to be thankefulls in our best successe , and on the contrary , not to be over-much dejected , but to beare it patiently , when things speed ill . if any man haue good successe in any busines and enterprise , he is not to attribute it to his owne strength , to his own wisedome ; since that , as you see , so often failes . the creature hath not power enough in it selfe to bring any enterprise to passe , it can neither see all the wheeles , that tend to make vp an enterprise , or though it see them , it is not able to turne them all . and therefore if it be done , it is the lord that doth it , and the prayse is onely to be given to him . beloved , this is a necessary poynt . it is vsuall with vs to be very earnest with god , when a busines is to be done ; but we forget to prayse him afterwards . and whence proceedes this , but from a secret attribution of what is done to our owne wit , to our owne strength , to our owne policie , to other occasions ? whereas if he were acknowledged , we should be readie to giue him the praise of all that we doe . david was a wise man , yet you shall finde , sam. . he did not therefore carrie himselfe wisely in all his affayres , because he had an habituall gift of wisedome , but , sayth the text , because the lord was with him . the lord was with him to guide him in euery action , to direct him what to doe vpon euery particular occasion , and thence it was , that he carried himselfe wisely in all his affayres . cyrus was a valiant man , and a potent ; yet the scripture attributes it not to his strength that he prevailed as he did , but sayth , that he was gods shepheard , he was his instrument , it was god that vsed him , it was god that wrought his worke for him . nebuchadnezzar was a mightie potent prince , and prevailed which way soev●r he turned himselfe ; yet god tels him , it was he that gaue him dominion and victorie wheresoever he went and as it is true on this hand , so it is likewise on the other ; when a man hath ill successe in any busines , let him not say , it was because he did not mannage it wisely , because he had su●h an enemy to oppose him , or because such an accident fell out to crosse him ; no , that is not the cause ; the reason is here rendred : for time and hance happens to every man : that is , if there he any such accident , if there be any crosse event fals out to hinder him in his enterprise at that time , it is in gods disposing , it is god that hath done it . and therefore you see , in the evill events , that haue vpon any occasion befallen the church , if you obserue the phrase of scripture , it is not attributed to them , but to god. when the spirit of pul , and tiglapellezer , were stirred vp against the people of israell , sayth the text , chron. . the lord stirred them vp against the people ; it was not they that did it , but it was the lord , that stirred them vp . so likewise he poured forth his wrath by the hands of shishak ; and , as david expresseth it in his owne case , god hath bidden shemei curse david . so it is in many other places . therefore let not men sit downe discouraged , vexing themselues , and eating vp their hearts with griefe . let not men say , if such an accident had not beene , i had prevailed ; for , it is this time and chance , that turnes the event of businesses , which is from the lord , and not from man. therefore labour to be thankfull to him in the best successe , and not to sacrifice to your owne wits , or to giue him thankes in a formall manner , but heartily to acknowledge him ; and likewise to be patient in all the cros●es and troubles that befall vs. so much for this third vse . fourthly , and lastly ; if men of the greatest abilities be so often disappointed , that the battaile is not to the strong , nor the race to the swi●t , &c. then learne we hence , not to make flesh our arme , not to trust in any strength of our own , in any wisedome of our owne , or other mens ; for if this would doe it , if the strength of any man , if the policie of any man were able to bring any enterprise to pafse , it would alwayes doe it ; if it were the swiftnesse of him that runs , that could get the race , if it were the strength of him that fighteth , that could obtaine the battaile . i say , it would alwayes doe it : and therefore seeing it fals not out so , but theevents are turned a contrary way , that is a signe it is not in them , but in something else . therefore , i say , take we heede of making flesh our arme , of saying thus with our selues , because we haue these preparations , because we haue these meanes , therefore our worke shall succeede : for that is not so ; for we see often in experience , when a man comes to a businesse with much confidence , out of a reflection vpon his owne abilitie to doe it , for the most part it succeeds ill : as on the other side , when a man comes with feare and diffidence in himselfe , for the most part he prospereth best . and you haue a rule for it , iere. . cursed is he that makes flesh his arme ; cursed is he , that is god hath ingaged himselfe , when a man will make flesh his arme , to blow vpon his enterprises , and to cause them to wither . againe , blessed is he , that trusts in the lord , that is , god is tied by his promise to giue successe in such a case . therefore that vse we should make of it , not to trust to our owne strength , to our owne wisedome , nor to other mens . for , beloved , what is it , when we haue other men that are strong , and wise , and potent to rest vpon ? are they able to bring it to passe ? you shall finde that expression psal. . a place that i touched in the morning vpon another occasion ; david tels vs there , that great men sat and spake against him , and consulted together to take away ●is life ; but , sayth he , my times are in thy hands : as if he should say , my times , and the disposing of all my affaires , good & evill successe to me , they are not in their hands , be they never so potent , they are not in the hands of saul , they are not in the hands of doeg , they are not in the hands of all mine enemies , but lord , my times are in thy hands . so then , if we could learne this lesson aright , we should not be discouraged , when the most potent men are set against vs , not be much incouraged when they are for vs. that in isa. . . is excellent for this purpose , who art thou , sayth he , that fe●rest mortall man , whose breath is in his nostrils , and who shall be made as the grasse ? that is , if such a man be never so potent , yet , sayth he , consider his br●ath is in his nostrils , and he shall be made as the grasse : that is , in truth he is of no power . but the reason now why men doe feare , why men are discouraged in such cases , you shall finde in the verse following , who art thou , sayth he , that doest this , and forgettest the lord thy maker , who made heaven and earth , who stretcheth forth the heavens , and laid the foundations of the earth ? you never finde a man that feares a great man , a potent man , but the true ground of it is , because he forgets the lord his maker ; if he did remember the mightie god , he that stretcheth forth the heavens , and that layes the foundations of the earth ; man would appeare a mortall man. you may take it for a certaine generall rule , a mans heart is never possessed with feare , vpon such an occasion , but when he forgets god , the great god ; he would never else feare a great man. on the other side , he would never be confident in such occasions , but when he remembers not the lord. therefore learne we neither to feare them , when they are against vs , or to trust them when they are for vs. we vsually pittie the case of marchants , for say we , their goods hangs on ropes , they depend vpon vncertaine windes ; but certainely , he that trusts in man , is in a worse condition ; for he rests vpon the affections of a man , that are more vncertaine then the winde . what so brittle , and so vnconstant ? we see that for the most part they are carried to doe vs good or evill with by-respects , with something touching themselues , they are turned to and fro , as the weather-cocks and mils are , that when the winde ceaseth , and when the waters fayle , stand still , they are driven to doe for vs so long as such respects leade them , no longer . and therefore , to trust in men , it is not the safest , it is not the wisest way . see this in some few examples . david how inconstant did he finde the people , and apt to rebell against him ? and so moses , yea , david himselfe , though he was a holy men , yet how inconstant was he , inconstant to mephibosheth , one that was innocent , one that had never done him any wrong , one that had never given him occasion ? how inconstant was he to ioab , when he had prevailed in that battaile against absolom ? how quickly was he out of grace and place , when he had saved davids life and recovered the kingdome , and amaziah that was but a reconciled enemy put into his roome ? these and many such like examples you shall find . abner how inconstant was he to ishbosheth ? even for a word spoken against him , and a word that he gaue him occasion enough to speake , a word that he neede not haue beene so much offended at , he fals off from him for it ; and this it is to trust in man ; i say , either in a mans owne wisedome , or strength , or in any other mans . this place shewes what a great follie it is . the battaile is not to the strong : that is , let a man be never so well compassed about with strength , and wisedome of men , let him put himselfe , and his friends into the number , yet he is not safe ; but let him trust in god , and he is safe in midst of dangers . sampson and ishbosheth , when they were in the midst of their friends , when they were asleepe , they were circumvented . david on the other side , when he was asleepe in the midst of his enemies , when there was an hoast pitched against him , yet , sayth he , i laid me downe and slept : why ? because the lord sustained me . so that both for our safetie when we are in danger , and likewise to haue our workes wrought for vs , to trust in god , and not to trust either in our owne wisedome , or in the wisedome , or strength of man , that we shall finde constantly to be the best way . when david abstained from going vp to battaile against naball , when he tooke the counsell of his wife , and when he abstained from putting violent hands vpon saul , you see how god wrought it for him : he gaue him nabals wife , he gaue him saules wiues , and his houses , and his kingdome into his hands ; this he got by trusting him . but when men will make their owne wayes , when they will goe about enterprises with their owne wisedome , in his owne wisedome and strength shall no man be strong : god hath said it , and he will make it good vpon all occasions . the conclusion therefore is , if the battaile be not to the strong , nor the race to the swift , &c. if men of the greatest abilitie are often disappointed of their hopes and ends , then we should not make flesh our arme , but trust in god , both for safetie in danger , and to bring our enterpises to passe . and so much for this point . wee now proceede . neither doth man know his time . this is added , partly as a second vanitie , which salomon saw vnder the sunne , and partly as a reason of the former . for , sayth he , though men be strong , and wise , yet there is a certaine season to doe things in , that they may mistake , which causeth them to fayle ; for man knowes not his time : and from hence he drawes this consequence , because men know not their times , therefore they are snared in an evill time , because they know not the good time , when good actions should be done , therefore evill times come vpon them suddenly , that is , they take them vnawares ; and this he illustrates by two similitudes , they come vpon them , sayth he , as an evill net comes vpon fishes , and as the snare vpon the fowles . so that in these three propositions , you shall haue the full meaning of these words ; and these therefore wee will handle distinctly . first , that there is a time allotted for every purpose , and to every businesse . secondly , that it is very hard to finde out that time . and thirdly , because men cannot finde this time , but mistake it , therefore evill times come vpon them suddenly , that is , crosses , afflictions , and destruction comes vpon them suddenly , even as the snrre vpon the fowle , and as a ●et vpon the fishes . and that this is the meaning of this place , and that these three points are included in it , you may see best by comparing it with another of the like sence , eccles. . . . . . where the word of the king is , there is power , and who shall say to him , what doest thou ? that is , it is a dangerous thing to admonish princes ; who shall say to a prince , what doest thou , sayth the wiseman ? there is a time wherein we may admonish princes safely , although they be exceeding powerfull , although they haue it in their owne power to take away the spirit , &c. as he sayth afterwards , yet there is a time . but how shall a man know that time ? saith he , he that keepes the commandement , shall know no evill thing , and the heart of the wise shall know the time and the iudgement : that is , he shall know when to giue a seasonable admonition to a prince , or to a great man ; for , sayth he , to every purpose there is a time and a iudgement , that is , there is a time and a discretion , ( that is the meaning of the word in the originall , ) when any actiō is to be done , there is a certaine exact time ; if you goe before it , or if you come after it , there is much danger in it , if you hit vpon the iust time , you are like to be succesfull in it ; for to every purpose , there is a time , and a iudgement , because the miserie of man is great vpon him : that is , it is the lords pleasure to appoint such a certaine time to every purpose , and to every action , that he might discover to men that vanitie to which they are subject , and likewise that he might inflict his iudgements vpon them ; the miserie of man is great vpon him , because every purpose hath a time . but how shall this be proved ? he proues it by this ; for , sayth he , he knowes not what shall be ; for who can tell him what shall be ? that is , as if he should say , if a man did know this time , he were safe enough , he were free enough from miserie , but since he neither knowes it himselfe , nor is there any that can tell him , therefore the miserie of man is great vpon him . thus you see that in both these places these three poynts are included , and these i will run over , and so make vse of them . first , there is a certaine time , that god hath allotted to every purpose , and to every businesse ; if you take that time , you may succeede in it , if you misse it , it is exceeding dangerous . as you shall see eccles. . to all things there is an appointed time , to every purpose vnder heaven ; there is a time to be borne , and a time to die , a time to plant , and a time to pull vp ; a time to slay , and a time to heale , &c. a time to weepe , and a time to laugh . all these particulars mentioned by salomon , may be divided into these three rankes ; for all naturall actions , as well as those that are voluntarie , and done by consultation , there is a time that god hath set . againe , for all lighter actions , as well as for actions of moment , there is a time . againe , for all private actions , as well as for those that are publique , there is a time , that is , not a time which man in prudence will chuse out but a time which god hath appointed , a time which god hath set downe ; if a man hit vpon that time which god hath allotted , he shall succeede in it , ots●erwise he failes . so you see act. . . he hath made of one bloud all mankinde to dwell vpon the face of the earth , and hath assigned the times that were ordained before , and the bounds of their ha●itations ; that is to say , the times of every man , the times for every mans state and condition , the times for the severall changes to which every man , every common-wealth , and every cittie is subject , these times god hath assigned , he hath ordained them before , and they are as bounds that cannot be passed . the like you see iob . . . are not his dayes determined , and the number of his moneths with thee , thou hast appointed his bounds that he cannot passe . ( marke it ) as if he should say ; there is not a man comes into the world , but god hath appointed him certaine bounds , he cannot passe the number of his moneths ; that even as a man deales with an hireling , ( for that similitude he vseth presently after in the next verse , ) he agrees with him for such a time ; so long you shall worke and no longer ; so sayth he , god hath appointed every man so many moneths , so many yeares , he must doe him service , some ten yeares , some twenty yeares , some fortie yeares : as you see it is said of david , act. . . when he had served his time by the councell of god. as if he should say ; there is an appointed time that david had to do him service in , he did him service as a king. and so in the same chapter , it is said , iohn baptist , when he had finished his course , &c. that is ; there was a certaine race that he was to run ; he could not come short of it , nor he could not goe beyond it . so that both to the actions of men , to every purpose , to every action , and busines that is done in the life of a man , there is a certaine time appointed , there is a certaine time that god hath allotted , and as a man obserues this time , so is it better or worse with him . but before i come to the second , let me shew you the reasons in a word , why god hath appointed these times , god hath set these times : that is , god hath appointed such times for busin●sses , for every purpose ; partly , because they cannot be done in another time : and therefore it is said to be an allotted time ; if you take another time , you may labour , and labour in vaine : as you see eccles . . . after he had sayd , there is a time for every purpose , he addes this , and what profit hath he that workes of the thing wherein he travels ; as if he should say , if a man misse of these times , what profit is there of his worke , though he travaile never so diligently in it , if he misse his time , if he pitch not right vpon his time , god workes not with him , there is no concourse with him , so he labours in vaine . secondly ; there is an allotted time , because god in his providence , in all his workes , he doth , what he doth , in measure , in number , he waighes every thing , and makes it beautifull ; now euery thing is beautifull in its season ; out of its season , it is not beautifull . and that is another reason , that he likewise here renders , vers . . he hath made every thing beautifull in his time , therefore there is a time allotted to euery action , and to euery purpose : because if it misse of this time , it is not beautifull , there is a desormitie , there is an obliquitie in it , the beautie , the preciousnes , and the comelinesse of it , is lost . thirdly , god hath appointed a certaine time , he hath allotted a time to euery action , out of his owne royall prerogatiue , he will not haue men to know the times ; but the times must be of his allotting , he hath appointed a time to euery thing , wherein his great soveraignty over the creatures , and over all things appeares ; and therefore you shall see , act. . . it is not for you , sayth he , to know the times , and seasons , neither to know them , nor appoint them ; for , sayth he , those the lord keepes in his owne power ; and therefore it it he that hath allotted a time to euery thing . it is he also that concealeth and hideth them from the sonnes of men . and this is the first point ; that to every action there is a time appointed . secondly ; to finde out this time , is exceeding hard , because it is not in the power of any man to know it , except god guide him to see it , there are not principles in man , there is not the sufficiencie of wisedome , to finde out the fitnes of time , except god guide him to pitch vpon that time . now if the lord were pleased to reveale to men these seuerall times , allotted to actions , it were an easie thing to finde it out : but he hath kept them to himselfe , and that for these two causes . one is ; that men might watch , for if men knew the time , they would be loose , and neglect , till the time came ; therefore , sayth he , seeing thou knowest not the time when he will come , whether at night , or at what time of the night , whether at the dawning , or at the cocke-crowing ; whether at the first watch , or at the second , therefore watch ; as if he should say , if men knew the time certainely , they would sleepe till that time , and then they would be awake ; but god will haue men watch . secondly ; god hath appointed these times , and reserved them to himsel●e , that men might learne to feare him , that they might learne to keepe a continuall dependance vpon him , for if the times were in our owne hands , we might mannage our businesse with our owne strength , but when they are in gods hands , we know not what to morrow will bring forth ; therefore iames sayth , say not , i will doe such a thing , i will goe to such a place , and stay there a yeare , and buy and sell ; for , sayth he , it is not in your hands , your life is not in your owne hands to effect this busines . if you doe liue , it is not in your hands ; and therefore you ought to say , if the lord will. and therfore to keep men in this dependancie vpon him , god hath reserved these times vnto himselfe . the third , and last proposition is , that because men misse of these times , therefore their miserie is great vpon them , partly , because they do not effect the thing they goe about , when they misse of their time ; for the lord workes not with them , when they hit vpon a wrong time ; partly also because they fayling in their dutie , not taking the good time that god hath appointed , he in his most just judgement sends vpon them evill times , that suddenly come vpon them , euen as a snare vpon the birds . as you see when birds are feeding quietly and fearing nothing , then an evill snare comes and takes them ; so it is with men , when they haue missed their times , when they thinke they are safest , when they speake peace to themselues ; when they thinke that danger is farthest off , then evill times come suddenly vpon them . this you shall see best in examples . gehezi , when he tooke a gift of naaman ; the prophet his maister reproues him in these words ; gehezi , sayth he , is this a time to receiue gifts ? as if he should say ; to take a gift in it selfe is not amisse ; but this is not a time for it : for naaman was but a stranger . againe , he was but a beginner in beleeving , in the true god , and therefore to take a gift of him , that was not a time . it was the manner ( you know ) to bring gifts to the olde prophets , not for reward of their prophesies , but for the maintenance of their estate ; so saul brought to samuel a gift , and therefore in some cases it might haue beene seasonable , but sayth he , is this a time to take a gift of such a man , vpon such an occasion , at such a season ? and what miserie came vpon gehezi for missing his time ? sayth his maister ; the leprosie of naaman the assyrian shall cleaue to thee , that miserie came vpon him . so you shall see haggai . the people did a lawfull action , but they missed of the time ; thus sayth the lord of hosts ; this people say the time is not yet , when the lords house should be built : then came the word of the lord , by the ministerie of the prophet haggai , saying , is it a time for your selues to dwell in seeled hou●●s , and this house lie wast ? therefore now saith the lord of hosts , you haue sowne much , but you haue brought in little , you eate , but you haue not enough , you drinke , but you are not filled , you cloath you , but you are not warmed , and he that earneth wages , he puts it into a broken bagge . it was a lawfull thing for them to build houses to dwell in , and to enioy , but , sayth he , is this a time to dwell in your seeled houses ? as if he should say , you haue mis●ed of the time . and what then ? you see therefore their misery was great on them ; you haue sowne much , but you bring in little , &c. iacob , it was lawfull for him to haue sought the blessing , but , because he missed of the time , you see his misery was great vpon him , how many sore yeares of travaile had he vnder his vncle laban ? and this was because he missed of his time . on the other side , david that did hit vpon his time , god promised him a kingdome , and he stayed his time , you see he had it with good successe , he had it in such a manner , as was fit for him ; for he stayed his time . rehoboam is another example , when he consulted with the olde men ; they tolde him , that if he would serue the people at that time , they should be his servants for ever ; but he followed the counsell of the young men , and you see what fell out vpon this , the missing of his time ; for that was the counsell that the olde men gaue him , if thou wilt serue them at this time , &c. as if they had s●yd , rehoboam , thou thinkest it will be disadvantage to thee , if thou let the raines loose vpon them ; and not restraine , and curbe them in the beginning , but thou missest of thy time : there is a time for meeknes , and a time for roughnes ; there is a time for clemencie , there is a time againe for severitie , but this is not a time for rehoboam to vse severitie , in the beginning of his raigne , therefore you see his miserie was great vpon him , he lost ten tribes by this meanes . so likewise , the people of israell , when they sought a king for themselues , it was lawfull for them to seeke a king ; for god had appointed from all eternitie david to be their king , and if saul had not beene their king , david had beene king at the same season that he was ; but their error was in the time , they would haue a king , when samuel raign●d over them ; when god was pleased to iudge them by the hand of the prophets , more immediately then by the hand of the king , and therefore he sayth , that himselfe ruled over them ; and therefore god tels them , because they would needes haue a king now , because they would anticipate him , ( they would haue a king before god had appointed them a king , ) therefore this curse should goe with their king , he shall doe thus and thus to you ; he shall take your sonnes , and put them into his chariots , he shall take your da●ghters , and make them apothecaries , he shall take your vineyards , and your oliue trees . thus your king shall doe to you , because you haue missed your time , your miserie shall be great vpon you . the like you shall see in the children of israell ▪ num. . the people might lawfully fight against the cananites , you know , they were brought forth for that purpose ; yet because they missed of their time , they would doe it at that time when they were not appointed , moses tels them if they would needes goe vp , they should fall before their enemies , and accordingly it fell out so ; for they missed of their time . i neede not run through more examples , iosiah , and david , if you lay these two examples together ; you shall finde , david went not out to warre when he should ; and the other went when he should not , and so missed of their times ; and you see what miserie it brought vpon them , vpon david it brought the greatest misery of all other , which was the giuing of him vp to such sinnes , as that of murther , and adulterie , that brought all the evill that he suffered afterwards . and iosiah , it cost him his life : for he went out vnseasonablie , and did mistake the time which god had allotted for such an enterprise . so you see now these three ; there is a time allotted to every purpose , to every busi●es . and it is hard to know it ; for god keepes it to himselfe , he reve●les it when it pleaseth him , he pitcheth one man by his providence , by the secret guidance of his spirit , vpon a right time , when another misseth it , i meane not that it is alwayes done in mercie , but in the ordinary disposition of time , to them that know him not ; for when a man pitcheth vpon the time , it is he that guides him . thirdly , because men misse of their time , the miserie is great vpon them , it comes vpon them ; that is , some evill times come vpon them suddenly , it comes vpon them like a snare . now briefly , the vse we should make of it , is this , that we be carefull , not onely to doe the actions that belong to our callings , either our generall calling , as we are christians , or our particular calling , in our ordinarie busines , it is not enough to doe them , but to looke narrowly to the time . it is a rule among divines , that an action is not good , except it haue all the circumstances good . an action may be evill vpon missing any one , therefore the time is an ingredient into the goodnesse of the action , were the action never so good , if the time be missed , it makes the action evill when we doe it out of its season ; when wee doe it not in its time . as it is said of words , when they are in season ; they are beautifull : so it is true of euery action , when it is done in its owne season it is beautifull , if it be not , there is some deformitie in it , some obliquitie , and by consequent , some sinfulnesse , if it be a morall action , or somewhat that brings evill after it , if it be an action of another nature . now , the actions wherein we are to looke so narrowly to our times , are of three sorts . some are the actions that god hath commanded vs to doe . wherein , it is not enough for vs to doe the workes , but we must obserue the times . to admonish is a good action , and it is commanded vs , but to doe it in an vnseasona●le time , either vnseasonably to him that admonisheth , or to him that is admonished , it spoyles the action . to be thankful for mercies , and to pay our vowes , it is a good action ; but yet if the time be missed , and we giue not thankes in due season , if you pay not your vowes but deferre them , he that deferres his vow , though the action be good in it selfe , yet if the time be missed , he provokes god to anger , and sinnes against him . it is a lawfull thing for vs , to doe the workes of our calling , and to do them diligently , yet if we doe them vnseasonablie , and incroach vpon the time allotted to prayer , wherein , we ought to renew our repentance , and to set our hearts straight , and right before god , now it is not done in season , it displeaseth god , it is an action done out of its time . to mourne , and reioyce , are both good actions , but if they be done out of their season , they are both exceeding evill , and sinfull : we see how carefully nehemiah tels them , they should not haue mourned ; for ( sayth he , ) this is a time of reioycing , for this time to reioyce , ( it is your strength ) for the ioy of the lord is your strength ; therefore now weepe not , mourne not , butreioyce . againe , at another time , to rejoyce , is as great a sinne , as then to mourne , as we see isa. . . . when the lord cals to mourning , if now you giue your selues to killing of sheep , and slaying of oxen , &c. your sinne shall not be purged from you till you die . i neede not giue you instances in this case . these are one sort of actions . all the duties of our calling must be done in season . the second sort of actions , that we are to obserue this time in , they are such as belong to others , that tend to the good of others , the good of the church , the good of the common-wealth , the good of particular men ; there is a time when ( it may be ) a mans voyce , or suffrage would haue turned the scale of a busines , that cōcerned much the common-wealth , or the societie where he liues : but when that opportunitie is past , it can be recalled no more . there is a time when a mans speaking may doe much good , and his silence is sinfull ▪ and doth much hurt , by the losse it brings . such times and seasons are to be observed , such opportunities there be . there is an opportunitie of preventing a mischiefe to a common-wealth , or to a kingdome , when we neglect that opportunitie , it causeth the miserie of man to be great vpon him , as we heard before . so for particular cases ; there is a time , and a season , and an opportunitie of comforting the bowels of the saints , of relieuing and entertaining strangers , of doing good to parents , of educating , and bringing to god children and servants , such as are committed to our charge ; this is but a short time , and opportunitie , which when it is past , can be recalled no more . the missing of these times and opportunities , is that which causeth the miserie of man to be great vpon him . you know , at the day of iudgement , because men did not such , and such actions , because they lost their opportunitie , they did not visit the prisoners , they did not cloath the naked , nor feede the hungry , therefore , this eternall miserie fals vpon them ; much more temporall miseries , vpon a man , a kingdome , or a king. the last sort of actions wherein wee are to obserue a time , they are such as belong to our owne safetie ; there is a time that if a man speake , he makes himselfe a prey to the wrath of men . and therefore the prudent , at such a time shall keepe silence , sayth isa● . and there is a time wherein if a man doe not speake , he makes himselfe a prey to the wrath of god. and not to hit vpon a right season in such an action of speaking and shewing himselfe , or not doing it , it brings miserie either from god , or man. there is a time for a man to giue , and to spend ; and a time againe , for him to spare and gather , if he misse of this time , if he will not giue when he ought , if he spare when he ought to giue , it brings a miserie vpon him , he shall be a looser by it . in all particular actions , oftentimes god opens a doore to vs of advantage to our selues , to our children , to those that depend vpon vs , if it be taken . you haue the opportunitie , if you stay till it be shut vp againe , there is a miserie that followes it , it is a thing that concernes your owne safetie , but these are but lesser matters . beloved , there are times of greater consequence then these . there is a time when god offers grace to a man. now to refuse it , to misse of that time , it causeth the miserie to be great , yea to be eternall vpon him , luk. . . oh ierusalem , if thou haddest knowne the things belonging to thy peace in this thy day , but now they are hid from thine eyes ; as if he should say , this is the time ierusalem , when if thou wilt take the offer , thou maiest , if thou didst know thy time , if god would reveale it to thee , thou shouldest be safe enough , thou mightest escape this miserie , but god hath hid it , that thou seest not this time , therefore thou and thy children shall perish . the time of a mans health , and of his peace , of his life , quiet , and rest , is the time of making sure his election , a time of growing in grace and knowledge , and of growing rich in good workes . he whose eyes god opens to see this time , he makes vse of it , he layes out those talents he hath to such a purpose , but when god hides it from a man , it is his vndoing , an evill time , the time of death comes suddenly vpon him , as a snare on the fowle . the time of youth , the time of education , is the seede-time of our life after ; he whom god hath inlightned to see this time , and to consider it , he is not negligent i● it , he layes vp the ground and foundation of his future li●e in it . such like times there be . you shall see an example of them in saul , and in the people of israell ; saul had a time to make sure the kingdome to himselfe , and the kingdome of heaven to himselfe ; but because he lost his time , god would giue him no more , he had opportunitie no longer ; but it was cut off from him . you know he lost the kingdome , by not staying the time that samuel appointed him , he stayed to the very point of the time ; but he stayed it not out . the seaventh day samuel came according to his promise ; but he thought he would not haue come , because he stayed so late , but this was the losse of the kingdome to him . god intimates thus much to him there , that if he had discerned his time , he might haue saved his kingdome , but because he did not see it , that miserie came vpon him , he lost the kingdome from himselfe , and from his posteritie for ever . the iewes likewise ; there was a time when god would haue received them , and averted that fearefull iudgement that came vpon the whole nation , when they were carried away captiue ; but when they had passed that time , we see god is resolved to destroy them ; there is no more hope for them , iere. . . th●u shalt not pray for this people , i will not heare their cry in the day of their trouble : thou shalt not pray for them ; thou shalt not lift vp a cry , a prayer for them . it is twice repeated , because the lord was resolved , the time was past , and they saw it not , therefore their miserie was great . but you will say to me , ( to conclude with that ) how shall a man doe to know that time , to know the time , and the season , that god hath allotted to every action , since it is of so much moment ; and the missing of it brings so much miserie vpon men ? beloved , i will run through some directions very briefly : consider , what the cause is , that men misse of their time , and you shall finde by that the meanes how to finde it out . the cause why men misse , it is first , inability to discerne , man himselfe knowes it not , and no man else can tell it him . so then it is in gods owne power to reveale it . therefore to find out this time , let a man doe these two things , to haue abilitie to discerne the times . first , let him not leane to his owne wisedome , but trust in god ; that is , let him goe and aske counsell of god : even as david did , shall i goe vp to hebron , or shall i not ? so in all such doubtfull cases goe to god , shall i doe such a thing , or shall i not ? shall i doe it in such a season , or shall i s●ay another ? we see what salomon sayth , prov. . . trust in the lord with all thy heart , and leane not to thine owne wisedome , in all thy wayes acknowledge him , and he shall direct thy way . the me●ning is this , let a man in his heart rest vpon god , and trust in him , and say thus to him , lord , i confesse , i know not the times , i know not whether this be a fit season , or another , lord , i leane on thee , i beseech thee discover the times to me . when the heart indeede rests on him , there is a promise , trust in the lord with all thine heart , ( that is ) trust in him in good earnest , and he shall direct thy way : that is , there shall be a secret guidance from his spirit , that shall pitch thee vpon a right time ; there shall a secret thought come in thy heart , ( which shall be as if a man stood behinde thee , ) that shall whisper to thee , and say , this is the way , this is the time , turne this way , and not that ; so god directs vs , if we trust in him , and rest on him ; if we goe to him , and pray him , and beseech him to guide vs. secondly , it is not enough onely to pray to him , but there is another thing added to it , to walke in his wayes , not to steppe out of his wayes , but to keepe the cōmandements , when we haue any businesse to doe , goe to the straight path , step not out to any inordinate course , but keepe the commandements , and the commandements will keepe thee : this you shall finde eccles. . . he that keepes the commandement , shall know no evill thing , and the heart of the wise shall know the time , and the iudgement ; for to every purpose there is a time and a iudgement . you see , though it be very hard to finde , and a man knows it not of himselfe , nor can any tell him , yet this promise is made , he that keepes the commandement , and the heart of the wise , that is , the godly man , he shall know the time , and the iudgement . beloved , it is a sure rule ; if we be obedient to christ as a king , we shall finde him to be to vs as a prophet ; if you will resigne vp your selues to keepe his commandements , that propheticall office of his , ( which is to guide vs in the way , ) he will performe to vs. so i take that place to be vnderstood , act. . i will powre out my spirit vpon all flesh , and your young men shall see visions , and your olde men shall dreame dreames , &c. it begun to be fulfilled in that extraordinary gift of prophesie that was powred vpon the apostles ; but yet , sayth he , i will powre it vpon all flesh ; that is , it shall be such a spirit , as shall teach you to see those mysteries that were hid from the beginning of the world , and such a spirit , as shall guide you , and direct you , it shall teach you what you ought to doe , what way you ought to choose . this , i say , the lord will doe , if we walke in his wayes . beloved , if we will be stepping out of his wayes , we shall get many knockes , and many fals too , many troubles , many afflictions shall sticke by vs , while we liue . you know the children of israell went not a foote , but as they were guided by the cloud . iacob , in his iourney would neither goe to la●an without warrant , nor come from him without it . david , in all that he did , he asked counsell of the lord ; shall i stay in such a cittie , or shall i not stay ? shall i goe vp to warre to such a place , or shall i not goe ? ( as i said before , ) shall i goe vp to hebron , or shall i not goe at this time ? this walking in the wayes of god , is that which the promise is made vnto . you shall finde psal. . . what man is he that feares the lord ? him will he teach the way that he shall choose : as the promise is made to trusting in him ; for then he will direct him in his wayes ; so , what man is he that feares the lord , and keepes his commandements ? him will he teach the wayes that he should choose . and this is the first direction . the first cause why men misse , is , inabilitie to discerne the time , and the season ; therefore let them take this course , and god will reveale it to them . a second cause why men misse of these times , that god hath allotted to every action , & purpose , is , some passion , and distemper , to which they are subject ; for passion , causeth indiscretion , in the ordinary course of things ; you see , passion makes a man misse of his time , it makes a man doe things vnseasonablie ; whereas were the heart quiet , the judgement would be cleare too , to see what were fit and what vnfit . as it is in the common converse with men ; so it is in these great actions , to choose the time that god hath allotted to every action , and purpos● . if there be any carnall , worldly , sinfull distemper in the heart , you are apt to misse of the time ; for every passion and distemper is like drunkennesse , it casts a man asleepe . now , he that obserues the times , must watch , and watch diligently , and a man that is distempered , is not fit to watch , and to obserue . and therefore christ ●ayth luk. . . take heede that your hearts be not over charged with surfeiting and drunkennes , and th● cares of this world , least that day come vpon you 〈◊〉 vnawares : as if he should say ; the reason why you misse of the times , why that great day comes vpon you vnawares , why you doe not that dutie as you ought within the compasse of the time that god hath appointed ; it comes from hence , some excesse in the vse of lawfull comforts : so you haue two causes given there , either , when men inebriate themselues too much with the present comforts of this world , when they ex●eede in them , when they take more then they ought , though the things in themselues be lawfull . or secondly ; they take so much care for worldly things , that it breeds a distemper in them ; that is , it distracts their mindes ; for by that a man may know when his cares are inordinate , when they breede distractions in the mind ; as we see in martha ; christ found not fault , because shee was carefull to provide ; but because her care went to farre , that it troubled her , that she could not attend vpon spirituall duties , there was the fault , marthaes thoughts were troubled about many things , when such distempers grow on vs , it causeth vs to misse ▪ the time . my beloved , if we would then keepe our times ; if we would know the times allotted vs , take h●ed of excesse ; take heede we affect not too much outward comforts , that our hearts be not too much set vpon any outward blessings , be it what it will be . take heede againe , that we take not too much ●●re for any thing , that we minde not too intentiuely worldly businesses , they will cause vs to misse our times . this is the second cause . thirdly , to doe impertinent things , is that which causeth men to misse the time that is allotted to every purpose , and to every busines . when a man is occupied about things that he ought not , he misseth doing of those businesses that he ought to doe . therefore cor. . the apostle giues this rule , sayth he , whatsoever you haue to doe , if you be to buy , doe it as if you bought not , if you be to marrie , doe it as if you did not : and generally vse this world as if you vsed it not : that is , all the actions belonging to this world , be not too much occupied about such impertinent things as they be . impertinent things to the maine businesse for which you came into the world , for i would haue you , sayth he , without care ; for he that is vnmarried cares for the things of the lord , and i would haue you cleaue to the lord without separation . the meaning is this ; the reason why men misse their times that god hath appointed them , is , because men are too intent vpon impertinent things , which interrupts their care to serue the lord . and therefore we are to passe by them , and not to put our full intention to every worldly busines , but reserue the maine intention of our thoughts for the things of the spirit , for not to take care over●much for them is that which will make vs carefull to doe things in their time . the next impediment is selfe-confidence ; when a man trusts himselfe , and will be his owne counsellour : and therefore the way to hit of a right time , is , to take counsell with others ; in the multitude of counsellours there is peace . lastly ; the cause of the missing of the time , is , negligence , when men are idle , slacke , and indiligent in doing those things that belong to them , that is the cause of missing their time . and therefore you haue that counsell in the words next before the text ( since the time is short , there is but a day for you to worke in , and the night comes when no man can worke , ) that is , in the graue , there is neither worke nor invention , & . and therefore doe with all thy might that which thou hast to doe . the doing what we haue to doe with all our might , and with all our diligence , is that which quickens vs , and keepes our hearts in a holy preparation to take the times , and not to over-slippe and over● passe them . these things i should haue inlarged , but i had rather shorten them thus , then hold you longer , &c. finis . notes, typically marginal, from the original text notes for div a -e gen. . . doct. . doubting of gods all-sufficience , the cause of departure from god. luke . act. . act . act. . math. . tim. . . from mans desire of happines . from the nature of sinne . from the nature of sinceritic . iam. . . from the nature offaith . heb. . . gen. . rom. . vse . instances . seeking to god in difficult cases . num. . seeking praise with men . indirect courses taken to bring enterprises to passc . satisfying of sinfull lusts . 〈◊〉 heb. . . tim. . . digress . doct. . god is all-sufficient . reas. . ier. . . tim. . . reas. . god onely the author of good & evill . ier. . . math. . luk. . amos. . ob. answ. ioh. . . act. . . tiglath-pileser . isa. . ioel. . the creature cannot helpe to eternall happines . two things considerable . that god is all-sufficient in himselfe . difference betweene the all-sufficiency in god , and that which is in the creature difference . reas. . reas. . reas. . reas. . ier. . reas. . rom , . . that god is all-sufficient to vs. which consists in two things . gen. . to keepe vs from evill . ier. . . filling them with all good . psal. . the creature can doe nothing , of it selfe , to make vs happie . because it is inferiour to vs. it is accursed . it is vnder the sunne . it is corporall . heb. . . it is temporarie . it is finite . quest. ans. in doing vs good , or hurt . ier. . . because the creature is fully at gods disposing . instance . in man. others . eccles. . . prov. . . our selues . prou. . . prov. . . pro. . . dan. . . isa. . . hester . . . the apprehension of the mind , maketh happines miserable . ps. . . . eccles. . . quest. ans. deut. . . vse . how to guide our comfort . quest. answ. cor. . . ob. answ. quest. ans. vse . be content with god alone . for those without the covenant . heb. . . luke . eccles. . psal. . . ob. ans. . ob. answ. quest. answ. mark. . . exod. . . rev. . . ob. answ. cant. . . simile . ob. ans. psal. . iob . psal. . . . iob . . vers. . vers . vers. . psal. . . psal. . . iob . . math. . . ob. answ. deut. . . . vse . to looke onely to god in our wayes . chro. . . ob. answ. instance . david . iacob . mat. . . mat. . luk. . . ps●l . . . . . . rom. . . ● ob. ans. isa. . . ezek. . . ob. answ. psal. . . ob. answ. ob. answ. ier. . . ob. ans. prov. . . . . gen. . . vse . to comfort vs in our imperfect obedience . act. . . psal. . . iob . . . mans benefit , should encourage him to gods service . that gods commands are for mans good , declared by instances . in the sabbath . in selfe-denials . isa. . . we giue nothing to god in our obedience . rom. . . vse . gods all-sufficiēcie should perswade vs to enter into covenant with him . ier. . . heb. . . . ezech. . gods all-sufficiencie in forgiving our sinnes . hosea . . isa. . . in doubting of forgiuenes , we question gods power . rom. . . ephes. . . iam. . . ob. ans ▪ neither sinne nor emptines , should discourage vs from beleeving forgiuenesse . ob. answ. rom. . . grace kils sinne , and not increa●eth it . ob. 〈◊〉 . beliefe of gods all-sufficie●cie to 〈◊〉 , increaseth loue . a double feare . . keep● from comming in to god. . fr●● going out from him . gods all-sufficiencie in sanctifying vs. psal. . . ob. answ. god changeth the nature of things . ob. why there are many imperfections in vs , though god be all-sufficient to sanctifie vs. answ. we obserue not gods rules . answ. to humble vs. answ. that we may know god and our selues better . iames . . . lusts are at gods command . simile . we stand in gods strength , as we may see in others . in our selues . gods all-sufficiencie in providing outward good things ob. answ. a double desire in the soule . naturall . vnnaturall . eccles. . . tim. . simile . ob. answ. that is not alway good for vs , that we desire . ier. . ob. ans. a christian should be content with a mean● place in gods house . those that are meane in some things , may excell in others . sam ▪ . . god can satisfie the desires in a low condition . a christians faithfulnesse is accepted in a meane condition . two deductions . the insufficiencie of the creature proved . it is made by another . it is in continuall motion . eccles. . it hath all by participation . riches of two sorts . honour of two sorts . the wiseman proveth the insufficiencie and emptines of the creature . by three arguments . . argu. isa. . . . argu. ob. ans. . argu. by his experience . his experience . of the vanitie of wisedome . ob. answ. of the vanitie of folly . of the vanitie of outward things . laughter . wine . great workes store of servants . paradises , i. e. pleasant orchards . singing men , &c. in those he found . folly. emptinesse . vexation . restlesse care . sore travaile . no comfort . we must leaue them . . ob. answ. . ob. answ. what due is to be given and acknowledged to be in the creature , declared in two things . . deduction there is a fulnesse in god , as there is an emptinesse in the creature . psal. . . psal. . gods all-sufficiencie , proved by his providence . gods providence , proved by the creation . the constant course of things . the necessitie of one gouernour and disposer of things ob. eccles. . . answ. examination , or tryals of our beliefe of gods all-sufficiencie . doct. men are more or lesse perfect , as they are perswaded of gods all-sufficiencie . reas. . it is gods argument . reas. . this perswasion heales selfe-loue . vse . to labour for this perswasion . doct. a christian life like a walke . that which he goes to . act. . . phil. . . heb. . that he goes from . ob. ans. the distance in it . the ground . the path . quest. answ. quest. answ. similitude a constant course . vse . vse . ob. ans. gods wayes straight . gods wayes nearest . it is the plainest . a breadth in gods wayes . gen. . . ob. answ. having found the way , wee must runne . vse . no man to be iudged by some particular actions . . cause . doct. reas. . ob. answ. what sinceritie and vprightnes is . puritie . soundnesse . simplicitie . integritie . what it is . in . things . the integritie of the subject . integritie in the object . integritie of the meanes . vprightnesse . approoving a mans selfe to gods sight ▪ vse . to examine our selues . . tryall . . tryall . ob. answ. . property , he purifieth himselfe . ioh. . . cor. . . pro. . . ● pet. . . . obiect . ans. . differences betweene the relapses of sound and vnsound-hearted men . . difference . acts . . chro. . . . difference . . difference . . difference . rom. . . ioh. . . rom. . . property , he pres●eth to the marke that is before him . phil. . . . which cōnsists . in ayming at the highest degree of holinesse . an vnsound heart aymes not at perfect holinesse . cor. . . he will not be at the cost . . he aymes not at god. . he wants light . . a perfect hea●t followes hard to the marke . ma● . . , , . lam. . . simile . , ioh. . reu. . . cor. . . eph. . . . property , with a whole hea●t . ier. . . hos. . . tim. . . chron. . . hosea . . chro. . . chron. . . . property , he accounteth the gospell wisdome . cor. . . heb. ●● . q●●st . a●s . . quest. ans. foure markes whereby to know this wisdome . . it humbleth him . . he knowes things as he ought ▪ cor. . . . he discerns things that differ . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. . . . his iudgement is changed effects of sincerity . . it exalteth god. psal. . . prou , . . . in matter of honour . cor. . . act. . . . in matter of profit . act. . . . in matter of pleasure . cor. . . . effect , nothing moues a man , but gods command . col . . . psal ▪ . . act. . . psal ▪ . . quest. ans. quest. ans. quest. ans. . effect , he serueth god with all h●s might . pet. . . the intention is deuided , when things are done re●iss●ly . psal. . . . effect , euery grace hath its perfect worke . iam. . , , . heb. . . obiect . ans. iam. . . chron. . , , . men may doe much , and yet want sauing grace . vers. . chro , . , , . rom. . . obiect . ans. true grace may be interrupted . rom. . . pet. . . mat. . . ioh. . . . property , or effect , the sp●●it is quieted , iam. . . last effect of sincerite , to see god. mat. . . . in his attributes . . in his works of prouidence . . in his guidance and direction . . in his ordinances . gen. . . doct. twofold couenant , . of workes , . of grace . a threesold difference between them . . difference . . difference . gal. . . heb. . . . difference . heb. . , , . the metaphor of writing the law in mans heart , explained . wayes . couenant of grace twofold six differences between them . gal. . heb. . . ex. ● . heb. . . heb. . . vse . vse . pet. . . heb. . . gal. . gal. . . difference . quest. ans. quest. ans. re● . . . vse . to mortifie sinne , by applying the promise of free pardon . cor. . . heb. . . gal. . ● . a double infusion of the spirit . pet. . . rom. . , , . vse . . . the couenant . . the condition of the couenant , which is faith . reasons why faith is the condition . . reason . gal. . . . reason . . reason . . the confirmation of the couenant . gal. . . . obiections against it . . obiect . ans. . obiect . ans. obiect . ans. rom. . . obiect . ans. quest. ans. act. . sam. . . ezra . . . act. . eph. . ioh. . . ioh. . eph. . . r●u . . . reu. . . io● . . . iob . , , . obiect . ans. wayes to know whether we are in the couenant , or no. rom. . . obiect . ans. gal. . quest. ans. six consequents of the spirit . . a spirit of prayer ▪ . loue. . cl●nsing a mans selfe . . peace . . humility . . not to receiue the spirit ●f bondag● againe . third way of knowing wh●ther we be in the couenant , is by our k●owledge , which hath ● properties . . it circumseth the heart . id est , subdueth iusts . lust of the eyes . pride of life . simile . take the present opportunity . heb. . vse . to labour for knowledge . gal. . . growing in kdowledge increaseth grace . pet. . . cor. . . ioh. . . eph. . . pet. . . pet. . . cor. . . 〈…〉 when the couenant 〈◊〉 broken . obiect . ans. two rules to know whether we haue broken the couenant . rule . ●ooke to thy heart . iam. . . rule . looke to the effects . obiect . ans. vse . heb. . heb. . heb. . . heb. . eph. . obiect . ans. obiect . ans. deut. . notes for div a -e ob. answ. eccles. . . consectarie . consectarie . eccles. . . doct. it is a hard thing to be pers●aded of gods all-sufficiencie . the holy ghost must perswade ob. answ. iohn . reas. . god onely wise , and therfore able to perswade . reas. . god onely knowes the severall turnings of the heart . ier. . . simile . reas. . god onely can amend the heart . vse . why one man trusteth god , and not another . iohn . . ephes . . doct. . all things are in gods hands . math. . . ioh. . . cor. . . psal. . . quest. ans. reas. . reas. . exod . . reas. . reas. . deut. . . vse . levit. . . vse . phil. . . . ephes. . . thankfulnes . doct. . all men divided into two rankes . reas. . reas. . deut. . . reas. . vse . vse . ephes. . . quest. answ. fouretryals . goodnesse which consists in foure things . mat. . . . . tim. . . act. . . difference . cor. . . titus . ezek. . . simile . it is not leaving but hating of sinne that sheweth puritie . ioh 〈◊〉 . pet. . . difference . iam. . . ob. answ. quest. ans. how to know when we performe gods ordinances aright . ier ▪ . . iud● . mar. . . iob. . . . psal. . . difference . simile . exod. . . prov. ● . . h●sea . . isa. . . doct. . things fall out alike to good and bad in this life . chap. . . . chap. . . . instances . chro. . god vseth a libertie in two things . in election in punishmēt , and rewardes , in two things . vse . reas. . to trie men . reas. . tospare men . gen. . . reas. . to hide events from men . rom. . . act. . . reas. . to bring forth his treasures . quest. answ. gen. . . rom. . . rom. . . rom. . . deut. . . . . iam. . math. . . heb. . . reas. . this life is a time of striving . rom. . . it shall not alway goe well with the wicked . because god is a iust judge . he is immutable . gods blessednes requires it vse . psal. . . instances of the wicked . isa. . . deut. . . heb. . . instances of the godly . iam. . . psal. . . verse . luke . . psal. . . the executiō , not the sentence is deferred . ecles . . ob. answ. wicked men die suddenly , though they liue long . adversity and prosperitie , not truly good nor euill . ob. doct. all things vnder the sunne are subject to vanity . naturall things . they are restlesse . there is nothing new . mortal things wisedome . there is wearinesse in getting it . griefe in vsing it . it freeth not from miserie . commendable actions . eccle. . . are enuyed . great places . vse . to see the change sinne hath made in the world . vse . to see the vanity of man psal. . . . vse . it is an ill choise to loose heauen , to gaine the creature . luke . . vse . not to desire them ouer much . not to trust them ouer much . not to grieue ouer much at the losse them . vse . labour to be weaned from them , and to feare god and keepe his commandements . tryall doct. . men of greatest abilities disappointed of their ends . reas. . no man strōg in his owne strength . sam. . . sam. . . the creature is ignorant . it is weake . psal. . . god can take away the vse of the strength they haue . amos . . . . . cause . men misse their times . eccles. . . . . cause . from the changes appointed by god. psal. . . instances . . cause . vse . not to boast of outward things . chron. . . . . simile . god delights to crosse men in carnal confidence . to maintaine his own right ▪ sam. . . to shew his power . to shew his providence . . vse . not to be discouraged in want of preparation . because weaknesse cannot frustrate gods purpose . gods hand is then most seene . god hath more glorie in that case . vse . not to be over-ioyfull or sorrowfull for good or ill successe . sam. . chro . . vse . not to make flesh our arme . ier. . psal. . isa. . . why we feare men . instances of inconstancy . eccles. . . . . . quest. answ. quest. ans. there is a time allotted to every a●tion . eccles. . act. . . iob. . . act. . . reas. . eccles. . . reas. . reas. . act. . . it is hard to finde out the time . reas. . to teach vs watchfulnes . reas. . that men may lea●ne to feare the lord , and depend vpon him . iam . . proposit. because men mis●e the time they ●all into miserie . instances . haggai . num. . vse . not onely to looke to our actions , but the time of them . watch our times in the things god commandeth . isa. . . . watch opportunities in actions that concerne others . watch in actions concerning our owne safetie . luk. . . ier. . . quest. answ. the causes of missing the time . directions to finde it . prov. . . eccles. . . act. . psal. . . . cause . of missing the time . luk. . . cor. . . cause . . cause . a liveles life: or, mans spirituall death in sinne wherein is both learnedly and profitably handled these foure doctrines the spirituall death in sinne. the doctrine of humiliation. mercy to be found in christ. continuance in sinne, dangerous. being the substance of severall sermons upon ephes. . , , . and you hath he quickned, who were dead in trespasses and sins, &c. whereunto is annexed a profitable sermon at lincolnes inne, on gen. xxii. xiv. delivered by that late faithful preacher, and worthy instrument of gods glory, iohn preston, dr. in divinity, chaplaine in ordinary to his maiesty, master of emanuel colledge in cambridge, and sometimes preacher of lincolnes-inne. preston, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a liveles life: or, mans spirituall death in sinne wherein is both learnedly and profitably handled these foure doctrines the spirituall death in sinne. the doctrine of humiliation. mercy to be found in christ. continuance in sinne, dangerous. being the substance of severall sermons upon ephes. . , , . and you hath he quickned, who were dead in trespasses and sins, &c. whereunto is annexed a profitable sermon at lincolnes inne, on gen. xxii. xiv. delivered by that late faithful preacher, and worthy instrument of gods glory, iohn preston, dr. in divinity, chaplaine in ordinary to his maiesty, master of emanuel colledge in cambridge, and sometimes preacher of lincolnes-inne. preston, john, - . [ ], [i.e. ], [ ], , [ ] p. printed by i. beale, for andrew crooke, at the blacke beare in paul's church-yard, london : . the words "the spirituall death .. dangerous." are bracketed together on the title page. the first leaf and the last leaf are blank. p. misnumbered . "a profitable sermon preached at lincolnes-inne, on gen. xxii. xiv." 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sin -- sermons -- early works to . sermons, english -- th century. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion a liveles life : or , mans spirituall death in sinne. wherein is both learnedly and profitably handled these foure doctrines the spirituall death in sinne. the doctrine of humiliation . mercy to be found in christ. continuance in sinne , dangerous . being the substance of severall sermons upon ephes. . , , . and you hath he quickned , who were dead in trespasses and sins , &c. whereunto is annexed a profitable sermon at lincolnes inne , on gen. xxii . xiv . delivered by that late faithful preacher , and worthy instrument of gods glory , iohn preston , dr. in divinity , chaplaine in ordinary to his maiesty , master of emanuel colledge in cambridge , and sometimes preacher of lincolns-inne . rom . . . for i was alive without the law once , but when the commandement came , sinne revived , and i dyed . london : printed by i. beale , for andrew crooke , at the blacke beare in pauls church-yard , . an excellent treatise of the spiritvall death in sinne . ephes. . , , . and you hath he quickned , who were dead in trespasses and sinnes . wherein in times past ye walked according to the course of this world , according to the prince of the power of the ayre , the spirit that now worketh in the children of disobedience . among whom also wee all had our conuersation in times past , in the lusts of our flesh , fulfilling the desires of the flesh , and of the minde , and were by nature the children of wrath , euen as others . the scope of the apostle in the former part of this chapter , is , to stirre vp the ephesians to a high estimation of their redemption by christ ; and that hee might the better doe this , hee sheweth ●hem their estate without christ ; that they were children of wrath , and dead in sinnes and trespasses : and that they were dead in sinne , hee proueth , because they walked in sinne : that they walked in sinne , he proveth , because they had amongst them some false guides , which here hee reckons up , and declares them to be these three : first , the world ; ( they walked according to the course of the world . ) secondly , the devill ; ( according to the prince of the power of the aire . ) thirdly , the lusts of the flesh ; ( among whom also we all had our conuersation , in times past , in the lusts of our flesh , &c. ) the first point that we will observe as naturally arising out of the words , is this , that all men by nature are dead in trespasses and sinnes . this point is to be considered of all men , both those which are alive , and quickened out of this lethargie ; and those which are yet dead in their trespasses and sinnes . that wee are thus dead in sinne , it plainly appeares by this reason ; all mankinde were represented in our first parent adam , of whose fall this death of sinne , and of nature , was made a part of the punishment ; now he being the root of us all , and that being dead , all the branches must needs be dead also . it is also plaine by places of scripture : as , ioh . . the dead shall heare the voice of the sonne of god , and they that heare shall live : so againe , ephes. . . awake thou that sleepest , and stand vp from the dead , and christ shall give thee light . also in the gospell , our saviour christ saith , let the dead goe burie the dead : that is , let such as are dead in trespasses and sinnes , goe burie those that are dead through sinne . by all which places it plainly appears , that all men by nature are dead in sinne . this men consider not : you would thinke it a gashly sight to see churches , streets , and houses for to lye full of dead corpes : but for to see places full of men spiritually dead , which is farre the worse , is a more gashly sight ; and yet who amongst us is there , almost , that doth consider it ? in this death in trespasses and sinnes , for our fuller understanding of it , i will shew you these five things : . what this death is . . the kinds of this death . . the signes of this death . . the degrees of this death . . the use to be made of it . first , what this death is . to know this , we must understand that as a corporall death , so a spirituall death hath two things in it : first , as in the naturall death there is a privation of life when the soule is seperated from the bodie ; so in the spirituall death there is a privation of the life of the soule ; namely , the extinction of originall righteousnesse ; by reason of which , a man can neither set hand nor foot forward in the waies of goodnesse ; as paul confesseth of himselfe : for as the seperation of the soule makes the body to dye ; so the extinction of originall righteousnesse makes the soule to dye . secondly , as in the death of the bodie there is a stinking carkasse left , when the soule is departed thence ; so in the death of the soule there is a positive corrupted qualitie left , called the flesh , whereby a man is prone to doe all evill : and therefore they are called dead workes : therefore leaving the principles of the doctrine of christ , let us goe on unto perfection ; not laying againe the foundation of repentance from dead workes , &c. heb. . . and so againe in the . chapter of the same epistle , , and . verse ; where it is said , how much more shall the blood of christ , who through the eternall spirit offered himselfe without spot to god , purge your conscience from dead workes , to serve the living god. now it seemes a contradiction that they should be workes , and yet dead ; but yet it is so , because besides the privation of good , there is a positive evill , and stirring qualitie , which is active , and bringeth forth these evill and dead workes . now for the chiefe seat of this death : it is chiefly seated in the minde and understanding , and not in the will. the understanding is primum vivens , & moriens primum ; the first living , and first dead : for although the will bee corrupted , yet whatsoever is in it , is carried through the understanding . and this death of the understanding is such a darkenesse of judgement , as thereby a man esteemes not , but dislikes the wayes of god and goodnesse , and approves the wayes of sinne and wickednesse . and in this facultie of man , the understanding , is this death of sinne chiefly seated ; therefore it it is said , ioh. . , . in him was light , and that light was the life of men . so also , ephes. . . the place before mentioned , awake thou that sleepest , and stand vp from the dead , and christ shall give thee light : where hee sayes , not life , but light ; for if there be light , life will certainly follow : so againe , acts . . to open their eyes , that they may turne from darknesse to light . one would thinke , that in these places it should bee life , and not light ; but it is so put to shew that the chiefest seat of this death is in the understanding . therefore also is it said , be renewed in the spirit of your mindes , rom. . . and to the same purpose also saith iames , iam. . . the word of truth begat you : now truth hath a reference to the understanding . and thus briefly have i given you a taste what this death is , and the place wherein it is seated . . now it followes that we speake of the kinds of this death ; which for the better handling , and benefit of your memories , i will range into these three sorts : the death of guilt , by which we are bound o-over to eternal damnation : and so in the same manner usually wee say , a man condemned is a dead man. the death which is opposed to the life of grace which is the seperation of grace from our soule . . the death which is opposed to the lif of joy and comfort , which is a thousand times more terrible than all deaths , if it were truly , and as it is indeed apprehended . which latter death , that you may the better conceive of , i will open it a little to you . god joynes with every mans soule , and gives to the most wicked man some seeming life of grace , and some colourable life of comfort ; for else they would indure an hell here upon earth . for the first ; although the wicked have no true grace , yet they have a shadow of it , as is manifest in their morall vertues . so for the second , for comfort , they have some , although no true comfort : for god is the author of comfort , as the sunne is of light ; which all , both good and bad , doe more or lesse participate of , or else they could not subsist : as may appeare by the contrary ; for , when he doth but once with-draw his comfort from us , it is the terriblest thing in the world : an example of this we may see in christ ; when this comfort was with-drawne from him but in sense and feeling onely , it made him cry out , my god , my god , why hast thou forsaken me ? matth. . . where gods presence is taken away , there is nothing but horror and trembling : and i have knowne such , that in his absence , when his presence hath beene taken away , have had their soules so pressed with horror , that they have said , that if at a thousan● yeeres end they might enjoy the comfortable presence of god , they would thinke themselves th● happiest men in the world . the absence of this , made luther to say , that if all the creatures in heaven and hell should set to torment him , they could not doe it so much as the with-drawing of gods comfort did . alas , poore creatures , now in this world god is not seperated from you , you feele not the torment of this death , but now you enjoy the crepusculum , and day-light of this comfort ; and therefore although it bee now slightly esteemed , and little regarded , yet when that day shall come that the lord shall totally seperate them from his presence , they shall by lamentable experience learne how terrible a thing it is . thus much for the second point , the kinds of this death . . for the signes of this death . the signes of it may be taken from them of the bodily death ; the signes of that are these foure : . the understanding faileth . . there is want of sense . . want of motion . . there is a deadnesse in the face . these foure things you shall finde in a spirituall death : first , as those that are corporally dead , want reason and understanding , so doe those that are spiritually dead ; they cannot understand the things of god , no more then men can judge of colours in the darke . i but some man will object and say , the carnall man knowes many things , he hath a generall notion of the god-head , and can talke of the creation of man , and his redemption by christ , he can discourse of faith , repentance , &c. there is a great difference betweene knowing spirituall things , and knowing them after a right manner ; a carnall man knoweth them , but not in a right manner , not in a spirituall manner . and hence is that of the apostle , tit. . . they professe that they know god , but in workes they deny him , being abominable , and disobedient , and unto every good worke reprobate : the word which there is translated reprobate , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; signifying , unable to judge . indeed in the generall they may understand and like the things that are of god , but come to particular circumstances , that crosseth them ; they , as a divine sayes of them , love veritatem lucentem , non redarguentem ; they wholly dislike particulars , because they bring them to hic et nunc , to particulars . in the abstract they loue holinesse , but not as it is applied to particulars , as it convinces them of their particular sinnes . hence it is that godly men are most hated of them that come neerest to them in shew , because they bring light home to them , and discover their acerrima proximorumodiv , their inward and bosome hatred of their neighbours : it is as much as if one should bring a torch to one that is a doing some unlawfull thing , some deed of darknesse , he would wish him further off : their lives shine as lights , and therefore giving good examples by a shining and godly conversation , which is contrary to the life of the ungodly and hypocriticall ones , they cannot chuse but hate them : and as all wicked men hate them , so especially those that are nighest unto them in shew ; because that their life doth not onely shine unto them , and lay open their vildnesse , but scorch them also ; and therefore they being occupied about the workes of darkenesse , wish them as farre off as they can : so that hence we see , with an approving judgement , not any save those which are quickned , can understand spirituall things . . the second thing wherein a naturall death consisteth , was in a privation of sense ; so also is it in the spirituall death ; for their hearts are strong and cannot bee moved ; although i deny not but sometime they may have a little griping of conscience , and sense of gods judgement , which naturally ariseth from conscience ; but they never have any reall and true feeling of it . . in a naturall death they are without motion ; so likewise it is in a spirituall death ; for the wicked can no more move themselves unto any good worke , than a dead man can move himselfe out of his grave . . in a naturall death there is a want of vigorousnesse and beauty , as well in the face as in all other parts of the body ; so also there is in the spiritual death the losse of that vigorous beauty which followes the life of grace ; they may bee seene to have death in the face ; if a living man beholds them , he knowes how to discerne it : although i deny not but that they may have hypocriticall painted vertues , which may to weake eyes for a great while seeme true ones ; as men may have painted faces that have been taken for living ones , but they are not true graces , such as proceed from the life of grace indeed . i but some may here object and say , have not some men many excellent morall vertues , such as even the godly themselves have not ? indeed it 's true that they have , and these are gods gifts also , but yet they are but as chaines of gold about a dead mās neck , oras pearls in a swines snout : there may be many good things in them , but they make them not good men ; for as the evill actions of good men redound not to their persons to make them evill , so these good actions in evill men , redound not to their persons to make them good ; they may have good in them , but are not good . and thus much for this third point , the signes of this death . . to come to the degrees of this death : first , for the death of guilt , that hath degrees ; some men are more bound over than others , as the heathen men that were guided onely by the light of nature , they indeed were guilty ; but the jewes which had a more perfect knowledge , they were more guilty then they : and now we that live under the tropicke of the gospell , and have sermon upon sermon , line upon line , and every day are instructed , are more guilty then the jewes : and amongst us , they that have most meanes , and profit least , are most guilty of all ; and therefore are most bound over unto this death . secondly , for the death that is opposite to the life of grace and sanctification , that also admits degrees : . for the first part , the privation of life , indeed there is no degree ; but all that are dead , in regard of the privation and absence of originall righteousnesse , are all dead alike . . but for the second , to wit , the positive corrupt quality , which is called the flesh , that admits degrees : for one may be mad and drunke both alike , but the one may have some sparkes of reason more then the other . the degrees therefore of this death , are these three that follow : . when men doe oppose and set themselves against a holy life , although it bee closely and cover●ly under other names , for against them directly the divell will not speake , because the knoweth it will not be regarded ; but he speakes against them under names of reproach , which he himselfe hath invented . these men are one of the bottome staires of the chamber of death ; and therefore it is almost impossible they should ever rise , but must needs remaine in a pittifull case , although it may be they thinke farre otherwise . . when men are given up to voluptuousnesse and sensuality ; as paul speaketh of the wanton widow , . tim. . . that because shee lived in voluptuousnesse , shee was dead while she lived : even so , the more a man is sunke into voluptuous courses , the more hee is dead , and as it were buried in his corruptions , so that hee is altogether unable to stirre out of them ; it is a very difficult thing to leave them ; as in the sinnes of uncleannesse . . when we are indifferent , and care not how things goe ; and this is when a man is addicted unto the death of civill men , which is a degree nearer to life , yet is truly and indeed no better than a death : such as have much restraining grace , these are nearer the gate of heaven then others , yet they are as truly shut out as they that are furthest off ; it is no matter how neere they are to heaven , since they are all out of heaven alike ; they shall be sure , if never any more quickened , to goe to hell as well as others . thirdly , the death that is opposed to the life of joy and comfort , that hath also degrees : god sometimes with-drawes his comfort from some more than others , and so suffers some to have lesse horror then others : thus i have briefly explained this death , in which all men naturally are . i will now answer an objection of bellarmine against that which hath beene said , and so come to the fifth thing . some there be that say , if all men are dead in sinne , as you say they are , then to what end is all our preaching , and your hearing ? for the dead are without life , and cannot be moved with any of these things , and therefore they are all in vaine . to this i answer ; first , that although every man by nature be dead unto grace , yet he hath the lif● of reason in sinne , whereby hee is able to perceive two things : . to see that they are dead , and without this life of grace , their conscience telling them so . . by the sight and feeling of their death , they are able to bring themselves to the meanes of life , as to the word and sacraments . secondly , i answer ; that though all men be dead , yet there is an end and effect of our speaking , and their hearing : for the word that we speake may put life into them , as the word that christ spake unto lazarus , was able to raise him from the dead . thirdly , wee must know that there is a great difference betweene this spirituall death , and the corporall death ; for this death consisteth in the understanding and will , and is a free willing death ; in it they freely slye good , and embrace evill ; they freely choose the wayes of death , and therefore are said to be already dead : as , suppose a man is resolved to commit murder , or treason , and a friend come to him , and perswade him from it , and cannot prevaile , that man may bee said to bee dead , because he will doe that that will cost him his life : even so we may affirme that that man is dead already , because hee will doe that that will bring death after the doing of it . . now for the fift thing , the uses of this point , that all men by nature are dead in sinne . the first use then that wee may make of this point , is , if all men are dead in sinne , then let us be exhorted not to deferre our repentance , saying , we will repent afterward . this is a fault usuall amongst young men , and such as presume of their strength and ability of nature to live a great while , they find nature strong in them , and therefore put off repentance till they be sick , and age bring them to thinke of death : but let such consider that they are dead already , and repentance is a putting of a new life into them : dost thou thinke it is in thy power to create a new life in thee when thou art dead ? surely , no more is it in thy power to repent when thou wouldest . hereby the devil entrappeth many , in putting this conceit into them , that they may repent when they will ; and this hee bringeth them unto , by making them to mistake repentance , in conceiving of it to be nothing else but a sorrow for sinne past , and a purpose to live well afterward , and leave all sinne : he neuer tels them , nor they neuer thinke that it is the creation of a new life in them ; for then they would say more : but they are decejued , this is not to repent , for thou mayest doe all this , and yet when thou hast done , be damned . but such repentance as will save thy soule , is a sorrow for they sinne that is past , and a purpose for the time to come to endevour to leave all sinne , arising out of a love to god : for all repentance ariseth either out of a love of god , or else from selfe-love : if it be out of a love of god , thou wilt presently give thy selfe unto his service , and forsake thy sinne : if it be not out of love to god , but out of selfe-love , that thou purposest to forsake thy sinne , then it is not true repentance , b●● false , and riseth from by-respects . repentance is hard to be had , it is not in thine owne power ; except god breathe a new life into thee , thou canst not repent ; thou art as the red clod of earth before god , of which he made adam ; it had no life , untill he breathed into it : so while the spirit breatheth in us , we are dead . a beast may desire his owne life , so may a man his owne salvation , but hee can doe nothing without the spirit blowes . when then the spirit blowes , why wilt thou be so foolish as to deferre thy repentance unto another time ? if a man upon paine of death were within twenty dayes to be beyond the seas , if the wind should blow well for his purpose the first , second , or third day , would hee bee so foolish as to neglect it , and deferre his journey , and say , it may bee it will blow againe tenne dayes hence , and then i will goe ? no , he will not be so foolish , for hee knowes the winde bloweth where and when it listeth ; and therefore he will take it when it blowes , least it blow there no more . in these earthly things men are not so foolish , why therefore are they so ignorant in this point of spirituall wisdome ? let every one of us then hereby be perswaded to learne wisedome ; when the spirit bloweth , neglect it not : certaine it is , that except it doth blow in thy heart , thou art damned ; therefore when it doth blow , suppose it be at . or . yeeres of age , neglect it not , omit it not , neither deferre it , it may be it will never blow againe , and thou canst not make it blow when thou wouldest , for it is free . there are none which live vnder the gospell , but at some time or other have had some blasts of the spirit , but in some it vanisheth as bubbles in the water : but let us take heed of that , and unlesse we could have them againe when we would , let us not let them passe : when thou hast but the least sparke , let it not goe out , leave it not till it is become a slame to purifie thy heart . francis spira neglecting these comfortable blasts , at the last wished that hee might have had but one drop of that comfort which once he despised ; and so till his last breath , cryed out , i am damned . god not therefore still on in thy sinnes , falsly perswading thy selfe , saying , thou shalt bee saved : remember what god threatneth unto such men , deut. . . he that hearing the words of this curse , shall blesse himselfe , saying , i shall have peace though i follow my sinnes ; the lord will not bee mercifull to that man. sit downe therefore but one halfe houre , and consider with thy selfe , that thou art but a dead man , and that thou canst not quicken thy selfe , but it is god onely that is able to quicken thee ; and the quickeneth whom hee will , and those whom he quickeneth are but very few , as the gleaning after the harvest , or the grapes after the vintage , and thou knowest not whether thou art in that small number : consider , i say , but this with thy selfe , and surely this will make thee never to give thy selfe rest , untill thou findest life in thee , and never be quiet untill thou art sure thou art quickened . another use which wee will make of this point , is , if naturally all men are dead in trespasses and sinnes , this should teach us how to esteeme of civill men , and such like ; wee should esteeme of such men as of dead men : and therefore , we should not overvalue them . we should not make them our companions . first , we should not overvalue them . for their beauty , they have none that is true beauty : what beauty have dead men in them ? they are dead , let us not regard their seeming beauty . esteeme the poore saints ; for they , though never so meane , are better then those , though never so brave . grant your civill men bee as lions , ( then which no irrationall creature is better , ) and that your saints are but as dogges ( then which no creature is worser , ) yet a living dogge is better than a dead lion. it 's a signe of a new life to esteeme no carnall excellencie : so saith paul , cor. . , . wherefore henceforth know wee no man after the flesh ; yea , though wee have knowne christ after the flesh , yet now henceforth know wee him no more . therefore if any man be in christ , he is a new creature : old things are past away ; behold all things are become new : hee , that is , a new creature , will not regard these things , but they will bee dead in his account . they account us but dead men , therefore let us account them so also . secondly , make them not your companions . wee may , and ought to love them with the love of pitty , but not with the love of delight and complacency : if thou love them , and delight in them , it is a signe thou art dead also ; yet in this we are to blame , that wee doe not more pitty them , and seeke their salvation , but wee must not delight in them , and make them our familiar acquaintance , for wee can never thrive in grace till we leave them : for although they bee dead , yet they have a leaven which wil infect thee , although thou perceivest it not . wee use to say , wee will make use to our selves of the good in them , but let the hurt goe : but wee cannot doe so ; for wee are insensibly hurt , when we thinke we are furthest from it : even as a man is tanned when he is working in the sunne , and hee never perceives it ; so doth their company infect us insensibly , when wee thinke least of it : it 's therefore but a folly to purpose to serve god , and not to breake off their company ; yea , it is a plaine contradiction . every man is compared to a coale , he is either living or dead ; if he be a living coale , hee will kindle him that is next him ; but if hee bee a dead coale , hee then will blacke and fully thee : even so it is with company , if it be good and zealous , it will kindle our affections ; but if bad , it will bee sure to infect us : therefore from such company thou must either gaine good or harme ; but for good , certaine it is that thou canst receive none , and therefore thou must receive harme : if thou walke with the wise , thou shalt be more wise ; if with the foole , thou shalt learne folly , pro. . . the third use wee will make of this point , is this , seeing that by nature all of us are children of wrath , and dead in trespasses and sinnes , this should stirre up those that are quickened , to be thankefull to god therefore . above all , wee ever labour to bee most thankefull to him that hath saved our lives ; and this god hath done for us , let us therefore stirre up ourselves to thankfulnesse . paul , as we may read , rom. . , . joynes these two together , his deliverance , and his thankfulnesse ; o wretched man that i am ! who shall deliver me from this body of death ? i thanke god , through iesus christ our lord. i confesse the world esteemes not this , but if they have riches therein , they rejoyce ; and so like the dunghill cocke , or unskilfull lapidaries , preferre vaine things before this precious jewell ; but they that have once found the sweetnesse of it , will not lose it for a world : for if wee have but this , what though wee lose wife , children , goods , credit , and good name ? they are all too light being layd in the ballance with this . doe yee every one therefore consider who it was that gave thee this , and to him yeeld all thankfulnesse . let us love much , because as much is forgiven , so much is given to us : paul was much stirred up with this consideration , thinking that he could never doe enough for christ , who had done so much for him ; as appears in many places of his epistles . the fourth use we will make of this point , is , if we are all dead in trespasses and sinnes , then this teacheth us how we should esteeme of the means of grace : if wee are dead , then it must bee an omnipotent power which must quicken us . all the meanes , as the word preached , the receiving the sacraments , &c. are but dead letters , they are but as pennes without inke , god must put inke into them if ever they be effectuall : and therefore as wee must not give too little to the meanes , so wee must not give too much , nor rest in them . when wee come to heare the word preached , it is not the hearing of the minister , but christ in the word preached , which makes us live . it is good to heare the minister , but except wee heare another voyce speaking to the heart , as his doth to the eare , we shall never be the better : it is christs voyce in the word which doth quicken and put life in our soules . but here let mee warne you to take heed of breaking the conduit-pipe from the fountaine ; if thou hearest and profitest not , know that it is because christ speaketh not to the eares of the heart , as well as the minister to our outward eares . the fifth and last use wee will make of this point shall be , if that naturally all men are dead in sinne , this should teach us to try our selves , and see whether wee are dead or alive . consider the shortnesse and uncertainty of thy life here : mans life is like an houre-glasse ; if it runnes his course it is but an houre , and it may be broken before it is run out : ye have but a short while to live here , according to the course of nature , and yet perhaps that course may not runne out too , it may bee broken off before wee are aware ; and then for ever , either in heaven or hell , wee must abide hereafter : oh then never be quiet vntill you see wihther you shall goe , to eternall blisse , or everlasting woe . here the diuels triicke is to put it into mens heads , that a civill life will serue the turne : but he dealeth with them as those that take gold from infants , and give them counters and rattles : and thus he would keepe them from this consideration , perswading them of the latitude of religion , and telling them that they are well enough , seeing they are troubled for some sinnes , and doe some duties , perhaps , in private , but this you may doe , and yet be dead still . if he cannot prevaile this way , then he will labour to hinder them by drawing them on in a voluptuous course of life , or with worldly cares , and so draweth them from themselves , and so makes them never to consider what they are doing , nor whit●er they are going : and therefore is it that in the gospell of saint luke , chap. . the prodigall son is sayd , to come home to himselfe , when he once beganne to consider his estate : although their conscience tell them all is wrong , yet the tabrets of lusts and pleasures make such a deane where they are , that they heare it not , and so never consider : nay , if that christ himselfe againe , or the sonnes of thunder should speake , yet except gods spirit should inwardly worke , it would not make men seriously to consider their estates : it is the hardest thing in the world to make men sensible of life and death . let us therefore bee moved in particular to consider whether we are dead or alive . if thou art quickened , thou shalt finde , one time or other , these two things in thee : first , thou once hadst a deepe and sensible consideration of thine estate by nature , thou wert deeply affected with it , so that thou sawest what need thou hadst of christ : till thou hast had this consideration , thou art a dead man. i know god can save thee without this , hee could come without the terrible voyce , as christ could have come without iohn baptist before him , but hee will not , neither ever doth , because it is impossible for a man highly to esteeme of christ till hee is thus humbled ; for hee never will preferre him in particular actions , and take him with all crosses and losses , till hee fully see what need hee hath of him , which he cannot untill he is thus humbled . secondly , consider if thou wer● ever changed from what thou formerly wert ; neither is it a slight change that will serve , but it must bee both constant and generall ; it must not be for a month or a yeare , but daily and continually . it must bee such a change that all where thou livest may see it ; thou must become a new soule in another body : thy change must be so great that thou mayst say , ego non sum ego , i am not my selfe , i am quite another man : there must be as great a change in thee , as there is in a white cloth when it is died blacke . such a change was in paul , he was converted from a persecutor to a preacher : so thou must of a lion be made a lambe : there must as much difference be in us , as is between winter & summer . and now seeing the time of the sacrament is at hand , let us all examine our selves : we must not make excuses to keepe from the sacrament , but as all , nehem. . were to come to the passeover , else they were to be cut off from their people , except they could shew some good cause ; so i know no reason why it should not be so still for the sacrament . but againe , on the other side , if wee doe come , and are dead men , wee come unworthily , and eat and drinke our owne damnation in not discerning the body of christ , . cor. . . which we doe when wee doe not sufficiently esteeme it , and conceive not what right we have to , which was the corinthians sinne ; for they knew well enough that that did represent his body . let us therefore take heed we come preparedly ; for as god strooke vzzah for touching the arke with polluted hands , and nadab and abihu for offering of strange fire , so if thou come unpreparedly to the sacrament , he will strike thee . but to returne to the poynt which was even now handled , that all men are dead in trespasses and sinnes , because it is point which concernes all sorts of men , wee will a little further consider it , and in the next place speake of the nature of dead men . dead men are either , . such as are starke dead in sinne , and doe make no shew at all of life ; as are all open prophane , and notoriously wicked men . . such as are dead indeed , and in truth , but yet make a shew of life , outwardly seeme to have it ; like the angels , that have appeared many times in assumed bodies , but yet have none of their owne that is true and substantiall ; and these are chiefly dissembling hypocrites , or men meerely civill . first , this starke deadnesse , without any shew at all of life , of which sort wee have every where too too many ; consists chiefly , . in the privation of life . . in an active positive principle . now there are certaine signes arising from both these , and they are . positive . . privative . the positive signes of a dead man , are these three : first , all those which live any life , whatsoever it be , seeke such things as are agreeable to preserve that life , and hate the contrary : as a man that liveth a naturall life , looketh for food , rayment , &c. so in the life of grace , there is an aptnesse to cleave unto goodnesse , and unto christ , as iron doth to the loadstone : so a man that lives the life of grace , his delight is in praying , hearing , reading , &c. but his lusts , they are aegritudines animae , the soules sicknesses ; they are as thornes to his sides , and smoke to his eyes , and he is never well or at quiet , untill they are removed and gone : but a wicked man , one that is dead in sinne , he is sicke of goodnesse ( as the other is of wickednesse ) and weary of it ; he is too strait-laced in it , and therefore cannot brooke it . a godly man hath an inward aptnesse and inclination to serve god , as fire naturally inclines to goe upward : indeed hee may sometimes contract impurity , and have some corruptions , yet they are but as mud in a cleere and living fountaine , they are soone washed away ; but wicked men are like ditches which are full of mudde at their best , and there it lyes and continues . secondly , another positive signe of this deadnesse , is , when a man lies in any living lust , or knowne sinne : for as a mortall disease and life cannot stand together , no more can a living lust and the life of grace . that is a living lust , when although sometimes hee may have fits of resisting , yet he alwayes gives over , and still yeelds to that lust , saying , it is their nature , and they cannot choose but commit , it , they know not how to resist it ; when as if there was some present judgement threatned thee , upon the commission of it , then thou couldest forbeare : this i call a living lust , and although it be but one , yet if other lusts tempted thee as much as that , thou wouldest commit them also : if thou forsakest other sinnes , because they are sinnes , why forsakest thou not this also ? gal. . . they that are christs , have crucified the flesh , with the affections and lusts . there is in every man a body of lust ; if any member of that body be unmortified , he is yet a dead man. tim. . . shee which liveth in pleasure , is dead while shee is alive . some may keepe themselves cleane from some sinnes , but that will not serve ; for if they live in any knowne sinne , they are dead . thirdly , a third positive signe is , when a man hath a secret antipathy against god and godlinesse . some beasts naturally hate some colours ; so some men , out of a naturall inclination , cannot endure goodnesse it selfe , though they pretend some cause . i call it an antipathy when a mans stomacke riseth against a thing , and hee knoweth not wherefore : so they hate goodnesse , meerely out of a naturall abhorring of the thing it selfe , although they pretend some cause for which they hate it . they distant holinesse of life , and for no just cause : if it be you distast such men as professe an holy and pure conversation , onely because they doe not conforme ( as some pretend , ) why doe you distant those also that doe conforme ? if you dislike the professors of an holy life because of the hypocrisie they have found in them , as some have not stood to say , why doe you also dislike those that you are sure are no hypocrites ? they cannot define the holy man they hate , but have a secret naturall hatred to them they cannot tell why : but we know the reason well enough ; it is because they live a contrary life to them , and therefore cannot agree no more than fire and water : indeed fire and water may agree in remisse degrees , but not in intense ; so these men can suffer those which are indifferently holy , but if they come to any perfection and height of holinesse , then they cannot endure them . now the apostle sayes expresly , ioh. . . by this we know wee are translated from death to life , because we love the brethren : hee that loveth not his brother , abideth in death . so that it is an infallible signe of deadnesse not to love the brethren : if thou hatest the saints ; nay , if thou lovest them not ; nay , if thou lovest them not according to the measure of grace that is in them , and if thou art not grieved for any of their sinnes , by which they may cause scandall , or bee disgraced , thou art yet a dead man. and so much for the positive signes . the privative signes of deadnesse follow , which are these five : the first privitive signe of deadnesse , is want of speech : he that is dead , is speechlesse , and breathlesse ; so he that is dead in sinne , in all holy things is speechlesse ; out of the abundance of the heart the mouth speaketh , saith christ in the gospell , matth. . . when the mouth is speechlesse , the heart is empty . some that are dead in trespasses and sinnes may speake well sometimes ; but there is no living man but doth speake well . esa. . . those that belong to canaan , will speake in the language of canaan : their language will shew whether they are galileans or not : every man delights in operations agreeable to their habits . here you may learne to judge of your selves by your words ; not by some words that are spoken by fits , but by thy usuall and customary speech , that is a signe of that that is in you . the godly sometimes cannot speake godlily and holily ; as a fountaine sometimes is stopped up , so that it cannot send forth pure streames , yet take away the rubbish that stopped it , and then it will runne cleare againe ; even so it is with the godly ; and therefore consider your ordinary speeches , if they be not holy and good , it is a signe that you are a dead man. the second privitive signe is coldnesse ; when a man is dead , he growes cold ; so is it with men dead in sinne ; they may pray , but it is coldly ; and so in all other holy duties they are very cold . but some man will be ready to object and say , you tell us of coldnesse , but for any thing i can see , there is as much coldnesse in the best men : for your godliest men are sometimes cold in their prayers . it is true ; but there is this difference betweene the coldnesse of a godly man , and a dead man ; if the meanes be used to a godly man , it doth bring life to him againe : if he be rubbed and chafed with admonitions , or hath the aquavitae of the word , he will recover his heat , because the inward principle of heat still remaines within him . but to a wicked man use never so many reproofes , or admonitions , hee will still remaine cold : let this therefore bee a certaine tryall , if after all admonitions you still remaine cold , you are dead . the third privitive signe is stiffenesse ; a dead man growes stiffe , and in what position his body is in when it is dead , in the same it will remaine , you cannot bendit ; so is it with men spiritually dead , what course they take , what opinions they hold , what company they keepe , they will not bee changed from them . rev. . . he that is filthy , let him be filthy still : that is , he will be filthy still , they will not be changed : if that they hold to be gods will , be gods will , so it is , then they are right ; but it is not because it is gods will , but because his pleasure fell on what they held . as a rustie hand of a clocke , it turnes not with the day , but stands still ; but if the time of the day chance to be such as it stands at , it is true ; not because it moveth with the day ( as it should ) but because the day hath fell jumpe with it : so these men , if gods will hit with theirs , they will doe it ; if not , they will crosse it : this is a signe of a dead man. the fourth privitive signe is senslesnesse ; hee that is dead , is senslesse : so it is with the spirituall death , there is no sense in it ; they can neither see , heare , nor taste . i but some man will object and say , that is not true alwayes ; for even the wicked sometimes know m●tters of faith ; nay , and sometimes they rellish them too . to this i answer , as it is said of the dead idoll , so may it be said of them : mat. . . eyes they have and see not , eares and heare not . first for seeing , they see not aright : gods children see experimentally , the wicked only by contemplation ; and there is a great difference betweene them , for as wee see there is a great difference betwixt knowing fire to be hot , and the feeling of it ; so betweene a meere notionall knowledge of gods will , and a knowledge that doth like and approve it . secondly for taste , they finde no taste in gods word ; or if they finde any , like a vitiated pallat , they account that which is most sweet to bee very bitter . thirdly for smelling , they smell no sweetnesse in christs name , whereas to his saints it is a sweet oyntment poured out , that perfumeth all the roome . fourthly for feeling , they feele not whether the law or gospell be applied to them , rub over their skarres , and make them runne downe with blood , they are notwithstanding all that senslesse still : they may have a counterfeit feeling arising from a naturall conscience , but to have such a feeling as may drive them to christ , they cannot ; and therefore still they are but dead men . the fifth signe is this , a living member , if the body be in danger , will have a sympathizing and feeling of the danger ; as the hand will lift it selfe up to save the head , so now if we hearing the case of gods church in what danger it is , if wee take it not to heart , or be not affected with it ( especially now we are put in minde thereof ) it is a certaine signe we are dead men : we should have the spirits that moses and paul had , who even wished to be stroyed , so they might save the church . moses , rather than that should perish , would have his name raced out of the booke of life : paul , for the churches sake would bee anathema . it is a true signe of a living member to bee touched with others miseries ; this was an extasie of love , in which out of love to the church , they forgate themselves . this here we must know , that if the creature could destroy it selfe for god , it could not but be well , because the good of the creature is more contained in god than in it selfe , as the beame of the sunne is more contained in the sun than in it selfe . now is the time of considering this , now is the time of more than extraordinary fasting ; now if you have any feeling , you will shew it ; if you are living men , now you will shew your selves ; now the church lyes in tents , and wallowes in blood , now the foundations thereof are shaken ; never was the face of christendome in such danger as now it is . doe wee thinke to stand now others fall ? if the fire be at one end of the building , shall we be safe which are at the other end ? ( for all gods house is but one building . ) are not they our brethren , and sonnes of the same father ? have they not the same spirit ? are they not of the same profession ? shall wee not then bee ready to helpe them ? wee cannot send armes over to them , but wee may send up prayers unto god for them : christians are stronger than politicians , and their prayers are armies . let us therefore doe what wee can , the storme is not yet quite over . now there are two things that may move us to this : . the greatnesse of the judgement . . our ability to helpe them . first , the greatnesse of the judgement : it will prove the extinguishing of gods church and the gospell , and when that is once gone , what are all other things ? it was a good saying of that saint , that browne bread and the gospell was good cheare ; what are all our houses , lands , &c. if this spirituall food be wanting ? secondly , consider our ability to helpe them . we may doe much by our prayers ; hee that knoweth not his strength , useth it not : did not one moses , one eliah stand in the gappe ? they did not these things as they were extraordinary men , but as they were gods children : we may by our prayers doe as much ; though one childe may have better gifts than another , yet commonly the father loves all alike ; so god ( although they had better gifts than we ) will grant our prayers as soone as he did theirs . but some man will here bee ready to make a question , and askeme , what i would have him doe for the church now ? he is but a singleman , and therefore is unable to doe much himselfe alone . i answer , though thou canst not doe much , yet these things thou mayest doe ; and therefore , . pray for it : god delights to bee called upon , for else his hand is not taken notice of ; but then we see his hand , and acknowledge it , when wee see him granting our desires . so that the strength of a land lyes in christians , and their strength lyes in their prayers , as sampsons strength did in his haire . oftentimes prayer is more available than fighting : moses prayer in the mountaine , did more than ioshuahs fighting in the vallies . if noah , daniel , and iob stood before me ( saith god , ezek. . . ) they should not prevaile : which sheweth , that if any thing could have prevailed , their prayer would : so also luther attributes all to prayer , as may be seene in divers of his treatises . now this prayer which i urge unto you , must . not onely be small expressions of the mind , but now god lookes for strong cryes , and long continuance in prayer . moses prayed all day : christ , which had lesse need than we have , prayed all night ; daniel three weekes : therefore wee that have more wants and needs , ought to bee the more fervent . . our prayers must be spirituall , not out of selfe-love ; as to desire the safety of the church , that so under it we may lead a safe and quiet life ; but out of meere respect to god , and love to his church . . it must be a prayer of faith ; so the apostle saith , iam. . , . the prayer of faith shall save the sicke , &c. and a little after , the effectuall fervent prayer of a righteous man availeth much : now there is no man righteous without faith : so according to their faith christ still yeelded to them . . pray with constancy and fervency : it is not for a snatch and away , that is pleasing to god ; but a constant performance of duty which hee accepteth . . it must bee the prayer of a righteous man : therefore , micah . the prophets sought unto god in the time of trouble , but prevailed not , because they were not righteous : for it is said there , vers . . doe not my words doe good to him that walketh uprightly ? . it must be with humilitie ; and that consists first , in confessing how unworthy we are to obtaine any thing at the hands of god. secondly , how unable to helpe our selves , and therefore to have our eyes onely towards god. another way to doe good to gods church , is , to be more zealous ; seeke unto god extraordinarily : the cause of the destruction of a land , is chiefly the sinnes of the godly . when they grow cold and dead , and lose their first love , then god , as rev. . will remove the candlesticke from among them , and take away his gospell . indeed the carnalnesse of dead men , their prophanenesse in contemning of gods saints and his gospel , &c. hasten gods judgements on a land , but chiefly the luke-warmnesse of professors doe it : when israel , as hosea saith , is as a cake halfe baked . let us therefore rectifie our lives , renew our repentance , quicken our zeale , else shall wee be guiltie of the destruction of gods church by our sinnes . a third meanes to doe good to gods church , is , to stirre up others to take to heart the miseries of the church , to pray , to renew their repentance . it would be good if ministers would bee as beacons to give warning to others , and to set them on fire . thus the old christians did , as it were , make an armie ( manu facta ) against god , by joyning together in prayer . this is a blessed action to stirre up others : thus they did in the prophet malachies time , mal. . . then they that feared the lord , spake often one unto another , ( see the issue of all , ) and the lord harkened and heard it , and a booke of remembrance was written before him for them that feared the lord , and thought upon his name . so , zach. . . there they did so ; and the inhabitants of the citie shall goe one to another , saying , let us goe speedily to pray before the lord , and to seeke the lord of hoasts , i will goe also . let us therefore , as the apostle exhorts , heb. . . consider one another to provoke our selves to this good worke of fasting and prayer for the church ; let us marke who is a likely man to joyne with us , and not let him passe . a fourth meanes to doe good to the church , is , to doe it in due time : jerusalem had a time to seeke god ; if then shee would have sought , shee might have beene saved : and christ complaines , luk. . , . saying , if thou hadst knowne , even thou in this thy day , the things which belong unto thy peace ! but now they are hid from thine eyes . and so before christ , the prophets of old complained of the people ; as ier. . . yea , the storke in the heaven knoweth her appointed times , and the turtle , and the crane , and the swallow observe the time of their comming , but my people know not the judgement of the lord. the time to seeke unto the lord is now : some judgements are sudden , and have no fore-runners , as the gunpowder-treason , in such god lookes not that wee should meet him by repentance , because we know them not : others use lingring , such as send feare and rumours before them , as are those mentioned by the prophet , ezek. . , . there god expects we should make up the hedge , and stand in the gap before him , and so meet him with repentance to stop the judgement . the fifth meanes to doe good to the church , is this , let us doe it with continuance : it may be while the newes is fresh wee will bee fervent in prayer ; but often the newes altereth , and sometimes it happens to be good , and then wee leave off : but this must not be ; wee must bee constant in this dutie , to the very uttermost end of all ; there may be ebbs and flowings , but it is the last issue which brings all : therefore let us continue in this dutie of fasting and praying , that wee may trie that last issue of al. it is the common fashion to make the afflictions of the church onely a wonder of nine dayes . this was the jewes fault , ier. . , . when they heard of their enemies , for a while they would pray . but although the newes bee good , yet still continue as the importunate widow did to the judge , and your importunitie will move god. set therefore to it , and continue in it ; pray for ierusalem , let those prosper that love her peace , psalm . . . mourne apart , every familie apart : it is not enough to heare this , and to let the ministers voyce be to you as one that singeth with a pleasant voyce : thus were the prophets to the jewes , ezek. . . who heard his words , but did not doe them : and therefore god tells them that they shall be destroyed in the judgment . the divel will suffer you to purpose and purpose to doe this dutie , but keepes you from the execution of it , and present practice , which is that onely which may doe the deed . consider it therefore , and deferre not the present doing of this dutie : what can you doe better than to deliver gods church , and you may doe it , although you be poore and despised , yet being gods saints , your prayers are in force with god ; as in eccles. . , . the poore man delivered the citie by his wisedome ; hee was poore and despised , yet it was hee that delivered it . others may seeme to doe much , and stand vaunting on the hatches , but it is the saints that doe it . if there be any consideration of christ in you , if any love , any grace , any well-wishing to the church , pray for it : this is that i feare , you will purpose to doe it , but will deferre it ; but , beloved , the doing onely god regards . wee , when we reade how much alexander , caesar , and the like , did , we admire them ; why we may doe more by our prayers , performed in a right manner : if you doe it , either the church shall bee delivered , and you shall have comfort ; or else you shall save your owne soules . without you thus pray , you are guiltie of the churches destruction : the horsemen , if they stand still , although they fight not against their owne armie , yet are guiltie of their destruction , because they should have fought for them . the praetor , if hee let the enemies in the gate , hee is the destroyer of the citie , because he should have kept them out : so the saints , which should stand in the breach , if they pray not , they destroy the land : so god saies , ezek. . , . and i sought for a man among them , that should make up the hedge , and stand in the gap before me for the land , that i should not destroy it : but i found none : therefore have i powred out againe indignation upon them , i have consumed them with the fire of my wrath : their owne way have i recompenced upon their heads , saith the lord god. because hee could not find a man to stand in the gap , therefore hee powred forth his indignation on the land . their not praying destroyes the land : the saints and holy prophets are the chariots and horse-men of israell ; if then they stand still , they doe what in them lies to destroy the whole nation : they are not onely the chariots , but the horsemen also ; they are the whole defence of israell ; and therefore if at these times they be idle , they are guiltie of the destruction of the whole church . hence salomon said , an idle man is brother to him that is a great waster . as a pilot , who for want of attention suffers a ship to bee overthrowne , or split against the rockes , is guiltie of the losse thereof : so the prophet samuell , notwithstanding the people had sinned a great sinne in forsaking god to be their king , saith , sam. . . god forbid that i should sinne against the lord in ceasing to pray for you : and therefore it is a great sinne not to pray for gods church . the jewes in the captivitie were commanded to pray for the peace of nabuchadnezzar , who was an heathen prince ; how much more then ought wee to pray for christian princes ? and surely , if god should take away from you this prince , and give you such an one as queene mary , you would then know what it is to enjoy such a prince , as now by gods mercie we doe . therefore stirre up your selves to the dutie by fasting and praying , much may you doe this way . ester delivered all the jewes by this meanes : it was not esters word that did it ; for what made the king not to sleepe that night ? how came he to call for the booke of the chronicle ? how light hee on that place of mordecay ? they had first turned god by fasting and prayer , and then hee thus prepared the king for ester to speak . thus then , and by these meanes we may releeve the church in distresse : and therefore if we be true living members , let us manifest our endevour to releeve them by these meanes . and thus much for the signes of men which are starke dead . now follow signes of distinction betweene such as seeme to live , and such as live indeed : and these may bee resembled to such spirits as assume bodies to themselves , and seeme to informe them ; and they are chiefly all civill men . now they are discerned by these and the like signes ; the first signe is this ; as the angels in their assumed bodies seemed to eat and drinke , but manifested not any effect of it , for they did not grow by it : so these man , they seeme to heare the word , but they make no progresse in it : they may seeme to feed on the sacraments , but they grow by none of these meanes , they still goe on in their old tract . they are not unlike some men which eat as much , or more than others , but are never the fatter , but as leane as ever they were : even so the ministers of the gospell now deliver the spirituall food of the word , in as great abundance as ever , yet where is the fruit ? who growes any fatter , any better liking than before ? wee , ( beloved ) desire not to have againe the fruit of our teaching in your understanding only ( although that be good ) but in your practice : like sheepheards which would not have their hay againe of their sheepe in hay , but in the milke and wooll . and hence it is that the apostle peter exhorts them , pet. . . as new borne babes to desire the sincere milke of the word : and why ? that they may grow thereby . though thou beest never so weake at the first , yet if thou growest stronger , it is a signe of life ; but if thou hast gotten no strength in grace , nor no victorie over your lusts , notwithstanding all the meanes of grace you have had , yet whatsoever you seeme , you are still but dead men . the second signe is ; as the angels , though they were moved , yet it was from no inward , but from an outward principle ; so these civill men , and all hypocrites may be moved , and doe all that good men can doe , but it is not from an inward principle , but from some outward and by-respect . they are like clockes and watches , which are moved by some spring , and therefore when the weights or spring is downe , they move no longer : when that false end which made them take in hand the shew of religion is gone , then they will bee no more religious . thus ioash was religious , but for some by-end ; viz. while iehoiada lived ; and therefore after his death , ioash forsooke god. thus many will be good whilest they are in good families , under good governors , but being removed from them , they turne with the swine to the tumbling in the mire . some againe , good exhortations and counsell will make them live well , and they will continue so , while they are in that good mood : others will bee good while a storme of ficknesse indures , but when the sunne-shine of prosperitie shall beginne to appeare , they returne to their old courses : they are like a bullrush , which hangs downe his head till the storme is over it , but as soone as the sunne shines it lifts it up againe . some may hold out longer than others , yet at the last all will give over , because they are not moved from some inward principle . the third is this ; as the angels assumed those bodies but for certaine times , and places , and occasions , and afterwards laid them aside againe ; so will your hypocrites doe in some places and companies at some times , they will take on them the bodies of living men , and so have a name to live , but indeed are dead : but come they in other places or companies , they will lay aside their bodies , and then will be as profane as any . i confesse , a godly man may bee the worse for being in an ill companie ; they may be myrie and dirtie , but yet they still remaine sheepe : as a pibble and a pearle foyled with the same mire can scarce be distinguished till they be washed ; so the godly , doe but wash them , and then you shall discerne them to be pearles ; but these wolves , the wicked , which onely takes sheepes cloathing on them , comming amongst wolves , cast off that cloathing and become as much wolves as any . the fourth signe is this : as angels or devils which assume bodies , cannot speake heartily as living men , but have an artificiall framed voice , which is from the teeth outward , not heart ; so where there is no true grace but seeming , it may be discerned from the speeches , not in the matter , but in the manner ; an hypocrite may often babble more than the true christian , as a blazing starre shines as bright , if not brighter than the true star ; but there is abroad difference betwixt them ; the one speakes but from the head , and the other from the heart : for a true living man doth speake heartily and feelingly . that the manner of speaking doth much affect others , it is plaine : hence is that that iunius reports of himselfe , that hee lighting into a countrie mans house , which was wholly illiterate and unlearned , hee confesseth that his heartie speaking of faith and repentance , &c. did so move him , that he thought that there was somthing more in it than meere knowledge , and so wrought on him , that by gods grace it converted him ; so that the manner of speaking doth often affect where the matter doth not ; which an hypocrite cannot have . and thus much for the signes of seeming living , but indeed dead men . now having shewed that all are dead , it followes that we should shew the meanes of getting life , which are also comprehended in my text , and they are these two : . to labour to see that ye are dead , ( you that were dead in trespasses and sinnes , &c. ) as all men are by nature . . to goe to christ for life , hee it is onely that can give it ; so saith my text ( hee hath quickened you : ) it is the propertie of god alone to give life . now wee cannot goe to him but by christ , and we must goe to christ by faith , therefore is faith called a living faith , because it unites christ and the soule together . now the difficultie is in this , that men will not come to christ and take him : some come not for him at all , others take him , but not in good earnest ; as grafts put into a stock , but not so ingrafted as to grow thereby : but when a man is once soundly humbled , then will he come to christ , and not before ; for till then hee doth not hunger and thirst after him : but the extreame hungrie will bee satisfied with nought but meat : as sampson said , give me drinke or else i dye . now life consists in the union betwixt christ and thy soule : this union is by luther compared to fire and iron united , which causes the iron to have all the properties of fire , as burne , scorch , &c. so an humble saint , united to christ , hath all his proprieties , though not in the same measure and degree . the doctrine of humiliation . now these must bee handled distinctly : and therfore the first meanes of life , is to see our selves children of wrath , and that wee are dead in trespasses and sinnes : the point that hence ariseth , is , that whosoever would be translated from death to life , must first apprehend himselfe to bee a child of wrath : that is , he must see the face of god , as of an angry iudge , so farre forth as it may drive him to christ. so that a man cannot be saved untill hee hath not onely a touch or two , but a true sense of sinne , a deepe apprehension of his sinnes , of death , and of damnation ; for onely to such are all the promises made , christ is onely sent to binde up the broken hearted : christ came to call all that were heavie laden , and those onely , those he will ease : peace must be preached to none but those that moume in sion . therefore the apostle saith , gal. . . tell me , ye that are under the law , doe ye not desire to heare the law ? yea , the law is said to be a schoolmaster to drive men to christ : that is , first there must bee the law before christ can bee had ; for else , although wee should preach the gospell , it would be contemned : therefore christ in his time gained onely the poore ; the poore receive the gospell : that is , the poore in spirit . god will have his jewels of life and salvation to be esteemed , which we will never doe untill we see our miserie , how that we are in the estate of death . as the deliverance out of egypt would never have beene so sweet , had they not beene in extreame slavery and bondage first . god deales with us , as princes doe with their malefactors ; first they bring their neckes to the blocke , and then give them a pardon , for then they apprehending death , the pardon is the sweeter and more welcome and acceptable to them . indeed if the question were made , what god could doe in his absolute power ; i know that god might convert us and not humble us if hee would ; he might say as hee did in the creation , let it be , and it must be : hee might come in a still voyce onely , without sending before a voyce rending the rockes : hee might use lightning and no thunder , but wee speake of his ordinary course , wherein hee will not ; for none are saved but such as have not onely a sight , but also a deepe apprehension of their sinnes . for the better understanding of this point , wee must consider these things : that there are three things which keepe a man from christ. first , vnbeleefe : when men will not beleeve that he which was borne of the virgin mary was christ and god ; therefore about the proving of this , the apostles did spend most time , because then it was hard to beleeve . secondly , not caring for christ : as those that came not to the kings feast , they beleeved that there was a king and a feast , but cared not for it , they regarded more their oxen , &c. thirdly , not willingnesse to part with all for christ ; they will not take him upon all conditions : they see some need they have of christ , but not much ; and so they will forsake some things for him , but not all : they are loath to part with their master sinne ; like the young man in the gospell , he had done a great deale , yet he would not part with his possessions . but to these three things must be opposed three other things to bring us to christ : . faith to beleeve he is god. . a sleight humiliation to bring vs in love with christ. . sound humiliation , to be willing to part with all for his sake . the first is received amongst all christians , although it is to be feared that many doe beleeve it but confusedly . the second is a sleighter manner of apprehending of christ , and that a little sorrow will doe , a little humiliation . but the third ( which we must have before we can be saved ) to be willing to forsake all , to leave every sinne for christ his sake : and that we will not doe vntill we be thorowly humbled , & are fully broken harted : therefore first a deepe humiliation is necessary for salvation . secondly , if we have not such an humiliation , then either : . we will not come to christ. . or we will not stay with him . . or else we will not doe or suffer any thing for him . and if wee want any of these wee cannot be saved . first , if we be not truly humbled , we can never come to christ , nor regard him : we may preach christ long enough , and no body will regard him , except they be soundly humbled for their sinnes : as in the law no body did care for the citie of refuge , but he that had slaine a man ; to him onely whom the revenger of blood pursueth , is the citie of refuge sweet : when the fiery serpent had stung a man , then he looked to the brazen-serpent , and nevertill then : so when we see our sinnes and miserie thereby , then , j say , and never till then is christ welcome . the prodigall sonne never thought of returning home to his father vntill he saw that he must else starve ; when he saw he could no longer subsist , then he returned . so , when wee are so humbled for our sinnes that we see we shall indeed be damned without christ , then , and never untill then we care for him . secondly , although we doe come to christ , yet without we be truly humbled wee will never stay with him , althougst wee may rejoyce in his light for a season . and for the better understanding of this , consider the foure sorts of grounds which represented foure sorts of hearers , mat. . the first were not humbled at all , ( it fell by the wayes side , and presently the fowles of the aire devoured it , vers ) the second was humbled a little , but not so much as to suffer for him , ( the sunne parched them for lacke of rooting , vers . . ) the third sort were so farre humbled for sinne , that they suffered some persecutions , but would not part with all for christ , the world they esteemed more ; the thornes choaked them , vers . . ) but the fourth ground was fully humbled ; that is , they were so humbled in a sight of their sinne , that they saw that they had more need of christ , than of any thing in the world , and so would part with all for him , and suffer any thing ; and therefore they are said to bring forth fruit with patience . others may stay a while with christ , but when that comes that they preferre before christ , then they leave christ ; for untill a man can bring his heart to that passe , that he can prize christ above all things , undergoe all persecutions for his sake , he is not soundly humbled , but is like the second and third ground . . if wee stay thus with christ , yet except wee be thus humbled , we shall neither suffer nor doe any thing for christ. if christ had bidden paul , ( before he was humbled ) to have done so much for him as he did , he would never have done it ; but when he was humbled , then , lord , what wouldst thou have me doe ? and the reason of this is apparent , if we consider these things : first , there are many lusts that doe encumber us whilest our hearts are unbroken ; so that there is such a basenesse on the outside of religion , that except we be humbled wee will never like it , but shall be offended at it ; and like proud servants , say our wages are too little , our fellow-servants too base : but on the contrary , hee that hath once beene soundly humbled , thinkes all too good for him . secondly , there be such strong lusts to be mortified , which cannot be done without humiliation , that we care not for christ : our lusts indeed may for a while sleepe , but when once they are awaked , like sampson , they cracke a two all the bonds of good purposes and vowes ; they are never slaine untill we be soundly humbled . thirdly , there are such contrary lawes to bee delighted in , that wee can never frame our nature unto , untill we hunger and thirst after christ , and ●●en his lawes will bee meat and drinke unto us : for before we delighted in the law of the flesh , but now if we be truly humbled , we must delight in the law of the spirit . fourthly , there are so many strong lusts to be parted from , so many isaacks , which every man at some time or other will be called upon to offer up , the which if hee doth not doe , hee will damne his owne soule ; yet untill he is humbled , and shewne what damnation is , he will not buy salvation so deare . for these causes is humiliation necessary in the first place : therefore in the scripture this method is alwayes used , by the prophets , apostles , and christ himselfe , they preached ever repentance and humiliation before sanctification and justification : this was christ order , as you may see , luke . thus did nathan with david , he laboured to humble him , before he told him god had forgiven him . thus did ionas ; yet forty dayes and nineveh shall be destroyed , ion. . thus also god dealt with adam in paradise , he intended to reveale unto him the promises of the gospell , and yet at the first he strikes him downe with terror that made him hide himselfe , then he told him of his sinnes , and after all reveales the gospell unto him , ( the seed of the woman shall breake the serpents head , gen. . ) thus dealt peter with his auditors , acts . , . repent and be baptized every one of you , &c. thus you see that humiliation is so necessary , that without it there is no salvation : let us come in the next place to make some use of it . therefore ( my brethren ) seeing this is so , content not your selves with morality and civility , except you have more in you than nature can give you ; nay , except you be all new , not patched up ; as cor. . except you bee wholly changed and cast into a new mould , being first broken by humiliation , you cannot be saved . try therefore whether now you doe that that others will not doe ; wherein else doth the power of religion consist ? try whether you have denied your selves , and throughly mortified your dearest lust , and what soever the fl●sh desireth ? and whether you bee sicke of sinne ? regard not what the world prizeth , labour you to h●ve yo●r hearts broken , else you may pray , be charitable and loving to oth●rs , and with herod , make a conscience of many things , yet all will stand you in no stead , because it commeth not from an humble heart : for be it never so holy a dutie , never so constantly performed , except it comes from a broken heart , god accepts it not : so the prophet david saith , psal. . , . god careth not for sacrifices , ( and yet they were his ordinances as well as our prayers , ) onely a broken heart was pleasing ●nto him ; and therefore whatsoever you have done from a broken heart , is accepted of god. but here satan deceives men , with gilded things , namely , formall performance of holy 〈◊〉 which when they need them ( as in the day of 〈◊〉 or trouble ) stand them in no stead . as often he coozeneth witches , in giving them money to doe some murders , they laying up the money , and when they have need of it , going to fetch it , have found nothing but dry leaves ; even thus will all the holy duties wee have performed from an unbroken heart faile us . they are like glowormes , they glister greatly in the darke , but when once the sunne comes , their light is nothing . so paul , before he was humbled , hee accounted himselfe a godly man , and none better than he ; but afterward , hee was not worthy ( as hee said ) to be counted an apostle . therefore deceive not your selves any longer , for nothing is more dangerous than an unsound heart , therefore take heed it deceive you not : if you never have beene humbled , now labour to be humbled ; for it was that that made the publican to be justified rather than the pharisie , because hee was humbled and the pharisie was not : and indeed none are further from salvation than those that content themselves with outward formalities . now in humiliation , for our fuller understanding of it , i will explaine these three questions : wherein humiliation doth consist . what kinde of sorrow is required in this humiliation . how we shall know whether our sorrows are true or not . the first question is , wherein consists this true humiliation ? i answer , in three things : . in seeing your life to abound with acutall sinnes , then in looking into your heart and nature , which is wholly corrupted , and the root of all evill , and where your corruption is strongest , as fire in the root . many labour to excuse their sinnes from their nature , because that that is prone unto it ; but that makes their cause the worse , it increaseth their vildnesse ; for , why hast thou such a nature , and dost not curbe it ? besides , their natures are odious to god , though they never should breake out ; as a serpent is odious unto us , though he never hurt us . further , consider , hast thou not made thy nature worse ? every sinne thou hast committed makes it worse ; for actuall sinne doth more increase the custome and habit of sinne ; so that besides adams sinne , thou thy selfe art guilty of corrupting thine owne nature . . in considering that there is nothing in thee that is good at all ; so the apostle saith , rom. . . for i know that in me dwelleth no good thing : and , gal. . . the scripture hath concluded all ( not onely men , but things ) under sinne . men thinke well of themselves , because they have much good in them ; but consider with thy selfe thou hast nothing good in thee at all : can good fruit proceed from an ill tree ? . in smiting thy heart with an apprehension of death , hell , and misery , due to thy sinne ; then wilt thou find thy selfe in a miserable estate , and canst not chuse but be humbled , when in consideration of these things , thy heart smites thee , as belchazzars did him . and so much for the first question . the second question is , what kinde of sorrow is required in this humiliation ? i answer ; not those violent flashings of sorrow , which for a while amaze like a land-stood , but it must be this : when thy judgement is enlightned to see thy estate , and the judgements of god hanging over thee ; and after this convincing , then thy affections are stirred to mourne for thy sinne . if the judgement bee fully convinced , the affections will follow : therefore in scripture , when any is said to be humbled , in those places is shewed that their affections were stirred ; as we may see , acts . in the jaylor : and of peter , it is said of his conversion , he went out and wept bitterly : so also of those , acts . it is said , they were pricked in their hearts : for the ground of their sorrow is the convincing of the judgement , which workes upon the affections ; therefore christ saith , the spirit shall come to convince the world of sinne , &c. ioh. . . the other sorrow not arising from this convincing of the judgement , is but a passion , and so is streight gone ; this is an affection , and so is more permanent although it is stiller , as the deepest water ; are ever stillest . and so much for the second question . the third question is , how shall he know whether these sorrowes of his be true or no ? to this i answer , there is an humiliation not deepe enough , a sleight humiliation ; and there is another too deepe , which so drownes vs in sorrow that it takes away all hope of salvation , and brings despaire , such was the sorrow of iudas and achitophel : but the third and true , is an indifferent betweene both : sometimes there may be an humiliation and no grace , as there may be a plowing and no sowing . but true humiliation differs from other sorrowes thus : first , in the rice of it : both a godly man and an hypocrite may ; first , be wounded with gods wrath : secondly , desire freedome from hell ; but into the godly god doth instill gracious seeds , whereby hee is humbled for sinne as well as hell , and desires grace as well as mercy : but the hypocrite onely desires mercy and freedome from these torments , and therefore when the terrour ceaseth his holinesse and desire of goodnesse ceaseth , and so being eased from the torments , he cares for no more ; but the godly hee desires to be joyned to christ , and to have his lusts mortified . secondly , in the continuance of it : hypocriticall humiliation may be longer or shorter , but it is never constant , it doth vanish ; but true humiliation doth last all the life long . the humiliation of hypocrites is like iron , which while it is hot in the fire you may fashion it which way you will , but when it is once out , it is presently stiffe againe : so pharaoh as long as gods hand was on him , hee would let the people goe , but as soone as the fire of affliction was removed , his heart was hardned , so was ahab and saul . but in true humiliation god takes away the iron heart , & gives an heart of flesh , so that although it may be brawnie a little , yet still it is flesh : hypocrites so long onely as they are under the judgement are soft , but the heart of the godly is alwaies soft . thirdly , by the signes of brokennesse of heart : now brokennesse of heart . heales our sinnes . first , the beloved , the master sinne , and then all the rest : other humiliation skinne over , but cures not ; it stops the streame for a while , but it breakes out againe : it may cause you to make many purposes to leave the sinne ; yea , and to leave it awhile , but you will returne to them againe ; whereas if one bee truly humbled he is stronger against that beloved sin than against any other ; not but that hee hath strong inclinations to that sinne , but hee is more shye of it , and shunnes the occasions of that sinne , because hee hath fully felt the smart of it , and hath by his humiliation seene that sinne more than any other . now after the beloved sinne is once healed , then the other sinnes will soone be healed ; as in a cloth by washing out a deeper staine , the same labour doth wash out lesser staines . . it causeth love of christ : so mary magdalen , because she was humbled much , and saw that christ had forgiven her much , therefore she loved much . so paul , who was much humbled , ever expressed a servent love to christ , as we may see , acts . . where hee saith , having beene perswaded by his friends not to goe to jerusalem , i am ready not to bee bound , but also to dye for the name of the lord iesus : as who should say , i feare nothing , because i care for nothing but christ , so also , cor. . . he saith , the love of christ constraineth mee : and therefore when by humiliation we see what christ hath done for us , we thinke we can never doe enough for him . now you may know if you love christ or not , by these signes : the first signe to know the love of christ , is obedience ; hee that loveth christ , keepeth his commandements , and they are not grievous unto him . the second signe is this ; if you love him , you shall finde in your heart that you love him , your heart will be carried towards him ; as i can tell if i love a man , for then my heart is carried towards him . the third signe to know the love of christ , is this ; it causeth me to esteeme of spirituall things , to prize them at an high rate , and other things little worth : for when a man is soundly humbled , aske him then what he desires most , he will answer christ and grace , and that his corruptions may cease in him ; as for outward things , hee passeth not for them : as a man that sees he must dye , hee cares for no outward wealth , take you that , give him onely the pardon of his sinnes . the fourth signe of the love of christ , is this ; it maketh him content with the meanest condition . the prodigall sonne , when he was humbled , so he might be in his fathers house he was content ; he liked the meanest condition , even to be a servant ; i am unworthy to be thy sonne , make mee as one of thy hired servants , luk. . . so paul , after hee was humbled , thought himselfe unworthy for the saints company , and that not for a fit onely , but even ever after he still cryes out , i am unworthy to be an apostle . thus naomi , returning home to her countrey , said , she went out full , and yet had nothing but her selfe , sonnes , and husband ; she accounted any thing too much for her . if a man once come to be verily perswaded that he is worthy to be destroyed , hee can with patience beare any losses and crosses ; for these are nothing to death , which he knowes he hath deserved ; therefore what impatience soever thou hast , so much art thou short of true humiliation . the fifth signe to know we love christ , is this ; it makes us fearefull of offending god : tendernesse of conscience is ever according to the measure of true humiliation ; for by how much the more we are humbled , by so much doe wee feare to offend god , and labour to walke obediently unto him . esay . . the lord saith , to him will i looke that is poore and of a contrite spirit , and trembleth at my word : if thou art of a contrite heart , thou wilt tremble at his words ; that is , at his commandements ; such an one feares to breake any commandement , he is sensible of the least sinne : hence it is , that prov. . . feare is opposed to hardnesse of heart ; happy is the man that feareth alway , but he that hardneth his heart shall fall into mischiefe : now the opposite to hardnesse , is brokennesse of heart , but feare is opposed to it because it is a signe of brokennesse of heart . now this fearfulnesse stands in two things : . in a facility to be convicted of any sinne ; for he that is not thus broken in heart , stands out with god , and will not yeeld unto him . . in a feare to offend god ; for when hee is once convinced , he labours to doe according to his knowledge ; and then is afraid to displease god , either ▪ in committing the least sinne ; as moses would not leave the least hoofe behinde him ; and as iob feared lest his sonnes should have sinned in heart , iob . . he was so truly humbled , that hee would not sacrifice for owne sinnes onely , but even for his sonnes also , and that the least , the thoughts of their hearts . in omitting the least good duty , or doing it formally ; which thing the hypocrite cannot doe , because he hath not this tendernesse of conscience . the sixth signe of the love of christ , is this ; it makes gods word sweet unto us ; as it was to david , sweeter than the honie and the home-combe : crummes are sweet to an hungry man ; so if a man hunger after the gospell , it will be sweet unto him . indeed if the word be sweetened with humane eloquence , it may bee sweet to one that is carnall ( for so it is pleasing to nature , ) but if the purer it is , and the more it is seperated from those gaudy flowers ; if the more piercing it is , the sweeter it is to us , then it is a signe of a broken heart ; for it is a reproach to those that have not a broken heart , and so it cannot be sweet : as wee may see , ier . where the lord saith , behold , their eare is uncircumcised , and they cannot hearken : behold , the word of the lord is unto them a reproach , they have no delight mit . and againe , the prophet saith , ier. . . thy words were found , and i did eat them , and thy word was unto mee the joy and rejoycing of mine heart : it is joy and rejoycing to those that have a broken heart , as the prophet had : nay , the sharper it is , the more they delight in it . the seventh signe of our love to christ , is this ; it causeth meeknesse of spirit . the spirit that dwellethin us ( before we are humbled ) lusteth after envy , iam. . . now every naturall man is so ; but he that is of a broken heart envieth not , he spends his ●nger on himselfe , and lookes to his owne offences so much , that he regards not others . but some man will here bee ready to object and say , my nature is hasty , and i cannot suppresse it . to this i answer , it is true , every one by nature is a lion ; but grace when that comes , it tur●s us into lambs and meeke sheepe . luk. . . iohn cryes in the wildernesse , prepare the way of the lord , &c. but how ? by humility : every high mountaine and hill shall be digged downe , and the crooked shall be made straight , and the rough wayes shall bee made smooth : humility , which prepareth for christ , diggeth downe those high mountaines , and maketh plaine those rough wayes . i deny not but that somtimes gods child may haue a passion of anger ; yet the peace of god rules in his heart , although that sometimes breakes out as a rebell , but it dwels not in him : christ is meeke , and so are all his . and so much for the third question . now to proceed further in the explication of humiliation , and come to the fourth question , which is this , whether this humiliation must be in all men , as well in those which are well educated , and have fallen into no grosse sinnes , as in others ? i answer , yes ; it must be in all , even this great humiliation here spoken of , else let them goe never so farre , they will in the end fall away : and that is the very reason why so many professors , that have given up their names to follow christ , fall away , because they were never humbled soundly for sinne . yet there is this difference betwixt the humiliation of one brought up well , and a grosse sinner : . the filth of sinne is not so suddenly revealed to those that have beene well brought up , and have some knowledge , and therefore they are not so suddenly smitten , as to those that lived in ignorance all their life long : those that have a light on the sudden , it presently amazeth them ; even so god strikes downe suddenly the grosse sinner , and amazes him with a more violent sorrow and humiliation , than he doth the other . . the joy is not so sudden , nor flashing , nor sensible in him that hath more knowledge ; the medicine is knowne to him as soone as the wound : he knowes christ a saviour offered up for all that are wounded for sinne , and so as soone as he feeles the wound he applies the medicine ; so is not his trouble so irkesome , neither being delivered hath he such sensible joy : for instance , suppose a man be in the way wounded among theeves , and almost killed , so that he saw no meanes of life ; if one , a friend of his , on the sudden should steppe forth and helpe him , hee would be more sensible of it , than such an one as knowing before he shall be robbed , getteth company to goe with him , and so escapes the danger . and so much for the fourth question . the fifth question is this ; what is the least degree of humiliation that must be in one that will be saved ? i answer , it is so much as will bring us home to christ ; that is , so much as will make us apprehend sinne to be the greatest evill in the world , and christ to be the greatest good ; so much as will enable us to make sinne our chiefest sorrow , and christ our chiefest joy : when wee doe so , then whatsoever is offered we neglect for christ , and preferre him . thence is it that the churches are said to rejoyce in christ with joy unspeakeable and glorious , pet. . . for when we apprehend sinne to be the greatest evill , and by christ to beefreed from it , we must needs rejoyce unspeakably . for wee are to know that our conversion consists in threethings : . in being soundly humbled , so that wee see sinne to be the greatest evill in the world . . in stedfastly laying hold of christ , and beleeving in him , so that wee will not part with him for any thing in the world . . in a newnesse of life , walking in obedience to all his commandements : and therefore christ saith , iohn . hee will send the comforter to convince the world of sinne , and righteousnesse : first , to humble for sinne : and in this also there are degrees ; for here one may be humbled more than another , and so thirst after christ more ; but the more wee are humbled , the better we are humbled ; it is a signe god hath a greater worke to doe by us , when we are thus humbled : it is a great fault in us that we are prone to thinke that we are humbled enough , and that our humiliation at our first conversion was enough ; no ( beloved ) our humiliation must not be like a land-flood , that runnes but for a little time , but like a spring running continually ; for all degrees in grace , depending on god , mortification of our lusts , &c. depends on the degrees of our humiliation ; and hee that is the most humbled , would be much more if he saw himselfe to be the better . and so much for the fifth question . the sixth question is this , how shall we come to be thus humbled ? i answer , by the law ; for though the whole act of our humiliation is wrought by the law and the gospell , rom. . yet that humiliation which i now urge , is that legall humiliation which is wrought by the law : by the law , i meane not onely the ten commandements , but the rectitude of our persons to the whole scripture , which is the exposition of them : first , consider therefore how much perfection gods word requireth , then how short you come of that perfection ; this is one meanes . i but some man will bee ready to say , i have done what i could , and yet i am not humbled . to this i answer , it is not the law alone that must humble us , but it must be joyned with the spirit of bondage ; for as to make the gospell effectuall there is required the spirit of consolation , and a faith to beleeve it ; so to make the law effectuall there is required the spirit of bondage , and faith proportionable . the spirit of bondage is that which enlightneth us to see the bondage wherein we are by reason of our sinnes , and then is required a faith to beleeve the threats against those sinnes ; for faith is required to beleeve gods threats as well as his promises ; faith in the generall being nothing but a lifting us up to see what nature cannot : for when the uncleane person is threatned he is not moved because he beleeves not . but here some man will be ready to object and say , afflictions often humbleus , therefore it is not the law that doth it . to this i answer , afflictions , as the plow , make way , but it is the seed of the law sowne in our hearts that must humble us : indeed those notions , which they had before , are in afflictions made to seem otherwise then before : but we must take heed that afflictions cause not worldly sorrow , for that is the applying of the corrosive to a whole place . now you must know that there is an extraordinary humiliation which god at some times workes in some men ; we urge not to that , ( god workes that in whom he pleaseth , and intendeth to make extraordinary , ) wee urge to the ordinary humiliation . now the meanes to attaine that , are these five : the first meanes to aftaine humiliation , is , to enter into a serious consideration of our estate , as the prodigall sonne did ; he is said , luk. . to come to himselfe , and consider that his father had enough , and he starved . so every one of us should doe : consider first , the greatnesse of thy sinnes in particular , and make catalogues of them . and then secondly , let our actuall sinnes leade us to our corrupt heart , which is the root of all . so god dealt with the children of israel , deut. . . where it is said , god led them forty yeares in the wildernesse , to humble them , and to prove them , and to know what was in their hearts , &c. hee himselfe knew it well enough , but by their sinnes he would make it knowne to themselves and others . so also god dealt with hezekias , chron. . . where it is said , god left him , to try him , and to know all that was in his heart . hezekiah had a proud heart , and god left him to himselfe , not that god might know what was in his heart , but that hee himselfe might know . so god tels the israelites , ezek. . . yee shall remember your owne evill wayes , and your doings that were not good , and shall loath your selves in your owne sight for your iniquity , &c. thirdly , having thus considered your sinnes , consider gods wrath , and the certainty of it ; the wrath of a king is the messenger of death , what then is the wrath of almighty god ? even as the power of god is more than the power of man , so is his wrath also : as long as he lives , so long will he punish thee in hell . the consideration of this made moses breake out , psal. . and say , who knowes the power of his wrath ? paul is in great heavinesse for the iewes , rom. . and as god shewed his almighty power in making of man , so will he in destroying and punishing . and this wrath of his shall fall upon the most sensible part of man , viz. the soule , which as it is capable of the greatest measure of joy , so is it capable of the greatest measure of griefe . what is god but infinite ? what is his wrath but infinite ? under it thou shalt most wish for death , which now thou most fearest . the second meanes to obtaine humiliation , is , to stay a great while on this consideration , to suffer sorrow to abide on our hearts ; for it is the oft and serious consideration that effects this : and therefore we may learne something from sathan , when he would drive a man to despaire , he oft puts thoughts of gods wrath due unto our sinnes into our mindes , hee holds the object close unto our mindes , and so letteth us thinke of nothing else . it is the frequent and seirous consideration of these things that humbleth us : this was that that humbled david , psal. . my sinne was alwaies before me : so iam. . . cleanse your hands ye sinners , and purifie your hearts yee double minded : how is that done ? vers . . be afflicted and mourne : all waveringnesse and instability comes from the corruption of the heart , and therefore cleanse that ; and the way to cleanse that is to be humbled ; and the way to be humbled is to sequester your selfe from all carnall mirth ( though else lawfull ) and stay on these considerations . the third meanes is this ; if you cannot see sinne in it selfe , labour to see it in his effects . all miseries which you feele in your selfe , or know in others , are the fruits of it ; and this will make you say , it is a bitter thing to sinne ; so peter in his second epistle and second chapter , by this effect aggravates sinne , where he shewes it was for sinne that the angels were throwne downe into hell , that the old world was drowned , that sodome and gomorrah were destroyed . the fourth meanes to attaine humiliation is , to make these evils present before you by faith : as in an opticke glasse , those things that are a far off will seeme neere to those that looke in it ; so these by faith should seeme at the very doore : it may be the not considering them as present makes them not affect you ; for what is a farre off , although it be in it selfe feareful , yet is not feared , as death , &c. therefore set hell before your eyes , and see it as present before you . make present unto you these two things : all sinnes past : a thing that is past vs will seeme small unto us , though it be as great as ever it was before , and so doe our sinnes to us : we usually doe as men that leave something behinde them , when they are far gone they thinke it is but a little , and therefore they will not returne for it ; so we being far off from our sinnes , they seeme little unto us , but we must remember the day of our iniquity . let us therefore make them our sinnes present , god he esteemes them as great as ever they were , let us doe so therefore , let them seeme abominable to us : thus did iob possesse the sinnes of his youth . . things future : as gods judgements , which are neere at hand , and lye at the doore , as god saies to cain , although they seeme to us a farre off : but this is satans cunning to deceive us ; he is as a painter , who by the collusion of colors makes things seeme far off which are nigh ; so he makes gods wrath which lyes at our doore , seeme a farre off , when as it may bee it will light on us the next day . the fifth meanes to attaine humiliation , is , to take heed of all such false shifts whereby you may seeme to keepe off the blow of gods law from lighting on you : wee are never moved with these considerations untill all shifts are removed ; so that wee see nothing but death , and then we tremble . the shifts by which men thinke to keepe off the blow of gods judgments , and so with-hold themselves from being humbled , are these eight : civilitie ; this gloworme of civility so glittereth in the darke , that wee thinke it to bee a true sparke of grace , but where the spirit shines wee shall finde it false : and as the divell deludeth witches , in giving them leaves instead of silver and gold , so doth hee deale with thee here ; for except there be a supernaturall frame of thy hear● , there is not cause of comfort notwithstanding all thy civility : and therefore thou must bee sure to have something in thee more than nature , for civility will not bring to heaven . formall performance of holy duties ; as praying , reading , &c. that puffes men up , and keeps them from humiliation . if you either omitted them altogether , then your conscience would checke you ; or performed them well , then your heart would be bettered , and you would be humbled : but this formall doing of them keepes the heart dead and senslesse . remember therefore that no sacrifice is acceptable to god , but that that comes from a broken heart , psal. . the badnesse of your nature ; you would doe better , but your nature is so bad that you cannot . but remember , first , that that aggravates your sinne , and god likes you the worse for that , and will the hardlier pardon you ; even as wee our selves are readiest to pardon an offence in a good nature . secondly , your selfe is the cause of the badnesse of your nature : god gave you in adam a good nature , but you have lost it , and since by many sinnes have made it worse by farre . gods mercy : he is mercifull , therefore you will not feare : but what if hee be mercifull , hee calls not thee , thou art not burdened with thy sinnes , he cals onely such , come unto mee all ye that are heavy laden , and i will ease you . what hast thou to doe with mercy , which seest not thy misery ? thou hast no part in it , as iehu said to iezabell . the making conscience of many things ; so herod did many things after iohns preaching ; so the gentiles did by nature the things contained in the law , yet were without god , rom . but there is no example like unto that of amazia , chron. . . he did that which was right in the sight of the lord for a long time , but not with a perfect heart . one may make conscience of praying in private , and of doing many good duties , and yet have no true grace , but doe all out of a naturall conscience for feare of punishment . . because judgements come not swiftly , and are not speedily executed , ministers threaten but they feele nothing : but wee must know , that the lesse afflictions we have had , the more are behind ; and i know not a more miserable condition than this is ; it is a most dangerous signe thou art ordained to death , when thou art thus let alone vnpunisht : as we use to say , when men are frequently sicke there is no danger of death , but when they never have beene sicke , and at length fall into it , it is very dangerous ; so it is to be feared , that when once god beginnes with thee , hee will make an end , as hee threatned to hophnie and phincas ; hee will so strike , that he will not strike twice : so that nothing can be worse , than for a sinner to goe on without trouble . . men judge their estates and sinnes in a false ballance of opinion : none ( say they ) thinke ill of them , but a few that are more precise than wise . but consider : that ministers are onely the men by whom ye beleeve , not whom ye should beleeve : take our words but so farre forth as they are proved unto you by scripture ; and if they be true , then ( although few be of that minde ) yet you ought to beleeve them . consider whether that latitude of religion which thou stickest unto , and hopest to bee saved by , will serve thee on thy death-bed , and at the day of judgement . . consider that it is the part of holy men , and of none else , to discerne which are the wayes of god : every one is to be beleeved in his owne art , therefore beleeve them . men thinke that it concernes onely some to bee holy , as ministers , &c. and not all . i will answer such with the saying of wisedome , the way of godlinesse is too high for a foole : if thou wert wise , thou wouldest thinke it concerned thee also . now i beseech you ( brethren ) humble your selves , and so much the rather , because now the time and necessity of the church requires it , now while shee is thus in her mourning gowne seeke not after your profits and pleasures , drinke not wine in bowles , use not now the liberties that otherwise lawfully you might . remember that saying of vriah , sam. . . the arke , and israel , and iudah abide in tents , and my lord ioab , and the servants of my lord are encamped in the open fields , shall i then goe into my house to eat and to drinke , and to lye with my wife ? &c. and doe as daniel did , chap. . now practise all the parts of humiliation , now gods church needeth it ; although you your selves were free , yet humble your selves for the sinnes of others ; continually pray to god for them . remember what god threatneth to those , esa. . . that when he called to mourning , they followed their pleasure ; hee saith , he will not forget it to the death : so esa. . . god is angry with all that neglect this duty , and will not bee stirred up to performe it ; but those that doe call on him he will heare . the unrighteous iudge , luk. . was overcome by importunity , and then much more will god : if we humble our selves , as mordecay , ester . . concluded excellently , their deliverance shall arise from another place ; so may we ; then certainly the church shall stand , and antichrist shal fall , as a mill-stone into the sea , never to rise up againe . i grant hee may rage very farre , he hath raged farre already , and how farre more he shall rage , god onely knowes ; yet in the end , certaine it is he shall fall , & the church shall stand . let us all therefore be humbled , you which have not yet begunne this humiliation , now beginne ; and yee which have begunne , bee stedfast therein , knowing that your labour shall not bee in vaine in the lord. mercy to be found in christ. the next thing to be shewed after this doctrine that wee are dead in sinne , is the meanes of recovering our life , and that is by christ , as it is in the text ( you hath hee quickened that were dead , &c. ) hee , that is , chist hath done it . hence learne this doctrine of comfort , as a refreshing cordiall next after the bitter potion of humiliation . that : whosoever will come to christ , may come and finde mercy , rev. . . whosever will , let him taste of the waters of life freely . here i will shew : what is meant by will ( whosoever will ) that is , he that will receive christ with all his conditions , to be his lord and his ruler , &c. whosoever will thus take christ hee may : if wee would take christ before wee were humbled we might , but till we be humbled we will not take him . it is christ that gives life , but till we be hungry we wil not take him and eat him : the sunne enlighteneth , but the window lets it in ; christ gives life , but our hungring after him makes us eat him , which we will not doe untill wee be humbled . may come to christ ] that is , receive him , and beleeve in him ; it is but laying hold of him when hee sees he must perish , as a man that is falling into the sea , casts himselfe on a rocke , and there will lie and rest ; so wee seeing wee must perish without him ; wee clap hold on him , and will not leave him for any persecution or pleasure . whosoever will ] it is generally propounded ; for christ is a common fountaine , he that will , may come ; as iohn . , . if any man thirst , let him come unto mee and drinke : hee that beleeveth in mee , as saith the scripture , out of his belly shall flow living waters : and againe , iob. . . god gave his onely begotten sonne , that whosoever beleeved in him , should not perish , but have everlasting life . as the old adam was a common root of sinne and damnation ; so is christ the second adam , of grace and salvation : as at the yeere of iubilee , when the trumpet sounded , whosoever would might goe free , but if any would be sollavish as to serve , they might ; so now to christ , now he calleth , whosoever will , may goe free and be delivered ; but if there be any so flavish minded as to stay , they may . the grounds of this doctrine why i thus generally deliver it , are these : because else there were no ground of our faith ; faith must have a ground of scripture , and the scripture makes no particular promise to any man ; it saith not , thou thomas , or thou iohn , shalt be saved , but it faith , whosoever will , let him come , and drinke freely of the water of life : then we say , but i will ; therefore on this ground is the strength of faith , that whosoever will , may come . because faith is about things that are ; faith presupposeth his object : god gives the generall promise , whosoever will beleeve , shall be saved : this is the object of faith , this premised the faith followeth ; and is the the cause of all the consequences , as that christ is mine , i am sanctified , justified , &c. these follow faith , but the object is before , viz. that whosoever wil come to christ , may : as , if i beleeve the world is created , then it must first be created ; so if i beleeve , i shall be saved , if i goe to christ , then i must first have this , for to beleeve , that whosoever will come to christ , may come . to exhort so many as are humbled for sinne , and see what need they have of christ , to come to him to be quickened ; the fountaine is opened , so that , be thy sinnes never so many , or great however , committed of knowledge after many vowes or covenants , yet if thou art so touched and humbled for thy sinnes , that thou truely thirstest after christ , if thou wilt take him , thou maist . to those onely that are humbled is this wide doore of comfort opened ; art thou but humbled , let thy sinne be never so great , suppose it be of murther , uncleannesse , &c. let them be aggravated with all the circumstances , yet if thou canst be but humbled , and then lay hold on christ thou maiest , read cor. . . see what great sinnes those were , how can you name greater ? neither fornicator , nor idolater , nor adulter , nor effeminate , now abusers of themselves with mankind , nor theeves , nor covetous , nor drunkards , nor revilers , not extortioners , shall inherit the kingdome of god. and such were some of you : but yee are washed but ye are sanctified , but ye are iustified , &c. nay , suppose you have not one jot of holinesse , nor of godly sorrow , yet doe but take christ , and hee is thine . to looke for sorrow and holinesse before thou takest christ , is to looke for life before the soule . therefore doe but take him and hee is thine : for , the promise is free without any condition ; if godly sorrow and grace were required , it were not free ; godly sorrow and grace followes faith , but are not required before it . the promise is generall , mark. . . goe yee unto all the world , and preach the gospell to every creature : if therefore there be any poore soule touched with his sinnes , so as hee will doe or suffer any thing for christ , to him i speake comfort , to him christ doth belong , thou maiest have christ if thou wilt . but some man will here be ready to object and say , then every one will take him . to this i answer , every one would take him for a saviour , but there be conditions following after , though not going before faith : if you beleeve hee is your saviour , you must beleeve hee is your lord , you must serve him in all his commands , and leave all your sinnes , which none will doe , untill they see that without him they cannot but perish : and none but they will take him , whom , when they have taken him , he descendeth into them , and quickeneth them , and animates them , and makes them like himselfe . as fire doth yron , to have the same qualities which fire hath , although not the same degrees . thus when a man , humbled for sinne , longeth after christ , and receives him , christ enters into him , and gives him a threefold life : the life of guiltlesnesse , by which wee are free from the guilt of sinne . the life of grace . the life of joy . thus hee quickeneth those which are dead in trespasses and sinnes . hitherto of the first verse , we come now to the second . continuance in sinne dangerovs . ephes. . vers . . wherin in times past ye walked according to the course of this world , according to the prince of the power of the aire , the spirit that now ruleth in the children of disobedience , &c. after the apostle had proved these ephesians , to whom hee writes , to be dead in trespasses and sinnes ; here in the next verse hee proceeds to confirme his dorctrine , by proving them to be dead men from the signes of death , which are three : that they walked : according to the course of the world : according to the prince of the aire : in the lusts of the flesh . these are the guides by whom they were led , the world , the flesh and the divell : where such guides lead a man , hee is like to runne a good course . now the point of doctrine that ariseth from the first of these , is : that whosoever walketh in any course of sinne , is a dead man , and the child of wrath : that is , if there be any ruling lust in a man , so that hee followes it , and it commandeth him , that man is in the estate of condemnation . this is plaine , rom. . . there is no condemnation to those which are in christ iesus , who walke not after the flesh , but after the spirit . if there be no condemnation to those which walke after the spirit ; then certainely there is condemnation to those which walke after the flesh : so likewise , rom. . . sin hath no dominion over you , for you are not under the law , but under grace ; that is , if sin hath but dominion over you , then were you in the estate of death : if but any lust hath dominion over you , so that you must yeeld obedience to it , you are not in the estate of grace , but of damnation : and the reason hereof is vers . . because , you are the servants of sinne , ( for his servants you are whom you obey . ) suppose you have but any one predominant sinne , it is enough to damme thee . there are some that can deny the sin of lusts , but for to leave their company , that they cannot doe : againe , some can leave their company , but by no meanes will part with the sinne of lust ; some can part with both : but for their riches , they will not part with a penny ; and so for other particulars , many will be content to part with some of their sins , but one is so sweet , that they will not part with it . but let all such know , that if they have but any one sinne to rule and reigne so in them , that they must needs obey it ; if it be so sweet unto them , that they cannot leave it , they are in the estate of condemnation : yea , if they continue but in any one knowne sinne , for there is but one way to heaven , but by-waies a thousand : now , if thou takest but one by-way , it will leade thee from heaven as well as if twenty ; for the right way to hit the marke , is but one , but there are many by-waies wherein we may misse . i added , whosoever walketh in any knowne sinne . indeed , a man may sometimes by chance slip out of the way into some sinne ; but i meane not such a man , but him that maketh some sinne his continuall walke . but every one will be ready to say ; this is a hard saying , and who can indure it ? i will therefore shew you some reasons for it . the first reason is , because , that whosoever walketh in any knowne sinne , is overcome of sinne , and whosoever is overcome of sinne cannot be saved . indeed , a godly man may oftentimes be foiled , but never is overcome , and at the last getteth the victory : but when a man assimulates himselfe to sinne , and without any reluctation is overcome of it , striving no more against it , as fire when it is ouercome by water , that man is certainely in the estate of condemnation . this is the meaning of the apostle peter , pet. . . while they promise them libertie , they themselves are the servants of corruption , for of whom a man is overcome , of the same hee is brought in bondage : if any sinne overcome thee , thou art in the estate of damnation . it will not serve our turne , to use those weake excuses , which commonly is our plea ; to say , wee cannot leave them , because we are flesh and blood , and they are naturally in us . the second reason is , because , whosoev●r walketh in any knowne sinne , in him sinne is predominant , and hath the chiefe command , and where that hath the chiefe command and rules , god hath no place ; for the motion followes the predominant element ; if godlinesse be predominant , that moves us and rules us ; if sinne be predominant in us , that rules us . as a man speaketh out of the abundance that is in his heart , so also he worketh out of the abundance that is in his heart . this is plaine , for when christ would shew their hearts to be bad , hee biddeth them consider their speech ; and if he could gather the naughtinesse of their hearts by their speech , then certainly much more by their actions and workes . i , but some may say , i have a secret sinne in my heart , yet it breaketh not forth ; i keepe it in , and will not suffer it to come out , and so long it is not predominant , neither doth it beare rule , neither doth he walke after it , but covers it . i answer , they have so , and though they doe not walke after them , yet they are not the better for that , for god judgeth according to the inward heart , he judgeth according to the heaven we aime at in our owne hearts , he feeth the secret bent of the heart which way it is ; it may seeme contrary to the eyes of men , but hee judgeth not according to the outward appearance , but hee judgeth with righteous judgement . the third reason is , because , that whosoever lyeth in any knowne sinne , is an hypocrite , and no hypocrite can be saved , though he doth other things never so well ; for such an one hangeth not like the sprigge , but like a bough that is almost rent off the olive tree , which can never prosper . if he did but a little , and yet did it in sinceritie , it would be accepted , whereas , while he doth much , yet in hypocrisie , god regardeth it not . this i finde by comparing these two places together . cron. . . and cron. . . in the first place it is said , that amazia did that which was right in the sight of the lord , but not with a perfect heart , and therefore god rejected him : the meaning is , that he was not throughout perfect , but had some secret sinne in him , therefore god rejected him . now , in the other place , it is said , the hears of asa was perfect all his daies ; yet as we may read , he had many infirmities : as he put not away the high places : he relied upon the king of egypt : he trusted on the physicians : he put the prophet into prison . yet notwithstanding all these infirmities , it is said , his heart was perfect , because that these did not rule in him : for , where there is found humiliation wrought in any man , he , though these through infirmity may be in him , yet he walketh not after them ; and then only humiliation is good , when a man is desirous to be rid of his sinnes ; and this the hypocrite wanteth , because there is rottennesse at the core , and his heart is not truly sound . the fourth reason is , because that hee that walketh but in any one knowne sinne , if he had but tentation unto other sinnes , he would runne into them also . thence is that of the apostle iames . , . whosoever shall keep the whole law , and yet offend in one point , is guiltie of all ; his meaning is , that if such a man had but as strong tentations unto other sins , he would commit them also ; for if a man doeth any duty out of sincerity , he would do all , because that god commandeth all , as it followeth in the same place : for he that said , doe not commit adulterie , said also , doe not kill : now , if thou commit not adulterie , yet if thou kill , thou art become a transgressor of the whole law. for , looke what sinne soever thou art tempted unto , the same thou wilt commit , and if a hundred tentations should as much beset thee , thou wouldest yeeld to them all as well as to one . for the better meaning of the point , here it may be demanded , what this walking is . to this i answer , it is a metaphor taken from the manner of men in their most usuall and ordinary carriage of themselves ; and therefore it needes some explanation , because it is a figurative speech . now it is discerned by these foure things . first , see what way a man chooseth to walke in ; if a man by accident happeneth to fall into some by-path , where lies not his journy , that way is not of his choosing , hee is not said to walke in that way : psal. . . there david saith , i have chosen the way of truth , thy iudgements have i laid before me . his meaning is , when hee did wholly consider what journie to take , then hee fell into gods path , and went in his waies ; this was his resolution . if then after consideration thou hast a full purpose and inward resolution to go in the paths of righteousnesse , thou walkest right . see what way thou goest forward in , for that way thou walkest in ; if a man choose a way , and goe not on in that way , it is nothing : david , psal. . . saies , i will runne the way of thy commandements , when thou shalt inlarge my heart . but many are here deceived , they thinke they have chosen the waies of god , and yet go on in the waies of sinne ; if they would walke aright , they must hold on the paths of goodnesse . see what companions and guides you choose for your journie ; if thou professe thou hast chosen the waies of god , and yet dost delight in the same sinfull pleasures thou didest desire , thou maiest say what thou wilt , but certein it is , that thou art the same man thou wert : for davids resolution , when hee walked in this path , was quite contrary , he saies , away from me yee that worke iniquitie , for i will now keepe the commandements of my god. and this is laid downe in the text : if therefore wee follow the same guides , the world , the flesh and the divell , wee still go wrong , and are not yet in the right way . see what provision thou makest for the place before thou come thither ; see whether thou seekest god or the divell . a man that is to travell into italy , or any other country to trafficke there , will be sure to provide afore hand for his journie ; doe thou likewise , see for what country thou bringest exchange for ; if thou laist out all here for heaven , it is a signe thou art travelling thither ; but if wee will make shipwracke of a good conscience , and all our care is to gaine here , it is a plaine signe we walke not aright ; and that wee mind nothing lesse than heaven . now , thus much for the meaning of walking . the uses follow : this should be a triall for us to examine ourselves , whether wee be living men or no ; for if we be living , then we walke , and if wee walke , then wee are to see whether we walke in the right way or not ; for , this is the scope of the aposte here . now , this we may know by that place , rom. . . there is no condemnation to them which are in christ iesus , who walke not after the flesh , but after the spirit : his meaning is , by this yee shall know , whether ye are in christ jesus or not , if ye are in christ , yee walke not after the flesh , but after the spirit . this is a sure place of triall , and a true touchstone . and this triall is very necessarie for us ; because , that men live in the church as corne lies in the barne , after it is thresht in the floore . it is called corne from the more worthy part , and that rightly ; yet there is more chaffe than corne in the heap , and therefore it is necessary that the fanne should come and discerne the chaffe from the true corne : so in the church , there is need of the fanne also , to winnow the good corne from the chaffe . let men therefore by these two rules examine themselves : see if it be a knowne sinne . see if you continue in any sinne . see if it be a knowne sinne . a good man may continue in sinne , and yet be perfect before god , if hee know it not to be a sinne ; as the patriarkes lay in polygamie , yet it was not acounted of before god , because they knew it not to be a sinne : there were many good kings continued in it , but if they had knowne it to be a sinne , they would have forsaken it , and therefore , for all that they are said to serve god : as for example , a good subject may be said to be obedient to his prince , when it may be he doeth not that which at that time is his princes will ; because , that if he knew what were his princes will , he would doe it : but if a man willingly commits treason , he cannot be said to be a faithfull subject ; so he that sinnes against knowledge , cannot be a good man. see if thy sinne be continued in . it is the continuance in sin that makes thee the in estate of condemnation : if it be a knowne sin a man fals into , yet if he continue not therin , this is no argument against him , for the godliest man upon occasion may fall , but such a man is not himselfe . hence is that saying , he was not himselfe when hee did it : but as for those that make a common trade of sinning , they cannot say , but that they are themselves in the cōmitting thereof . in the godly , as paul said , rom. . . now , then , it is no more i that do it , but sinne that dwelleth in mee . it is not they , but sinne that still remaineth in them : yet the sinne , though it be in them after their regeneration , yet it hath no possession as it had before . take heed therefore , that although thou hast the same occasions offered thee as before thou haddest , yet thou dost not continue in it , but totally absteine therefrom , for a wicked man may a great while , even , a whole yeer , absteine from some sin , and yet be said to lie in it , because , that if he had the same occasions offered as before he had , he would have committed the same sinne as before hee did . let every man therefore looke backe unto his owne heart , and consider with himselfe , whether he is not the same man he was ; some had their delight in covetousnesse , some in pleasure , some in preferment , some in credit , examin now your selves , and see whether thou dost not delight in the same things still ; see if thou dost not continue still in them , and c̄omit them usually , and so judge of it accordingly . but here men may make many evasions , and find many doubts , that it is no knowne sin , that they lie not in it , and the like . therefore , to the end i may make it plaine , i will reduce all to these five heads : the first question shall be this , when it is a knowne sinne , for the hypocrite will be ready to find an evasion about this ; as for the breaking of the sabbath , for covetousnesse and the like , they will say they are no sinnes , how shall they know they are sinnes ? to this i answer , the sparkes of conscience will glow in the midst of this darknesse , that will grudge at that sin , and then be sure it is a knowne sin , though it doe but whisper against it . if therefore thy conscience tells thee , that such and such things are naught , and to be avoided , ( although it may be for a time thou maiest keepe downe thy conscience , and sufferest it not to speake out for the noise thy lusts make ) yet , when thou shalt come to lie upon thy death-bed , and at the last day , when thou shalt appeare before god in judgement , then for certaine shalt thou find these to be sins , and that to thy cost : thou now wilt be ready to say some thing , and put away thy sin from thee , but that will not serve the turne ; harken therefore now to thy conscience , and see whether that doth not tell thee , such and such things are sinfull . here it may be demanded ; a godly man sometimes may have a scruple in conscience , whether he is to doe such or such things ; now therefore wherein lies the difference betweene the scruple of the godly , and ignorance of the wicked . to this i answer , indeed there is a great difference betweene the scruple of the godly , and the ignorance that is in the wicked , and the murmuring and accusing of a guilty conscience . there are three signes whereby they may be discerned : for the guilty conscience ; when he lies in a knowne sin , and his conscience tells him it is a sin , he makes no inquiry after it , but he findes such a sweetnesse in it , that his heart is ingaged to it , he cannot speake against it , nay , he resolves to sin , yea , and whensoever he is reproved for it , he is very angry . but on the contrary side , for him that hath a scruple in conscience might he but be informed of it that it were a sinne , hee would fain know it , and with all his heart leave it . therefore he doth but inquire and labour by all meanes to know if it be a sin , and no sooner doth he know it to be a sin , but he forsaketh it . thou maiest discerne of it by the subject matter of their scruple : if it be a hard knot and question , then it may be in a good man , and such an one should gather the soundest and best reasons , and see what side is most probable , and that he must follow . but on the contrary side , if it be an easie matter of morality , then thou art the more to be suspected , for the morall law is ingrafted into our hearts . for an instance , if it be about the neglect of the sabbath , or about company keeping , and the like , the conscience that is a virgin , and never will be corrupted , that will tell thee these things , and perswade thee of them : indeede , sometimes thou maiest have a seared conscience , past feeling , and then , when once thy conscience hath done telling of thee , then thou art in a pittifull case . thou maiest discerne of them by the rest of their actions ; if they have a good conscience , they will be troubled about that , and the rest of their life will be good : but thou maiest quickly gather whether it be a raging sin or no , for then they will doe all things on the other side , and one known sin drawes on another , and the falsenesse of their hearts will be discerned in other things also ; for one raigning sin is like to a disease that weakneth all the faculties of the body : for even so that weakneth all the faculties of the soule . and so much of the first question . the second question is this , he that is a carnall man may say , i doe many good things as well as others , and although i doe sometime sin , yet i allow not my selfe therein ; and what can a godly man doe or say more ? to this i answer : godly men and wicked may goe farre together , but in themselves they differ much . therefore first , i will shew how farre they may be said to agree and differ , and secondly , how they may be discerned . . in these things they agree and differ . first , both may agree in the way , and yet differ in the end , their journeies end may be . several places : for the end of all that a godly man doth , is the glory of god ; but the good which a wicked man doth , is either out of some present feare , or hope , or flashes of conscience , or for som by-respects , so that in al he aimes most at his owne profit ; it proceedeth not from the inward man , a new regenerated heart , as it doth in the godly : for example , suppose a man travelling , and by chance fall into london road , because it is coincident with his way , and not because his journey lies to london , but only for that is his readiest and perhaps cleanest way ; now wee cannot say , that man tends to london for all that , because here the denomination is taken from the utmost end of his journy . . they both agree and differ for the disapproving of evill : i know that this may be in the wicked a disapproving of evil , as well as in the godly : wherefore we are to know that there is a twofold disapproving of evill . . that that ariseth from a principle nature , in conscience . . from a true principle of regeneration . if thy disallowing of sin doth but arise from a naturall conscience , that is nothing . but if it be from a principle of regeneratiō , that is , from a new disposition that is wrought in us , if from it we disallow sin , our case is good . but now the signes whereby we shall discerne betweene these two , are three : the first signe is this ; if thou dost disallow thy selfe in sinne from a new principle of regeneration , thou wilt absteine from sin with delight , and settle upon goodnesse , as a stone , or any other heavy thing rests in its centre , for working with a habit , is working with delight , when a man sets himselfe against sin with all might and maine , then it is a true signe . but now for the naturall conscience , let him be but out of his old company he is out of his element whatsoever good thing he doth , lie doth it not with the whole bent of his spirit , but it seemes tedious unto him . the second signe whereby you may discerne the natural conscience , is sin ; if he loveth those that continue in such sins as he doth ; if he be a drunkard , he doth delight in drunkards , if a gamester , he doth delight in gamesters : for he never comes to the contrary grace , but hath pleasure in them that commit the same sins but the regenerate man , hee that hath a heart changed , his heart riseth against such men . therefore , rom. . . it is said , who knowing the iudgement of god ( that they which cōmit such things , are worthy of death ) not onely doe the same , but have pleasure in them that doe them . if this is reckoned as one of the sins of the gentiles , not onely to commit sins themselves , but also to take pleasure in those that commit the same sins . when therefore a man hates them that love goodnes , and favoureth and delighteth in those that are evill , it s a great signe the heart is not changed ; for the scripture makes that a lesse signe of a dead man , to doe evill , than to favour them that doe it . on the contrary side , for a man to favour good men and goodnesse and hate sin , it is a great signe of a regenerated man ; when , as the wise man saith , prov. . . the unjust man is an abomination to the just . the third signe whereby you may discerne it , is this , if thy disallowance of sinen arise from a true principle of regeneration , it will transforme the whole man ; as a sprig being once ingrafted into the stocke , will change the whole nature of the stocke . for looke what the will is set upon , that wil change the whole man , and draw that after it ; see therefore now what thy speeches and delights are , if thy disallowance of sinne arise from a good principle , they are true . on the contrary side , the naturall conscience that doth not transforme the whole man , but onely in some few things ; though it disallow of sinne , yet it will goe on in sin ; and such men hold , or as the word in the originall is , ( rom. . . ) they imprison the truth in unrighteousnesse . their consciences beinlightned , they keepe it , and imprison it in that faculty ; the conscience that telleth us what to doe , and yet there is no general amendment in us . and this is a great signe wee are not inwardly changed . and so much for the second question . the third question is this ; godly men oftentimes relapse and goe backe againe and againe , and often fall into the same sin , and they know it to be a sin : how therefore shall i distinguish betweene this relapsing and lying in sin ? to this i answer : you shall distinguish it by these . signes : the first signe is this , a godly man never relapses into purposes of sinning , hee doth not before hand premeditate and think of the pleasantnesse and sweetnesse thereof : and after this manner is it said , he that is borne of god cannot sinne ; for hee is overcome of sin but upon some occasion . but the wicked man after hee hath committed sin , doth purpose to doe it againe ; so that hee cannot be properly said to fall into sin againe , because in purpose hee never left it . the second signe is this ; looke what sinne a carnall man lyeth in , that is his beloved sinne , he favoureth it most , and would not be crossed in it , he cannot abide to be told and admonished of that sinne . now it is otherwise with the godly man , he favoureth not himselfe herein , but that sinne which he is most ready to fall into , he is gladdest to heare that condemned , he is very willing to heare the preacher speake against that . as for the wicked man hee must not be touched , hee is like a lame man which cannot indure to be stirred , so he cannot abide that his beloved sin should bee spoken against . . there is a great difference in these two things . . the godly man falls not into it so often as he did before . . hee falls not into it after the same manner . . he falls not so often as he did before . he doth greatly resist it , the being and essence of sinne is not still in him , though it may be in part ; if the same occasions bee set before him , yet he is not drawne away as hee was before . as for the wicked man , he is the same he was , and upon every slight occasion he will be drawne away ; he cannot absteine from sinning , because that sinne is not weakend , but is full still in him . for the manner : although he doth sometimes slip , yet it is with great griefe and reluctation , hee is more sorry for it alwaies , and every time gets ground of it , and strength against it . but as for the wicked man it is nothing so , hee doth it with as much joy as ever he did , hee findeth as much sweetnesse in it as ever he did before . so then we see there is a plaine difference between the relapses of the godly , and the wickeds lying in sin . and so much for the third question . the fourth question , or rather an objection , is this : no body can doe all things , the best of us are sinners , we are but flesh and blood , which is fraile , the best have some imperfections ; and therefore , who is it that sinneth not ? to this i answer , it is true that all men are sinners , the godly offend as well as the wicked , yea , the godly offend often , and much ; but yet there is a double difference between the offences of the godly and the wicked . the hypocrite hath alwaies some predominant and ruling sin in him , wherein he favoureth himselfe , so that all he doth must have respect to it , and where religion crosses that it must give place , and there must be a bawlking of good duties , if it be against it . but as for the godly , in them there is no predominant sinne , it may be now one infirmity starts up , then another , but downe they goe againe , none can get the victory over him . the hypocrite hath some dominering sinne , in which he will be favoured , but as for the godly man , he desires none to spare him . there is a great difference in the manner ; a wicked man doth it as his proper worke , his delight and his glory , hee acts himselfe in it . but the godly man , he acts not himselfe in committing such a sinne , it is not he that sins , but something that is in him , and he is very sorry afterwards that he was so foolishly overtaken therewith . one man may weare a chaine for an ornament , another for a fetter , and would with all his heart be rid of it : so it is with the godly man , his sin is a burthen unto him , and he would be very glad to be rid of it , but to the wicked man it is no burthen , but he rejoyceth in it , he accounteth it all his pleasure , he reckons it a losse to be hindred in his way , or to leave it . the godly man he esteemeth it as very hurtfull , he knowes it hinders him , so that he cannot doe that he would . the godly man , he entertaines sin as a theefe , but the wicked man as a welcome guest . and so much for the fourth question . the fifth and last question is this , how shall wee distinguish betweene the purposes of the wicked and of the godly , because that oft times both seeme to be good ; and there be many men that have good purposes , and do but very little . to this i answer , the purposes of the hypocrite are weake , and bring nothing to passe , but as they rise , so they presently vanish againe , but the godly mans , they are well rooted in the soule , and bring the thing to passe that they labour to effect . a good man will use all the meanes he can to absteine from sin , he will shun all the occasions : but the wicked man , he will not absteine from the occasions , hee knowes his nature will be ready to take hold of sinne , and yet he will not avoid the occasions and allurements thereto ; surely therefore this man hath no purpose to leave sin ; for if his purpose be not put in practice , he had as good never purpose , for it hath no effect . the godly man , hee will use all good meanes to further his intent , by fasting and praier , and all other good duties . againe , a godly man , if he hath a lust in sinne , hee will resist it with all his might , and never give over , though hee doth slip , yet hee presently riseth againe , and never ceaseth , and therefore it shall not be imputed to him ; but if a man hath flitting purposes in his braine , that is nothing , though he falleth no into the same sinne so often . thus much for the first use of triall . the second use serveth for comfort . for if this be a signe of deadnesse , to walke in sinne ; then is it a matter of comfort to all those , who , although they often times slip into sinne , yet are sincere hearted , and doe not continue in knowne sinnes . you had therefore no neede to cry out against us , that our words are cruell words , for this is a doctrine full sweete ; you must at the first give us leave to open the wound , though it be painefull , yet after , you shall finde the ease and sweetnesse . the bone-setter , that because hee would not deale roughly , setteth not the bone aright , but puts in the sore joynt only a little , and doth not set it throughly ; it may be at first thou shalt be called a good bone setter , because the person ill affected , for the present , feeles no paine , yet afterwards when the joint is not seated , will be railed against : or the surgeon that will not search the wound , to the bottome , for paining the patient , at the first may be pleasing ; but afterwards in the end hee shall have little thanke for his labour : in like manner should the doctrine be harsh at first , because it fearcheth the sore to the quicke , yet the end of it is comfort . the end of christs speaking to the people in saint iohns gospell , was at the last comfort and joy . labour therefore all of you to make this use of this doctrine ; you that have sincere hearts , take it home to your selves , if you doe walke in no knowne sinnes : but if yee have walked formerly in any knowne sinnes , now beginne to rectifie your lives , that so you may have cause to take this doctrine unto your owne soules . breake the bands of satan , and forget all his faire allurements , you must part with all your sweetest sinnes for it , and give all you have to purchase this jewell . comfort you may have , and all our desire is , to make your hearts perfect , that so you may finde comfort . if your hearts be perfect , you shall finde these foure comforts : you shall finde more comfort in easinesse and contentednesse to forbeare that lust wee most delighted in , than ever wee did in yeelding to it . you shall finde your selves able to rest , to pray , to heare , and to sanctifie the sabbath ; make your hearts good , and you shall doe these things with delight : for , as when a mans hand is out of joint he cannot worke ; so if the soule be out of frame it cannot pray , &c. you shall find your selves able to beare afflictions ; before you can beare nothing , but every thing is as a burthen unto you : a man having a shoulder that is out of joynt , cannot beare any thing ; so , if sinne be mingled with affliction , it makes that bitter : but after you have purged your selves from sinne , you shall be able to beare them ; but when there is no strength within , how shall wee beare them ? when you hearts are perfect , the wound will presently be healed and grow well . the peace of the wicked is but like a wound that is skinned over , at the last it will breake out againe , hee may make a shew for a while , but there is a secret disease in him ; and the later end of that man will be worse than the beginning ; their paine will be worse hereafter , the paine that hee shall indure when death comes , when gods insupportable wrath begins to charge his sin upon his conscience , that will be worse than all hee indured before . and thus you see this doctrine is most sweet to all those that have perfect hearts , but to the other , that remaine still in their sins , most dangerous . a profitable sermon preached at lincolnes-inne , on gen. xxii . xiv . as it is said to this day , in the mount of the lord it shall be seene . the occasion of these words , was that famous hystorie of abrahams offering his sonne isaack : now that so great a passage of gods providence , and so great a tryall of abrahams faith might not passe away , but be remembred , the lord delivereth it in a proverbe , as it is said unto this day ; because wee are apt to forget , and proverbs are short and pithy , and so the better remembred , and therefore the lord setteth this marke upon it : whence by the way we observe , that speciall passages of gods providence should not be forgotten . and therefore it is the manner of the lord in such passages of his providence , to make songs of them : and so hath it beene likewise the practice of the lords people to turne such things into songs , which they would not forget , as we see at the red sea , and in the time of dehora ; and so did moses , when he would have some things to bee remembred of the children of israel , he left them a song : so did david likewise , who for the remembrance of the lords goodnesse , made many psalmes of thanksgiving . now a proverbe is much of the same nature ; but it is short , and makes a greater impression , and therefore this great matter here set forth by it , is the dispensation of the lords providence . wherein note wee in the first place , that the lord will be seene : why , what strange thing is that ? the lord is seene every where of us , and makes himselfe continually visible unto us . i , but this is another kinde of sight , which is not in a generall manner to bee beheld , but in his speciall providence to his servants in their afflictions . the second thing is , the time when he will be seene ; that is , in the mount : that is , when things are brought to an extremity , when we thinke there is no more helpe nor hope , that is the time when the lord will be seene . now the scope of this place is , to helpe us against discouragements , when wee see it goe hard with the church that there is no hope for them , for then we are not to distrust , because in the mount will the lord be seene , in distresse will the lord shew himselfe ; and therefore you are to take heed of discouragements that you leave not your hope , for then you take away indevour , and so gods causes fall to the ground , and thereby the lord is forsaken of us ; for it is our hope that sets all aworke , and the want of hope makes us turne our backes ; yea , foyle and give over the lords battels ; and therefore we should still maintaine our hope in all extremities whatsoever , for when the lord sends any afflictions on the church or our selves , wee ought not to despise or make light of them , because they are the messengers of the lord , to humble us : so we must not on the other side have the sinewes of our soules loosened by them ; for as we are not to despise the chastening of the lord , so are wee not to faint when wee are rebuked of him ; for in the mount will the lord be seene : that is , it is a thing that the lord will usually doe , not at this time when thou wouldest have him , but even when abraham was fetching the blow , then to stay his hand : and it is his usuall course so to doe ; and therefore it is turned into a proverbe , because it is ordinary . secondly , we have ordinary use of it , and therefore likewise it is put into a proverbe ; for the lord usually brings us into extremities ; and that it might be the better remembred of us , it is put into a proverbe , for that is the use of short sentences to be easily carried in the memory ; and therefore the lord hath thus turned it : as men doe by their silver , they change it into gold that it may with the more ease be carried . now to cometo the words ; out of which wee may learne , that it is gods usuall manner to bring his children to extremities . the examples are so many in scriptures , and in our daily experience of this , that we need not insist on the proofe of it , but proceed to shew the reasons thereof . and the first cause why the lord doth so usually doe it , is , when hee brings afflictions on his children , he lets it runne along till they may thinke there is no more helpe , nor hope , that so it may be an affliction to them ; for it would not bee an affliction , except it did runne on to the uttermost point ; for if there were any doore for us to get out , wee were not compassed about , but when a man hath no gap to goe out at , that is it that makes the spirit of a man to sinke . if a man were in a smoky house , and had a doore open , it were no difficulty for him to shift himselfe out of it ; but when wee are shut up , that is it which makes it difficult ; and that it might be so , the lord suffers it to come to an extremity . secondly , the lord brings us to an extremity because the lord might be sought to ; for so long as the creatures can doe us any good , we will goe no further ; but when they faile us , wee are ready to looke up to the lord : as it is with men which are on the seas , when they are in an extremity , those that will not pray at any other time , will pray now , and bee ready to say with these in the prophet hosea . . come and let us returne unto the lord ; for ●● hath torne , and he will heale us ; he hath smitten , and he will binde us up : and the reason is , because where the creature ends , the lord must beginne , otherwise there can be no helpe at all . and hence it is that at the time of death , when a man once sees that , and hath no deliverance , it quaileth the stoutest spirits that are : as saul , when he could see nothing but death before him , then he sanke downe to the ground , and till then the lord is not sought to ; but in their afflictions they will seeke mee , saith the lord ; because then they can goe no where else . therefore when a man is brought to say , vaine is the helpe of man , then he will looke to the lord for his helpe ; but till then , man is subject to looke round on every side to see if there bee any that will helpe : but when there is none , then hee seekes unto the lord and is delivered . thirdly , the lord doth it , because that hereby it comes to passe that the lord may bee knowne to be the helper ; that when wee are delivered , hee may have all the praise ; for otherwise if there be but a little helpe in the creature , wee are ready many times to ascribe it all to it , or at least to divide the prayse ; and therefore the lord said to gideon , iudg. . . the people that are with thee , are too many : though indeed they were but few in comparison of the multitude which they were to goe against , yet they were too many for gideon , to have acknowledged the hand of the lord in it , if hee should have had the victory with them . but the lord will not divide his glory with another , and therefore he will bring a man to the streight to bee without all hope , that so hee may have all the praise ; for when other meanes concurre with his helpe , then it is divided ; but without that , his arme lyes naked , as it were , and therefore that it might bee knowne , hee brings them to extremitie . fourthly , the lord doth it , because all that we have , wee might have as a new gift : therefore the lord suffers us , as it were , to forfeit our leases , that he may renew them ; otherwise we should thinke our selves to bee free-holders . but when wee come to see all gone , our health , wealth , and credit to faile us , and in that extremity the lord to give it us , it is as a thing given on a new gift , and then we take our life as given againe of the lord : and so in any other streight , when there is no helpe of man left , then wee take it wholly from the lord ; and then wee give it to him againe . fifthly , the lord doth it , because hee may teach us by experience to know him . but here some man will be ready to say , why cannot that be without these extremities ? to this i answer , you must know when a man goes on in a course , without any troubles , or changes , his experience is to no purpose ; for hee hath no great experience of the lord : but when a man is in tribulation , that brings experience ; and experience , ●●pe ; for it is another kinde of experience that is so learned , than that which comes without it : and indeed nothing is well learned till it bee learned by experience . and therefore our saviour christ himselfe that had all knowledge that could be had without this , would have this also of experience likewise ; for when a man is in ex●●emity , then shall hee have experience of the lord : and therefore it is said of manasses , when he was in affliction , and had prayed to the lord , humbling himselfe , and was restored , that he knew the lord was god , chron. . . why , did hee not know that before ? no , not as now hee did ; for now hee knew the lord by experience : and the want of this is the cause why many feare not god ; for because they have no changes , they know him not by experience , and therefore they feare him not . and for this cause , when the lord did ever manifest himselfe in any speciall manner to any of his people , ye shall see it alwayes to bee upon some great change that befell them : as when iacob was forced to leave his fathers house , to flye from his brother esau , then did the lord in a speciall manner manifest himselfe unto him ; and so likewise at his returning home againe , when his brother esau came against him with foure hundred men to destroy him , which was a great change , then the lord appeared to him againe : so still upon the great changes of his people doth the lord appeare unto them ; and as hee did to them in former dayes , so he doth to us now ; hee doth appeare unto us sometimes by ●●erience of his goodnesse ; which that he may doe , he brings us to extremities . lastly , the lord doth it for proofe and tryall , for so it is said in the beginning of this chapter , god did prove abraham ; and therefore said unto him , take now thine onely sonne isaack , whom thou lovest , and offer him up on one of the mountaines which i shall shew thee : now seeing the lords intent was to prove him whether hee would part with his sonne isaack for his sake , therefore he lets him goe to the very place and utmost period of offering his sonne ; for if the lord had taken this tryall of him before hee had brought him to the very utmost , hee had not beenetryed ; but when the knife was as it were going to the throat of his sonne , then was heefully tryed : and like unto this doe we deale with friends one towards another ; for when you will try how another will trust unto you , you will let him alone till there be none else to help ; for if there be any other for him to go to , it is no tryall ; but if it is come to this that you must doe it , or none will , then have you tryed him and not before : in like manner did the lord prove abraham in this place . the use of it is , that wee might searne never to be discouraged ; whatsoever our case is , let us never suffer our hearts to be cast downe in us ; for as we are very prone to let goe our hold upon all occasions , so is it a very great fault so to doe . we see how david doth recollect himselfe together when h●● soule was disquieted within him , asking himselfe why it was so ? which hee would not have done , if the other had not beene a fault in him ; and therefore why doe wee so cast downe our soules ? if we say , it is because it will be long before the lord will come and undertake our helpe : i answer , no , it will not , for as soone as he doth see thee fit for helpe , hee will give it ; for when things are most desperate , then his helpe is nearest : for as he is able then to doe it , so is hee most willing to doe it then . and to this purpose is that place , hos. . , , . i will heale their backesliding , i will love them freely , for mine anger is turned away from them . i will be as the dew to israel , he shall grow as the lilly and cast forth his roots as lebanon : his branches shall spread , his beautie shall be as this olive , and his smell as lebanon . when israel was fallen into a very low condition , and had taken to him words , and repented of their sinnes , then the lord healed their back-sliding , which was the cause of their misery : and then though they were outwardly miserable , yet he will be as the dew unto them ; that though they be as the lillies in winter which hath neither colour , scent , nor beauty , yet consider in the spring time what i doe unto them , and learne to know me by the workes of nature ; for if i doe but send a little dew , such as is in the time of spring , it shall grow againe , yea and bring forth such a flower , whose beauty shall exceed salomon in all his royalty : and if the lord can doe so in nature to the hearbs of the field , doe you not thinke he is able 〈◊〉 doe it to you in the ordinary passages of his providence ? if hee shall but shine on you with the light of his countenance , yea though you were as the lilly in the winter , yet shall you spring againe as the lilly in the spring : that is , you shall spring quickly . i but you will say , and quickly wither againe : no , saith the lord , you shall be confirmed and established in your estate , for hee will fasten your roots as the trees of lebanon , and they were faster than the trees in other places ; for though they be tall , and so their boughes might bee moved , yet the bodies of the trees hold their owne , because they were well rooted : and in lebanon they were faster than in other places , because it was a firmer ground : so that if the lord list to plant you , you shall be sure to remaine firme . i but what shall i be good for ? i know not how to be usefull neither for god nor man , but to bee laid aside as a thing for which there is no more use . nay , saith the lord , i will not onely make you beautifull as the lillies , and rooted as the cedars , but i will make you as the olivetrees which are fit for use . and put the case thy name and credit bee lost , yet your smell shall be as the smell of lebanon , that is , as lebanon had many sweet blossomes and sweet smels , so shall it be with you , whatsoever your condition be . this place then is a place of comfort aganst discouragements , which you may see exemplified in divers examples : as in the example of iob : you know in what a case hee was , he lost all hee had , that he had not a friend left him ; no , not his wife nor servants that would sticke unto him , but was brought to the very mount , to an extremity that could not goe further , for he was at the very brim of the hill : yet when iob was fit for mercy , when hee had humbled himselfe , you see what a change the lord made , how his beauty did returne againe , and how all his health , prosperity , and friends did returne unto him , in so much as he was in all things as before , yea and beyond it . so in the fourth of daniel . who would have thought it possible for nebuchadnezzar ever to have beene restored , that had lost his kingdome and wits too , which is the onely meanes to bring a man in againe ; yea , hee had lost all his beauty , for hee was a beast of the field , yet the lord made a change with him : now a man would wonder how this should be brought to passe that hee should have his kingdome againe and be made knowne to his nobles ; why the text saith , he looked up to heaven , vers . . and then his nobles and princes sought unto him : for the disposition of all people is to have the right heire to rule the kingdome ; and therefore he had as much glory and honour as ever before . the like you shall see in mordecayes time , when the church was in extremity ; for you see how farre haman went , the blow was as it were in the giving , the knife was in his hand to cut the throat of the whole church of the jewes , yet when they had humbled themselves by fasting and prayer to the lord , that made worke in heaven ; and when there was a change in heaven , you see how quickly the church was changed , and brought even from the lowest degree to the highest that could be , or ever was in the time of their trials . and therefore let us never give over our hopes , and despaire not , for because the lord is ever ready to shew mercy , for mercy pleaseth him : a man when he corrects his childe , he doth it unwillingly ; but when hee is fit for mercy , hee is glad to shew that : why so it is with the lord , hee being willing to doe it , and exceeding able , for hee is a physician that is able to heale the most dangerous diseases , and shall wee then doubt of the accomplishment ? it is a common fault amongst us to measure the lord according to our selves ; and so when we see man cannot helpe us , we thinke that god cannot ; but he that can turne winter into a summer , can speedily turne our estates when we are fit for it : as a physician that administers hard potions to his patient , it is not because he cannot or will not give him pleasant things , but it is because his patient is not fit for it ; for as soone as hee is fit for cordials , hee most willingly gives them unto him : and as the husbandman , hee is willing enough to sowe his seed in the earth , and would bee glad if the time were come ; i but hee knoweth if he so we it on the wilde waste ground it would be lost , and therfore he plowes it first , and againe too , yea thrice if it be needfull , and then having well fitted it , hee sowes his seed ; even so it is with the lord , hee first plowes the ground , he digges deepe into the hearts of men if it be needfull so to doe , but if a little plowing will serve , he never takes a deeper ; and if one will serve , he never gives a second ; and therefore when we are fit to receive the seed , mercy shall come in amaine amongst us , even as that which goes with wind and tide ; yea , it shall come as fast as our misery did , which though it comes headlong upon us as it did upon nebuchadnezzar , yet how quickly did the lord deliver him againe ? and so shall it , bee with us , because the lord is delighted with mercy , therefore the lord doth usually helpe in extremities , and not before ; for in the mount will the lord be seene . and as the first doctrine is drawne naturally from these words , that it is gods usuall manner to bring his children into the mount ; so in the second place , then and there will he be seene : therefore it followes , that in the time of extremities will the lord be seene , and not before : but then he will appeare in his speciall providence , for the comfort of his children , though not before . and why so ? first , because the lord knowes this is the best way to draw forth the practice of many graces , and good duties , which otherwise would be without use : as for example ; when iacob had made his brother esau his enemy by his hasty getting of the blessing , whereas if hee had stayd the lords time , he might have had it without any sorrowes with it ; but because he will have it a wrong way , it is accompanied with many sorrowes both in him and rebecca likewise : now if the lord had presently made reconciliation betwixt him and his brother , as he could have done , though he did not , but made it long first , that made iacob exceeding fruitfull ; for hee being caused to to flye , as his mother counselled him to doe , in his necessity became acquainted with the lord , and knew him better than ever otherwise hee should have knowne him ; yea , he knew himselfe better too , and therefore vowed to give the lord the tenth of all that he had , and that the lord should be his god for ever if hee would give him food and clothing , of which hee felt the want at that time ; and this brought his heart to the lord : so likewise when esau came against him at his returning home againe ; if it at the first it had beene told iacob that his brother had beene friends with him , hee had never wrestled with the lord as hee did ; and so should he have missed of that great blessing which he received in being called israell . and therefore we se● the lord by this doth draw many great fruits from them , of which otherwise the lord should lose the glory , and wee the benefit , if it were not so with us . so likewise the angell was sent to daniel when he began to pray ; i but if the message had then beene delivered to him , his heart had not beene so well moulded in the frame of grace , therefore the lord lets him alone ; though hee had given the angell charge to deliver the message to him , yet till he had done his worke , and was made fit for it , the message of their full deliverance was not made knowne unto him . a second reason why the lord deferres , and will stay till the very extremity comes , is , because he would give a time to men to repent and meet him in , which is good for his children , otherwise we should not seeke unto the lord : and for such as doe not seeke him , it is to leave them without excuse : as in chron. . . chapters , you shall finde that roboam sought the lord for three yeares together , and then departed from him , yet shisacke was not sent against him till the fifth yeare of his reigne : whence this is to be observed , that though he had forsaken the lord , who therefore had resolved to bring judgement upon him , yet he gives him two yeares liberty to see if he would returne . so when nebuchadnezzar was like a flourishing tree , when he had dreamed his dreame , and that made knowne unto him , that he should be cut downe to the very root , like the lilly in winter , nothing should be left but the stumpes , yet you shall finde it twelve moneths after before the lord strucke him . so in the destruction of jerusalem by nebuchadnezzar , the lord was oftentimes offering to strike it , yet called backe his hand again that they might humble themselves and seeke his face : but as it is said of iezabel in the second of the revelations verse . hee gave her time to repent , but she repented not . thirdly , the lord doth not deliver till the time of extremity , that we may know the vanity of the creature . and see that they are but as reeds that are empty : as for example , when a man is brought to some great straight , and sees that men will forsake him in it , as the lord will cause them to doe when he will bring a man to a streight indeed , for then he will shew him that there is no helpe in man ; as when a man that is sicke , and so farre gone that no physicke will doe him good , but all physicians have left him ; or when a man hath some great businesse in hand , and nothing that he hath will effect it ; and so likewise a man at sea , when hee is in such a tempest that neither rowing nor any thing else will doe him good , then when men are in such cases , they come to see the vanity of the creature , and that all outward meanes will start aside like a broken bow ; for a broken bow being drawne but a little , will hold ; but if it bee drawne up to the head , then it breakes in the hand of him that handles it : even so , when the creature is put to it , then the vanity of them is seene , and that they are but as hollow reeds that are empty , and so not bee trusted to . now we must adde to this , that as the lord will not deliver till then , yet then he will doe it ; and of that you must make no doubt , because the lord will make good his promises and bee just , for he is abundant in truth , he will make good all that he hath said , and that in abundance . now if the lord will helpe , and yet not till a man come to extremity , why then hee must helpe or not at all , and so he should faile them that trust unto him , when as one man will not faile another that trusteth him , for that were treachery so to doe ; why then much lesse will the lord faile thee , if thou rely upon him , if thy heart can tell thee thou dost intirely rest upon him , it is impossible hee should faile thee : and therefore hee must helpe thee at the last cast , or else not at all ; and untill thou art so farre gone , thou art not come unto the mount ; for abraham was three dayes in going the journey , and the lord might have revealed it before if hee would , but hee did not till he came to the mount : and therefore doe not say , now is the extremity , and yet the lord doth not helpe mee , when thou art but in the way , for thou art not yet come to the brow of the hill , thou art not at the utmost part of the mount. the use of it is , to teach us not to make too much haste for deliverance in the time of distresse , but to wait upon the lord , yea depend upon his providence when we seeme to be without helpe : if we looke upon the creature , yet then are wee to depend upon the lord , so as never to say there is no helpe ; but on the contrary , to say , i will trust in him though he kill me ; for so did abraham here , he was to kill his sonne , and yet he had hope : so let us , though there were a thing that would bee our utter undoing if it should come on us , yet if it doe come thou oughtest to hope , because it is the lords manner to bring his people to extremities , as here to abraham : and the like hee did to peter when he came to him on the waters ; for he might have holpen him before he beganne to sinke if he would , but hee did first let him sinke a little and then he holpe him : so when the people were at the red sea , and had no gap to goe out at , then the lord holpe them , by making a way thorow the sea : in like manner he did to iacob when hee was returning home from his father in law laban , hee , suffered esau to come out against him with foure hundred men , before hee holpe him ; and who would have thought that esau's mind should have beene so suddenly turned ? but when iacob was brought to a streight , then the lord turned all another way . and the like he did with david in the time of his distresse , he let him alone till the waters were like to goe over him : but when his feet had almost slipt , in regard of his outward and inward troubles , for he was at the very going downe to the grave , then the lord brought his feet out of the net , and set him at liberty , and tooke him out of the waters that he was not drowned ▪ and therefore still trust in the lord , and labour that thy faith faile thee not whatsoever thy straights be ; for that was peters fault when hee was on the water , for if he had sunke , being hee had the lords word , hee should have beene safe enough , and therefore had no cause to doubt ; and so wee should learne to doe , in all our streights still to beleeve ; which if we doe , wee shall finde the lord very exceeding ready to helpe beyond all that we can be able to aske or thinke . see this in an example or two , how the lord comes betwixt the cup and the lip as it were , betwixt the very lifting up of the hand to the stroke ; and as in the text , so also when the shunamite had by the command of the prophet left her land , because of the famine that was to come when the seven yeeres were done ; for shee trusted the prophet , and therefore did not say , alas , what shall i doe for my lands againe ? but did goe ; and when shee returned , and was gone to the king for her lands againe , at that very instant was the king talking with elishaes servant about the great workes of the prophet , who then told the king of this woman and her sonne , confirming that which gehezi had said , and gehezi being present to helpe to speake for the woman ; and then shee had not onely her lands restored her , but the fruits of it also for the whole time of her absence . so likewise when mordecayes destruction was plotted by haman , and so neare brought to passe , that there could be no hope of helpe on any side , yet then when mordecay was asleepe in the night , and had made no plots at all for his safety , then the lord brought it to passe ; for that night the king could not sleepe ; then hee must needs call for a booke , and then that above all other bookes , that should bee brought , and in that booke that very place to bee turned to of the treason against the king , and mordecayes truth and faithfulnesse in discovering the same ; and that this should be done at the very extremity , when a day or two after would have done him no good , it is worth the considering : therefore never doubt , feare not , but trust to the lord in any streight ; for though hee doth not worke miracles now , yet he workes wonders , and is able to doe as great things as ever he was , yea , and doth so too when there is the like occasion : in like manner , when our saviour christ was brought to the very brow of the hill by the people to bee cast downe from it , why then he went a way thorow the midst of them ; so is the lord able to doe with us , and will also if there be the like need ; and therefore let us learne to trust in the lord , and in all things to depend upon him . one would have thought it impossible when fortie men had secretly vowed neither to eat nor drinke till they had killed paul , for that to bee revealed , and paul to be delivered , when so many that were able enough to destroy a poore prisoner had conspired against him , yet we see the lord delivered him from that great streight ; and therefore let us wait still upon the lord , for it is but the staying till the time be out , and then he that can save , will save , and will not tarry . and so much for the second thing . the last point observable from these 〈◊〉 that godly mens extremities are but tryals , sent for their good ; and not punishments , sent for their hurt and ruine . the lord did this but to prove abraham , hee meant him to hurt at all in it : and so the lord doth by afflicting others of his owne people , he doth not meane to hurt them by it . and therefore when you see an affliction to bee so great as if it would undoe those on whom it is , yet you shall see in the issue it was but like an evill ; for when abraham was bid to take his onely sonne isaack whom he loved , and offer him in a sacrifice to the lord , and was suffered to bee the three dayes in the tryall , yet the lord meant him no hurt ; here was indeed a great apprehension of evill , yet it was no evill ; but it might as much worke upon him as the evill it selfe : even so is it with us in our afflictions , they are not evils , but meere tryals , and therefore we are not much to be dismayed for the greatest afflictions that can befall us in the world , because they are but trials , that doe befall thee from god. i , but will some say , what shall i get by it ? why , so much that there is so little cause to be sorry for it , that thou hast cause to rejoyce , if thou woudest beleeve ; as it is said in the first of iames . my brethren , count it great joy when you fall into divers trials : it is a very fit text for the purpose , for the lord said hee would prove abraham ; and all is no more but to try us , and not to doe us any hurt : and this is a good reason why it is so , in that wee are bid to rejoyce in it ; now we have no cause to rejoyce in that which wil hurt us , neither will the lord lay any unreasonable command upon us . i , but what if the tryals bee many ? yet hee bids us rejoyce , though they be of divers kindes ; when wee are not onely afflicted in the losse of goods , and our friends forsake us , in which wee might have some comfort , if our healths and liberty might bee enjoyed ; or if all the outward man were afflicted , yet if the spirit were whole it would beare out infirmitie . i , but what if that bee wounded too ? why , if there bee tryals of all sorts , and you fall into them all , and that of a sudden too , as a fall of waves , one comming upon the necke of another as they did upon iob , yet wee are bid to rejoyce : why one would thinke it were enough for a man to bee patient in that case ; yet ( saith the apostle ) you must rejoyce in it ; yea , count it exceeding joy : that is , as your trials are greater , so let your joy be greater . why , that is a strange command you will say : i but though you see not the reason of gods commandements , yet there is a great reason in them , which if you saw , you would keepe them most willingly . and the reason of this command is , the greater the tryall is , the more will bee the good , and therefore the more cause of joy ; for if the most painefull bee the most gainefull , then they that have them , have the greatest cause to rejoyce in them : it was a tryall for abraham to goe from his owne land , and to cast out his sonne ismael ; i but this was the greatest , and this brought him the greatest fruit that ever hee had . i , but what is that good ? why this ; first , it shall increase grace in your hearts ; for as the gold when it is tryed loseth nothing but drosse , and so is made the better thereby ; so it is with our afflictions , for the triall of our faith , saith the apostle , bringeth forth patience : so the greater thy tryall is , the more it strengthens thy faith , and so increaseth comfort : for when the afflictions of the apostle abounded , his consolation abounded also . and hence it is , that our saviour christ saith , you shall receive an hundred fold with persecutions ; that is , when the tryall doth abound , the comfort shall abound . againe , you shall have the greater wages ; for when a man hath a friend that hath be one employed about any great thing for him , why the greater the trouble was which he did undergoe for him , the more will hee bee beholding to him , and the greater reward will hee bestow upon him ; even so the greater the tryals are from the lord , the greater benefit will come to us by them ; and therefore when you see the greatest tryals befall the church and people of god , bee assured by this which hath beene said , that some great benefit is comming to them ; for doe you not thinke this is a usefull doctrine ; it may bee it concernes some of you now at this present ; if not , it may doe , and therefore lay it up before-hand ; and let us not thinke of our afflictions as of things that will undoe us , but as tryals that will bring us profit . for as the spyes that went to canaan were of two sorts , and looked upon the gyants that were in it with a double eye ; and so some of them said , o the land is a very good land , and incouraged the people to goe up into it ; and others that were afraid , they said , nay but the land eats up the inhabitants thereof , and discouraged the people to goe up into it : even so it is with many amongst us , when they see afflictions befall the church and people of god , o they presently are afraid , and therefore they say , who would be as these men ? let me be of such as be in prosperity and have friends , and some that will provide for mee : but what is the reason of this ? why they send forth wrong spies , and therefore they bring backe a false report : but if thou wouldest send forth thy faith and spirituall wisdome which ought to be in thy heart , then thou shouldest see it were no such matter . and therefore let this be our practice concerning the estate and condition of the church at this time , and needfull it is wee should so doe ; for doe you not see the dangers that they and we are in , and the confusion that is almost throughout all europe ? yet god hath not forgotten us , neither will he leave us , if wee can but rest upon him : what though there should be a sudden change , so that all things were with us as it was in hesters time ? yet could the lord bring forth some good thing out of it that should tend much to his glory and our good : put the case all were turned upside downe , as it was in the confused chaos , wherein heaven and earth was mingled together , and the waters overcomming all the rest , yet as then when the spirit of the lord did but move upon the waters , many beautifull creatures were brought forth , and the sea divided from the rest , that those waters that seemed then to spoyle all , serves now to water all , and without it we cannot bee : even so , were the church in never so confused a condition , yet the lord shall so order the things that seeme to undoe us , that they shall bring forth something of speciall use ; that is , something to water and make fruitfull the house and people of god : and therefore be not out of hope whatsoever befalls thee , onely bee humbled ; for there is great cause so to be , and the lord calls thee to it by his ministers , and wee are his messengers to declare his will unto you ; and as we must bee humbled and take to heart the cause of the church , so wee must consider the time , that wee may bee throughly affected thereby ; for it was ephraims fault not to doe it : and thou must see this distresse , so as it may bring thee into the mount ; for it is not an extremity simply that will cause the lord to helpe thee ; but when thy soule is plowed up therewith , and then the lord will cast in the seed and water it , so as thy soule shall spring againe ; and therefore let us still maintaine our hope in all conditions whatsoever . and for this end did i fall upon this text at this time , that in the mount will the lord be seene . finis . notes, typically marginal, from the original text notes for div a -e the scope of the chapter . three false guides among the ephesians . doct. the doctrine proved first by reason , secondly , by scriptures . ▪ what this death is . two things , a naturall and a spiritual death dead workes why so called . the seat of this death . ephes. . ● . . the kinds of this death . how terrible the taking away of gods presence is . . the signes of this death . foure signs of bodily death . . privation of reason . obiect . answ. a difference betweene knowing spirituall things , and knowing them in a right manner . . privation of sense . . want of motion . . want of beauty and vigour . obiect . answ. how wicked men may have moral vertues . the degrees of this death . the death of guilt . the death opposite to the life of grace . three degrees of this death . the first . the second . the third . the death opposite to the life of ioy . obiect . ans. ans. . ans. . a difference betweene the spirituall and corporall death . . the vses of this point . vses . . not to defer repentance . how the devil deceives men in perswading them to put off their repentance , saving repentance what it is . simile . an example of spira . vse . how to esteem civill men . simile . simile . vse . to stirre up to thankfulnesse for being quickned . vse . how to esteeme of the meanes of grace . vse . to examine ourselves whether we have life in us or no. simile . how the divell deceives civill men . two signes of our quickning . an application to examine our selves before we receive the sacrament , the nature of dead men . two kinds of spiritually dead men . first , starke deadnesse . three positive signes of dead men . a careless neglect of goodnesse . a lying still in any lust . a living lust , what it is . an antipathy to god and godlinesse . five privitive signes of dead men , privation of speech . privation of heat . obiect . answ. stiffenesse , simile . privation of sense . obiect . answ. matth , . . opened . no sympathizing in the miseries of others . two things to move us to consider the churches misery . quest. answ. what we must doe for the church . pray for it . our prayers must be fervent . spirituall . of faith. with constancy . of righteousnesse . with humility . be more ●ealous . stir up others performe duties in due time . with continuance . the divels cunning to deferre men from doing good duties . signes of civil men that seem to have life , but have none indeed . they doe not grow . they are moved by an outward principle . they doe it but in some places and company . they speake from the teeth , not frō the heart . iunius converted by a country-mans harty speaking . two meanes to get life . doct. no translation to life , without apprehension of gods wrath due to sinne . things considerable . three things keepe a man from christ : . vnbeleefe . . neglect of him . . vnwillingnesse to part with other things for him three things to be set against these , to bring us to christ. the necessity of a deepe humiliation . without sound humiliation we will not come to christ. we will not stay with him . humiliation compared to the sout sorts of ground , matth. . we will not suffer or doe any thing for him . reas. . reas. . reas. . reas. . the doctrine of humiliation must goe before sanctification . vse . simile . three questions . quest. . answ. true humiliation consists in seeing our lives abound in sinne . in considering that there is nothing good in thee . in smiting th● heart with a● apprehension of gods curs● quest. . answ. what sorrow is required to true humiliation . quest. . answ. how to know true sorrow . how true humiliation differs from other sorrow . in the rise . in the continuance . bousion cons. . simile . by the signes and effects . contrition of heart . . heales our sinnes . simile . . it causeth love to christ : signs to know whether we love christ or no. . obedience . . affection towards him . . the light prizing of spirituall things . . contentednesse with the meanest condition . . feare of offending god. . the finding of sweetnesse in the word of god. . meekenesse of spirit . obiect . answ. humiliation changeth our nature . quest. . answ. the differen● of humiliation in one well educated and a grosse sinner . quest. . answ. the least degree of humiliation will make us count sin the greatest cuill , christ the greatest good a mans conversion consists in three things . quest. . answ. the law the onely meanes of humiliation obiect . answ. the spirit of bondage , what and why required to humiliation . obiect . answ. how afflictions and the law concurre to humiliation five meanes to humiliatiō . . meanes , to consider our estates . . meanes , to suffer sorrow to abide on us . meanes see sinne in 〈◊〉 effects . . meanes , to make these evilspresent by faith . two things ought to be present before vs. . meanes . to take heed of shifts ; eight shifts , whereby men think to keep off iudgments . civility . . formall performance of holy duties . . badn●sse of nature . two cautions . gods mercy . the making conscience of many things . . the delay of executing of judgement simile . . a false opinion of their estates , three cautions . . an opinion that some should be holy and not all . vse . doctr. . things in the doctrine , taking of christ. simile . laying hold of him . simile . all may come and take him . the grounds of the doctrin generally . otherwise no ground of our faith . . faith is about things that are . vse . obiect . answer . every one would take christ as a saviour , but not as a lord. simile . christ gives whome hee quickeneth a three-fold life doctr. . the doctrine prooved scripture . by reason . reason . . hee that walketh in sin is overcome of sinne . reason . . in him sinne hath the chiefest command , and god no place . obiect . answ. reas. . hee is an hypocrite . god hath respect unto small things with sincerity , more than many great things with hypocrisie . reason , he is ready to runne into other sins upon occasion . quest. what this walking is . answ. right walking is knowne by the choice of the way . by the progresse therin . by companions and guides . by the provision wee make . vse . . for triall to see whether we walke in the right way or no. two rules to try whether we walke aright . to see whether it be a knowne sin . simile . to see if thy sinne be continued in . quest. i. when sin is a knowne sin . answ. every mans conscience will tell him what is a known sin obiect . answ. differences betweene the accusing of a guilty conscience , and the scruples of the godly . differ . . the wicked after knowledge lie in it , but the godly forsake it . differ . . in the subiect matter . differ . . in the rest of their actions . quest. answ. wherein a godly man & a wicked may bee said to agree & differ . they agree in the way & differ in the end of their journey . simile . they both disagree and differ in the disapproving of evill . disapproving of evill twofold . three s●gnes to distinguish betweene a naturall dislike of evill and a regenerate . a delightful absteining frō sin . a change & rising of the heart both against old sins and the doers of them . a change of the whole m̄a ▪ simile . quest. . answ. distinctiō bewixt a godly mans relapsing and lying in sinne . he hath no purpose to sin he favoureth not his sin he falls not into the same sin . so often as before . after the same manner . quest. . answ. a double difference between the sins of the godly and the wicked . in the wicked some sin is ever predominant . the wicked commit sinne as a proper worke . simile . quest. . answ. the purposes of the wicked are weak and fruitlesse , but of the godly strong and effectuall . vse . . to comfort al those that do not continue sinne . simile . comforts in a perfect heart . contentednesse to forsake lust . ability ●● prayer . simile . abilitie to beate afflictions . soūd pea●● and lasting . notes for div a -e the occasion of the words ▪ observ. iudg. . deut. . . two things observable in the text. the scope of the place against discouragements . for ordinary use . simile . doct. . reas. . to make it an affliction . simile . reas. . because the lord might be sought unto . simile . reas. . because god may be known to be the helper . reas. . because we might receive it as a new gift reas. . because wee may know the lord. quest. answ. god is never knowne well but by experience . god manifefleth himselfe ever upon some great change . reas. . vse . not to be discouraged whatever our case be . psal. . . obiect . answ. hosea . , , . opened . examples . iob. nebuchadnezzar , 〈◊〉 ●ewes in mordicaes time . simile . simile . simile . doct. . reasons why god will not be seene till extremities are . to exercise the graces of your god by . reas. . to give time of repentance ▪ reas. . to let us know the vanity of the creature . simile . though god defer till extremity , yet then he will surely helpe . vse . to teach us not to make too much hast for deliverance . ester . . doct. . godly mens extremities are trials , not punishments . obiect . answ. obiect . answ. obiect . answ. we ought to rejoyce in trials , because the greater the tryall is , the more will be the good . obiect . answ. the good that comes of trials , is , increase of grace . increase of reward . simile . the saints daily exercise a treatise concerning the whole dutie of prayer. delivered in fiue sermons vpon i thess. . . by the late faithfull and worthy minister of iesus christ, iohn preston, dr. in divinity, chaplaine in ordinary to his maiesty, master of emmanuel colledge in cambridge, and sometimes preacher of lincolnes inne. preston, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the saints daily exercise a treatise concerning the whole dutie of prayer. delivered in fiue sermons vpon i thess. . . by the late faithfull and worthy minister of iesus christ, iohn preston, dr. in divinity, chaplaine in ordinary to his maiesty, master of emmanuel colledge in cambridge, and sometimes preacher of lincolnes inne. preston, john, - . sibbes, richard, - . davenport, john, - . [ ], , [ ] p. printed by w. i[ones] and are to bee sold by nicholas bourne, at the south entrance of the royall exchange, london : . printer's name from stc. "to the reader" signed: richard sibbs and iohn davenport. reproduction of the original in the cambridge university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -- th century. prayer -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion the saints daily exercise . a treatise concerning the whole dutie of prayer . delivered in fiue sermons vpon thess. . . by the late faithfull and worthy minister of iesus christ , iohn preston , dr. in divinity , chaplaine in ordinary to his maiesty , master of emmanuel colledge in cambridge , and sometimes preacher of lincolnes inne . iames . . the effectuall fervent prayer of a righteous man availeth much . psal. . . if i regard iniquity in my heart , the lord will not heare my prayer . london , printed by w. i. and are to bee sold by nicholas bourne , at the south entrance of the royall exchange . . to the reader . courteous reader . to discourse largely of the necessity and vse of this peece of spirituall armour , after so many learned and vsefull treatises , vpon this subiect , may seeme super fluous , especially considering that there is much spoken to this purpose , for thy satisfaction , in the insuing treatise ; wherein , besides the vnfolding of the nature of this dutie , ( which is the saints daily exercise ) and strong inforcement to it , there is an endeavour to giue satisfaction in the most incident cases , want of clearing whereof is vsually an hindrance to the chearefull , and ready performance thereof . in all which , what hath beene done by this reverend and worthy man , we had rather should appeare in the treatise it selfe , to thy indifferent iudgement , then to bee much in setting downe our owne opinion . this we doubt not of , that , by reason of the spirituall , and convincing manner of handling this argument , it will winne acceptance with many , especially considering , that it is of that nature , wherein , though much haue beene spoken , yet much more may be said with good relish to those that haue anie spirituall sense : for it is the most spirituall action , wherein wee haue nearer communion with god , then in anie other holie performance , and whereby it pleaseth god to conveigh all good to vs , to the performance whereof christians finde most backwardnesse , and indisposedness , and from thence most deiection of spirit ; which also in these times , is most necessarie , wherein , unlesse wee fetch helpe from heaven , this way , wee see the church and cause of god like to be trampled vnder feete . onelie , remember that we let these sermons passe forth as they were delivered by himselfe , in publicke , without taking that libertie of adding or detracting , which , perhaps , some would haue thought meete : for wee thought it best that his owne meaning should be expressed in his owne words and manner , especially considering there is little which perhaps may seeme superfluous ●o some , but may , by gods blessing , be vsefull to others . it would be a good prevention of manie inconveniences , in this kinde , if able men would bee perswaded to publish their owne works in their life time , yet wee thinke it a good service to the church , when that defect is supplied by giving some life to those things , which otherwise would haue died of themselues . the blessing of these labours of his we commend vnto god , & the benefit of them vnto thee , resting thine in our lord iesus christ , richard siees . iohn davenport . the saints dayly exercise . the first sermon . . thes . . . pray continually . the apostle here , in the latter end of this epistle , heape●… vp many precepts together , and therefore , we shall not need to seeke out the dependance of these words vpon those that go before , or those that follow after . reioyce evermore ( ●…aith he ) pray 〈◊〉 , in all things gi●… thankes : for this is the will of god in christ iesus to you wards . wee are 〈◊〉 〈◊〉 〈◊〉 this text ▪ 〈◊〉 this duty of of prayer 〈◊〉 co●… ended to vs , and it is a commend from god himselfe delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be with our any great premises ▪ and reasons , and indeed , having therefore the more authority in it . pray continually . in the handling of which we will do these three things . first , we will shew you what prayer is . secondly , why the lord requires this at our hands ; for a man might obiect , the lord knowes my wants well enough , he knowes my mind , and how i am affected ▪ i , but yet the lord will haue vs to pray , and to aske before hee will bestow it upon vs. and lastly , what it is to pray continually . for the first . if we should define prayer in generall to you , i would giue you no more but this description of it . it is an expression of the mind to the lord ; sometimes by words , sometimes without words , but yet there must 〈◊〉 〈◊〉 〈◊〉 , and some opening of the will to him ; i 〈◊〉 is the generall . but now to know what a rig●… 〈◊〉 is , what such a prayer is , as god accepts ; 〈◊〉 〈◊〉 haue another 〈◊〉 which must haue 〈◊〉 ingredient●… into 〈◊〉 , and so , prayer is , nothing else but an 〈◊〉 , 〈◊〉 ●…ering of th●…se holy , ●…d good dispositions to god , that ●…rise 〈◊〉 ▪ 〈◊〉 spirit ; 〈◊〉 the ●…generate part , in the 〈◊〉 of 〈◊〉 christ ▪ where you are to obserue this ; that the prayers , that wee make , a●…e divided into one of these two sorts : first : some are such prayers 〈◊〉 are the expression of our owne spirits , the voice of our owne spirits , and there i●… nothing but flesh in them ; such prayers as any naturall m●…n may make to the lord. and these the lord regards not , hee knowes not the meaning of them , that is he do●…h not accept them . secondly , there are prayers that are the voice of gods own spirit , that is , such as arise from the regenerate part which is within vs , which is quickened and inlarged to pray from the immediate helpe of the holy ghost ; these prayers are onely accepted ; and of these it is said , he knowes the meaning of the spirit ▪ that is , hee so knowes it , and sees it , that also he accepts it . therefore you shall see in hosea . . when they prayed , and prayed earnestly , yea they set a day a part for prayer , they called a solemne assembly . and kept a fast , yet , saith the lord plainly , yee did not call vpon me when you howled vpon your bedd●… ; for ( saith he you assembled your selues for corne , and for mine , which any naturall man may doe ; and therefore , ( saith he ) ●…t is but a ●…wling . it is the voice of beasts to seeke for wine , and oile , and 〈◊〉 , but he saith plainely , you called not vpon ●…e ; when , notwithstanding , they spent a whole day in prayer : but the meaning is ; that the lord regard●… this as no prayer a●… all . and therefore ●…o open a little this description vnto you : for it is one 〈◊〉 〈◊〉 〈◊〉 wee haue to doe , in the handling of this text , to describe to you the meaning of this precept what the nature of prayer is , that you may know what kind of prayer it is , that prevailes with god. i say , it is an expre●… of holy and good 〈◊〉 . i vse that expression , rather of dispositions then desores , because the●…e is some part of prayer that stands in thanksgiving when you desire nothing at gods hands , but giue thanks for that you haue receiued ; mark , first , that they must be holy , & good the desires & dispositions must be good : for that i●… 〈◊〉 rule ; all the affections and desire●… are good , or evill , according 〈◊〉 their obiects 〈◊〉 〈◊〉 these that 〈◊〉 fixed vpon good 〈◊〉 ▪ 〈◊〉 good desires . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ what are the good things 〈◊〉 〈◊〉 the desi●…s , and dispositions of the 〈◊〉 good : they are temporall things and spiritual both . a man may pray for temporall thing●… in a spirituall manner , and the desire may be good ; and 〈◊〉 he may pray for spirituall things in a carnall manner , and the desire may bee naught . therefore that must be observed withall , that it is not simply the obiect , but there is a certaine manner of 〈◊〉 . for example , if a man pray for 〈◊〉 things , for o●… 〈◊〉 comforts , 〈◊〉 things 〈◊〉 belong to the present 〈◊〉 of his body 〈◊〉 : if he pray for them with these condi tions , that he prayeth for that which is convenient for him , he prays for such a measure a●… god se●… to be 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 with 〈◊〉 〈◊〉 for me , this prayer is good . bu●… ( if a●… . tim. . if any 〈◊〉 will be rich ) it is an inordinate desire when men wil haue excesse of these outward things , and more then is 〈◊〉 for them . and agai●… , if you desire that which is conveient , and spend it vpon your 〈◊〉 ; if you desire health ▪ and long life , that you may liue more pleasantly ; if you desire wealth , that you may liue more deliciously , and not simply that which the creature may desire , and ●…o the ●…nd that you may hee the more enabled to se●…e the lord in these things , your desire is not good . so i say , first it must bee for that which is convenient ; secondly , you must not spend 〈◊〉 vpon your 〈◊〉 , but in gods service . and lastly , wee must pray for them in a right method , first the kingdome of god , and 〈◊〉 other things , that is , set a price on them , as you ought , not too high a price , but value them aright . we should so pray for outward things as our prayers may be spirituall . on the other side , a man may pray for spirituall things in a carnall manner , as for temporall things in a spirituall manner . a naturall man may pray●…rnestly ●…rnestly for saith and for grace , and repentance , not out of any beautie that he sees in them , not out of any taste and relish ▪ that he hath of them , but because hee thinkes them a bridge to leade him to heaven and that hee cannot come thither with out them : when he considers in his heart that hee cannot be ●…ved without these things , i say , then hee may desire th●…m , and desire t●…em 〈◊〉 〈◊〉 . it was the 〈◊〉 〈◊〉 〈◊〉 , who cryed so earnestly for grace , that hee might haue but a d●…p of it , because he could not be saved without it , bee giues the reason himselfe , he said withall , hee saw no excellencie in it , he desired it not for it selfe ; and therefore he thought his prayers should not bee heard . thus you see that prayer is an expression of holy and good desires , and it is an offering them vp to the lord. i will not stand vpon that ( you are well enough instructed in it ) that whatsoever petition is made to the creature , it is not a prayer , they must 〈◊〉 be offered vp to the lord. then i adde , they a●… such as 〈◊〉 are so from the regenerate part , this is , looke how much there is of the 〈◊〉 part in a prayer , look how much 〈◊〉 holy spirit hath to doe in it , looke how much 〈◊〉 from that which is called the 〈◊〉 〈◊〉 ; so 〈◊〉 as it is sanctified , so farre that prayer is accepted and no further . but , that wee may open this a little more fully , wee will shew you it by some other expressions of prayer , that we finde in the scriptures . it is called a l●…ft 〈◊〉 of the ●…eart to god , a po●…ring forth of the soule to the lord , . sam. . . a 〈◊〉 of him i●… spirit , so paul calleth it . now if we open these p●…rases vnto you a little , you shall know more fully wherein the nature of right praying to god co●…s . that phrase the apostle ●…seth , who●… 〈◊〉 i●… my spirit ( it is the same 〈◊〉 〈◊〉 the original that 〈◊〉 〈◊〉 fo●… fasting and 〈◊〉 ) now what i●… that to pray to god in the spirit ; for a man may say , 〈◊〉 cannot make a prayer , but there is an act o●… hi●… mind goes to it , ( and everie man what service soever he performe , his spirit must needes haue a hand in it , so it cannot be performed without the mind . i take this to be the meaning of it , the apostle his scope , is to distinguish the true and holy services of god from those that are but shadowes , and counterfeit , that are but the body and carcasse of right service . therefore , when he saith . i serue the lord in my spirit , or i pray in the spirit . the meaning is this , when the prayer of a man is not onely that which the vnderstanding dictates to him , but when the whole soule , the will and affection●… goe together with his petition , and whatsoever the petition is , a mans heart is affected accordingly . as , for example , if a man come to confesse his sinnes , and yet sleights them inwardly in his heart ; if a man pray for reconciliation with god , and yet haue no longing and sighing in his heart after it , if hee earnestly aske grace , and the ●…ortification of sinfull lusts , when the heart doth not inwardly seek it , now he praies not in the spirit . to pray in the spirit is as that in iohn . . he will be worshipped in spirit and in truth . the m●…ning is , so to pray , that the heart goe together with our petition , also , this is the meaning of th●…t 〈◊〉 〈◊〉 ●…owreth forth his soule before the lord. so 〈◊〉 saith of her selfe ; i am a woman troubled , &c. and po●…re ●…t my soule before the lord. that is when a man deliuers to god that which the vnderstanding and mind ha●… devised ( for prayer is not a worke of 〈◊〉 , or of memory , ) but when a man powteth foorth his whole soule ( that is ) his will , and affections , when they goe together , when there is no reservation in his mind ; but when all within him is opened and explicate , and exposed to the view of the lord , not as 〈◊〉 saith of himselfe , when hee came to pray for the mortifying of his lusts , saith he , i had a secret inward desire that it should not bee done . therefore when the soule is po●…red ●…rth , the meaning is , that all ●…e opened to him ; so that when a man wi●… make an acceptable prayer , hee must make this accompt , hee must then call in all 〈◊〉 thoughts and affections , and ●…collect them together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , o●… 〈◊〉 the s●…ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●…nd that makes prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; wheras otherwise , it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thing that hath no strength 〈◊〉 〈◊〉 〈◊〉 it . now with all , this you must know , that when wee say the whole soule must goe together with the petition , the meaning 〈◊〉 , that not onely the will , and affections be imployed ( 〈◊〉 i●… 〈◊〉 naturall man , in his desire of health , when hee is sicke , or w●…th assistance , ●…d guidance in difficult cases , not onely the vnderstanding , but the will and affections are 〈◊〉 ●…gh , it is likelie ) and therefore we adde 〈◊〉 〈◊〉 , that 〈◊〉 which is called the spirit , which is 〈◊〉 in the whole 〈◊〉 , that 〈◊〉 be s●… a work in the performance of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whensoever we seek to him in prayer . for this you know , that there are two things in a regenerate man ( for that you must take for granted by the way that no naturall man is able to make a prayer acceptable to god , seeing there is no spirit in him , but in the regenerate man ) there is i say flesh and spirit , now when we come to powre forth our hearts to the lord , that which lyes vppermost will be ready to be powred forth first ; and that which is spirituall , it may be , lyes in the bottome , and that is kept in , and so a man may make a carnall prayer , though he be a holy man ; that is , when the flesh hath gotten the vpper hand ; as in some fits it may , when the mind is filled with worldly sorrow and wordly reioycing , and worldly desires , and these would bee expressed to the lord ; it is a prayer that the lord regards not , though the man bee holy , from whence it comes , but right prayer is this , when the regenerate part is acted and stirred vp , and the flesh that hinders , is remooved . for you must know this , that wheresoeuer there is a regenerate part in any man , there is a regenerate aptnesse in that to call vpon god ; and it cannot bee disioyned from it , but that is not alwayes in act . as we see a fountaine , it hath alwayes an aptnes to powre forth water , it is ready to breake into a current , but , if it be stopped with stones & mud , and other impediments , it cannot breake out , so he that is a regenerate man , that hath a holy part in him , there is an aptnesse to prayer . which is that which our saviour saith , math. . . the spirit is willing , that is , there is alwayes a willing nesse that followes the spirit , or the regenerate part in a holy man , but saith he , the flesh is backeward , that is , it stops this fountaine , and therefore rom. . . the spirit is said there to helpe our infirmities , and to make requests for vs ; that is , even as a man remooues stones from a ●…ountaine with his hands , and when he hath done that , it breaks out into a current , so the holy ghost removes this flesh , that stops vp the current , the spirit takes away those carnal impediments that are in vs. and not onely so , but stirreth vp the regenerate part , and when that is done , we are able to make a spirituall prayer to god in christ iesus ; so that is the thing , that you are now to obserue , that the spirit must h●…lpe our infirmities , when we come to call vpon god , and our prayers bee so farre acceptable as they bee the fruits of the regenerate part ; now we want but one thing to adde in the definition . they are such prayers as are offered to god in the name of iesus christ. this is a thing that you all know , that those prayers that are not offered vp in christ , are not acceptable , because the person is not regarded . it was the sinne of vzzi●… in the . chron. . he would goe to the temple himselfe being a king on the throne , and hee would offer incense without a priest. wee doe the very selfe-same thing , whensoever we goe to offer vp any prayer to god without christ iesus ▪ in the old 〈◊〉 men might bring their sacrifices , but still the priest must off●… them ; so must w●…e here ▪ and the reason is given , reu. . because the prayers that come from vs ●…auour of the flesh , from which they come , and the angell of the couenant mingleth much incense with them , and makes them sweet and acceptable to god , with much incense , that is , as the flesh is more , so there needes more incense , that they may be made acceptable to god the father . so that we haue indeed a double intercessour : one is , the spirit that helpes our infirmities , that helpes vs to make our petitions , that quickens , and enlargeth our hearts to prayer : the other is the intercessor to make them acceptable to god , that he may receiue them , and not refuse & reiect them . so much shal serue for the first thing , to shew you what the duty is , what a right , true , and acceptable prayer is . now for the second , why we must pray ( for that obi●…ction a man may make ) the lord knowes my minde well enough , and what needes such an expression of it by prayer ? the reasons briefly why the lord will haue vs to pray are taken : partly from himselfe . and partly from vs. . from himselfe , though he be willing to bestow mercies vpon vs , yet he will haue vs aske his leaue before he doth it . as , you know ▪ fathers doe with their children , though they intend to bestow such things vpon them , as are needfull , yet they will haue their children to aske it ; & as it is a common thing among men , though they be willing a man should passe through their ground yet they will haue leaue asked , because by that meanes the propertie is acknowledged , otherwise it would be taken as a common high way , so the lord will haue his servants come and aske , that they may acknowledge the propertie he hath in those gifts he bestowes vpon them : indeede , otherwise we would forgetin what tenure we hold these blessings wee enioy , and what service wee owe to the lord , as you know , there is a homage due to the lord , that the lord might bee acknowledged ; so the lord will haue this duty of prayer performed that we may acknowledge him , that we hold a●…l of him , and that we might remember the service that we ought to doe to him , to rise and goe at his command , that is , to doe his service , which we would be ready to forget , if wee were not accustomed to the duty of calling on him . likewise he will haue it done for his honours sake , hee will hauen en call vpon him , that they may learne to reuerence him , and likewise that oothers might be s●…irred vp to reverence him , and to honour him , and to feare him . the servants of a prince doing honour and reverence to their lord , they stirre vp those that are lookers on : and as the schoolemen say of glory . glory is properly this , not when a man hath an excellencie in him , ( fo●… that hee may ha●…e and yet bee without glorie ) but glory is an ostentation , a shewing out of that excellencie . it is the phrase that is vsed in the sacrament ; you shall celebrate the sacrament , that you may shew forth the lords death ; so the lord will haue vs come and call vpon his name to shew forth the duty of prayer , and that we may shew forth his glory . this is for the lord himselfe . now for our selues , we are to doe it , partly , that the graces of his spirit may bee increased in vs : for prayer exerciseth our graces ; every grace is exercised in prayer , and they being exercised are increased . see an excellent place for this in iude . that you beloved edifie your selues in the holy faith praying in the holy ghost , as if hee should say , the way to edifie your selues , and build vp your selues is to pray in the holy ghost ; that is , spirituall prayer made through the power , and assistance , and strength of the holy ghost . every such prayer it builds vs vp , it increaseth . every grace in vs , faith , and repentance , and loue , and obedience , and feare , all are increased by prayer . partly , because they are exercised and set a worke in prayer : for the very exercise increaseth them . and partly also , because prayer brings vs to communion with god. now , if good company increase grace , how much more will communion with the lord himselfe quicken and increase it . moreouer , this duty is required , that we may be acquainted with god : for there is a strangene , betweene the lord and vs , when wee doe not call vpon his name . it is the command which you sh●…l finde i●… iob . . acquaint thy selfe with the lord 〈◊〉 th●… ma●…st haue peace with him , and th●…u shalt haue prosperitie . now , you know how acq●…intance growes amongst men ; it is by conversing together , by speaking one to another . on the other side ; wee say when that is broken off , when they salute not , when they speake not together , a strangenes growe●… ; so it is in this : when wee come to the lord ; and are frequent , and ●…ervent in this du●…y of calling vpon him , we grow acquainted with him , and without it wee grow strangers , and the lord dwells a●…arre off , we are not able to behold him , except we be accustomed to it , and the more wee come into his presence , the more we are acquainted vvith hi●… . therefore that is another reason why wee should vse this , that wee may get acquaintance with the lord. likewise , that vve may learne to be thankfull to him for those ●…ercies vve haue received from hi●… ; for , if 〈◊〉 should bestow mercies vpon vs , vna●…ked , we vvould forget them , his hand would not be acknowledged in them , and vvee would not see his providence in disposing those blessings that vve doe enioy , but vvhen vve come to aske every thing before him , vve are then readie to see his hand more , and to prize it more , and vve are disposed to more thankefulnesse . so that it is a ●…ure rule commonly ▪ vvhat vv●…e vvinne vvith prayer , that vvee vve●…re vvith thankefulnesse , and that vvhich vvee get vvithout praier , vvee spend , and vse without any lifting vp of the heart to god , in praising him , and acknowledging 〈◊〉 hand , in b●…wing it vpon vs , ●…o you see what 〈◊〉 duty is . and , secondly , why the lord will haue this duty performed . novv , thirdly ( in a vvord ) vvhat is it to pray continually , the word in the originall signifieth , such a performance of this duty , that you doe not cease to doe it , at such times as god requires it at your hands . compare this vvith that in . tim. . . the apostle saith there , that hee hath him in continuall remembrance , praying for him night and day , vvhence the same vvord is vsed that is here . novv vve cannot thinke that the apostle had timot●…y in continuall remembrance , that he vvas never out of his thought , but the meaning is , vvhen he did call vpon god , from day to day , he still remembred him . so that to pray continually , is to pray very much , to pray at those times vvhen god requires vs to pray . for it is the definition that philosophers giue of idlenesse . a man is then said to bee idle when hee doth not that which he●… ought , in the time when it is required of him . hee is an idle man that workes not , when hee ought to worke ; so hee is sayde not to pray continually that prayes not when hee ought to pray . so that i conceive this to bee the meaning of the apostle , r●…ioyce ●…rmore ( sayth hee ) but when hee comes to this exhortation of prayer , hee contents not himselfe to say pray very often , but pray continually , as wee vse 〈◊〉 expresse ourselues when wee would haue a thing frequently done , wee say , see that you be alwayes doing of this . so the 〈◊〉 is to shew that it should be exceeding often , and that it should be very much done . hence we gather this by the way , that we are bound to keepe our constant course of calling vpon god ; at the least twise a day , whatsoever we doe more . but you will say what ground haue you for that , why doe you instance in that twice a day . the ground of it is this , when the apostle bids vs pray continually , doe it exceeding much , doe it very often , the least we can doe it is twice a day , we may doe it oftner , but that , i say , is the least . when wee haue such a command 〈◊〉 this , when we haue such a precept as this , pray continually , and this rule illustrated by such examples as we t●…ue in the scriptures , why is it recorded , if it be not true of euery example in that kind that is said of the generall example , cor. . they are written for our learning ? when it is said that david prayed oft , and daniel expresly in the . dan. . he prayed three times a day , that was his constant course . i say , we may thinke we are bound to doe it at the least twice a day . consider a little , the reason of it why we are bound to doe it . in the ( temple , you know , the lord was worshipped twise a day , there was 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 sacrifice . what was the ground of that commandement●… there was no reason of it , but that the lord might be worshipped , and that was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it done 〈◊〉 a day , morning and evening : but besides that , it vvas not onely that the lord might be vvorshipped , ( wherein we should follow that example of worshipping him morning and evening . ) but likewise our occasions are such , that that is the least we can doe to call vpon him constantly morning and evening : for there is no day but we vse many blessings , and vve take many of his creatures . now vvee may not take any of them without his leaue ; so that thou art bound to aske for them before thou take them , and pray for a blessing vpon them ; or else thou hast no right to them , thou hast no lawfull vse of them , that place is plaine , . tim. . everie creature of god is good , and ought not to bee refused , if it be receiued with thanksgiuing : for it is sanctified by prayer . so that , if you take common blessings euery day , and doe not seeke them at the lords hands before you take them , they are not sanctified vnto you , you haue not a lawfull vse of them , you haue no right vnto them . besides , my beloued , it is that which the lord commands in every thing , make your requests knowne in every thing , that is , vvhensoever you need any thing , make your requests knowne ; so in every thing giue thankes . and therfore the least we can doe vvhen vve have received , and do need so many mercies , is to give thankes , and to seek to him so often , from day to day . moreover , doe not our hearts need it , are they not ready to goe out of order , are they not ready to contract hardnesse , are they not ready to goe from the lord , and to bee hardned from gods feare . therefore this duty is needfull , in that regard , to compose them , and bring them backe againe into order . more ouer , doe not the sinnes we commit daily , put a necessity vpon vs , of doing this , that they may be forgiuen , and done away , and that wee may be reconciled to god againe ? therefore do not thinke that it is an arbitrary thing to call vpon god twice a day , because there is no particular expresse command ; for , if you consider these places that i haue named , and the reasons , wee shall see there is a necessitie lyes vpon vs to doe it . so much shall serue for that , i come novv to make some vse of this that hath beene deliuered . first , in that such prayers , as the lord accepts , are an expression of holy desires , such desires as rise from the regenerate part of a man ; hence then we see that all natural men are in a miserable condition , when times of extreamitie come ; and when the day of death comes , when there is no helpe in the world , but seeking to the lord , when all the creatures forsake them , and are not able to helpe them ; and there is no way to goe to the lord but by prayer ; if prayer bee an effect , and fruit of the regenerate part of a man , a carnal man is not able to helpe himselfe , hee is in a miserable condition . therefore let men consider this that put all off to times of extreamitie . put the case , thou hast warning enough , at such a time . put the case thou hast the vse of thy vnderstanding , yet thou art not able to doe any good without this : for , if there be not grace in the heart , thou art not able to make a spirituall prayer to the lord , that the lord accepts . therefore take heede of deferring , and putting off . labour to bee regenerate , to haue your hearts renewed , while you haue time , and if thou bee not able to call vpon god in the time of health , how wilt thou doe it when thy wits , and thy spirit are spent , and lost , and in the times of sicknes and extreamity : therfore let that be considered , which we do but touch by the way briefly . secondly , if the lord command this , if it bee the command of god : pray continually : then take heed of neglecting this duty , rather bee exhorted to be frequent and servent in it , to continue therein , and watch there to with all perseuerance . it is a common fault amongst vs , either wee are ready to omit it , or to come to it vnwillingly , or else we performe it in a carelesse , and negligent manner , not considering , what a command lyeth vpon the sonnes of men to performe it constantly and conscionably . i beseech you consider this , that it is a priviledge purchased by the blood of iesus christ , christ dyed for this end , it cost him the shedding of his blood , that wee through him , might haue entrance to the throne of grace , and will you let such a priviledge as this lie still ? if you doe , so farre as is in you , you cause his blood to be shed in vaine : for , if you neglect the priviledges gotten by that blood , so farre you neglect the blood , that procured them ; but to neglect this duty is to neglect that . besides , if wee aske you the reason ; why you abstaine from other sins , why you steale not , why you commit not adulterie , and murther ; the reason that you giue , i●… , because the lord hath commanded you . hath not the lord commanded you to pray constantly , at all times ? if you make conscience of one commandemēt , why doe you not of another ? consider daniel in this case , dan. . hee would not omit a constant course of prayer , he did it . times a dayes , & that was his ordinary custome . if he would not omit it to spare his life , if he would not omit it in such a case of danger as that , why will you omit it for businesse , for a little aduantage , for a little gaine , for a little wealth or pelie , or pompe or pleasure , or whatsoever may draw you from that duty ? doe but consider what an vnreasonable , and how vnequall a thing it is , that when the lord giues vs meate and drinke , and cloathes , from day to day , when he giues vs sleepe , euerie night , when hee prouides for vs such comforts , as wee haue neede of ( as there is not the least creature that doth vs any service , but as farre as he sets it a worke to doe that service ) for vs to forget him , and not to giue him thankes , and not to ask these things at his hands , not to seeke vnto him , but to liue as without god in the world , as we do , when we neglect this duty . i say , it is a profession of living without god in the world ; wee are strangers to him , it is open rebellion against him . therefore take heed of omitting it , take heed of neglecting it . besides all this , wee should doe it for our owne sakes , if wee consider what vse we haue of this duty for our selues . is it not the key that openeth all gods treasures ? when heaven was shut vp , was not this the key that opened ? when the wombes were shut vp , was not this it that opened ? you know , eliah prayed for raine , so wee may say for every other blessing . all gods treasures are lockt vp , to those that doe not call vpon his name , this opens the doore to them all , whatsoever they be that we haue occasion to vse , this is effectuall ; it doth it better then any thing besides . if a man be sicke , i will be bold to say it , a faithfull prayer is more able to heale his disease then the best medicine , the prayer of faith shall heale the sicke . iam . you know , the woman that had the bloody issue , when she had spent al vpon phisitians , and could doe no good ; then shee comes to christ , and offered faithfull prayer to him , that did it , when so many years phisick could not do it , beloued , if there be a prince or a great man , whose mindwe would haue turned towards vs , a faithfull prayer will doe it sooner then the best friends . so it was with nehemiah ; you know his request , that the lord would giue him favor in the fight of the man , if we be in any strait , as it was in iosephs case , if we haue any difficult matter to bring to passe , this prayer and seeking to the lord will expedite , and set vs at libertie sooner , it will finde a way to bring it about more then all the wittes in the world ; because it set●… god on work . you haue no power to do any certainely a praying christian that is prevalent and potent with god ( that seekes to him ) hee is able to doe more then all the riches in the world , they set the diuell a worke ; but prayer sets god a worke , it sets him a worke to doe vs good ; and to heale vs , and to deliuer vs out of extremities , and therefore , i say for our owne sakes , even out or selfe . loue ; and for common comforts , you haue need to vse this . certainely , if these things were beleeved ( but you heare them , you giue vs the hearing for the time ; but if they were beleeved , ) many would be more frequent in this duty , they would not be so negligent in it , or come in so carelesse a manner to it . besides this , i beseech you to consider this , every man desires ioy , and comfort , & commonly one thing that keepes vs off from this duty , is sports and pleasures , one thing or other , that we take delight in , which dampe and hinder vs in these things , in spirituall performances , prayer is the best way of al other to fil thy heart with ioy , as we see in ioh. . . he saith there , in my name you haue asked nothing hitherto , but now aske that your ioy may be full . this is one motiue that christ vseth to exhort vs to bee frequent in this duty , that our ioy may be ful : that i take to be the meaning of that of iames the . if any be sad , let him pray ; not onely because prayer is ●…eable to such a disposition , but likewise it wil cheere him vp , it is the way to get comfort , if any be sad , let him pray . so it is in the th to the 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 make your requests known : and the peace of god 〈◊〉 keepe you in the communion of iesus christ. that is it , that brings peace , and quietnes ; and therefore there is much reason , why we should be constant in this duty , it is that which quickens vs , it is that which fills vs with ioy , and comfort , and with peace , which is that that euery one desires . moreouer , consider it is thy buckler , prayer is the helmet that keeps thee safe : when a man neglects it , when he ceaseth to go to god by prayer , when he once shewes himselfe to be a stranger to the lord by neglecting this duty , then he is out of the pales of his protection , like the conies that goe out of their burrowes : for so is the lord to those that pray , the lord is a protection to those that call vpon his name . the very calling vpon his name is a running vnder gods wings , as it were , that is a putting our selues vnder his shadow , but when thou neglectest that , thou wandrest abroad from him . now do we not need protection from outward dangers , from day to day ? doe wee not need to be kept from the inward danger of sinne and temptation ? surely prayer is one part of the spirituall armor , as we see in the . of the ephes. in the compleat armour of god , prayer is reckoned vp the last , as that that buckles vp all the rest , saith the apostle , continue in prayer , and watch to it with perseuerance . and you haue the more reason to doe it , because it is not only a part of this armor , but it inables you to vse all the rest , to vse the word , and to vse faith : for prayer stirs them vp all . what is it to haue armour , and not to haue it ready ? now prayer makes it ready . therfore you see christ prescribes the same rule in the . 〈◊〉 . pray that ye enter not into tentation , as if that were the way to secure vs , and to shelter vs , and to keepe vs safe from falling in to temptation . it is a thing i would advise you to , to pray and to seeke to the lord continually . therefore , if wee should vse onely this reason to you , to bee constant in this duty , because it is for your safetie , it were sufficient . you know when a man is as a citty whose walls are broken downe , when hee lies exposed to temptation , he is in a dangerous case . so i may vse this dilema , to you if you haue a good disposition , if you thinke thus i hope i am well enough ; i hope my heart is in a temper good enough , i am not now exposed to any temptation , i feare nothing , make this argument against thy selfe ; why doe i neglect so good a gale , if my heart be so well disposed to pray , why doe i then omit it ? againe , if there be an indisposition in me , why do i hazard my selfe ? what if sathan should set vpon thee , what if the world should set vpon thee , what if a sutable temptation agreeable to thy lusts be offered , art thou not in danger ? and therefore a constant course should be kept in it , we should take heed of being negligent in it . and will a man now professe that hee hopes he is the servant of god , and in a good estate , although he do not pray so much as others , ( we speake not of frequency simply , but of such a performance as is required ) i say , to professe that thou art a servant of christ , and that thou louest 〈◊〉 , and that he is thy husband , and that thou art his servant , and yet thou callest not upon him from day to day , this is an idle thing , it is impossible ; if thou didst loue him , thou wouldst express thy self in calling vpō his name . shal a friend that is but an acquaintance to vs , in whom we delight come to vs , and we are willing to spend many houres with him , and shall we professe our selues to be friends of god , and him to be a friend to vs , and that we delight in him , and yet neglect this duty ? this is a common thing amongst you , when you see a man that meditates all his matters himselfe , or , if he doe open his mind , and tell them to somebody else , it must be such a one as professeth to be a friend to him , now if this friend should never heare from him , nor hee should never speake to him , or if he doe , it is in such a negligent manner , as it may appeare , hee doth not trust him , he doth not regard what hee can doe for him , and he doth it so shortly , that hee can scarsely tell what the businesse is , i say , in such a case , would you not reckon his profession of friendship to be an idle , and emptie profession ? now apply it to thy selfe , those that say they haue communion with god , and they hope their estate is good enough , they stand in good tearms with him , but yet , if they ●…e in any necessitie , for all the matters and occasions that fall out from day to day , either they thinke of them in themselues , or they are apt enough to declare them to man , or if they goe to god , they doe it negligently , they post ouer the matter , so as they haue scarce leisure to expresse themselues and their doings ; doe you thinke hee will take such for friends ? and do you thinke , that this is a true sound and hearty profession ? therefore ( to end this ) i beseech you consider it , and take heede of being remisse , and negligent in it , you see it is a command from the lord , pray continually . and so much for this time . finis . the second sermon . . thes . . . pray continually . not to repeate what hath beene delivered , but to presse this point on vs a little further ( for what is more necessarie , then that wee should keepe a constant course in this duty , since the very life of religion consists in it ? ) i adde this to all i prest in the morning , that if you doe neglect it , it exposeth you to great disadvantage , both for the outward man , and for the inward man , and there are but these two that you need to care for . for the outward man , it deprives you of the blessing ; put the case , you haue never so good successe in your enterprizes ; put the case you haue outward comforts in abundance , yet still the blessing is wanting , and not onely so , but it vncovers the roofe , as it were , and the curse is rayned downe vpon your tables , vpon your meat and drinke , vpon all the endeavours , and all the enterprizes you take in hand . we consider not what we doe , when we neglect this duty , what dangers we expose our selues vnto from day to day : for it is one thing to haue outward comforts , and another thing to haue the blessing with them . besides , consider what losse you suffer in the inward man , when you neglect this duty at any time : for that is ready to be distempered ; and to goe out of order , it is ready to contract hardnesse , to contract soile , spirituall grace is ready to decay . it falls out with mans heart , as it doth with a garden that is neglected ; it will quickly be overcome with weedes , if you looke not diligently to it , and the way to looke to it is constancy in this duty . that is a notable place : iob . when eliphaz observed some distēper in iobs affections ( as he apprehended it ) he tels him that the speech he vsed was not comely , but vaine and sinnefull , and what then ? surely iob ( saith he ) thou restrainest prayer from the lord , as if he should say , it is impossible , iob that thou shouldest fall into these distempers , if thou did de●… keepe thy course constantly in this duty , therefore surely , saith he , thou restrainest prayer from the lord ; so it is with vs , let vs restraine prayer from god , and distempers will arise quickly in our spirits , worldly mindednesse will bee ready to grow vpon vs , wee shall be apt to be carnall , we shall forget god , and forget our selues , and forget the good purposes , and desires wee had ; and therefore , that you may keepe your hearts in order , you must keepe a constant course in this duty : for if you doe ( though your peace be interrupted ) this will repaire it againe , it will make vp the breaches againe ; though there bee some distempered affections , that grow vpon vs , yet prayer will compose all . as sleepe composeth drunkennesse : so prayer will compose the affections , a man may pray himselfe sober againe , nothing doth it sooner , nothing doth it more effectually ; and this you shall finde , that as you , eyther omit it , or slight it over ; so you shall finde a proportionable weaknesse growing vpon the inward man , as the body feeles , when it neglecteth either sleepe , or diet , or exercise : therefore , to end this exhortation , let vs bee constant in it . onely remember this ( when wee exhort you thus to keepe a constant course , for which you heard so many reasons in the morning , i say , remember this caution ) that if it be performed in a formall , or in a customary , and overly manner , you were as good to omit it altogether : for the lord takes not our prayers by number , but by waight : when it is an outward picture , a dead carcasse of prayer , when there is no life , no servencie in it , hee regards it not , be not deceiued in this , it is a very vsuall deceipt , it may bee a mans conscience would bee vpon him , if hee should omit it altogether , and therefore when hee doth something , his heart is satisfied , and so hee growes worse and worse , therefore , consider , that the very doing of the dutie , is not that which the lord heedes , but hee will haue it so performed ; that the end may be obtained , and that the thing may bee effected , for which you pray . if a man send his servant to goe to such a place , it is not his going to and fro that he regards , but hee would haue him to dispatch the businesse ; so in all other workes , hee cares not for the formalitie of performance , but would haue the thing so done , that it may bee of vse to him ; if you set a servant to make a fire for you , and he goe , and lay some greene wood together , and perhaps put a few coales vnder , this is not to make a fire for you , but hee must , either get dry wood , or he must blow till it burne , and be fit for vse ; so when your hearts are vnfit , when they are like greene wood , when you come to warme them , and to quicken them by prayer to god , it may be , you post over this dutie , and leaue your hearts as cold , and as distempered as they were before : my beloved , this is not to performe this dutie . the dutie is effectuallie performed , when your hearts are wrought vpon by it , & when they are brought to a better tune , and to a better temper then they were before . if you find sinnefull lusts , there your businesse is to worke them out by praier , to reason the matter , to expostulate the thing before the lord , and not to glue over , till you haue set all the wheeles of your soule right , till you haue made your hearts perfect with god ; and if you finde your hearts too much cleaving to the world , you must wean them , and take them off ; if you finde a deadnes , and vnaptnes , and indisposition in you , you must lift vp your soules to the lord , and not give over till you bee quickened , and this is to performe the dutie in such a manner , as the lord accepts , otherwise it is an hypocriticall performance : for this is hypocrisie , when a man is not willing to let the dutie goe altogether , nor yet is willing to performe it serventlie , and in a quicke , and zealous manner : for hee that omits it altogether is a profane person ; and hee that performes it zealoussie , and to purpose is a holy man : but an hypocrite goes betweene both , hee would doe something at it , but hee will not doe it throughlie . and therefore , if thou finde thou hast●…●…ubbered over this dutie from day to day , that thou performest it in a negligent manner , and perfunctorilie , know that it is an hypocriticall performance , and therefore when wee spend so much time in exhorting you to a constant course in this dutie , still remember , that you must performe it in such a manner , that it may haue heate , and life in it , that it may be acceptable to god , and do good to your own hearts , to bring them to a more holie frame of grace , and to a better temper , then , it may bee you found them in , when you went about the dutie . and if you obiect now , i , but it will cost vs much time to doe this ? indeed , one common cause , amongst the rest , that keeps vs off from the through performance of this dutie is this : but ( to speake to that in a word ) remember this , that the time that is spent in calling vpon god hinders you not in your businesse , though it seem to hinder you , and though it takes so much from the heape , yet indeed it increaseth the heape , as it is said of tithes and offerings , bring them in , and thinke not , that because you ●…en the heape , that you are poorer men , no , saith the lord , it will increase your store , i will open the windowes of heauen , and you shall haue so much the more for it ; so it is true in this case . in other things you see it well enough . you know , the ba●…ting of the horse , hinders not the iourney , and the oyling of the wheele , and the whetting of the sithe , though there bee a stop in the work for a time , yet , as our 〈◊〉 saying is , a whet is no let , and the doing of this is no impediment . secondly , put the case it were , yet is it not the greater businesse ? what is it that you g●… by all your labours , and trauailes ? if it bee riches , it comes not into any comparison with grace , and holinesse , with that riches wherewith prayer makes you rich . but , say it bee some●… 〈◊〉 noble then that , as learning , and knowledge , yet , what is that to the renewing of gods image in vs ? were it not better to spend time to get grace to make vs rich to god ; to make vs to get strength in the inward man , to passe through all varieties of afflictions , in getting that which is the chiefest excellencie of all others : for is not that the best excellencie ? when adam was in paradise , the having of gods image , you know , it excelled all other excellencies in the world and so it doth still , and the more you pray , the more you get of this image : for a man of much praier is alwaies a man of much grace , it much increaseth those spirituall gifts , which are better then al the outward things you can get by your imploiment and diligence in them : therefore , i say , though it doe spend you much time ; yet know ( as christ said to mary ) he that praies much , though he be a great looser in other things , yet he chooseth the better part . last of all consider this , when thou commest to offer sacrifice to god , wouldest thou offer that which cost thee nothing ? if thy continuing in prayer , and spending much time in it should cost thee some disadvantage in thy affairs , and should loose thee that which another gaines , that thou gettest not so much knowledge , as another man doth , thou doest not so much in thy trade , in thy businesse , thou doest not set things in order , as thou mightest haue done ; yet know this , that it is great wisedome to make our service to god costlie to vs ; you know , dauids choise : shall i offer to the lord that which cost me nothing , and therfore he would needes giue the worth to 〈◊〉 the lebusue for that which he bought , and therefore since it is to a good master , that sees what you doe , that knowes what it costeth , and what losse you are at , and withall , that is willing and able to recompence it , why should you shorten this businesse , and post it over , because of other occasions , and other businesse that you haue to doe ? oh , but , a man will say further , i am willing to doe it , but i am vnfit for it , and it may be the longer i striue , the more vnfit i grow . to this i answer , first , in generall , if thou doe it as well as thou canst , though thou do it not so well as thou wouldest , in this case , god accepts the will for the deed , when a man puts his strength to it , when there is no indiligence in him , when there is no lazinesse ( for in that case he will not accept the will for the deed , but ) when a man doth his vtmost , as those that would haue giuen more , and could not , their will was accepted for the deed , in . cor. . . i say , when thou doest what thou canst , when thou sparest no labour to get thy heart vpon the wing , to raise and quicken it , and to inlarge it in this dutie : there god accepts it . but againe , i adde further , there is an vnskilfulnesse in going about this dutie : many times when we are not fit , we thinke to make our selues fitter , by spending time in thoughts , and meditations before , which i denie not but they may be profitable , but yet this i will propound to you that the best way to fit our selues to this duty , when we finde an indisposition vnto it , is , not to stay till we haue prepared our selues by meditation , but to fall presently vpon the dutie , ( i will giue you the reason of it ) because , though a preparation is required for the performance of eues rie spirituall dutie , yet , the remote preparation is that which is intended , and meant , when we say we must prepare : for , if we speake of that which is immediate , the very doing of the dutie is the first preparation to it . for example , if a man were to runne a race , if he were to doe any bodily exercise , there must be strength of bodie , hee must be fed well , that he may haue abilitie , but the vse of the very exercise it selfe , the very particular act , that is of the same kind with the exercise , is the best to fit him for it ▪ so in this duty of prayer , it is true , to be strong in the inward man , to haue much knowledge , to haue much grace , makes a man able , and fit for the dutie ; but , if you speake of the immediate preparation for it , i say , the best way to prepare vs , is the very dutie it selfe ; as all actions , of the same kinde , increase the habits , so prayer makes vs fit for prayer ; and that is a rule , the way to godlinesse is in the compasse of godlinesse it selfe , that is , the way to grow in any grace is the exercise of that grace . it is a point that luther pressed , and hee pressed it out of his owne experience , and this reason he vseth ; in this case , saith he , when a man goes about to fit himselfe , by working on his owne thoughts , now he goes about to overcome himselfe by his owne strength , and to contend with sathan alone , but when a man feeleth an indisposition , and goes to god by prayer , & rests on god to fit him , he takes gods strength to oppose the indisposition , and deadnes of his flesh , & the temptations of sathan , that hinder him , and resists him . therefore you shall find this to be the best way to fit your selues for prayer , namely , to performe the duty . if you seeke to expedite , and devolue your selues , out of your vnfitnes , by the working of your own thoughts , commonly , you involue your selues farther into those labyrinths , and are caught more and more . but this i speake by the way concerning matters of vnfitnes . the maine answer to this obiection is that , which i gaue you before , that if a man doe what hee can , and do it faithfully , and in sinceritie , that indisposition shall not hinder him , but still remember , it must be done , it is not an excuse to vs , at any time , nor ought to be , that wee should omit the duty wholy , vnder pretence of an vnfitnes . thirdly , a man is ready to say againe , but i find many difficulties , how shall i doe to remove them ? the best way hereunto , is the very naming of the difficulties to you , that you may know them , and make account of them ; therefore you must consider this in generall , that , indeede , it is not an easie thing to call vpon god constantly : our misprision of the dutie , our reckoning of it , that it is a more facile , and easie thing , then it is , makes vs more to slight it , and causeth vs not to goe about it with that intention , which otherwise we would , but consider a little what it is . the dutie is very spirituall , and our hearts are carnall , and it is no easie thing to bring spirituall duties , and carnall hearts together . besides , our natures are very backward to come into the lords presence , partly by reason of his great glory , by reasō of his m ty , who dwels in light 〈◊〉 , and our weake eyes are apt to be dazled with it , and partly out of an accustomednes , we are not vsed to it , and therefore wee are ready to flye from him , as beasts that are wilde , and are not tamed to our hands , are ready to fly from vs , so backward is our nature to come into his presence . again , the variety of occasions hinders vs , euery thing keepes vs back ; if a mans heart be cheerfull , it is apt to delight in other things ; if a mans heart be sad , on the other side ; if it bee a slight sadnes , men are ready to driue it away with company , and with sports , and with doing other things , and if the sadnesse be great , we are swallowed vp with anguish of spirit , and then any thing is easier then to pray , as you may see by iudas , it was easier for him to dispatch himselfe , then to goe and call vpon god ; so it is with men , when they haue excessiue griefe , when their an guish of heart is exceeding great : so that , whether a man hath a cheerefull disposition , or a sad , whether the sadnes bee great or small , still you shall finde a difficultie . if we be idle , & haue nothing to doe , our hearts will be possest with vaine thoughts , and , if we bee full of businesse , that distracts vs also , and indisposeth vs , on the other side : so still there are impediments . but there is one great impediment , among the rest , and most common , which is worldly cares , and worldly-mindednes ; worldly cares hinder spirituall prayer , and spirituall conference , and the holy performance , almost , of euery duty , and therefore , if you finde a difficultie in it , looke narrowly , if that be not the cause . againe , another great cause of this difficultie in prayer , of such backwardnesse to it , of such indisposition to it , is , because we doe not well consider the nature of god , we want faith in his power , and in his prouidence we doe not consider , that he hath that disposing hand , which he hath in euery thing , that belongs to vs , in health , in sicknesse , in pouertie , in riches , in good successe , and ill successe : for , if we did see the prouidence of god , and acknowledge it more ; we should be ready to call vpon him , but this want of faith in his providence , that the lord is not seene in his greatnesse , and in his mightie power , this causeth men to be backward to seeke him , but very forward to seeke to the creatures . when we haue any thing to doe , of any consequence , we are ready to post from this man to that man , and from this meanes to that meanes , but very backward , and negligent to goe to god , in prayer , to haue the thing brought to passe , that wee desire , and this ariseth from want of faith , and from ignorance of god , and our not consideration of him . besides , sathan hinders vs exceedingly in this duty : for he knowes of what moment it is , and of what consequence , and therefore he doth as the aramites did , hee fights not against small nor great , but against the king , he knowes it is this duty which quickens euery grace , it is the greatest enemy , which he hath , and if he can keepe vs from prayer , hee hath the vpper hand of vs , hee hath wrested the weapon out of our hands , hee hath disarmed vs , as it were , and then he may do what he will with vs. likewise the sins we commit , especially grosse sinnes , they are a great hinderance to this duty , and keepe from the spirituall , and cheerefull performance of it : for sinne wounds the conscience , it disioynteth , and dismembers the soule , and a disioynted member , you know , is vnfit to doe any businesse ; yea , when the sinne is healed , and forgiven , yet there is a sorenesse left in the heart , though some assurance of pardon should follow , vpon the commission of a great sin , so that , that is another impediment . i must not stand to reckon vp many , we shall find enough by continuall experience . onely this vse we must make of it , that , if the impediments bee so many , and the difficulties that keepe vs from a constant course in prayer , and from the performance of it to purpose , so great , then we must put on a resolution to breake through all , and lay it , as an inviolable law vpon our selues , that we will not alter . let vs thinke with our selues that the thing is difficult , and will cost all the care , and all the intention that may be ; yea , when thou hast ouercome the difficulties at one time , it may be , the next day , thou shalt meet with nevv conflicts , new distempers , new affections , new strength of lust●… , & a new dis position of mind will be on them , and therefore he that will bee constant in this duty , must put on a strong resolution ; as it was the saying of a holy man , one of the holiest men , that these latter times had , that he never went to pray to god , but he found so many impediments , that except he bound himselfe by an vnalterable resolution , that he resolued not to breake vpon any occasion , he could neuer haue kept a constant course in it , or , if he had , hee should neuer haue kept himselfe from a formall , customary performance of it . but i will adde no more , to presse this vpon you , there hath beene enough said , i beseech you consider it . now that which i promised in the morning to doe , which is , that , that doth exceedingly strengthen vs to the performance of this duty of calling vpon 〈◊〉 , of praying continually ( which we are here commanded to doe ) is to remooue certaine obiections , which are in the mindes of men , that secretly weaken the estimation of this truth , and insensible takes vs off , when we marke them not : for , beloved , when we are so negligent in it , surely there is somethin●… that is the cause of it , and if wee could finde the cause , and remoove it , wee could not spend an houre better . the obiections , that are commonly in the hearts of men , are many , i will name to you but these briefly . first , a man is ready to say , what need i spend so much time , and bee so large in the expression of my wants to god , when he knowes them ? i cannot make them better knowne to him , hee knowes them well enough already , and therfore what needeth it ? to this i answer ( in a word , because it is an obiection that hath not much weight in it ) that it is true ; the lord knowes thy wants , but withall , he will haue thee to know them ; because , otherwise , thou wilt not seeke to him , thou wilt not set a price vpon the things , that hee bestowes on thee , thou wilt not be thankefull to him , when he hath granted them , and therefore you shall finde , our saviour christ vseth this very argument , as a meanes to quicken vs to prayer , saying , your heavenly father knowes what you haue neede of , what then ? shall we not therfore pray ? yes , saith he , therefore pray ye the more earnestly , and the more importunately to him : for since he knowes your wants , he will be more ready to heare your requests . i , but , it will be said againe , that hee doth not only know them , but he also means , & purposeth to bestow them : for hee hath made a promise to vs , and his promise i●… firme , and sure , and god is iust , and ●…ust keepe his promise , and when he hath fully purposed it , what needs so much praying to bring it to passe ? i answer , the promises of god are to bee vnderstood with this secret condition annexed , i will doe such and such a thing for you , if you pray , though it be not expressed : and therefore , we see when god promised things in particular , yet still they prayed , and prayed earnestly . when he promised elish that it should raine , yet , wee see , he prayed and contended much in his prayer , when he made a promise to david , that hee would make him a house , yet you know david went to the house of the lord , and sat before him , and made earnest prayer , as is recorded in the . of sam. so daniel had particular promise , and yet he prayed , and prayed long . the example of our saviour christ is without exception , who had all the promises sure to him , yet , you see , he prayed , yea , he spent whole nights in prayer , and therefore you must so vnderstand it , that though you haue a promise made , though the thing be neuer so sure to you ; yet it is to be vnderstood with that if you call vpon god. and why the lord would haue you doe it . i shewed you many reasons in the morning , wee will adde this to it . what , if the lord will haue thee call vpon him , though hee purpose to doe the thing , even for this end , that thou maist worship him ▪ for , what is it to worship the lord ? you shall finde this vsuall in the old testament , the people ●…owed themselues and worshipped , or , they 〈◊〉 vpon them 〈◊〉 and worshipped . the meaning is this , to worship god is nothing else , but to acknowledge the worthinesse that is in him . as when you doe worship to a man , you doe vse so much outward demeanor & observance to him , as may acknovvledge a vvorth in him aboue another man : outvvard gesture , that is the outward vvorshipping of god , the invvard vvorship is invvardly to acknovvledge his attributes . novv , you shall see , prayer giues an acknowledgment of his attributes most of any thing : for hee that prayes to god , he doth , in so doing , acknowledge his omnipresence , and his omniscience ; that hee heares that , which the idols of the gentils could not doe , that hee knowes the secrets of mens hearts , that neither men , nor angels can doe : againe , it acknowledgeth his almightie power , that hee is able to doe anie thing ; for that is presupposed , when wee come , and seeke to him . againe , it acknowledgeth his mercie , and his goodnes ; that he is not onely able , but exceeding willing to helpe . againe , it acknowledgeth his truth , that as he hath promised , so , i make account , hee will performe it , when i go , and s●…e to him , in a word , all the attributes of god are acknowledged in prayer . therefore therein you worship him in a speciall manner , when you goe , and seek to him , and pray to him , in so doing , you acknowledge him , yea you acknowledge him to be a lord , and a father , as when we see a childe run to a man , and aske him blessing , when we see him ask him foode , and rayment , wee say , surely such a man is his father ; so this very praying to god , is a worshipping of him , because it acknowledgeth his attributes , and his relation to vs , and ours to him . but againe . thirdlie , it will bee obiected , i but , al●…s , what can the endeavours or the prai e●…s of a weake man doe ? can they change the purpose of almightie god , if he doe not intend ●…o doe this thing for ●…oe , shall i hope to alter him ? for answere to this , i say this , in bein ●…e , that when you doe call vpon god , hee is not changed by your prayers , but the change is wrought in you , as wee haue said to you heretofore , when a physiti●… is sought vnto by his patient , the patient desires him earnestl●…e to giue him such a cordiall , and such 〈◊〉 physicke , that is pleasing to him ; the phisition denies him long , yet in the end , he yeelds vnto it . why ? not because there is anie change in the phisitian , but because there is a change in the patient , he is now fitted for this , before hee was not : so then the phisition yeelds now , whereas before he refused , and yet the change is in the patient , and not in the phisitian , and therefore , beloved , when 〈◊〉 about to striue with god in prayer , when you contend , and wrastle with him ( for so we ought to doe ) when you vse manie reasons to perswade him , you alter not him , but your selues 〈◊〉 〈◊〉 those arguments that you vse , are not so much to perswade him to be ●…e you , as to perswade your hearts to more faith , to more loue , to more obedience , to more humilitie , and thankfulnesse , and that indeed is the reason , why prayer prevailes with god , not that the verie sending vp is that , that prevailes with him , but because a faithfull , and a spirituall prayer puts the heart in a better disposition , so that a man is now made readie to receiue a blessing at gods hands , that before hee vvas not . so that , when you thinke you draw god to you , with your arguments , in truth , you draw your selues neerer to him ; as when a man in a ship pluckes a rocke , it seemeth as as if he plucked the rocke neerer to the shippe , when as the shippe is plucked neerer the rocke : so , i say , wee draw our selues neerer to the lord , and when wee draw neerer to the lord , in prayer , and there is a spirituall disposition wrought in our hearts , by the exercise of this dutie , then indeede the lord drawes neere to vs , to send vs helpe , and to grant our requests , that wee put vp to him , and therefore that you should marke by the way , that any prayer , as it hath a higher pitch of holinesse in affection , and as it hath stronger arguments in it ; so it is a better prayer ; not because this prayer shall prevayle with god more , or , that the excellencie of this prayer should moove him , but because this pitch of holie affection , and strength of argument workes vpon your hearts : for the strength of arguments mooues your vnderstanding , and the holinesse of affection puts your will in a frame , and so disposeth your hearts , and fits you as the 〈◊〉 , we spake of before , is 〈◊〉 when the physition is willing to giue the thing hee desired . but the last obiection , which indeed is more then all the rest , is this . a man is ready to say , we see there are many men , that doe not call vpon god , and yet enioy many mercies : it may be , a man can say with himselfe , when he did not vse to pray , hee had health , and sleepe , and protection ? againe , on the other side , he hath prayed for such and such things , and yet they haue not bin granted ? so this obiection hath two parts , that a man hath obtained blessings , without prayer , and againe he hath prayed , and yet hath not obtained the blessings he sought for , at the lords hands . for answer to the first , that men doe obtaine many blessings that doe not pray ( as how many young men are there , and old men too , that haue health , and wealth , and peace , and libertie , and abundance of all things , and yet , eyther they 〈◊〉 not to god , or , if they doe , yet not in a holy and spirituall manner ) and therefore this obiection had need to be answered , and therfore i answer brieflie . first , though they haue these blessings , yet they haue them 〈◊〉 , they haue no promise of them , they cannot build vpon them , whereas they are sure mercies to the righteous man , he can build vpon these blessings : for hee hath a father to goe too , whose loue he knowes , and hee hath sure promises to build on ; the other , though he hath them , yet he is in a slipperie place , when hee inioyes them ; it is an accidentall thing , he hath them from the hand of an enemie , and he knowes not how long he shall enioy them . but i answer again ( which is the chiefe answer to this obiection ) that there is a great deale of difference betweene hauing blessings , through the providence of god , and betweene hauing them from the mercie of god , and by vertue of his promise , and out of his loue to vs in christ iesus . a naturall man may haue many blessings of god , ( so god said that he made ieroboam a king , he gaue him a kingdome , and many such passages we shall find , when men come vniustly to them , as he did to the kingdome , yet god , saith he , did it , that is , it was by his providence ) and yet he hath them not in mercie : for if thou hast these blessings , health , and sleepe , and successe in the enterprises , from day to day , and yet thy hart tells thee within , that thou hast not sought them at the lords hands , as thou oughtest , i say to such a man ( and marke it ) it were better for him that he should want them : for certainely , when hee hath them , in this manner , he hath them without a blessing ; yea he hath them with a curse , and so were better be without them ; as it had been better for ab●b to haue been without his vineyard , and as it had beene better for 〈◊〉 to haue gone without his reward , that hee had of n●●man the 〈◊〉 ( for you know hee had the ●…eprosie with it ) it had beene better for the children of israel to haue gone without their 〈◊〉 : for you know the curse that followed , death wet along with them ; so when a man shal haue peace and prosperiti●… , and abundance of all things , without seeking them at the lords hand●… , from day to day , i say , he were better to haue wanted them : for there goes death together with them . it is said plainely , that case 〈◊〉 the 〈◊〉 ( that is to say ) this very prosperitie , this ●…riuing ( notwithstanding a neglecting of prayer , and of holy duties ) i say , it carries death along with it , as the obtaining of the vineyard , brought death to achab , the getting of the kingdome was the destruction of i●…roboam ; and therefore men haue little cause to comfort themselues with this , that they enioy many blessings , and neuer pray for them . but , to answer this point more fully , i say many blessings are bestowed vpon men , not for their owne sakes , but for the churches sake . a man may haue strength of bodie , hee may haue great gifts of mind , he may haue great successe i●… vsing those gifts , he may bring great enterprizes to passe , so that you may truely say , the hand of god is with him , all this may bee done not for his sake , but for the sake of the church , and glory of god some other way , that hee might doe some service ; as you see , it is plaine lie said of cyrus , isa. . . speaking there of cyrus , saith the lord there , for 〈◊〉 my seruants sake , and for israel mine elect sake i haue called thee by name , and haue giue 〈◊〉 thee this great power , and all this great successe although then thy selfe haue not knowne me . ( marke ) cyrus was a most prosperous man , gods hand was mightie with him , and yet all this was not for his owne sake , but for the churches sake : so you may thinke it is , when men prosper , many times , it is not for their owne sakes , but to fulfill some other end of gods providence , and therefore , marke this and keepe it for a rule , if thou prosper in thy enterprizes , if thou inioy wealth , and peace & aboundance of all things , and know that thou doest not seek to god , from day to day , that thou keepest not thy heart right and strait , and perfect before him , thou doest not call vpon him , in a holie , and spirituall manner , certainely it is for one of those causes , thou hast it without a blessing , and with a curse , thou hast it for other ends , and not for good to thy selfe ; and therfore thou hast it very vncertainelie , it may bee tooke from thee , thou knowest not how soone ; yea , and this thou shalt be sure of , that it shall bee taken from thee then , when , of all other times , it will be vnfittest for thee : as a theefe comes at a time when men least looke for him ; so destruction comes suddenly vpon these men ; god cuts them as a man , when he would haue trees to die , hee lops them in that season , that of all others is the vnfittest , when the sappt is in the tree , when the lopping will cause them to vvither , so the lord vvill strike them in such a season . it is quite contrary with the saints , hee cuts them in due season , he lopps them in due time that they may grow the better for it , it is good for them . but now for the other part of the obiection it may be , many among you now are ready to say , i haue prayed for such and such things , and i haue beene earnest , and yet the lord hath denied me : my beloved , if we can satisfie this obiection , we shall then take this impediment away , that we propound in this obiection , that hath these two parts . therefore to this i answere . first , if thou hast not beene heard in thy prayer , consider , if thou hast not prayed amisse ; it is a common fault among vs , when wee haue spent much time in prayer , & , it may be , we haue spent time in fasting , & praying & the thing is not granted ; we presently lay it vpon the lord , that hee hath not heard , when many times , the cause is our not praying , as we ought , it may be thou hast been very earnest , and therfore thou hopest thou hast done very well : i tell thee , thou maist be very earnest , and importunate with the lord , when it may be no more but a naturall desire , when a man hath neede ●…o bee directed in a difficult case , that much concernes him ; when hee hath neede to bee extricated , and taken out of such a difficultie , and strait , wherein he is involved , when hee hath neede of successe , in such an enterprise , or any thing of that nature ; i say , a man may bee earnest with the lord in such a case , and yet his prayer may bee amisse , it may not be a spirituall prayer , it may not bee an expression of holie desires to the lord ; for they onely prevaile with him , not that the naturall are excluded ( that is not my meaning ) for they may adde vvindes to the sayles , though holinesse may guide the rudder , and keepe the course , and make the sterage , yet naturall desires may make vs more importunate , and may adde much to it : therefore , i say , consider thy prayer . consider againe , when thou hast sought so earnestly to god , whether it be not to bestow it vpō thy lusts , as the apostle speakes , iam. . . when thou hast a businesse to be performed , it may be , thou art earnest vvith god , but hast thou not an eye to thy owne glorie , to thine own praise and credit in it ? when thou wast earnest for health , was it not that thou mightest liue more deliciously ? when thou desirest vvealth , and successe in thine enterprizes , that tend to mend thy state , is it not out of some ambition ? you know , that desire is condemned , if any man will be rich : is it not a desire of greatnesse ? would you not bee somebodie in your place , and set vp your house and family ; such things indeed god bestowes vpon men , but to haue our desires pitched vpon them ; and to pray in that sense for them , is amisse ; and my rule for it is in the first to timothy , the sixt chapter , the ninth verse : if any man will bee rich , &c. that is , when a man desireth excessiuely , when he desireth more then food , and rayment convenient for him ; now the naturall affection is degenerate into a lust : for when anie affection exceedes , it ceaseth to bee an affection , and begins to be a lust , and therfore where it is said , if any man will be rich &c. it is said after , it is a lust . but , you will say , how shall a man know , when he prayeth to bestow that , which he prayeth for , vpon his lusts ? i answer , if a man consult with his owne heart , & deale impartially with himselfe , he may know vvhat his ends are ; but , if you cannot find it out , that way , you may know it by the effect , you may know it by the bills you bring in . what is the expenc●… of the things god hath bestowed on you , when hee hath put a price into your hands ; consider , how you bestow it . if a steward haue a great summe of mony , that his master hath trusted him vvith , and his bills be , that he hath bestowed so much in riot , so much in fine apparrell , &c , but there hath beene but so much bestowed for his masters advantage , it is an argument hee hath spent it ill : so , when we see , there hath been so much health spent , so much time , and so much strength , in following our owne plots , and our owne worldlie businesse , without respect to god , not serving god , and men in our calling , as vvee should doe , and that there hath beene little time bestowed in praier , in reading , in making our hearts perfect with god , in taking paines vvith them , from day to day , i say , if wee looke vpon this bill of expenc●… , and consider how vvee haue bestowed our time , our health , our strength , our wits , from day to day ; and our speech ( for that is one price , that we haue in our hands , by vvhich we may doe good , it is as a bucket by which wee may draw from others , and likewise it is a spring , and fountaine , wherewith we may feede others , with the waters of life ) consider , how wee haue laied out all these things , and by that wee may know , how we are disposed to vse the blessings , we seek for at gods hands , whether we seek them to bestow them vpon our lusts , or to spend those gifts to our masters advantage ; and , if we find we doe it for our owne lusts , in this case , i say to you go and amend your praiers , and god will amend your speeding . wee must doe in this case , as an angler doth , when he hath throwne the bait into the river , if it stay long , and catch nothing , hee takes vp the baite , and amends it , and when hee sees it is well , he then continues , and waites : so we must doe in this case , if thou praie , and praie long , and haue not obtained the thing thou praiest for , looke diligentlie to thy praiers ; see whether they be right or no , if they bee not , amend thy praiers , and god will amend his readinesse to heare thee ; if thou finde , they bee sincere and heartie , mingled with holie desires , and not with carnall , and corrupt affections , then , let the baite lie still , that is , continue to praie , and to vvaite , and the lord vvill come in due time . but this is not all , though that bee one thing , when thou art not heard , consider , if thou hast not praied amisse ; it is a common fault amongst vs , when we succeede not in anie thing , we attribute it to many other things , but not to our remisnesse , and carelesnesse in seeking to god : if a man want sleepe , if he finde sicknesse , and weaknesse , and distemper of body , he thinkes that he hath eaten amisse , and considers not whether he hath prayed amisse ; if a man haue miscarried in his businesse , he begins to thinke , whether hee haue not beene improvident , whether he hath not dealt foolishly ; whether hee hath not omitted such and such meanes , as hee might haue vsed , hee neuer thinkes whether he haue prayed amisse ; and that indeede , is the cause of our miscarrying , and not commonly the thing , which we attribute it vnto : for though god be not the immediat cause , you know hee is the great cause ; there is no ill , that he hath notdone ; and that which moues him is alway grace , and sinne ; that which moues him to doe vs good , is our obedience to him , that which moues him on the contrary , is neglect on our part . but , to answere further , suppose thy prayers bee right , yet , thou must consider this , that , when thou thinkest thou art not heard , thou art oft times deceiued , and therefore , you must rectifie that misconceit . as for example , sometimes , when we would haue the thing in one fashion , god bestowes the same thing vpon vs in another ; and therefore thou maist be deceiued in that : it may be a 〈◊〉 prayes earnestly , that he may haue a strong ●…dy , to do god service withall , it may be , that sicknesse of body makes him doe him better service , because it keepes him in more awe , it weanes him more from the world , and makes him more heauenly minded : you know the case of paul , hee would faine haue had that lust taken away that is spoken of cor. . . and why ? surely the thing hee would haue had , was to haue his heart in a holy , and right frame of grace ; now , though paul had it not that way , that hee looked for it , yet he had it another way , the lord increased in him the grace of humility by it ; hee saw his owne weaknesse , and the power of christ the more ; and when this was discovered vnto him hee was content . it is all one , whether a man bee preserved from the blow of an enemie , or haue a helmet given him to keepe it off ; it may be a man prayes for money , and for estate : if god provide meate and drinke , and cloathes immediately , in stead of this , is it not all one ? it may be another would haue a greater degree of conveniencie , for his dwelling house , and many other things : if god giue him a body able to endure that , which is more course , all is one ; as if hee were provided for more delicately : it is all one , whether a phisitian quench the thirst of his patient by giving him beere , and drinke , that is comfortable vnto him , or by giving him barberries , or somewhat else , that will doe the thing as well . it is all one , whether the lord keepe an enemie from doing vs hurt , 〈◊〉 ●…at hee giues vs a strong helmet , a buckler , to keepe off the iniury from wounding of vs●… i might giue you more instances , though the lord give thee not the thing in the verie manner that thou vvouldest haue it , yet hee vvill doe it in another manner . secondlie , as wee are deceived in the manner , so we are deceiued in the meanes oft-times , in seeking to god. when a man praies , he pitcheth vpon such a particular meanes , and thinkes verily that this is the , way , or none ; it may bee , the lord will finde out another way , that thou diddest neuer dreame of ; paul prayed to haue a prosperous iourney to rome , hee little thought , that when he was bound at ierusalem , and posted vp and downe from one prison to another , god was now sending him to rome , yet he sent him , and sent him verie safe with a great companie attending vpon him , he sent him it may bee in a better manner then hee himselfe would haue gone , and yet it was by such a meanes , as hee could neuer dreame of ; also you know , 〈◊〉 the a●…rian , he had pitched vpon a particular meanes , he thought the prophet would haue surely , come forth and haue laied his hands vpon him , but to goe and wash in 〈◊〉 , he thought his labour al lost , and the request which hee made to the prophet to no purpose ; for it was a thing that hee never thought of , it was a weake and poore meanes that hee made no account of , yet that was the meanes that god ●…ded : so i say , wee o●…t deceiue our selues , ●…itch vpon such particular wayes , and when these faile vs , and when wee haue prayed , that these meanes might be vsed , and god doth not vse them , we thinke presently , we are deceived . ioseph thought verily pharaohs steward should haue beene the meanes to bring the promise to passe , and after that , pharaohs butler , he vsed as a meanes , hee desired him to remember him , & yet all this was not the meanes , but another , which he never thought of , which was a dreame of pharaohs : the like was in the ●…se of mordecai , deliverance came a strange way , a way that mordecai never imagined . abraham thought verily , that ismael had beene the sonne of the promise , but god tells him he was deceived , isaac was the sonne , in whom hee would make good the promise . so the israelites thought that moses should haue delivered them ; that it should haue beene presently true , that the yoake of bondage should haue presently beene taken off from them , but we see , god went another way to worke , he sent moses away , into a farre countrey , and the bondage was exceedingly increased vpon them . so that they thought they were further off now then ever they were before ; but , in truth , they were nearer : for the increase of the bondage , increased pharaohs sinne , and made him ripe for destruction : againe , it increased the peoples humility , it made them to pray harder , and to cry more servently to god for deliverance , and so it made them more fit for it ; and at the last , moses was more fitted to be a deliverer , after hee was so long trained vp , and was so much humbled ; so that when god seemes to goe a cleane contrary way , yet it is the next way , to bring it to passe . 〈◊〉 , it is a common thing with vs , we pitch vpon a certaine particular meanes , we thing such a man must doe it , or such a course must doe it , when the lord intends nothing lesse . and the reason often is , because , if we should haue deliverance , many times , by such meanes , by such men , and by such wayes , we would attribute too much to the meanes : therefore , we see , when 〈◊〉 had a great army , the lord would not doe it , it was too great for him , and therefore we see to what a small number he brought it : so , oft times , men thinke , oh if i had such a mans helpe ▪ or if i had such a meanes , it would doe the thing , it vvould bring the enterprise to passe : when we make too much account of it , the lord , it may be , casts away that , which seemed most probable , and ( even as hee doth most of his workes , as he builds his owne kingdome by the most foolish , and improbable meanes of all other , so ) often hee doth our businesse by such meanes , that we least dreame of : therefore be not discouraged . suppose we pray , that such a great prince should raise the churches , that such a wa●…e , that such an enterprise , and proiect may doe it ; put the case the lord will not doe it so ; are vvee then presently vndone ? and is there no helpe , because such a battaile is overthrowne , because such a king did not succeede , because such a generall had not successe , acc●…ng to our expectation ? it may be , that is not the way , the lord will helpe the church after another manner , that vvee dreame not of ; and so for a mans selfe , hee hath businesse to bee done , or hee is in distresse , and would haue deliverance , and hee thinkes , this is the vvay or none , and therefore hee is earnest to haue it done : novv it is good , in this case , to leaue it to the lord , to make our requests knowne to him ; and , when wee haue done that , to bee no further carefull , but leaue it to the lord , to doe it his owne way : he is skilfull . if you take a skilfull workeman , and say no more to him but thus : sir , i pray you , doe mee such a thing , if it were the bringing of water , or the setting vp of a building , it may bee , hee will goe away to worke , that thou knowest not what it meanes , and yet thou wilt trust him : why then wilt thou not trust god , and suffer him to goe his owne way ? and , when thou art crossed in that thing , wherein , it may be , of all others , thou wouldest not bee crossed , it may bee , it is the best way of all other to bring the thing to passe , that thou desirest . againe , as wee are deceived in the manner , and the meanes , so likewise wee mistake the time : it may bee the lord is willing to doe the thing , but not in that time , that thou wouldest haue him : when a man prayes to bee delivered from such a trouble , and such a distresse , and affliction , hee thinkes the time very long , and saith , he●… is not heard , because hee is not delivered presently ; wee would all haue the smarting plaister presently tooke off : but the lord is wiser then wee , ( as the phisitian knowes what belongs to the patient better then himselfe , ) though hee doe it not presently , yet hee will doe it : therefore say not , thou art not heard , thou must take heede of taking delayes for denialls ; the lord will deferre to doe the thing , yet hee will doe it , and doe it in the best season : for this is a generall rule , gods time is the best time . when thou commest to pray for a thing , thou wouldest haue it done presently , and thou thinkest it is the best time , all the controversie betweene god , and thee is , which is the fittest time to haue it done ; thou thinkest , it may bee , presently ; god , it may bee , will doe it a yeare hence , surely hee is the best chooser , and wee shall finde it so : and therefore bee content to waite his leisure ; hee hath many ends , in deferring it , it may bee , to trie thy faith , ( as hee did the faith of the canaanite ) and therefore hee would not heare ; it may bee to increase thy holinesse , to put thy heart into a better temper , and therefore hee deferres longer : hee meant to doe that for iacob , that hee did , yet he suffered iacob to wrastle all night , and yet he would not doe it , till the instant of the morning appeared : so it was with daniel , the answere went forth when hee began to pray , yet hee would 〈◊〉 him instant , and continue in prayer ; so , i say , the lord hath many ends why hee deferres , let vs bee content to take his owne time . last of all , consider this , when thou seekest to the lord , to haue any thing done , it is possible , that it may crosse some other passage of his providence ; and in this case thou shouldest be content to bee denied . but , you will say , why may not both bee accommodated ? i answere , so they shall , though thou se●… not how ; it is not with god , as it is with man : if a man doe a good turne to one , if two become petitioners , hee must needes doe an ill turne to another , but god composeth all for the best . as for example , david desired much to build a temple , the lord had another end , hee had resolved in his providence , to make salomon the builder of it ; indeede this was much better for david : for what more had david gotten , if hee had done it ? the lord gaue him as full a reward , as if hee had done it : for hee tells him , that for that purpose of building him a house , hee would build him a house : so●… david hath his end , to the full , though salomon built the temple . so for israel , the lord kept the canaanites among them , but it was for their profit : there are some passages of gods providence , that if wee knew , wee would yeeld to this , that it were better , that it should bee so , then otherwise , and therefore it is better , in some case , that wee should bee denied . ' and so i conclude for this time . finis the third sermon . . thes . . . pray continually . novv vvee proceede to that vvhich remaines , something more vvee might adde , for the ansvvering of this , for the time of gods granting our petitions , and for the measure , vvee touched it the last day a little . for the time , wee are deceived ; in that vvee thinke , vvhen god deferrs , he denies ; for many times god deferrs for speciall reasons , and yet he grants the request , in the fittest time for vs , as the phisitian knovveth the fittest time to giue the patient phisick of one kinde or another ; and in this wee must yeeld to god ; as hee doth all his workes in the fittest time , so he grants our petitions in the fittest time ; there is an appointed time for any deliverance to be granted , for any blessing , for any comfort , that wee neede , and haue at his hands . now , if our selues were iudges , wee would haue things done for vs in the most convenient time , we would haue the smarting plaister pulled off , before the wound bee healed , whereas it is i●… best for vs to haue it kept on : bel●…ved , you shall finde , that god divides betweene sathan , and vs , in this case , as we see rev. . . sathan shall cast some of you into prison , and you shall be there for ten dayes : it was not so long as sathan would haue had it , it may be , he would haue had it ten and ten too ; nor againe , it was not so short , as they would haue had it , but god sets downe the time betweene them both , and therefore we must rest vpon him , and thinke that many times there is great reason , why we should be deferred when wee aske things at his hands , and you shall finde hee deferres for one of these causes , for the most part , sometimes , for the tryall of our faith ; as , wee see , he deferred to grant to the woman of canaan , although he did meane to grant her request , yet he deferred long , that hee might put her to the triall ; and , you see , shee was no looser by it , but when she held out in her prayers , she had her request granted to the full . sometimes , he deferres to grant it , that wee may be more humbled : as you know , paul prayed earnestly , but god tolde him , that he would deferre him , because he needed more humility : so he deferred to grant the request , that the men of beniamin put vp to him , when the cause was iust , and god intended to helpe them , yet they fell before their enemies twice , though they fa●…ed , and prayed , his end was , as we see in the text , that they might be more humbled , that their hearts might be more broken , that they might be more fitted to receiue it . againe , sometimes god deferrs , that we might bee more able to vse those blessings that hee meanes to bestow vpon vs : so hee deferred to raise ioseph to preferment : so he deferred to bring david to the kingdome , that those afflictions that they indured might the better fit them to enioy so great prosperity , as he had provided for them afterwards . and lastly , he deferrs that he might set a higher price vpon his blessings , that hee might inhaunce the price of them ; as the fisher drawes away the bait , that the fish might follow it the more ; so god withholds blessings , that we might haue a greater edge set vpon our desires , that we might pray harder for them , that we might prize them more , when wee haue obtained them . now , as he doth thus for the time , and as we are often deceived in the time , in taking delayes for denialls ; so likewise wee are often deceived in the measure ; many times god grants the things that wee would haue , but , because wee haue not so large a measure as we expect ; therefore we thinke we haue not it at all , and that the lord hath denied vs our prayers , when indeede he hath not : for a lesser measure , many times , may serue as well as a greater ; as god saith to paul , my grace is sufficient for thee ; though the temptation doe abide vpon vs , if there be sufficient grace to keepe vs in a continuall conflict , and warre against it , if there be sufficient grace to obtaine pardon , to vphold , and to comfort vs in it , it is sufficient , it may bring vs to heaven , we haue a deliverance from it , even when wee seeme not to be delivered ; though we haue not so full a victory , as we would haue , yet that grace may be sufficient . you shall see this almost in all the things we haue occasion to request , at gods hands , that a lesser measure may serue as well as a greater . take it first in outward things . a little wealth may serue , as well as great revenues : as in psal. . . a little that the righteous hath is as much as great revenues to the wicked ; because a little , when god shall fill it with his blessings , it shall serue the turne as well ; but , if a man hath great revenues , and god blowes vpon them , and leaues an emptinesse in them ; if a man haue great revenues , if he haue great outward comforts , yet , if there be an emptinesse , if there be a vanity in them , if they be as the husk , without the graine , as the shell , without the kernell , as they are often ; though there be a great bulke , and they seeme very fit to comfort vs , yet they will doe vs little good ; whereas a little , on the other side , will doe much good : for in this case it is as it was with manna , those that had little , yet they had sufficient , and those that gathered over , yet they had never a whit ●…he more , that is , for their vse and comfort ; you know , the little , that daniel had , it nourished , and strengthened him , as much as the great portion of the kings meat , that others had ; and therefore a little , in this kinde , may serue as well as much . and so likewise , a little grace may be so vsed , and improved , that it may inable you to doe much , it may preserue you from sinning against god , as well as a great measure : for the confirmation of this looke to rev. . . which is a notable place for this purpose , it is said there to the church of philladelphia , thou hast a little strength , they had but a little strength , and yet you see there what that little strength did : thou hast but a little strength , and yet thou hast kept my word , and hast not denied my name : there were but two things for them to doe , to keepe his word , and to be kept from running out to the denial of his name , and other sinnes : now the little strength they had , was sufficient for these ends : so that , we see , hee findes no fault with that church ; other churches , that had more strength , it may bee , they fell into greater sinne●… : but this is a rule which is true , you will finde it true in all observation , through the scriptures , that , sometimes , those that haue great grace , yet they may fall into great sinnes , that they may be subiect to some strong prevailing lust ; as david , you know , had great grace , and yet , we see , hee was subiect to great sinnes together with it . and againe , a man may haue but a little grace , and yet that little grace may bee so ordered , and husbanded , and improved , that that little grace may keepe him from sinne , more then the other : this must bee warily vnderstood , not but that great grace enables a man to doe greater workes , then the other ; it enables a man , in the ordinary course , to resist greater temptations , more then lesse grace , but yet , ( i say for our comfort , that ) though a man haue but a little strength , yet , a●… it is said there in the same place , rev. . in that little strength , i haue set a doore open to thee , it opened the doore of heaven wide enough , so that no man could shut it . and as we say for grace , so like wise for gifts , smaller gifts , meaner gifts may serue the turne , many times , as well as greater gifts : for , you know , a little finger , a small hand may serue to thread a needle , as well as a greater , and , it may be , will doe it better ; for , in the church there are varieties of operations , and variety of functions , and meaner gifts may serue for the discharge of some operations , of some services for the church , as well as greater . and therefore , as there are variety of functions , so there are variety of members , some stronger , some weaker , and the weaker may serue , in some cases , as well as the stronger ; a little barke may doe better in a small river , then a greater ship ; so a man that hath but meane gifts may serue meane capacities , as well as greater , and better : and therefore thinke not that things are denied . when the thing is granted , not in such a measure . and lastly , to bee faithfull in a little gift will bring as great a reward , as to be faithfull in greater : thou hast beene faithfull in little , may make a man ruler over much , and may bring a great increase of the talents after . therefore let not a man be discouraged , if he haue not so great a measure as others haue : so likewise if a man desire patience , and strength to goe through all variety of conditions , through all the troubles hee meetes with : sometimes the lord layes a great burthen . vpon a mans shoulders , and giues him great strength to beare it ; sometimes againe he giues but a little strength , but then hee proportions the burthen to it ; and is it not all one , whether the burthen be great , and the strength answerable , or the burthen be lesse , and the strength little ? sometimes he takes away calamity , sometimes he layes it vpon a man , and giues him as much strength as will beare it , and that is as good , as if it were removed ; else , what is the meaning of that , you shall haue an hundred fold with persecution , but that you shall haue so much ioy , and strength in persecution , that it shall be all one as if you wanted it ? so we see heb. . . when christ prayed for deliverance , in that great houre of triall , the text saith , he was heard in the things hee feared , and yet , we see , the cup did not passe from him , because hee was strengthened to beare it , and so it is in this case ; and so much shall serue for a full answere to that , that we be not mistaken in iudging our prayers not to be heard when they are heard . and now , beloved , what remaines , but that we set out selues to the duty , to doe that we are exhorted vnto here , namely , to pray continually , that is , to pray very much , to keepe , at least , a constant course in it ; for , if we doe neglect it , we doe but ●…ob god of his mercies , wee take them without his leaue . againe , we are guilty of the sin of vnthankfulnesse : for we ought to giue thankes in all things : againe , we neglect his worship ; for you know prayer is a part of his worship , and the neglect of it from day to day , or at any time , when we omit it , is a neglect of that worship , and seruice we owe vnto him . againe , we suffer sin ●…o lie vnforgiven , which is very dangerous , we depriue our selues o●… blessings , and bring a curse vpon our selues , and we suffer our hearts to grow hard , and to be distempered : for , from our neglect of prayer comes that deadnesse of spirit , that worldly-mindednesse , and vnapt●…esse to pray , to heare the word , and ●…o keepe the sabboth ; what else is the reason of it , why those that haue bee me forward , and zealous professours , in former times , haue lost their light , and are fallen from their place ; i say what is the reason of it , when they were sometime servent in spirit serving the lord ? that fire was not kept aliue with the fuell of prayer ; and when they declined from that pitch , from that degree of faith , which they had obtained , you shall finde it commonly to arise from remisnesse in this duty : therefore we say to such , repent and amend , and doe your first workes ; that is , vse your former diligence , renew that , and that will renew grace , and strength againe : therefore take heede of being negligent , and remisse in this duty . we haue great cause to be incouraged to it , for there is not a faithfull prayer that wee make shal be lost , but they come vp into remembrance ; and therefore you must consider with your selues , not onely what you doe for the present , but what stock of prayers you haue layed vp ; you know a man may haue much , in bils , and bonds , as well as in present money ; so there is a certaine stocke of prayer , a certaine treasure layed vp , that shall not be forgotten . the husbandman lookes not onely vpon the graine that hee hath in his garner , but he lookes vpon that which is sowne , though it be out of his hands , yea he reckons that the better of the two ; so those prayers that haue beene sowed , it may be , many yeares agoe , are such as will bring in a sure increase : therefore let vs be exhorted to be constant in this duty , to be frequent therein , to continue in it , watching thereto with perseverance . and now we haue dispatched this , wee will come to answere some cases of conscience that fall out in the performance of this duty , which are divers . first , this is one ; what shall a man iudge of his prayers , when they are accompanied with wandring thoughts , whether those prayers are such as god wholly refuseth , or what he is to doe in such a case , when he is subiect to wandring thoughts , to vanity of minde , and distemper in the performance of that duty ? to this i answere , that wee must distinguish of the cause whence these wandring thoughts a rise . sometimetimes they arise , not so much from our owne neglect , as from weaknesse , from temptation : and in such a case , god layes them not so much to our charge : as , for example , one that aymes at a marke , and doth his best to hit the marke , yet , if hee hath a hand , or an arme , that hath the palsey in it , or if one iogg him while he is about it , the fault was not so much in him , it was not want of good will to doe it , nor want of diligence ; but , either it is his weaknesse , or it is an impediment cast in by another : so it is in this case , this wandring of minde proceeds from a naturall infirmity , and imbecillity that hangs vpon the nature of man , which is not so able to keepe it selfe close to such a spirituall businesse ; and thy god considers : for he is wise , and kno●…es that we are but flesh . when a weake servant goes about a businesse , though hee doe it not so well as a stronger , yet a man is wise to consider , that the servant is but weake : the lord considers the naturall weaknesse that we are subiect vnto ; and he deales mercifully with vs , in such a case : for herein a man is as one that hath a bow in his hand , but he hath a palsey arme , and therefore he cannot keep it steddy , though he haue a min●… to doe it . but the other case is , when he is iogged in his shooting by another , that is , when sathan interrupts him , when he is diligent to hinder him in such a dutie ; in this case , god chargeth it not vpō him , and doth not cast vs off , nor reiect our pray ers , because of that : but , on the other side , when this wandring of minde shall rise from meere negligence , on our part , from profanesse , from want of reverence , because we doe not intend holy duties as we ought , we come not to them with that conscionablenesse , with that carefulnesse as we should doe ; in this case now , it is a great sinne , this moues the lord to anger , when we performe the duty in that manner , when we doe not so much as set our selues about it with our strength , but suffer our mindes to wander without any resistance . or secondly , when we our selues be the cause of it by admitting of loose thoughts , by suffering our selues to be worldly minded , by suffering an indisposition to grow vpon vs , and not labouring to resist it , and cast it off againe . you know , when an instrument is out of tune , if the lesson be never so good , that is played vpon it , yet it is vnpleasant because the instrument is out of tune ; and whose fault is that ? so , when thou commest to god , and sufferest thy heart to be distempered before and doest not looke to keepe it in order ; that i●… thy sinno , as well as thy profanes , and neglect in the very time of the performance : and , by this you may 〈◊〉 , how to iudge of wandring thoughts in the performance of this duty , and likewise you may see how to prevent them : the way to prevent them , is to keepe our hearts in tune before , to haue them ready , as , the wise man hath his heart at his right hand , that is , he hath it ready when he hath it to vse . when a man is to vse his horse , he doth not suffer him to runne vp and downe in the pastures wildly , but will haue him vnder bridle ; so we should keepe our hearts in frame , that they may be ready to doe vs service in such a holy dutie , when wee haue neede of them . secondly , we must be diligent , when we come to performe the duty , that , though our mindes doe wander , yet we may be ready to recall them presently , to set our selues to it with all diligence : so much for answering of this first case . the second case is , what a man is to doe , when hee findes a great indisposition to prayer , such a dulnesse , and deadnesse in him , that hee knowes not how to goe about the duty , and hee thinkes , if hee doe it , it were as good bee vndone . to this i answere briefly , that in all such cases , a man is bound notwithstanding to performe it , let his heart bee never so much out of temper , let there be never so great a dulnesse , and deadnesse of spirit vpon him , yet hee is bound to doe it . but you wil say , why , but i am altogether vnfit . i answere , that a man by setting himselfe vpon the worke , shall gather a fitnesse , though he were vnfit at the first : you know , members , that are benummed , yet by vsing them , they get life , and heate , and come , in the end , to bee nimble enough ; so it is with the heart , in this case , when it is benummed , the very vsing of it makes it fit for the duty : you know , wood , though it bee greene , yet , if it be long blowed , at the length , it will be dry , and take fire ; so it is with the heart , a man may be long about getting it on the wing , yet , with much adoe , he may doe it , and therefore he ought to doe this duty in such a case ; yea , so much the rather , because there is never more neede of calling vpon god , then at such a time : for then a man lyes most exposed to temptation , then , if any sinne come , he is ready to bee overtaken with it , he is vnfit for any thing ; and therefore , if ever he haue neede to call vpon god it is at that time . but you will say , it may be , god will not accept it ? i answere briefly , if a mans heart be so indisposed , that , when he hath done all he can , yet hee can get no life , hee can get no heate in the performance of such a duty , yet god may accept that prayer , as well as that which is most servent : and that you may vnderstand this aright , you must take it with this distinction : this dulnesse , and deadnesse in prayer , it comes from one of these two causes . one is , when god withdrawes his owne spirit , that is , withdrawes not his spirit altogether ; ( for there may be a helpe , when we perceiue it not ) , but when hee withdrawes the liuelinesse , and quicknesse of his spirit , and in this case , if wee doe our dutie , if wee doe the best wee can , the lord doth accept it , though hee hath not vouchsafed such inlargement of our hearts , though hee haue not powred out his spirit vpon vs , in the performance of the dutie , as at other times , but he giues a secret helpe , that perhaps we feele not , nor perhaps is so great as at other times ; yet i say , when it ariseth from his owne withdrawing of that fitnesse , & we are not negligent , but we doe our best , in this case , god accepts the will for the 〈◊〉 , as wee haue often said to you : that rule alway holds good , when the impediment is such as we cannot remoue , when the dulnesse of spirit is such as it is not in our power to remoue , when wee haue vsed our vtmost diligence , in that case it is no hindrance : and therefore it is a great comfort vnto vs , that we haue vsed our diligence in this duty , when we haue vsed our best to quicken our hearts , though it be not done , yet god accepts our prayers , as well as if they were performed in a more liuely and fervent manner . the next case is what a man is to doe after ▪ he hath committed some great sinne , after he hath wounded his conscience , whether then , not withstanding , he must come , & keep his constāt course in prayer , morning , & evening , whether he shall be so bold , as to come into gods presence afte●… he hath so exceedingly offended him . to this i answere , that a man is bound , ( notwithstanding any sinne that he hath committed , be it what it will be ) to keepe his course constantly in prayer , and not to omit it , not to keepe off , not to deferre it . and my ground for it is , because this is a duty , it is a charge that god hath layed vpon all , to pray continually ; that is , at the least twice a day , as we shewed before , to keepe a constant course in it : now , it is certaine , our failing in one thing , must not excuse vs in another . when the dute lyes on vs , wee haue no dispensation to be negligent in it ; and therefore we are bound to doe it . againe , consider this , that a particular offence doth not offend so much , as if we grow strangers to god : as if we grow to a generall rebellion against him . as , put the case , a childe commits a great offence against his father , yet , if hee runne away from his fathers house , and grow a stranger to him , that is more then the particular offence : for a generall rebellion must needs be more then the particular , and to giue over calling vpon god , to breake off that course , to grow a stranger to him , to runne away from his house , and ( as it were ) to be ready to giue over all his ordinances , & a constant course of obedience to him , this is a generall rebellion , & is worse then the particular ; yea such carriage , after sin committed , moues god to anger more then the sin it selfe ; as , many times , the contemptuous , negligent , rebellious carriage , after an offence , moues a mast●…r , a husband , or a parent more , then the particular failing though it were exceeding great . besides , consider , when a man commits a great finne , he makes a great gap in his conscience , he makes a great breach there , and will you haue that breach lye open ? is not that very dangerous ? is not that the way to bring in more ●…in , and to suffer those good things that are in the heart to steale out ? i will giue you but one instance for this : you see , st. peter , when he had committed a great sinne , in denying his master , and forswearing of him too , yet , because he came in presently , and repented , and sought pardon , ( as you know hee did ) you see , hee was preserved from running into further arrerages : for hee made vp the gappe , hee made vp the breach . we see , on the other side , when david had committed that sinne with batb●…eba , and did not come vnto god , as he should haue done , to keepe his constant course in sacrificing vnto him , in repenting , and renewing his repentance , and praying to him , you know , how many sinnes he fell into : and likewise , that was the case of salomon , you know , to what a height hee grew , by not comming vnto god , at his first failing : and therefore , i say , there is reason , that wee should doe it , though the sinne bee great , wee ought to come in , and to keepe our course constantly . but may i not stay till i bee more fitted , till my heart bee more softened , and more humbled ? beloved , to st●…y in this case is dangero●… ; for the heart commonly growes more hard in continuance ; the conscience is more tender , immediately after the sinne is committed , then it is afterwards ; and when thou stayest for more humility , thou findest lesse ; and therefore , while the wound is greene , and when the fire hath taken newly holde , it is then best to quench it , before the wound be festered , before it hath continued long ; for the heart will grow worse , and worse , as it is heb : . . take heede that you be not hardened through the deceitfulnesse of sinne ; the meaning is this , when thou committest a sinne , you thinke , if you stay a weeke , or a fortnight , or a moneth , you shall come in as well as at the first ; no , saith the apostle , while it is to day , come in , that is , doe it presently , for sinne will deceiue you , it will harden your heart before you bee aware , it will make a distance betweene god , and you , it will take you off from him , it will leade you further on ; and therefore take heede , that your hearts bee not hardened through the deceitfulnesse of sinne , that sinne doe not deceiue you , and it will doe it before you thinke of it : and therefore in this case you should doe as you doe with waters , when waters breake out a little , it is best to stop them presently ; if you suffer them , they will make the breach greater , till at length , you be vnable to stop them ; so in this case , when you have committed a great sin , come in speedily . but you will say , what shall a man come into gods presence , who is most holy , after he hath defiled himselfe with some great sinne , is not this an vnreuerent thing ? i answer briefly , it is very true , if thou be bolde to come into gods presence with the same d●…sposition , wherewith the sinne was committed , with a minde so fashioned , and so framed , in that case thou doest exceedingly provoke him , this is a very high degree of pro●…unesse : and therefore , when we say , thou must come in , and keepe a constant course in prayer notwithstanding , the meaning is , you must come in with a disposition turned aside from your sinnes , and brought home to god , with a minde to abhorre that which is evill , and to cleaue to that which is good ; there must bee this conversation of the minde to him , thou must not come in with the same disposition , that must be altered . so much shall serue sor the answere to this case . another case is whether wee may vse a set forme of prayer ? and likewise whether it bee sufficient ? i need not say much to you ; for i thinke there is none here that doubt of it , but that a set forme of prayer may be vsed : you know , christ prescribed a forme , you know , there were certaine psalmes that were prayers that were vsed constantly ; and therefore there is no doubt but that ▪ a set for me may be vsed , wee haue that example for it : and in the church , at all times , in the primatiue times of the church , and all along to the beginning of the reformed ti●…es , to luther , and calvins 〈◊〉 , ●…till , in all times , the church had set formes they vsed , and i know no obiection against it of weight . one maine obiection is this : that in stinted prayer the spirit is streightned , when a man is tyed to a forme , then he shall haue his spirit , as it were , bounden , and limited , that he cannot goe beyond that , which is prescribed ; and therefore , say they , it is reason a man should be left to more libertie , ( as he is in conceived prayers ) and not tyed to a strict forme ? to this i answere , even those men , that are against this , and that vse this reason , they doe the same thing daily in the congregation : for when another prayes , that is a set forme to him , that heares it , i say , it is a forme to him : for put that case , that he that is a hearer , that heares another pray , suppose that his spirit bee more inlarged , it is a straightning to him , hee hath no libertie to goe out : he is bound to keepe his minde intent vpon it ; and therefore , if that were a sufficient reason , that a man might not vse a set forme , because the spirit is streightned , a man should not heare another pray , ( though it be a conceived prayer ) because , in that case , his spirit is limited , it may be , the hearer hath a larger heart , a great deale , then he that speakes and prayes ; so that there is a bounding , and streightning , and a limiting of the spirit . and therefore that reason cannot be good . againe , i answere , though the spirit bee limited , at that time , yet he ha●…h a libertie , at other times , to pray as freely a●… hee will in private ; and there●…ore he is not so tied , but , though , at that time , he be , yet it is no generall tie ; at another time , or immediately after , he may be as free as he will in secret . aga●…ne , i answere , it is not a tye , and a restraint of the spirit , because there is a tye of words ; for the largenesse of the heart stands not so muc●… in the multitude and variety of expressions , as in the extent of the affection : now then the heart may be very large , for all that ; though he be tyed in words , yet there is not a tye vpon the affection , that may be extended more , in putting vp the same petition , when another mans is more streightened ; therefore there i●… no tye , and limit vpon that . and this is enough to satisfie that , that a set for me of prayer must be vsed . but now , if you aske ; whether that be sufficient ? whether a man may thinke , if hee haue beene present at publique prayer , ( which is a commendable thing to vse it constantly ) i say , whether that be sufficient ? my beloved , this is a matter of some moment , to consider what we ought to doe in this case ; for we may be deceived in it , and i answer plainly , it is not sufficient : a man that i●… diligent in publique prayers , that keeps them morning and evening ; if he thinkes now hee hath discharged his duty , he is in a very great error : and this is the reason , because they are not sufficient . indeed , they are to be vsed ; for god is worshipped in them , and it is a more publ●…que worship ; and when god is honoured before many , as a man , when there are many spectators , more honour is done to him , it is a greater honour ; so it is when men ioyne in this worship . and many other reasons there be , but that is not the thing , i am now vpon , to commend it to you ; but , i say , it is not sufficient , although it ought to bee done , because there are many particular sinnes , which cannot be confessed in publique prayer , there are many particular wants , which in publique prayer you cannot vnfold , and open , and expresse vnto the lord. againe , the end of a set forme of prayer is to be a helpe for the private , ( for the publique it is another case ) a helpe that one may vse that is yet exceeding weake : a childe , that cannot goe , may haue such a proppe , but we must not alway bee children , we must not alway vse that helpe . besides , we must consider this , that there is no man , that hath any worke of grace in his heart , but he is inabled in some measure to pray , without a set forme of prayer , hee is able to expresse his desires to god in private , one way , or another : there was never any man , in any extreame want , but he knew how to expresse himselfe , where he had libertie to speake : so it is in this case . besides , the spirit of a man hath greater libertie in private ; there a man may powre forth his soule to the lord , as ha●…a saith , sam. . which in publique , he cannot doe freely : there are many particular mercies , which he hath cause to be thankfull to god for . besides , there is a particular paines that a man is to take with his heart , from day to day , which , in the publike common petitions , he is not able to doe : for , beloved , know this , that the prayer , that is required from day to day , is not so much the performance of the dutie , the doing of the taske , but the end is to keepe the heart in order ; for , if sinfull lust grow vpon it , and 〈◊〉 , and worldly mindednesse , the end of this duty is to worke them out againe , to renew repentance againe ; and , when there is a forgetfulnesse of the covenant , when grace growes weake , when good desires begin to languish , to renew , and recover them , to put fewell to them : and this is not done by the performance of the publ●…ke onely ; and therefore , i say , though you performe it in your families , and meete in the congregation , you must not thinke that this is enough , you are bound to a private performance of this duty . againe , this is another case , what a man is to doe in the private performance of this duty , whether he be bound alwayes to vse his voice ? whether he be bound alwayes to vse such a kinde of gesture ? i answer this briefly , ( for there is no great difficulty in these things , and therefore i p●…sse them over ) for the gesture in publike , there is more heede to be taken of that ; because it is a publike and open worship of god ; and therefore in publike the g●…ture is alway to be reverent . you know how often it is repeated , ( in the olde testament especially ) that they bowed downe , and worshipped still , christ looked vp to heaven , paul kneeled downe , and the rest with him , and prayed ; and many such like expressions you haue mentioned in the scriptures : where you haue prayer mentioned in publike , still you shall finde an expression of some reverend gesture , and when we appeare before the lord in the publike performance of this dutie , especiall care must bee taken hereunto in the private , the case is different ; there variety of gestures may be vsed . i doe not see , but all variety of gestures may be vsed ; there are many examples for walking , and lying , and sitting ; onely this is to be taken heede to , that , even in private , as farre as may be , the gesture be such , as may both expresse the inward reverence in the heart , and of the outward man ; but there i●… a libertie in that : i thinke this is the best rule in private , that the gesture bee vsed , that doth most quicken , and doth helpe the duty most . some gesture may bring a dulnesse , and in disposition , when another may quicken the body , and make it more ●…it for prayer : sometimes lying is inconvenient , and sometimes more convenient ; and therefore , in this case , the best rule is , to vse that ge●…ure , which quickens most , which helpes most the duty : some gesture may breede a wearinesse in the body , some may breede a dulnesse , some are painfull to the body , all this is a hindrance to the duty , when the change of it may quicken and helpe . now for the voice , i say , for that ( as for the sture ) it is not simply required : for god is a spirit , and he will be worshipped in spirit : men , that haue eares , and bodies , they must haue men speak to them , but god , that is a spirit , delights in that , which is like himselfe ; and therefore all his eye is vpon the inward behaviour of the spirit . besides , the spirit may speake to god , when the voice doth not ; as , you know , the angels speake to god , and they speake one to another . the schoolemen haue great disputes about the speech of angels , but this they agree in , that one angel speakes to another after this manner ; when any one hath a conceit , in his minde , of any thing , with a will that another should vnderstand it , and that god should vnderstand it , that is enough for the expression of it ; so it is with the spirit of a man , when he hath such a petition in his heart , in his minde , and there is a desire in his will , that god should vnderstand that petition ; that is an offering it vp to the lord , it is as true a speaking to the lord , as when you deliver it by an outward voice : for the spirit agrees with the angels ; as it is a speech , and as they speake one to another , and to the lord ; so doth the spirit of man ; though , indeede , the tongue be to be vsed , as it is iam. . . there with blesse 〈◊〉 god ; and therewith should we pray among others , and before others ; and speake before others : but when there is any cause to vse the voice , in private , it is this , as farre as it may quicken the heart , ( as i said of gesture ) and as farre as thereby wee may keepe our thoughts from wandring . if the voice were not vsed , perhaps , thoughts would be subiect to more wandring , and we should not be ready to take notice of them ; but they would slip before we are aware ; & therfore , when the voice is vsed , it must be to keepe in the thoughts . in some cases , to omit the voice , is more convenient when it may draw any other inconvenience , but that is left to every mans particular case ; as 〈◊〉 shall finde the vse of it to ●…inder him , or further him . and so much shall serue for this case . finis the fovrth sermon . . thrs . . . pray continually . another case of conscience ( in the businesse of prayer , is ) wha●… a man is to doe , when hee is in streight of time ; by reason of som●… w●…ighty b●…nesse , that requires a 〈◊〉 and sudden dispatch , and giues him not the leisure and liberty , that otherwise he might haue had ? to this i answer , you shall find , that i●… scriptures , the prayers of saints haue beene sometimes larger , and sometimes shorter . our saviour christ , you know , sometimes spent a whole night in prayer ; surely he did not take so much time alwayes , and , no doubt , wee haue libertie sometimes to be larger , sometimes shorter , according as our occasions will permit . but yet this you must remember , that though the businesse be great , yet that businesse , that concernes the salvation of ou●… soules , and the worship of god , is greater : and therefore , except it bee a true strait , this is still to be preferred ; for it is a businesse of greater moment ; and therefore you must giue a iust weight to your businesse , and not to suffer every small businesse that ▪ comes in to thrust out this dutie : for here you keepe not the due proportion , but neglect the greater , and take the lesse . besides , doe you not say , when you haue great businesse in hand , that a man must haue a dining time , and a sleeping time , & c ? why may wee not say as wel●… ? a man must haue a praying time ; is it not as necessary ? you know what iob saith ▪ you know the course that ●…e kept in reading the word , ( for that is cleerely meant in that place ) it was more precious ●…o him then his appointed food : that is , he had rather omit his vsual●… meale●… , ( for that he meanes by his appointed food ) then to omit a constant course in performing those holy duties : therefore , i say , it ought carefully to be tooke heede of , that we omit it not , except it be a very great streight ; if it be , we may be short in it , ●…od tyes vs not so exactly : you see therein are not rules set downe in the scriptures , wherein we are tyed precisely to such an houre , to such a time , but god , in mercie , and in wisedome , hath left it to our liberty : onely , you see , this is the command , pray continually , doe it exceeding much , at the least , keepe a constant course in it , as wee heard before , but you may bee shorter in it . now let these foure cautions be observed . first , take heede that this straightning come not from your ill husbandry , that is , from your ill husbanding of time ; for , if a man were carefull to redeeme time before , it may be , he neede not be put to such a strait , as he is at that time , when he is to performe this duty : suppose you haue a iourney to goe , that requires so much time , and you must be gone early , you may so husband the time before , that you may get time for your iourney . and for the performance of this duty , and so for other businesse , as i said in the morning , when you should sequester your selues to performe this duty of prayer , take heed that you be good steward of your time , that you husband it well . and likewise , this is another part of husbanding your time , that you let not that , which is very pretious , goe for things of small moment , for that is ill husbandry . you should redeeme the time , and buy it with the losse of something . you haue time to bestow in the waighty businesse of your calling , in things that belong to the good of man , much more should you in this that belongs to the worship of god : and therefore , if it may be , redeeme it with some losse ; so you ought to husband it , otherwise you redeeme not time as you ought . this is the first caution that ought to be observed , to husband and redeeme the time well . the second is , if we bee straitned at any time , recompence it an another time : for if it be not a feigned excuse and pretence , if you be straitned , when you haue libertie , you will bee carefull to spend mo●e time in it ; by that you shall know your sinceritie in it , that it is true , and that it is not an excuse , and a putting off . moreover , another caution to be observed is , that you take not too much businesse vpon you : if you be straitned with businesse , and therefore cannot be so large in the performance of this duty , as otherwise you would , if you take not too much vpon you , your selues are the cause of it : and therefore , he that takes lesse , he that spends more time in the things that belong to salvation , he hath made the better choise ; as mary made a better choise then martha , though her imployment were good . likewise , as you must not pester your selues with too much businesse , so likewise you must take care , that your mindes be not too much intent vpon them ; for too much intention of mind vpon businesse , causeth distraction in prayer , and causeth vs post over over the dutie , as well as too much businesse : when a mans minde shootes it selfe too farre in businesse , when it is too much occupied about it , when it is too much intent , when the soule cleaues too fast vpon the busines , and cannot loose it selfe to the performance of spirituall duties , which require freedome . the last caution is , that the strait rise not from diffidence in god , and confidence in the vse of the meanes ; for , it falls out oft times when wee haue businesse of moment in hand , there is a turning , and posting from one creature to another , from the vse of one meanes to another , that we cannot get time in prayer , not so much for want of time simply , but because we minde the meanes too much , we intend them too much , we doe not trust god enough with the businesse , if wee did , wee might spend lesse time in them , and more in seeking to him . so much for that case . another case of conscience in this businesse of calling vpon god is , what a man is to doe for the vse of the meanes , for when we are bid to pray and seeke to god , that is the ordinarie question ; but may wee not vse the meanes too ? to this i answere , that prayer is so farre from excluding the meanes , that it includes them ; for , if the desire be servent , when we desire any things at gods hands , it will make vs diligent in the vse of the meanes , to vse a convenient diligence ; as it will make you earnest in seeking to god , and in putting vp your requests to him : for , if a man shall pray , and bee negligent in the vse of the meanes , i will be bolde to say it , it is but like the desire of the sluggard , that is a languishing , ●…ting desire : he desires , but his soule hath nothing ; hee desires , but hee putts his hand into his bosome ; the desires , which you expresse , when you pray , they are not servent , they are not earnest , if you bee remisse in the vse of the meanes . hee that desires grace , desires strength , against sinfull lusts , and temptations , and yet is remisse in the vse of the meanes , by which grace should be increased , and strength gained , to resist those corruptions , and temptations ; certainly those desires are but vaine desires . besides , it is an an argument that wee trust not in god , that wee make not accompt of our prayers , except wee bee diligent in the vse of the meanes ; therefore wee are farre from excluding them : for , if you seeke to god , and trust to your prayers , and thinke that they will prevaile with him , it will worke this effect , that you will bee carefull to vse such meanes , as god hath ordeined to bring the thing to passe . even as , if a man seeke to a phisitian , to such a phisitian , that hee trust ▪ to , into whose hands hee would put his life ; when this phisitian prescribes such a course , such a dyet , and such a thing to bee taken at such a time , the more hee rests vpon the phisitian , the more carefull hee will bee to obserue his prescription , and rules : and so , in this case , the more you rest on god , the more carefull you will be to vse such meanes , as hee hath appointed , when hee hath said , these , and these meanes are to bee vsed . in this case , i say , it is a signe your prayers are more to purpose , when you are diligent in the vse of them , when you dare not sleight nor neglect them . againe , you must consider this , that , when we pray , at anie time , wee doe not pray to haue any thing done without meanes , but we pray to haue a blessing vpon the meanes , but we pray , to haue a blessing vpon the meanes , and , if we pray for a blessing vpon the meanes , our minde is not that they should bee omitted ; for , you see , god doth all things by second causes , he saues us not without our selues , that is , he vseth vs as instruments , he doth everie thing by men , and by creatures , and by meanes , and the end of our praiers is , not to haue them done without meanes , but to haue a blessing vpon them . but that that is chieflie to be observed to cleare this point to you is this ; that praier is not the onelie meanes , it is but part of the meanes to bring anie things to passe . there are two things to effect a businesse , that is , praier and meanes both : we doe not say praier is the onelie meanes ; indeed , then the other were excluded , but since it is but a part , and the other makes vp the totall meanes of bringing any thing to passe , it doth not exclude them , but they may bee both ioyned together , praier , and the vse of the meanes . this is enough to shew that we may vse means , we may pray , & lay our hand on the plowe , wee maie seeke to god , and bee diligent , and as diligent 〈◊〉 〈◊〉 bodie else ; but now these three cautions are to bee observed .. the first is , that , if wee doe vse meanes , wee vse those that are right ; for , if you trust god , and depend vpon him , you will not step out to anie inordinate meanes , nor vse lawfull meanes in an inordinate manner : if you doe so , it is an argument your praiers are of no value in your owne esteeme , you doe not rest on god ; for , if you did , you would not vse other meanes , then hee hath appointed . secondly , though you vse the meanes , and pray both , yet you must so vse the meanes , that your confidence be in your praiers : for it is one thing to vse the meanes , and it is another thing to haue confidence in them . and therefore wee say to you in this case , that you must doe as hee that vseth the light of the sunne ; he so vseth the light , that he hath an eye vpon the sunne from whom that light co●…nes ; for , he knowes , that if the sunne were set , the light would be gone . or as he that takes water in a cesterne , or river , he so takes it , as that he hath an eye to the fountaine , he knowes if the fountaine were stopped , the river would bee quickly dried vp : so you should thinke with your selues , if i use any meanes , any creature , any instrument to bring things to passe , mine eye must be vpon god : for all the helpe that we haue from the creature , it is but as a beame to the helpe that comes from god himselfe . and therefore you must doe , in this case , as phisitians are wont to doe , they put many ingredients into a thing , but it is one principall ingredient , amongst the rest , that hee makes account will cure the disease : so doe , in this case , make vse , both of the prayer , and of the meanes , yet you must know , that prayer is the principall effecter of the thing , and the principall meanes , it is that , wherein your confidence is to bee : for , indeede , it is god that doth bring every thing to passe : there is no good in the citty , nor no evill , but he doth it ; you know he takes all to himselfe . all the meanes , by which good , and ill is conveyed to you , they doe not doe the thing , they are but the v●…ls , they are but the instruments , as the beere , and the wine , wherein the ph●…sicke is taken , but it is the phisicke , the medicine that cures : so all the meanes cannot doe it , it is the helpe , and the power of god , the efficacie , that comes from him , that brings things to passe ; therefore , that must bee remembred , vse the meanes , that you vse , with dependance vpon god , with an eye vpon him , that your hearts rest not vpon them : for , if they doe , it is an inordinate vse of them . lastly , you must take heede of sticking in any particular meanes ; for , if you doe , it is a signe trust not god , as you ought to doe . it is a fault commonly , we pitch vpon such a particular way , and we thinke that must doe it , or nothing : now , if god be trusted to , hee hath more wayes to the wood then one , he hath more meanes to bring a thing to passe then one : and therefore we must leaue it to him , who often doth it best by another meanes , then we dreamed of . as for example , david had a promise of the kingdome ; now , when he had the kingdome of iudah , yet you know , the kingdome of israel stood out : for ishbosheth had the kingdome , and abner was his chiefe captaine : besides , in his comming into his kingdome of iudah , we see how god wrought the businesse , without device , by a meanes , that he never thought of , in that battaile , when saul was killed , and so many of his sonnes , there was so much way made for him , when himselfe vsed no meanes to bring it to passe . afterward when the kingdome of israel was kept from him , and he had onely iudah , we see , god caused a division between ishbosheth , and abner his chiefe captain ; vpon that comes abner , and offers to david the whole kingdome , but yet he was but a reconciled enemie ; and what abner might haue done , he knew not . therefore , god by his providence , though ioab sinned in it , caused abner to bee taken away by ioab ; when this was done , yet ishbosheth was aliue still ; then were there two men set by the providence of god , ( though it were a great sinne in them ) to take away his head , and so the kingdome came wholly to david : for , there were but two sonnes , mephibosheth , that was lame of his seete , and ishbosheth , that was lame in his minde , a weake man vnable to mannage so great , and weighty a businesse , to purpose : so god brought the businesse to passe by a way , that david thought not off . therefore , though wee may vse means , yet , after the vse of them , wee must depend vpon god , and leaue it to god to take one meanes , or other . we must doe , in this case , as we doe when wee goe to a man , that is very skilfull to doe a worke for vs : if we goe to a carpenter , and tell him we haue such a thing to bee done ; or , if we goe to those that we call 〈◊〉 , that bring water from place to place , we tell him , this is our desire , but how he will worke , and which way he will bring it to passe , we know not , and yet we trust such a one : for , we say , he is an honest man of his word , and if hee haue vndertaken it , it is enough . why will you not trust god , that goes so much beyond vs , that hath an infinite wisedome , and an infinite power ? and therefore we should so vse the meanes , that withall we keep our dependance vpon him , that we leaue it to him to vse this , or that meanes , as it pleaseth him . for sometimes , it may be , he ta●…s away that which we are about , sometimes he leaues vs partly destitute , and findes●… way of his owne , that we might trust to him , and consider his power , and his wisdome , what he is able to doe . so much likewise shall serue for this case . another case is , what it is to pray in faith ? you know that is required . now there is a common errour in this point : for a man may say , if i pray for the salvation of another , i ●…ue no promise , how can i pray in faith ? when a man prayes to bee guided in such a businesse , to haue ▪ such an enterprise to bee brought to p●…sse , to h●…ue 〈◊〉 from suc●… a tro●…ble , facts 〈◊〉 〈◊〉 nesse , from such a calamity , that he lyes vnder , he findes no particular promise , and , for ought he knowes , it shall never be granted : how can hee bee said to pray in faith ? for to pray in faith , is to beleeue , that the thing shall bee done . i answere , that to pray in faith is to goe as farre as the promise goes . now no particular man hath any particular promise , that hee shall haue such a deliverance , that he shall haue such a particular mercie granted him ; and therefore it is not required to belieue that particular thing should be done . but you will say ; what faith is it then that is required ? i say , it is enough to beleeue that god is a father , that hee is readie to heare , and not onely that hee is readie to heare , but that hee is readie to doe that which is best for mee , in such a particular : for both are required , that you beleeue him to bee well affected towards you , as a father , as one that tenders your good , and not onely so , but that hee will doe that , in that particular , that shall bee most for his owne glory , and for your good : and , if you doe so , you pray in faith ; though , for the particular , you know not , whether it shall be granted , or no. indeed , if we had a particular promise , as elias had that it should not raine , &c. in that case , we were bound to beleeue in particular , but not having that , wee are not tyed vnto it : for the promise is the obiect of faith , and the habit is not to worke beyond the obiect ; for the obiect is the rule , and the limit of the habit ; therefore you may pray in faith , when yet you haue no ground to belieue , and to thinke , that that particular thing should be granted . for example , if a father pray , that his sonne may haue grace wrought in his heart , that his soule may be saved , it may be the lord will never doe it ; or , if one friend pray for another to the same purpose , though the thing be not done , yet the prayer returnes into his bosome , hee is no looser by it , there is a reward belongs to him , for seeking to god in sinceritie , it is his duty , that he should doe so . the like i may say for every particular case . and this incouragement you may haue , that there is never any particular prayer put vp , wherein you seeke things , that are not granted , but you mistake in it : for , if you believe thus farre , as i said to you , be sure , that your prayers are accepted , god will doe that , which is best for you , and your prayers shall not be lost . so much also for that . the last case is , how shall a man know whether his prayer be heard , or not . for answere to this we will giue you this one rule , ( and that is as farre as wee can goe ) that those prayers that are made by the ●…ssistance of gods holy spirit , it is certaine , they are alwayes heard . if you finde , that at any time , you neede make no question , but that god heares it , and will doe the thing , observing the cautions , that we haue gives you ●…ofore , that is , for the meanes , the manner , the time , and the measure : for it cannot be , but that , when the heart is inlarged by gods owne spirit , that the prayer is an expression of holy desires , the lord alwayes heares : that place is cleere for it , rom. . . that hee knowes the meaning of the spirit , that is , hee so knowes it , that he hearkeneth to it , that hee alwayes accepts of it ; and therefore , when you come in such a case , at any time , that your hearts are inlarged in a speciall manner : marke , i say , when your hearts are inlarged in a speciall manner , and that , with holy desires , certainely , then god meanes to grant our requests : he would not send his spirit to be an intercessor in your hearts , if he did not meane to doe it : for , in that case , hee withholds his spirit , hee giues vs not that inlargement of heart : onely this distinction must be carefully remembred ; you may be sometime very earnest , ( the parent may bee very earnest for his childe , as david was for his , and moses , for ought we see , was earnest to haue gone into the land of canaan , they were things that they desired ) and yet that may be an expression of naturall desires . in that case , a man may bee very earnest , and yet hee cannot build vpon it , to say , my heart is much inlarged in prayer , and therefore i shall be heard ; but take in this , when the heart is inlarged with holy desires , and that in a speciall manner , somewhat more then ordinary , as that , you see , it is the worke of the spirit of god , quickning your heart , opening it wide , strengthening , and inlarging it , and sh●…pening grace , and holinesse in you , in those requests , you put vp to 〈◊〉 , in this case , build vpon it , your prayers are heard from that ground , we haue given you , bee knowes the meaning of the spirit . so much shall serue for those cases of conscience in this spirituall duty of calling vpon god. now the last thing wee propounded was this . what the qualification is that is required in our prayers : for , now we haue said so much of prayer , it is a necessary thing , that wee know , what conditions are required , that it may be acceptable . and the first ( wee will commend to you , that which is the ground and first in order before all the rest ) is , that the person be right . the prayer of the righteous prevailes much , iames . . the ground of it is this , a man must first haue christ , before he can haue any thing else , be hath given vs all things else with christ. if 〈◊〉 haue all things else , if we haue not him , it is nothing . all the promises , you know , are yea , 〈◊〉 amen , but it is in him ; so that wee must 〈◊〉 haue him . and besides , the generall covenant must goe before the particular : for the ground o●… all prayer i●…this , or that particular promise , but you , 〈◊〉 fir●… be 〈◊〉 the covenant , you 〈◊〉 〈◊〉 haue the generall covenant belonging to you , before you can haue the particular branches or it ; & therfoe a man must be within the covenant , his person must be first righteous , and be 〈◊〉 〈◊〉 , & therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this 〈◊〉 , to thinke thus with himselfe , he hopes his heart is sincere , and his prayer is right , and his ends are good : for , though all this were true , yet if his person be not right , god regards it not . you know , the blood of a sheep , & the blood of a swine , they are both alike , it may be ; the blood of the swine is better then the other ; yet the blood of the swine was not to be offered , because it was the blood of a swine . so , in this case , the praier of an vnregenerate man may be as wel framed , for the petitions , for every thing that is required immediately to a praier , but the heart , from whence it comes , the person , from whence it proceeds , that is it that makes the difference , and therefore that must be observed . see the person bee right . and therefore you shall finde psalme . . david makes that the ground , why his praier should be heard , saith hee , be yee sure that god hath chosen for himselfe the godly man. and when i call vpon him , i shall be heard : for that is the ground that hee takes to himselfe , that hee shall be heard , that god hath chosen to himselfe , the godly man. as if he should say , i am of the number ; and therefore , you that are my enemies , and thinke to prevaile against me , i feare you not : for i pray to a god that will d●…nd me , i am a godly man , and , vpon that ground i beleeue that my praier is heard : beloved , otherwise , though wee pray , and pray hard , yet out ●…anes c●…y lowder , then our prayers , they ●…y downe 〈◊〉 ▪ prayers , they make a greater noise then the 〈◊〉 : that the noise that our 〈◊〉 make is like ant noise of a thunder , when the noise of our prayers is but like the cr●…ckling of thornes , that it cannot be heard for the noise that sin makes in the eares of the lord. thus it is , in this case , when we come before god in our sinnes , when a man comes into his presence , in his vnregeneracie . but this is not all , bee likewise , a man that is within the convenant , may haue a particular sin , ( as you heard heretofore ) that may intercept his prayers , and that may hinder the blessing so that , that sinne must be removed before his prayers can be heard . it is true , the sonne abides in the house for ever , but yet the sonne may commit such 〈◊〉 offence , that his father may vse him as a servant , hee may deny his requests , and refuse them , when hee comes to seeks any thing at his hands . and therefore , there must be a particular reconciliation , a particular repentance , that sinne must be removed , and done away , that stands in the way . and therefore , this method the saints haue kept in calling upon god : see in denel , and eare , all of them . for the most part , when they make any compleat prayer , we see , still they begin with humil●…tion , and confession of sinnes . and the reason of it is , that their persons might be cleare , and innocent , that those 〈◊〉 might be removed , which would st●…d in their way , and likewise , that is a ground of that in the 〈◊〉 tim. 〈◊〉 , . saith the apostle there , i will , th●… pr●…ers b●… made in all places , that you life vp p●… 〈◊〉 without 〈◊〉 and 〈◊〉 : the meaning i●… this , not onely , that a man be within the co●… , b●… that he be clensed from all particular sinnes , that might cleaue to him , and hang vpon him . as , for example , when thou wouldest be accepted of god , if there be any particular sin hang on thee , that musty be removed by renewing thy repentance , and besides that , see what the scripture takes notice of , when a man comes to pray , his heart must be cleansed from pride , ( for god resists the proud ) his heart must be brought to an humble disposition ; likewise it must be cleansed from wrath , hee must list vp pure hands without wrath ; this is oft required . matth. . leaue thine offering , and go and make peace with thy brother . so likewise from vnthankfulnesse ; our praiers are not accepted , except we be thankfull for mercies received . the like wee may say of every particular case : we must bee carefull to cleanse our selues from all sinfull lusts , and corrupt affections , that they haue not dominion in our hearts ; but that we lift vp pure hearts , and innocent hands , and that is the first thing that is required ; that the person bee right , that is , not onelie that hee bee within the covenant , but likewise that those particular sinnes be removed , that may be an impediment to his prayers . the second thing required is faith ; list vp pure hands without wrath and doubting . you know that in iames , let him aske of god , let him aske in faith and waver not . so that , though praier bee the key to open gods treasures , yet faith is the hand , that turnes the key , without which it will doe no good . now the lord requires faith ; partly , for his owne sake , he would not otherwise be acknow ledged , if you did not trust him , when you come to seeke him , if you did not rest vpon him . besides , he should loose his glorie : for in this wee glorifie him , when we trust him , and wee dishonour him , when we distrust him ; when we come , and seeke to him , and doe not rest vpon him , we dishonour him . besides in regard of vs hee requires saith , and will not heare vs without it ; because , as it is , iames . . in the same place , where faith is required , there is good reason why it is required ; for , saith the apostle there , hee that beleeues not , or bee that wavers , he is like the waue of the sea : that is , sometimes in his prayer , hee is very earnest as a waue that swells high , sometimes againe , he will be nothing at all ; yea , saith the apostle , hee is not onely vneven in the businesse in praier , sometimes earnest and forward , and sometimes giving over againe , off and on , but such a man is vnstable in all his wayes ; for he that trusts in god , will be carefull , not onely in prayer , but to keepe all his wayes right , but hee that trusts him not , wavers in every thing ; hee is ( it may be ) diligent in prayer , he will looke to his wayes for a time , but he rests not vpon god , he rests vpon other things ; he is like a wave , he is not constant , and therefore faith is required now , when i say , faith is required , know this , that there is a double faith required in our prayers to god. the one is a faith in the providence of god , the other is a faith in his promise . first , i say , faith in the providence , which is a thing of much moment , and we are apt to forget it . we see it cleerely , psal. . blessed is hee that trusts in the god of iacob , &c. who made heaven , and earth , and the sea , who keepes covenant , and mercie for ever ; you see faith there required in the providence , he made heaven and earth , and the sea , is he such a god , who is able to bring any thing to passe ; for he made heaven , and earth ; and is he not able to doe any thing besides ? secondly , there must be a faith in the promises , as is expressed in the other words , hee keepeth covenant for ever . so likewise , to expresse the defect of it : you see when martha , and marie came to christ to raise lazirus , they believed hee was readie enough to doe it , ( there was faith in his willingnesse ) but they wanted faith in his providence : for martha comes to him , & tels him , lord saith she , he hath beene in the graue foure dayes ; as if she had said , surely now it cannot be done , if thou hadst come sooner , it might haue beene brought to passe ; so she beleeved him to be willing , but there wanted faith in the providence . againe , as here faith in the providence was wanting , so , we see , in the leper , there was faith in the providence , ( it may be , the other was wanting , but that is not expressed , it is more probable he had both ) lord , if thou wilt , thou canst make me whole . here was an evidence of faith in the providence , he acknowledgeth his power , if thou wilt , thou caust make mee whole ; but because christ did answere him , it is likely hee had faith in the promise too ; so , i say , there must be a faith , first , in the providence ; secondly , there must be a faith also in the promise of god : you haue ground enough for that , you haue his sure word for it , he hath said , aske and yee shall haue , seeke and you shall finde , knocke , and it shall be opened to you ; and whatsoever you aske , if it be according to his will , is shall be done to you so that is the thing we are chiefliy to looke vnto , to consider this faith in gods promise ; for men are ready to say , i doubt not but god is able , but all the question is , whether he be willing or no : and therefore , if wee will haue our prayers strong , and prevalent , we must be carefull to strengthen our faith in his promise : for , as that is strong , so our prayers doe more prevaile with god. it is a matter of much moment , and therefore wee will shew briefly how your faith may be strengthened , and likewise how you may know it . first , you shall strengthen your faith , if you consider the nature of god. beloved , this is a great cause why wee beleeve not the promise of god , and his readinesse to helpe vs in difficult cases ; because wee are ignorant of the nature of god , of the attributes of god , or , at least , we doe not consider them . for example , ( that i may open it to you a little , and shew you the way of making vse of the attributes of god , in calling vpon him , and strengthning our faith from them ) consider , first , the iustice of god , ( i will giue you examples , how the saints haue still strengthned their faith from gods attributes ) david vsed this argument , lord , thou art iust , i am innocent ; when he telleth god of his iustice , and withall expresseth his owne innocencie , it is a strong argument . david , you see , vseth it oft , ( i neede not to name particulars . lord reward mee according to mine innocencie , &c. ) thou knowest i am righteous , and mine enemies haue done mee thus , and thus much wrong , and thou art iust : god cannot denie this ; for it is a strong argument , that is taken from such an attribute . so againe , the goodnesse of god ; lord thou art full of mercie ; on the other side , i am full of miserie : and when these are put together , it is a great meanes to strengthen our faith . and therefore , we see , david often expresseth his owne calamitie , his disease , how he was oppressed by enemies , and slandered , &c. and gods mercie , that is the ground of it , god is full of compassion ; as if he should say , thou art full of goodnesse , and i am in calamitie , and miserie , at this time , and that was an argument whereby he strengthened his faith . so againe , another attribute of god is , his glory ; when we make the argument thus , lord , thou hah an eye to thy glorie , and i aime at thy glory : in such a request , it is a strong prevailing argument with him . you know , moses prevailed with him , when hee sought the saving of the whole people of israel , lord , saith hee , thy name will be polluted , what will the heathen say ? and since i aime at thy glory in it , deny me not . and likewise ezekias , and david , they vse the same argu●…nt to god , shall the ●…st praise thee ? shall any glory be given thee in the graue ▪ shall we be able to doe any thing for thy honour , when we are dead ? so that the arguments that are taken from gods glorie , and our aime at his glorie , is another meanes to strengthen our faith . moreover , the power of god , that is another attribute , whereby wee may conceiue the same argument , as before , when wee goe to god , and expresse our weaknesse , and his power ; lord , we are weake , we are able to doe nothing , lord , thou art almighty , thou madest heaven and earth , it is 〈◊〉 strong argument to prevaile with him . so , wee see , asa prevailed with god , cron. . oh lord , saith he , it is all one with thee to helpe with many or few , and we rest vpon thee : as if hee should say , we are exceeding few , we are exceeding weake , we are able to doe nothing , but thou art able to doe it , with a few , as well as with a great multitude : there he puts them together . and the like we haue of iehosaph●…t , lord , we haue no strength , to stand before our enemies , but our eyes are to thee . as if he should say , thou hast strength , and power enough , thou art able to doe it , though we are vnable . this is another argument taken from the power of god. againe , the vnchangeable●…esse of god. when one comes to the lord , and shall say to him , lord , thou hast done thus , and thus in former times for thy servants , lord , thou hast done thus , and t●… for me , in another case ; and thou art vnchangeable , thou art the same ●…od : this i●… a gre●…t meanes to strengthen our faith : as , you know , it is in your law suits ; when you haue a president , it addes strength to the cause , and when we haue presidents for this , it will adde strength to vs , and that strength is taken from gods vnchangeablenesse : if we put them together , lord , thou art vnchangeable , lord , thou hast done it to other men , in the like case , thou hast done it to mee also in the like case , it is a strong argument , and an argument , that david vseth : you see ho●… he is stayed by it , psal. . . lord , our fathers trusted in thee , an●… were delivered , they trust●…d in thee , and were not confounded . as if hee should say , lord , thou art vnchangeable , thou heardest them in the same case , when they trusted in thee ; now , it is my case , and therefore i beseech thee to helpe me in my distresse . againe , the faithfulnesse of god , the fidelitie of god , that is another of his attributes : and when we make our argument thus , lord , thou art faithfull , and i trust in thee , it is a strong argument , you know , it is an argument that prevailes much with men . a man is ready to say , hee trusts me , i must not deceiue him : now the lord keeps covenant , and mercie for ever . when we come , and vse this to him , lord , thou art faithfull , thou hast said , thou wilt keep covenant , and mercy for ever , thou canst not doe otherwise , it is thy nature , thou canst not deny thy selfe , and i rest on thee , i depend on thee , in such a case , it cannot be , that the lord should faile vs ; i●… a man will not faile one that trusts in him , certainly the lord will not , and that is an argument that is vsed oft , thou never failest them that trust thee . then , besides the absolute attributes of god , consider his relatiue attributes : he is a father , and a master : it is a strong argument , that is taken from these . if we goe to the lord , and say , lord , thou art a father , thou art a master , thou art a husband , whither should the children goe , but to their father ? whither should the wife goe , but to their father ? whither should the wife goe , but to her husband ? whither should the servants goe , but to their master , to their lord ? lord , thou hast commanded vs to provide for our owne , and he is worse then an infidel that provides not for his owne . lord , wee belong to thee , wee are thine . we see , david vseth this argument , that god hath made him . you haue it oft in the psalmes , that god hath made him , not onely his creature , but had made him againe , hee was his servant , i am thy servant , he oft vseth this relatiue , that god was his god , and that hee was gods servant , one that did belong to him , and that did depend vpon him . and surely ( my beloved ) dependance , and seeking to god , is a great meanes to winne him to vs. when wee see an other depend vpon vs , one that is our●… , that is an effectuall motiue with men : the same is as prevalent with god , and therefore may strengthen our faith . now , when i say these arguments prevaile with god , the meaning is indeed , that they prevaile with vs , they strengthen our faith , they enable vs to beleeue , that god is readie to helpe vs , and , when wee beleeue it , and trust vpon him , then indeede god is readie to second it ; because , then wee are prepared , weo can then put up our desires in the prayer of faith ; otherwise , they are put vp with doubting , and that makes them vnacceptable to god , and vneffectuall . and now , as i haue shewed you the way , so likewise , in a word , we will shew you , when wee doe pray in faith , ( for , that is a thing that is very vsefull ) you shall know it by this ( for i adde that , because i see the scripture requires it , as such a maine condition , without which a man cannot be accepted , bee it done to thee according to thy faith , it is every where inculcated ) you shall know it by the quietnesse of your minde , and your securitie . when a man calls vpon god , and his minde is quiet in it , it is a signe that hee beleeues , and trusts in him , it is a prayer of faith . 〈◊〉 , you know , in that case , she looked no more sad , because she trusted in god ; she believed the thing should be done : and therefore , if you finde solicitude , and perplexitie in your mindes , it is a signe that your prayers want so much faith ; for if you did rest vpon god , you would bee quiet , and secure in him . secondly , if you doe beleeue , you will continue in prayer . you know , it was an argument of the faith of the woman of canaan , that she continued , that she would take no deniall ; though the lord denied her , and put her off , yet she held out : and what was the reason of it ? because she beleeved that he was the sonne of david , that hee was mercifull , and that hee would heare in the end . so that continuance in prayer , is an argument we doe beleeue the lord. as a man that beleeues , that such a man is within the house whom he desires to speake with , hee is content to waite long . or one , that hath a suite , and hee knowes that he shall haue an end of it , at this time , hee will never giue over : so it is in this case , if we beleeue , we will be content to waite , ●…e t●…at beleeues , will 〈◊〉 make ●…ste ; because he trusts in god , and depends vpon him . likewise , an argument of faith is a diligent vse of those meanes , that god hath prescribed , and no other . and so , wee haue shewed you , two things , that are required in prayer : that the person must be righteous , and within the covenant ; secondly , faith is required , and likewise , how this faith is wrought , both in his providence , and in his promises , and likewise how wee shall know , whether our prayers , be the prayers of faith , or no. finis the fifth sermon . . th●…s . . . pray continually . the next condition required in praier is feruency ; you know the place , the prayer of the righteous prevailes much , if it bee fervent . the lord requires this qualification in praier ; because it puts the heart into a holy , and spirituall disposition : for it is not simply the making of the request , that god lookes for at our hands , but such a working vpon our hearts by prayer , such a bringing of them to a good frame of grace , by that duty , that thereby we are more fitted to receiue the mercy , that before we were not . when a man is servent in prayer , it sets all the wheeles of the soule the right way , it puts the heart into a holy , and spirituall disposition , and temper ; so that the lord sees it now fit to bestow mercie vpon such a man that before was vnfit , by reason of his vntowardnesse , and stubbornesse of heart , by reason of that vncleane and vnholy disposition , that he saw in him . and therefore hee will haue prayer servent , not so much , because the very fervencie of prayer it selfe i●…●…espected , but because , by vertue of tha●… fe●…vencie , the 〈◊〉 is made better : when a man comes to god with a request , like the request of the patient to the phisitian ; it may be the phisitian denies long , when the patient a ●…es things that are pleasant , and agreeable to him ; not because he is vnwilling to giu●… them , but because his body must bee brought into another temper ; he must take a vomi●… , o●… a purge , that perhaps is grievous to him , but this must be done before he be fit to receiue such cordialls : so the lord doth with his servants , though bee be willing to bestow such mercies on them , yet , because they are not fitted , hee 〈◊〉 continuance in prayer , and fervencie in it . therefore , we say , in prayer all the graces of gods spirit are set on work●… , and the more servent the prayer is , the more they are intended , the more they are acted , the more they are increased , and therefore the lord is moved by this fervencie , to bestow a mercie on vs , that otherwise hee would not doe . but , now , al the question i●… what thi●… fervency is ? you shall find it vsually expressed in the scriptures by such metaphor●… as these , crying to the lord , wrestling with the lord , striving with him , and giving him no rest , wherein these two things are to be marked . first , a man is said then to bee servent , when he puts all his strength to prayer , when he is very earnest , and importunate with the lord , when he strives , and contends with him , though hee finde many difficulties , and impediments , yet he breakes through all , this is to be fervent in prayer , to be importunate with the lord. for example , when a man comes to pray , and findes many discouragements , and findes himselfe guilty of many sinnes , and findes little holinesse , he hath but feeble faith to his owne sense , hee findes much deadnesse of spirit , yet hee continues instant notwithstanding , and when likewise hee doth , not onely finde these impediments in himselfe , but he findes the lord exceeding backward to the thing , either giving no answere , turning the deafe eare to him , or , it may be , giving a contrary answer , as to the woman of canaan . as for example , when a man comes to pray for health , it may be , his sicknes increaseth vpon him more : when he praye●… to overcome such a lust or temptation , it may bee , it is doubled vpon him ; when hee prayes for such a deliverance , it may bee , the oppression growes more , and more , as it was vpon the israelites , when they sought for deliverance , the oppression grew greater : now to holde out , notwithstanding this , and to continue in prayer , and to 〈◊〉 god i●… it , though ●…e see●…e backward to the request , this is to be fervent in prayer . secondly , fervencie is , not onely loud praying , but continuall knocking , when a men is not onely importu●…e with the lord , but ●…ee continues long , he will not giue over , till he haue got the ble●…ing . you know , 〈◊〉 fervency w●… seene in that , that he 〈◊〉 all night , he wrestled 〈◊〉 the lord. what was the reason that he wrestled ? he would not let him goe , till he had got the blessing , till he had obteined the thing he sought for . so , i say , this earnestnesse , and continuance in prayer , the breaking through all difficulties , this is to wrastle with the lord : for all wrastling , and striving , you know , supposeth some opposition on the other part . indeed , if there were no opposition , it were a small thing ; but , i say , when the lord is most backward , when the thing is most improbable , when there is much difficultie , that you know not how it should be brought to passe , yet you continue 〈◊〉 , and giue the lord no rest , you will not giue over , this i●… fervency in prayer , and this i●… a condition that the lord requires . onely these two 〈◊〉 must bee remembred , that wee mistake not this fervencie . first , remember , fervencie , if it bee right , it must be a fruit of faith : for there is a fervencie , that co●…es not from faith , but from a 〈◊〉 feare of 〈◊〉 , when a 〈◊〉 i●… indeede 〈◊〉 〈◊〉 ●…wine that is pin●…ed , which , you know , will cry exceeding loud , not because it lookes for helpe , but because it is pinched : so any creature , or man naturally will vse importunity , when he wants any thing , he will be earnest in his requests ; such fervencie the lord regards not , because there is no more but a meere expression of naturall desires , there is no holinesse in it , there is no fire of the spirit , but , when this is added to it , that there is , not onely a sense of the thing we want , but also a hope of mercie , a ground to beleeue that i shall haue the thing granted , and , out of this ground , i am earnest and importunate ; now earnestnesse is a fruit of faith . when iesus christ lived vpon earth , when men came and cryed earnestly vnto him , and were exceeding importunate , some to be healed of their diseases , some to haue devils cast out , &c. we see , his answere was still to them , be it to thee , ( how ? ) not according to their importunity , and fervencie , but according to their faith : as if he should say , i heede not , i regard not all this clamor , and earnestnesse , if they bee onely expressions of such wants , if they be onely in the sense of such neede , and no more ; but if they proceede from faith , and that faith set you a worke to call vpon me , bee it vnto th●… according to that . for indeede , these two things make vp fervencie in prayer , sense of neede , and hope of mercie , when a man hath faith , and hope to increase his fervency ; and it ariseth from that ground , as well as out of the other , ( not that i exclude the other , for it is a very great helpe , and that which puts sticks on the fire , as it were , to make our fervencie the more ) i say from sense of our need , when we consider seriously what want we haue , and then adde this hope , and faith , when these two shall set you a worke , this fervencie is a fruite of faith . this is one caution that must be remembred . another caution is this , that your fervencie be ioyned with sinceritie ; for a man may be fervent to obt●…ine such , and such blessings , as he may begg at ●…ds hand , very earnestly , hee may as●…e credit , he may aske to haue guidance in such a businesse , hee may aske wisdome to bring such an enterprise to passe , hee may aske health , and continuance of life , but to what end ? if it be that he may bestow it vpon his lusts , if it be that he may liue more deliciously , that he may be some body more in the world , that he may haue outward conveniences , such as his flesh desires , if this be all , here this fervencie is ●…ot regarded : not , that these things are excluded , for the lord giues vs leaue to seeke out owne comforts , and you may be earne●… , and 〈◊〉 , even for the comfort it selfe , but yet all these , if they be not capable of a further vse , if that be not intended , but the abuse of them , and an intent to vse the●… another way , the lor●… 〈◊〉 〈◊〉 〈◊〉 , it is no tr●…e fervency : and therefore 〈◊〉 〈◊〉 . . ●… . it is the exhortation of the apo●…e , be fer●… i●… spirit serving the lord : whe●… we m●…ny 〈◊〉 i●… may be , are fervent in spirit ●…ving our sel●… we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a●…d 〈◊〉 〈◊〉 〈◊〉 of ends of our owne , as , when a man desires able gifts , high gifts , to get glory , and to get wealth to himselfe , and not to serue his master , this is to aske the talent , not for the masters vse , but for his owne vse : doe you thinke the lord will heare such prayers ? can you expect it at his hands ? you shall see t●… contrary disposition in the saints ; when they were earnest with the lord for any thing , sti●…l they expresse that to him , and say , lord , we desire not thi●… for our selues , but for thy glorie , that wee may vse it , for some good purpose , &c. david , when he was earnest for life , when he was in sicknesse , and doubted of his recoverie , what argument doth he vse ? lord , saith he , shalt thou haue glorie from the graue ? as if he should say , if thou giue me life , i will giue it thee againe , i will improue it , and husband it , to thy advantage , and not to mine owne . and so hannah , when she was earnest for a sonne , she makes this promise to the lord , that he shall be for him , and his advantage ; shee would dedicate him to his vse , and consecrate him to his service . so iacob , when hee was earnest with the lord to giue him meate , drinke , and clothes , &c. lord , saith hee , if thou doe , i will giue the tenth part to thee againe . i say , when the heart is thus disposed , in our fervencie , in our importunity , when we aske any thing at the lords hands , that our conscience tells vs within , that if wee had it , wee would bestow it vpon the lord , we would not abuse it , we would not spend it on our lusts , it should not be to serue our selves , but to serue the lord withall ; then our 〈◊〉 is rightly ordered . the next condition required , is humility , as lames . the lord giues grace to the humble : and chron. . . if my people humble themselues , and call vpon my name , then will i heare in heaven , and grant their requests . and throughout the scriptures , you see , that , that is a condition that the lord puts in every where : hee hath respect to the low estate , is●… . . saith the lord , all these things haue my hands made , looking vpon all the creatures , the whole frame of them , they are al good , and i haue respect vnto them , but , saith he , i regard not all these in comparison of an humble heart , to him will i looke , that is of an humble , and contritespirit ; when the lord lookes vpon our prayers , if they come not from a broken heart , they want that condition , that he lookes for : for he gives grace to the humble ; because such a man is little in his owne eyes , and fit to be exalted , fit to receiue a mercie at gods hands . you know , it is a rule , that the lord keepes for those that are humble and low , such hee exalts ; those that exalt themselues he puts downe . now when a man is little in his owne eyes , that parvity , that sense of his owne vnworthinesse is a prevailing argument with him ; and therefore gen. . iacob vseth that argument , when hee comes to put up that petition , to bee delivered from esa●… : lord , i am lesse then all thy merties ▪ that is , take any of thy mercies , and put them in one end of the ballance , and p●…t me in the other , and i am lesse then it , and 〈◊〉 then it , take●… the worth that is in me , it is not heavie enough for the least mercio . now , when hee was thus humbled , and little , and vile in his owne eyes , the lord bestowed that mercie on him , hee was now fit to receiue it . for , david , when the lord sends him word by natha●… , that he would build him a house for ever , ( you see how he expressed himselfe ) hee went into the house of the lord , and sate before him , and said , lord , what am i , and what is my fathers house ? as if he should say , i was taken out of the dust , i was one of the meanest men of israel , and a man of no account , of no worth , and yet thou hast had respect vnto ●…e , thus far , not onely to make me king over thy people , but to build my kingdome , and my house , to make me a constant house for ever . i say , this sense of our owne vnworthinesse , it makes vs more fit to receiue the mercy , to bee exalted by receiving such a request , as wee put vp to the lord , and therefore hee regards the prayer of the humble . moreover , god giues grace to the humble , that is , he shewes favour to them , when they come and aske any thing at his hands , because an humble man will be readie to doe whatsoever he will : it is an expression vsed of david , in acts . . hee will doe whatsoever i will : that may be said of every humble man , he is exceeding pliable to the lords will , hee is ready to doe whatsoever hee knowes to be his pleasure , hee resists him in nothing . now , when a man will doe whatsoever god will , the lord will be readie to doe whatsoever be will , he will be readie to say to him , as hee did to the 〈◊〉 , oh woman , bee it to thee as thou wils . when a man , on the other side , refists the lord , ( as every proud man doth saith the text ) the lord resists him the lord resists the proud and giues grace to the humble . a refisting spirit causeth the lord to resist our prayers , and therefore it is , that the lord is ready to the humble man , because he yeelds to the lord in all things , and when a man yeelds to the lord , ( take that for a rule ) in obeying goas commandements , god will yeeld to vsin granting our petitions . besides , when the heart is humbled , and broken , and contrite , it is an acceptable sacrifice to the lord , which winnes it at his hands : he smells a sweete savour from such a sacrifice aboue all other ; yea it is that which sets a high price vpon every sacrifice , that we offer ; the best prayers , the best workes , that proceede not from an humble heart , he regards them not : as psal. . lord , saith he , if 〈◊〉 sacrifice , then will not regard it , but the sacrifices of a contrite , and humble spirit , those thou regardest , and those sactifices that proceede from it ; when we come to make a petition to the lord , ( it was the manner in the old law not to come empty handed ) a proud person comes empty-handed , but an humble person comes with a sacrifice , and the best sacrifice ; because he facrificeth himselfe , and his owne will , that is , he empties himselfe of himselfe , he opens a d●…re to the lord 〈◊〉 come , and dwell in him , when a proud man 〈◊〉 him out , such a sacrifice the lord is well pleased with , and such a sacrifice speakes for one , it makes way for his requests , and therefore the lord hearkens to it . lastly , the lord is ready to heare those that are humble ; because , whatsoever they receiue , they take it as of grace , and not as debt : whereas a proud man , a man that hath a good conceit of himselfe , a man that is list vp in his owne opinion , thinkes it to be due , he thinkes there is some correspondence betweene his works , and the wages . you know what is said of the pharise , that the publican went away instified , rather then he . why so ? because the publican thought himselfe worthy of nothing . and therefore ezek. . . when the lord promiseth those great mercies to his people , he requires this condition of them , that they should acknowledge themselues worthy to bee destroyed . when a man hath a sense of his owne vnworthinesse , and so comes to the lord , and askes it as of meere grace and mercy ; that is a great motiue to prevaile with him : for he is very carefull of that ; you know , in deut. . . how wary the lord was in giving this rule to them ; take beede when thou commest into that good land , thinke not to say with thy selfe , the lord hath done this for my owne righteousnesse : no , saith hee , i haue not done it for that , but for my covenant which i made with abraham , isaac , and laceh , that is , for my owne names sake , for my mercies sake , for the covenant , that i confirmed with them , that is the covenant in iesus christ , therefore i haue done it , & not for your own righteousnes . so you see , that this is a condition the lord will haue observed in our calling vpon him , that our hearts be humbled , that a man be little , and vile in his owne eyes , that he come with a broken , and contrite heart , pliable to him in all things , ready to obey him ; when the heart is so disposed , hee giues grace , that is , he shewes favour , hee is ready to grant our requests . the next condition , required in prayer , is that wee sanctifie the lord in our hearts . you know , when nadab , and abih●… drew neere vnto him with a common fire , ( when they should haue brought such fire as came from heaven , holy fire ) the lord destroyed them , and he giues this reason ; for i will be sanctified 〈◊〉 〈◊〉 that draw ●…eere to me . when we come to call vpon the lord , we know , then we come neere to him , and in such dra●…ing neere , 〈◊〉 must sanctifie him in our ●…earts , that is , we must co●…ceiue him ●…o be , as he is , most holy : now , if the lord be mo●… holy , if he that is vncleane and impure , and vnholy shall come neere him , he sanctif not the lord god , ( that is ) hee comes not to him as to a mo●… holy god , but he lookes vpon him , 〈◊〉 if he were a common person ; and therefore whensoever they came to offer a sacrifice , in the old law , they were first purified ; if any man were ●…cleane , and should off●… a sacrifice , he was to be cut off from his people . therefore , to sanctifie the lord in our hear●… , is to come with holy hearts , as in the first of t●… . . . i●… is the charge that the apo●… giues the●… , 〈◊〉 p●…re 〈◊〉 w●… 〈◊〉 〈◊〉 〈◊〉 or doubting ; lift vp pure hearts , and innocent hands , without wrath , or doubting . you will say vnto me what is this holinesse ? beloved , it is nothing but a sequestring , or seperating of any thing from a common vse , and appropriating it to god alone , that is holinesse . you know , whatsoever was holy to the lord , in the temple , or otherwise , whether it were holy vessels , or holy men , as the priests , it was seperated from all other vses , and made particular to him , and to his service . now , the heart of a man is holy then , when it is withdrawne from all things else , and particular to the lord alone . as a chast wife is to her husband , whose affections are bestowed vpon him , and no other person else ; so when the heart is to the lord alone , when all the affections are intent vpon him , and bestowed vpon him , and vpon none else , this is to haue the heart holy to him . so that , now he that will haue an eye vpon credit , vpon vaine glory , vpon wealth , vpon his lusts , vpon any thing besides the lord , that the heart is wedded to it , that hee bestowes any part of that coniugall affection vpon it , that should be wholly the lords , this man is an vnholy man , his heart is not holy : ●…or it is not sequestred from other things , and consecrated to him alone : for that is to be holy . and as the heart must be holy , so must the prayer be holy . when a man prayes to the lord with respect vnto him , and hath an eye vpon him , and nothing else comes in to take away part of this prayer ; if by respect , and worldly , and carnall thoughts come in , and set you on work to pray , now , these haue a portion , and interest in your prayers , they make your prayers pro●…e , and common , they are not peculiar to the lord , they are vnholy . so that is the holinesse then , in seeking the lord , when we are knit , and wedded to him , when one takes this resolution to him selfe , i am the lords servant , and him will i serue , i am not the servant of man , nor of any creature , i am married to the lord , and his , will i be alone , i will withdraw my heart from all things else . so likewise when a man prayes , so that his soule is intent vpon the lord , and vpon nothing besides , when the whole streame of his affections are carried to him , this is to seeke to him i●… holinesse , this is to sanctifie the lord in our hearts . and lastly , if there be any conscience of 〈◊〉 , ( that phrase i finde vsed in heb. ) that is , if there be an evill conscience , if a man be conscious to himselfe , of any sinne , that is vnrepented of , such a man cannot pray , that makes him vnholy ; if there be any sinfull lust yet living in him , that is , vnmortified in him , which is not washed away , such a man is vnholy : yea , my beloved , the saints themselues , when they sin against god , as you heard heretofore , they are suspended from the covenant : though they be within the covenant , yet they are suspended from receiving the benefit by it , that otherwise they might have : till that sinne be washed away , they are not holy . a priest , or one that was holy , if hee touched any uncleane thing , he remained vnholy , till he was washed , though otherwise he were holy habitualy , vvholy dedicated to gods service ; so it may be with those , that are within the covenant , though thou be a holy ●…an , yet , if thou touch pitch , that is , if thy heart be polluted with any sinne , of one kinde or other , as long as that remaines , thou art vnholy . if thou come now , and seeke to the lord , you know wha●… the iudgement was in the olde law , such a one was to be cut off from his people . and therefore , you shall finde , this was the constant practise of the saints ; when they sought the lord for any speciall mercie , they began with taking paines with their owne hearts , with humbling themselues for their owne sinnes , and the sinnes of the people : as , we know , daniel , and ezra , and davia , in their prayers , ( i neede not stand to giue you instances ) and indeed so should we alwayes , when we come with any request , and petition to the lord. first , let a man examine his heart and his life diligently , looke backe to all his former wayes , consider , and goe through all the particulars ; see if there be any thing amisse , if there bee any tincture of vncleannesse yet lying vpon him , that is not yet washed away , if there be any pollution , any defilement of flesh , or spirit , and let him know that it is but labour lost , it is but a provoking of the lord , to come as a man vnprepared , to draw neere to him , except hee be cleansed . but you will say , how shall we be clensed ? i answere , you are clensed by renewing your repentance , and sprinkling the blood of christ : when a man humbles himselfe for his sinne , and entreth into covenant with god , not to returne vnto it , when hee makes his heart perfect , and sincere with the lord in that particular . and secondly , when he shall w●…thall belieue , that it i●… forgiven through christ , when hee is sprinkled in his blood to wash ●…t away ▪ though thy sinne be great , yet this will make thee pure , now thou art washed , as it is in the cor. . . now you are washed , now you are sanctified , now you are iustified : therefore let a man not be d●…scouraged in this case : for , i confesse , there is nothing that giues such a checke to our prayers , that giues so many stabb●…o them ( as it were ) that hinders vs in that duty , as the conscience of sinne , when a man remembers such , and such a sinne he hath committed : yet be not discouraged ; for the blood of iesus christ is able to wash them away . though a mans face be very fowle , yet , you know , a basen of cleare water will wash it cleane , and all the filth is gone : now the blood of christ is more effectuall to rench thy conscience , and to purge it from dead workes , to take away , both the guilt of sinne , and likewise the power , and staine of it . and therefore , if thou haue any sinne , labour to be washed from that , that then thou maist come to the lord , having thy heart sprinkled from an evill conscience , and thy body washed in pure water , as it is heb. . . let vs draw neere , saith the apostle , in assurance of faith : but how ? having our hearts sprinkled from an evill conscience : as if he should say , otherwise your drawing neere vvill be to no purpose , you shall but provoke the lord in dravving neere , except you bee thus sprinkled , and thus washed , and thus purified . i , but you will say to me , if this be required , who shall be heard in his prayers ? for who can say his heart is pure , and his hands are innocent ? and if this be required , that we must lift vp holy , and pure hearts , or else we shall not be accepted ; what comfort shall we haue in calling vpon the lord , at any time ? to this i answere , that to haue a pure heart , is not to be free from sin , and from da●…y failings , ( for so indeed none should haue a pure heart ) but purenesse of heart , holinesse of heart is , to haue our hearts sprinkled from ●…n evill conscience , and to haue our bo●…tes wash●…d with pure water , that is , to be purified before the lord , is nothing else , but to haue such an habituall disposition , which makes a man ready to wash himselfe still , though hee be still spotted with sinne . so that this is , the disposition of a holy man , if a man that drawes neere to the lord with a pure heart ; though hee bee still spotted , and polluted , and defiled , yet hee hath an habituall disposition , hee hath a principle within , hee hath a new nature within , that is still working out that impurity , and washing it away ; though still he he●…e opposed , and assaulted , & tempted , and sometimes foiled , yet still hee resists it , and fights against it ; as the israelites had a charge never to make peace with amalek ; such a disposition is in such a man , he never makes peace with any sinne ; though he be led captiue sometimes by it , yet he yeelds not to that captivity . this is to haue a pure heart , though his heart be defiled sometimes , as a vessell will be fowle , yet hee washeth , and renseth his heart , he never suffers it to continue muddy , and vncleane , and in a filthy disposition , but he hath a fountaine , a spring of grace within , that will worke out all impurity , as a spring workes out mudde : he that thus purifies himselfe still , though the fountaine be muddy , though there be many iniections , many temptations , many lusts , and sinnes , yet , if he be purified himselfe , that hee will suffer no sinne to mingle with his heart ( as it were ) to rest there , and to abide , and dwell there , to lye , and continue there , such a man hath a pure heart . we say that is pure , that is full of it selfe , and will haue no heterogenea , no other thing mingled with it , such a thing is pure , as pure oyle is nothing else but oyle . now hee that hath a pure heart , is not he that hath simply nothing else , that hath no sinne mingled , that hath no drosse mingled with his wine , but hee that suffers it not to rest there ; but as oyle and water , when you iumble them together , ( as you know , when they are shaken together , they mingle ) yet the oyle workes out , & puifies it selfe , it will not suffer it selfe to abide with the water : a man , that is regenerate , a man that is borne of god , hath a seed remaining in him , though he doe sin , yet , saith the apostle , he cannot sin , that is , he doth not agree , hee doth not mingle with that sinne , it hath no rest in his heart , but he workes it out , in a passion ; when he is shaken ( as it were ) when he is transported , when he is not himselfe , there may be a mixture , and the fountaine , & the spring may be made muddy , yet let him come to himselfe , still he workes it out ; that is to haue a pure heart . so that a man thus affected may come with boldnesse to the throne of grace , and not be discouraged ; what though thy sinnes be many , and very great , and often repeated ? yet , if thou finde in thy selfe such a disposition of purenesse , and holinesse , still to clense thy selfe , though thou be still polluted and defiled , i can assure thee , thy heart is pure , thou maist go with confidence to the throne of grace . but now you will say this to me , ( that may be obiected ) why ? but may not any carnall man say as much , hee sinnes against god , and comes and askes mercie , he comes , and cries for forgiuenes , and saith , he will sin no more ; and yet he sinnes againe the next day , and addes drunkennesse to thirst ; that is , his sinne and his repentance , they runne in a circle , as drunkennes , and thirst ? how shall wee distinguish then betweene these two , that purifying disposition in the saints , and those vanishing purposes , that carnall men may haue , that never had experience of the worke of grace , of that purity of heart , that wee speake of . to this i answer briefly , you shall know the difference by this , 〈◊〉 godly man , when hee falls into sinne , and is defiled with it , hee washeth himselfe from day to day ; you shall find alwayes this , that he gets ground of the sinne , of the lust , that manifests it selfe in any actuall transgression , still it looseth by it , it gathers not strength , but looseth strength : in a carnall man it is quite contrary , his sinne still increaseth , and intends the habit , and the lust growes stronger and stronger , it gets ground of him , and those good things that he hath , they are more and more worne out , and so they grow worse and worse from day to day , and that is the property of an evill man , of vnregeneracie wheresoever , it is apt to grow worse and worse , and the more fal●…s they haue , the more sinne gets ground , and the more they lose ; but it is not so w●…th a holy man , the more hee falls , the more strength he gathers , hee is the more holy by it , the more wary and watchfull , and the more hee is emptied of himselfe , and drawes neerer to the lord , and is the more inflamed with loue to him , hee is strengthened in faith , and repentance , and in every grace : so that here the rule now hold●… not true , that acts increase habits , but the contrary , acts lessen the habits , which is a paradox i●… philosophy , but here it is so . if you aske how it can be ? i 〈◊〉 , in its owne nature every act intends 〈◊〉 habit , as well in 〈◊〉 ●…odly 〈◊〉 , 〈◊〉 〈◊〉 man , but it comes to passe by accident , as 〈◊〉 say , because ●…he grace in him 〈◊〉 stirred vp ▪ 〈◊〉 those foiles , and slipps , and those falls , and infirmities , to which he is subiect : i say , grace is stirred vp in him more and more , and more , and receiues more vigour , and strength . as we say of true valour , it is increased more by opposition ; so it comes to passe , that the more the childe of god falls into sinne , the more grace is intended , sathan gets lesse ground , as hez●…kiah , when hee fell into pride , the pride of his heart was lessened more by it , then when he shewed his treasure to the ambassadour of the king of babell , he knew not before the pride of his heart , that sinne , that fall did manifest his corruption , which hee did not see before . so that , when the heart is sincere , when it is pure , when there is a right principle within ▪ grace is set more on worke to resist sinne . so david , when he had numbred the people , that made him more humble , and therefore the lord shewed him more mercy afterwards , then ever he did before , hee shewed him where the temple should bee built , and vsed him in that worke , and never shewed him such mercie , and kindnesse before . ( i cannot stand to expresse particulars ) so it is with all the saints ; their hearts are never better , nor in more holy temper , nor more fearefull to offend , and in a more gratious disposition , then after their falls ; and therefore consider that , that thou bee not deceived , that thou maist distinguish betweene this falling into sinne , and washing your selues , and that relapse to which evill men are subiect ; and keepe that for a rule , that wheresoever there is true grace , still it stirres it selfe more and more , as it findes more resistance , even as the winde and the water , and the fire doth , you know , the water , when it findes a stop , it growes more vio lent , and so the winde : of the same nature is grace , where it findes a stop , and findes resistance , it growes more strong , and intent . the heathen had a little glimpse of this truth , when they said of vertue , that it growes more fresh and vigrous by being wounded ; that is , true of grace and holinesse , the true vertue , the more it is opposed , the more it growes : even as you see in opposition in the disputes of schollers , and all kind of contentions in law , or any thing else ; the stronger the ob●…ection is , where there is ability in the partie , it produceth new notions , and new answers , and puts them more to it ; so these assaults , and temptations , when there is truth of heart within , it drawes out more holinesse to god , and more strength , it multiplies the graces of god within : so that the graces receive increase , the more they are exercised , and intended , and sinfull lusts decrease , the minde is more emptied forth ; the ch●…e that is in v●… and the drosse is more wi●…nowed out , and the heart is more clensed from it . so much 〈◊〉 serue for this , that whosoever will come to the lord in prayer must sanctifie him in his heart , that is , he must come with a holy , and with a pure heart . we haue shewed what this holinesse , and purenesse is , where is it consists , and likewise how the obiection is answered , that might deceiue vs. so much for that property . i must adde another , you shall find it phil. . whensoever you come to make your requests to the lord , this is another condition , that he requires , to be thankfull for the mercies you haue received received already : in all things , saith he , let your requests bee made knowne to the lord , with thanksgiving : as if he should say , take heede of this , that whensoever you come to put vp any petition to the lord , you forget not the duty of thankfulnesse , but still , when you come to a●…ke any thing , that you want , remember , that you giue thankes for that you haue . beloved , this condition must not be omitted : you see the lord himselfe puts it in very carefully , let your requests be made knowne with prayer , and supplication , and with thanksgiving . there is much reason why our petitions , and requests should bee accompanied with thanksgiving to the lord : for is it not reason when you come to aske somewhat for your selues , that you should doe that also that is acceptable to god ? will a man serue himselfe altogether , to come meerely to aske the thing hee wants ? this a man man may doe out of loue to himselfe , out of respect to himselfe ; but you must remember to do something that is pl●…asing and acceptable to the lord. and therefore you shall finde in the old law , they were commanded still to come with peace offerings , that is , ●…fferings , wherein they expressed thankfulnes , whensoever they had any speciall request to the lord : you shall find that was the manner in levit. & other places , that such a mā as came to request any thing at the lords hands , might not come empty ha●…ded ; and what should he bring with him ? a peace offering : what was that ? thankfu●…nesse for that peace he had enioyed , that was a peace offering : for peace is a generall word comprehending all kinde of mercies . for what is our health , but the peace of our humours within ? what is our cheerefulnesse , and ioy , but the peace of conscience within ? all the comfort wee haue in our name , and ●…ate , it is peace in the particular , &c , so i say , whensoever thou com●…est with a petition , forget not to come with a peace offering , that is , forget not to come with thanksgiving to the lord , for that which thou hast received : doe somewhat that is acceptable to him , as well as seeke for that which is vsefull for thy selfe . beloved , there is much reason for it : because , if a man be poring on his wants still , if it be 〈◊〉 his mind , when he comes to call vpon god , it wi●… indispose him , for 〈◊〉 performance , it will beget murmuring , and low●…enesse , and discontent , it will imbitte●… his spirit : when as a man remembers many mercie●… , t●…at he hath received , when he makes a c●…talogue of them , and innumerates them , it sweeten●… 〈◊〉 spirit , it makes him more gracious , it acts those graces that are in him , it drawes hi●… nearer to the lord , it quickens him , it makes him more content●…d with his condition , that he is in : whereas , o●… the other side , forgetfulnesse of mercies , when a man is onely intent vpon his petition to haue the thing done , ●…e ●…kes in many times into that 〈◊〉 of disposition , that we finde in children , that , when they cannot haue all that they would , they throw away that which they haue ; so that is our fault many times , when wee come and seeke to the lord for any thing that we neede , we are so intent vpon that , that we forget all the mercies we haue received , as if they were nothing : the lord would not haue it so , but will haue vs remember what we receiue , that wee may be content to want , that our hea●…ts may be brought to pati ence and contentment , vnder the crosse , and to want what it sh●…ll please him , for a time , to deny vs , as iob reasoneth , saith he , i haue received good from the lords hands , it is his answere to his wife , and shall i not receiue ●…ll ; so , if a good man bee thankfull for mercies , it will make him ready to doe so , it will make him content with that present want : for he lookes to that which hee hath had in hand . when a man saith thus with him selfe , thus , and thus much good i haue received , at the lords hands , what though i want such a thing ? what though i be prest with such an affliction , and calamitie ? i will be content to beare it , i say , the lord lookes for this , expostulating with him , and murmuring against him , is not a meeke manner of asking things at his hands , but , when a man so askes that , withall he is content to be denied , if his good pleasure bee so . now , thankfulnesse for mercie , makes vs ready to be so affected , to be willing to be denied , to be content to resigne our selues to the lord , and therefore he will haue thankfulnesse to goe with it , whensoever wee come to aske any thing at his hands . and therefore obserue , that whensoever you come to seeke the lord , you bee thankefull for the mercies you haue had , remember them ; for it is a great meanes to prevaile in our requests . thankfulnesse is , as it were , the insense , that perfumes your petitions , that makes them acceptable , and prevalent with the lord , so much the sooner . prayer goes vp without incense , when wee offer vp our petitions without thankfulnesse ; because that is a sacrifice , as you know it is called the cal●…s of our lips , and ever , when you ioyne thankfulnesse with your petitions , it is like a sacrifice mingled with it , that helpes to prevaile for you . the next condition is , and it must not be forgotten , of all the rest , that we come to the lord , in the name of iesus christ. this is a thing commonly knowne , you will say , who knowes not that , except we come in the name of christ , no petition can be acceptable ? beloved , i say to you in that case , a●… t●…e apostle iames spea●… , ia●… . . where hee giues this rule that wee should say , if the lord will wee will doe such and such a thing to morrow , &c. and when the answere would bee ready , who knowes not this ? saith hee , if you know the will of the lord , and doe it not , your iudgement shall be greater ; so i say , if any doe not practise this , ( and it is a thing we are exceeding ready to forget , or wee are ready to doe it in a for●…ll , and in a 〈◊〉 〈◊〉 , but to doe it in good 〈◊〉 , 〈◊〉 〈◊〉 ought to doe it , therein commonly wee come short ) you know how great a sinne it was , in the olde law , to offer without a priest ; in the of leviticus it is said there , if any man brought his sacrifice , though it were the best sacrifice and the choise , yet , saith the text , ●…f he did not bring it to the priest , and to the altar , but ●…ay his sacrifice else where , without a priest , such a man was guilty of blood , and was to be cut off from his people ; that is , hee was to be cut off by the priest , by excommunication , and after , by the civill magistrate . you know , it was vzziahs fault to offer incense , when it was proper to the priest to doe it ? the same sinne wee commit when wee come to the lord , and thinke , because wee haue repented , and prayed fervently , because , wee thinke , our hearts and spirits are in a good disposition , because wee know no sinne , of which wee are conscious , for this cause wee thinke that wee shall bee heard . it is true , the lord requires these quallifications , in the partie , when hee prayes , but take heede of thinking to bee heard for this , this is to offer without a priest. you must come thus to the lord , and say vnto him , lord , i confesse ( notwithstanding all this ) i am vnvnworthy , i haue nothing in mee , why thou shouldest regard mee , it cannot bee , that either i , or my prayer should be acceptable , but i beseech thee , take them at the hands of christ , our high priest , hee , that is entred into the vaile , he , that takes the prayers of the saints , and mingles them 〈◊〉 〈◊〉 〈◊〉 when a 〈◊〉 can really doe this , wit●… dependance vpon christ , and come boldly in his name , that is to offer a sacrifice to him , and this we must carefully remember ; and therefore we see an excellent expression of this in levit. . where this is made cleare to you , that it is not any excellency in the person , not any fervencie in the prayer , not any purenesse , or holinesse that is found in him , nothing that come●… from man , that causeth his prayer to to be acceptable , but it is th●… priest , in that place from verse 〈◊〉 . to the . you shall finde there the law was , that he that came to sacrifice , must bring a sheepe , or a she goate , but if he were not so rich as to doe so , he was able enough to bring two ●…tle doues ; if yet he were not able to doe that , thē , saith the text , hee shall bring the tenth part of an epha of fine flowre , ( a very small thing ) and , saith he , let him giue this to the priest , and he shall make an attonement for him , and his sin shall be forgiven . whence i obserue this , that it is not the goodnesse of the sacrifice , the price , nor the 〈◊〉 , nor the excellency of that , when they came with a thousand ●…ammes , ●…nd so many sheepe , and bullocks , ( as you reade of many great sacrifices , that were offered by the kings ) yet the tenth part of an epha of fine flower , which was exceeding little , this prevailed fully as much ; it shewes evidently , that it is not in the sacrifice , but the poorest , and the 〈◊〉 , and the meanest sacrifice will prev●… with god , as well as the richest , and the greatest . what is the reason ? for , saith he , it is the priest , that must offer it , he makes it acceptable ; so in this case , let the sacrifice bee never so meane , yet , if it be christ , that offers the sacrifice , if it be commended to the priest , and he offers it , the lord will accept it . you shall finde that rule , levit. . . he that brings a sacrifice , ( this caution was given ) he must put no incense 〈◊〉 it , neither oyle . but , should the sacrifice be offered without incense ? no , you shall finde in levit . . that , alwayes the priest , when hee entred into the holie of holies , hee burnt incense , that the cloud of that incense might cover the mercy seat : the meaning is this , that when any man comes to offer a prayer to the lord , he can put no incense to it , the priest onely hee must put in incense , that is , iesus christ only must offer the sacrifice , wherein the lord smells a savour of rest : for the lord expresseth himselfe in this manner , as if he were disquieted for sinne , and can take no rest ; now , when iesus christ offers a sacrifice , hee smells a savour of rest ; because it comes from him , in whom he is well pleased : so , i say , wee must be carefull , t●…at wee remember wee come in the name of christ. but , you will say , every man doth so , and how shall we know it ? you shall know it by this , if you haue boldnesse , and confidence ▪ that is an argument that you looke not vpon your selues , but vpon christ. when a man i●… so exce●…ding ti●…erous , and doubting , and fearefull , that 〈◊〉 dares not come to the throne of grace , or , if hee doe , yet hee makes a great question , whether he shall be heard or no , this is too much looking to himselfe , here the high priest is forgotten . if thou come in his name , there is enough to carry th●t out , it will breede boldnesse in thee , it will breede confidence : if thou come in the name of christ , and offer vp thy prayers through him , it will cause thee , in every petition thou puttest vp , to thinke thy selfe so much beholding to christ , that thou wilt be ready to say , in thy heart , whensoever any petition is granted thee , i may thanke iesus christ for this . when a man , i say , shall bee so much put vpon his score , it will make him so much indebted to the lord iesus for his sinne that is remitted , and this petition that he hath granted , that his heart shall be more inlarged to thankfulnesse , when he is able to consider the benefit of redemption , and is ready to say with himselfe , if iesus christ had not died , if i had not had such an high priest , that hath entred into the very heavens , as the apostle saith hebr. . ● make intercession for mee , i had lost this benefit , i had never come to haue put vp a prayer to the lord , or , if i had , it should not haue beene heard . but , you will say to mee , if wee be heard for christ , then , though a man be sinful , and though hee haue none of the precedent conditions , though he haue not that holinesse that is required , if the priest make him acceptable , why may he not hope as well as the most holy man. i answer briefly , though the priest giue all acceptance to the sacrifice , and our prayers are accepted through him , yet that is not all , there are two things besides required , that the person , that brings the sacrifice , be cleane ; no impure person was to bring a sacrifice : secondly , that the sacrifice be without blemish , he that hath a male , and bring●… a female , is cursed : so this is required , that the person be righteous , and that the prayer be servent , such as is indited by the helpe of gods spirit , that it may be a sacrifice fit for the lord. but now , that we haue from christ , is this , that though the person bee so , and the prayer thus qualified , and haue those forenoted conditions in it , yet it is not acceptable , without the priest. and therefore this should incourage you , when you consider the glorious god , his holinesse , that great distance betweene him and you , and your selues , on the other side , how vile and sinfull you are , and vnfit to come and put vp your requests to him ; now , when you thinke of a mediator , of an high priest , who is entred into heaven , who is gone thither , and sits at the right ●…and of maiesty , making intercession for you , when you consider there is one high priest , who is able to prevaile , not like the priests in the law , but one , that i●… ouer the house of god , one that is the very sonne , that is not entred in through the blood of b●…lls , and goates , but with his owne blood ; when out of this you shall receiue confide 〈◊〉 , and come ●…eere him with boldnesse , this is to ●…ake vse of christ , and to offer sacrifice in hi●… . there is no more rem●…ining now , but 〈◊〉 , when you haue considered all the conditions mentioned , and ●…tted your prayers according to the●… , that you b●… confide●…t , and expect much , that when you haue prayed , you may say thus , lord , i expect now the granting of them , thou canst not now deny them , lord , i wi●…l waite now . and this is our fault , when we haue prayed , and the thing comes not presently , wee are readie to giue over , we are not willing to waite . beloved , that is one thing specially to bee remembred , w●… must so farre magnify our prayers , we must set a price vpon them so farre and so esteeme them , and thinke them of that worth , that they will bring the thing to passe . if a man take a 〈◊〉 , or a medicine , or an herbe , and vs●… i●… 〈◊〉 〈◊〉 wound , or a disease , once , or twice , or thrice , and , if he see it doth no good , he will ●…ay it aside , and take another medicine : for , saith he , i haue tryed it , and it will doe m●… no good ; so a 〈◊〉 doth with hi●… prayers , ●…e sai●…h , i haue sought to the lord , i haue prayed for this thing twice , or thrice , and it is not granted ●…e ; and therefore he is ready to lay it aside , as if it were not effectuall , and to take another meanes , this neglect of prayer is not to know the force of the medicine . you must know therefore , of what efficacie prayer is , and trust i●… , and not giue over ( f●… it is effectuall ●…o bring the thing to passe ) and not make 〈◊〉 , but ●…ay , and 〈◊〉 ; it was 〈◊〉 〈◊〉 when 〈◊〉 and shee sought to the 〈◊〉 for a 〈◊〉 , shee made ●…o much 〈◊〉 to giue 〈◊〉 to 〈◊〉 , when they should haue stayed till the lord had do●… it , his own●… way ▪ so rebeccah , there was a promise , and no doubt , iacob , and shee prayed for the fulfilling of that promise , but she made too much hast , she tooke a wrong way to get the blessing by lying , this was not waiting , but a stepping out to another meanes ; because they thought prayer , and dependance vpon god would not doe it . so saul would not waite vpon god , but he would offer sacrifice , this was to make hast . and so it is , when a man is discouraged ; david , when the thing was not presently granted , he was ready to giue over , and falls to a desperate complaint , saying , one day i shall fall by the hands of saul . take heede of this , and when wee offer our prayers thus , learne to know what they are , learne to trust them , and to depend , and waite vpon god , say certainly , i shall not be denied , the thing shall surely be granted . so much for this time , and this text ▪ finis notes, typically marginal, from the original text notes for div a -e things considerable , for opening of the wordes . 〈◊〉 what prayer is 〈◊〉 in generall : 〈◊〉 in speciall : division of prayers into : 〈◊〉 . note ▪ rom : : : hosca ▪ . : the 〈◊〉 of the descriptio●… opened . why ●…ee vseth the word disposition●… ) rather , then desires when the de●… 〈◊〉 dis●… of 〈◊〉 good que●… . a●…s . 〈◊〉 temporal rhings may be desired i●… a 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 things i●… a spi●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how . prov. . 〈◊〉 tim. . to god. arising from the spirit or regenerate part sam : : : a●…t : ▪ : iohn . si●…le . simile . mat●… . . rom. : . offered vp in the name of iesus christ : chron : . rev. : why the lord ▪ will haue vs to pray . in respect of himselfe . . simile . . simile . . simile . ▪ simile . glory what . 〈◊〉 in respect of our selues . iude . iob . ●… . simil●… ▪ note . . what it is to pray contin●…ally . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tim. ●… . idlenes , what . obs. a constant course of prayer , at least twice a day as a duty : quest answ. the grounds of it . from the text from examples : dan. : . from reasons tim : : vse . vse . eph. : motiues to prayer : mot. . mot. . dan : : eph : : . mot. iames : nehem : : : mot. iohn ●… : : iames , : phil : : : . mot. eph : : mat : : ●… : note this . . mot. the omission of it doth disadvantage men : in the outward man. in the inward man. simile . iob ●… 〈◊〉 simile . no●… . simile . simile . hypocrisie what . obiect . answ. threefold : . ans. mal. . simile . . answ. . ans. obiect . . answ. . cor. : , ans. . how to fit a mans selfe to prayer . simile . note . note this expression of luther . obiect . ans. impediments of prayer , that makes it difficult . note that . simile . king. . . vse . what course is to be taken against these impediments . note this well . obiecti●… against prayer . obiect . ans. mat. . obiect . answ. . kin . , sam. . . sam. . . dan . ans. . to worship god , w●… obiect . ans. simile . simile . obiect . . twofold . ans. answ. to the first part of the obiection . answ. . answ. . difference between hauing of blessings through the prouidence of god , & from the loue of god. . ans. isa. . . note this . simile . answ : to . part of obiect . answ. . our prayers oft times are amisse in one of these three respects . first , in respect of the principle whence they ●…ovv , vvhen they are but naturall desires . iam : . . secondly , in respect of the end , when they are for the satisfaction of our lusts . tim : . . quest. ans. simile . simile . in respect of the manner , when they are vttered carelesly : answ. . god grants our prayers oft times , yet , first , not in that manner as vve desire cor : . . simile . simile . . not by those meanes , which we prop●…d . simile . thirdly , or not in our time . simile . note . note . . ans. obiect . ans. simile . rev : . foure reasons of gods deserring to grant our requests . simile . concerning the measure , if god giue vs not so much as wee aske . a lesse measure may serue as well as a greater . cleared in instances . . wealth . psal : 〈◊〉 . . . instance in grace . reu : . note . note in what sense this is to be taken . rev : . instance in gifts . simile . simile . instance , in crosses , and afflictions . simile . heb : . . dangers by omitting , or neglecting prayer . benefit of frequency and diligence in prayer . a stock will be laid vp . simile . simile . case about wandring thoughts in prayer . ans. the cause of them is weaknesse . simile . simile . simile . . temptation . . negligence . voluntary admitting vaine thoughts simile . hovv to prevent wandring thoughts in p●…ayer . simile . case about indisposednesse , and dulnesse , and vnap●…nesse to prayer . answ. . obiect . answ. simile . simile . note . obiect . answ. . causes of dulnesse . . desertion . . when there is some neglect on our part . case . . about praying after a man hath committed some gross●… sinne . ans. in this case prayer is not to be neglected . note . . reas. simile . reas. . quest. ans. heb : . simile . obiect . answ. case . about a set forme of prayer . answ. obiect . answ. . answ. . answ. . quest. answ. publick prayer not sufficient . simile . . reas. . reas. . reas. . reas. sam. . ●…eas . . case . about vsing the voice , and about the ge●…ture in secret prayer . ans. note . iohn . . case about want of leisure to pray by reason of present businesses to bee speedily dispatched . answ. note . cautions about shortnes of prayer in such straits . caution . caution . caution . caution . caution . case about vse of the meanes . answ. reasons why meanes must be vsed . . reas. simile . . reas. . reas. cautions about the vse of meanes caution . caution . simile . simile . simile . simile . caution . simile . case about praying in faith , when a man wants a particular promise , that the thing which he asketh shall be granted . answ. obiect . what faith is , required ans. case . about a man●… knowledge that his prayer is heard . ans. rom : . . note . qualifications or conditions required inthat praier that shal be accepted . condition that the person be right iames , simile . psal , , 〈◊〉 tim. 〈◊〉 . . mat : . . requisite or condition is faith iames . , simile . why the lord requireth faith in prayer . iames : . atwofold faith required in our prayers . psal : . . . m●…t : . how saith may be strengthened in prayer . from gods attributes . which are of two sorts absolute : iustice : m●…y glory . power . chron : . chron. . . vnchangeable●…esse . psal. . . . faithfulnesse how we may know that we pray in faith . simile . . condition required in prayer is fervencie . iames . . simile . obiect . answ. when a man is said to be ser vent . mat : 〈◊〉 . gen : 〈◊〉 . cautio●… about fervency . that it bee a fruit of faith . simile . caution . that it be mingled with sincerity . note . rom. . ●… . . condition required in prayer is humilitie . lames . chron : . . isa . . reasons why humility is required in prayer . gen. . . sa●… . acts . . mat. . note . psal. . . luke . ezck. . . deut. . . . condition required in prayer , is , to sanctifie the lord in our hearts . tim. . 〈◊〉 . quest. answ. holines what . simile . heb. . ans. . meanes of clensing a mans selfe . cor. . . heb. . . obiect . ans what is i●… to haue a pure heart . simile . obiect . answ. difference between the godly and others in falling into sinne . quest. answ. note . simile . simile . . condition required in prayer , is thankfulnesse phil. . . simile . . condition required in prayer , is , to come in the name of the lord iesus christ. iam : . levit : . levit . . levit. . . levit. . , obiect . answ. heb : . obiect . ans. foure godly and learned treatises intituled, i. a remedy against covetousnesse. ii. an elegant and lively description of spirituall death and life. iii. the doctrine of selfe-deniall. iv. vpon the sacrament of the lords supper. delivered in sundry sermons, by that late famous preacher, and worthy instrument of gods glory, iohn preston, doctor of divinitie, chaplaine in ordinarie to his majestie; master of emanuel colledge, and sometime preacher of lincolnes inne. preston, john, - . approx. kb of xml-encoded text 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) foure godly and learned treatises intituled, i. a remedy against covetousnesse. ii. an elegant and lively description of spirituall death and life. iii. the doctrine of selfe-deniall. iv. vpon the sacrament of the lords supper. delivered in sundry sermons, by that late famous preacher, and worthy instrument of gods glory, iohn preston, doctor of divinitie, chaplaine in ordinarie to his majestie; master of emanuel colledge, and sometime preacher of lincolnes inne. preston, john, - . preston, john, - . three sermons upon the sacrament of the lords supper. aut the third edition. [ ], p. by t[homas] c[otes] for michael sparke, and are to be sold at the blue bible in greene arbor, printed at london : . an expansion of "three godly and learned treatises"; the fourth section is reprinted from stc . . printer's name from stc. signatures: [par.] *² a⁴ b-y z⁴. section , "an elegant and lively description of spirituall life and death" has separate title page dated on d ; pagination is continuous. variant: after the preliminaries, which are unchanged, text of section consists of sheets a- f⁴ from stc . . section begins with d*⁴, in a different setting from d - of the other state, and the subsidiary title page is dated . section , "the doctrine of selfe-deniall", is supplied from stc . , including the title page with imprint ".. printed by b.a. and t.f. for michaell sparke .. .". reproduction of the original in the union theological seminary (new york, n.y.). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of 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copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -- th century. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - rachel losh sampled and proofread - rachel losh text and markup reviewed and edited - pfs batch review (qc) and xml conversion fovre godly and learned treatises . intituled , i. a remedy against covetousnesse . ii. an elegant and lively description of spirituall death and life . iii. the doctrine of selfe-deniall . iv. vpon the sacrament of the lords supper . delivered in sundry sermons , by that late famous preacher , and worthy instrument of gods glory , iohn preston , doctor of divinitie , chaplaine in ordinarie to his majestie ; master of emanuel colledge , and sometime preacher of lincolnes inne . the third edition . printed at london by t. c. for michael sparke , and are to be sold at the blue bible in greene arbor . . a summe of the chiefest points , contained in the remedy against covetousnesse . covetousnesse defined , and plainely shewed what it is . page , and idolatry consisteth in three things . p. in what sence , covetousnesse is called idolatry . p. · to seeke ▪ helpe and comfort from riches or any creature , and not from god alone , is vaine and sinfull . ibid covetousnesse which is idolatry , is to be mortified . p. and the uncertainety of riches . p. , reasons why riches are uncertaine and vaine . p. , men spend so much time in seeking after riches , and tryfles , that they have no time to serve god. p. the rich man , may not glory in his riches and wealth . p. god can give us comfort without riches . p. having the creature onely , without the love and favour of the creator , wee have the huske with●out the graine , the shell without the kernell ▪ ibid all our sinnes proceede from overvaluing of the creature . p. they that seeke their happinesse in riches and in worldly things , seeke it the wrong way . p. happinesse sought and placed in god ( with whom is no change ) must needs be perpetuall . p. whatsoever men can leave their children , without gods blessing , is nothing worth . p. blessings considered without thankfull reference to god , they cease to be blessings . p. those that have but a small cottage , are many times more happy than many rich men . p. wee must judge of outward things not by sence and feeling , but by faith and rectified reason . p. . the creature cannot yeeld us comfort without god. p. riches come not alwayes by labour , nor comfort by riches . p. though all causes concurre and meete together , yet ( without god ) the effect followes not . p. future spirituall and eternall things , are not uncertaine , p. every one is guilty of this sinne of covetousnesse , more or lesse , p. to love or joy in riches , i● adulterous love and joy . p. signes to know whether our love to the creature , be right or no. . our affection or desire to riches , is inordinate in foure respects . if we be soundly humbled , we confesse our selves , not onely unworthy the least of gods mercies , but worthy to be destroyed . riches and wealth may not be sought for by unlawfull meanes . our end and scope in seeking to get riches , must be , not to serve our selves , or our owne lusts , but to glorifie god withall . seeking for riches in a wrong manner , is inordinate in five particulars . in what respects , riches are a blessing . men may lawfully desire riches , referring and submitting their wils to god. there is a threefold necessity , wherein men may desire that which is necessary . reasons against desire of superfluity and excesse . . . the end of mens callings is not to scrape and rake for riches and wealth . men may lawfully take care to increase their estate , observing the right rules in doing it . when a man is to be accounted and holden for a covetous man. exhortation to mortifie this earthly member , covetousnesse . effectuall meanes to roote covetousnesse out of our hearts . ibid a summe of the principall matters contained in the second treatise . christ proves himselfe to be the sonne of god , in that he can quicken the dead . pag. what our estate is , being out of christ. p. what spirituall death is . p. , and the cause of life , p. three kinds of spirituall death . p. the signes of death , foure . p. the degrees of spirituall death . p. great difference betweene spirituall and naturall dead . p. spirituall death voluntary . p. a twofold image of god in man. ibid why the law is given to men that are spiritually death . p. difference betweene externall bodily binding , and the bands of sinne . p. the great quaere or question that every man is to make concerning himselfe . p. two hindrances of this search . p. the new spirituall life worketh a change in men . p. how christ should be the end and scope of all our actions . p. ●he charracters and markes of men spiritually dead . p. , and repentance makes a dead man to be a living man ; and therefore not to be delayed . p. naturall men are but dead men , what excellencies soever they have . p. how to value the ordinances of god. p. that all who are in christ , are in a state of life . p. from whom , and with what , this life is hidden from naturall men . p. the saints misreported and evill spoken of . p. men are hardly perswaded , that there is such a new spirituall life of grace . p. , and proofes of it , besides or without the scriptures , ibid the effects and experience of a new spirituall life . p. differences betweene superstition and the morrall life ; and this new spirituall life of grace . p. , &c. common and true grace , wherein they differ . p. signes to know the spirituall life of grace by ; and the comparing it with the naturall life . p. , and what is expected and required of them , to whom this talent of the new life of grace is committed . p. they that spend their time in idle sports and vanities , are yet dead . ● the happy estate of being in christ , and to be par●takers of this spirituall life , is to be knowne and prized accordingly . how and in what sort , we must minde worldly things . all other things vaine and deceivable , in comparison of this spirituall new life . this is a prevailing life . this new life is farre more excellent than the common life . the union betweene christ and us . the life of grace brings liberty to them that have it . which should make those that have it not , to seeke it ; and those that have it , carefull to retaine and keepe it . though the best may sometimes be foyled , yet they recover themselves , and maintaine a warre still against their corruptions . how to know whether we walke in the spirit , or no. how to know , whether our workes be living workes , or dead workes . . &c. motives to make us desire this blessed spirituall life . . &c. all men seeke happinesse , yet never finde it without seeking god. repentance puts a new life into men . meanes to get this spirituall life . knowledge , the first meanes , ib. , &c. the second meanes to get this life , is to be much in doing . the third meanes to get this life , is to get faith , the fourth meanes to get and increase this life , is the communion of saints , the fift and last meanes to get and increase this life , is the hearing of the voyce of the sonne of man , ● the hearing of this voyce , is the onely meanes to translate men from death to life , . . &c. what the voyce of the sonne of god is , . this effectuall voyce consists in two things , three degrees of working this light of life , by the spirit . a double voyce of the sonne of man ▪ . &c. those that heare ( viz. obey ) the voyce of the sonne of man , have experimentall knowledge . effectuall knowledge bred by this voyce , makes men approve , justifie , and relish the wayes of god. a right knowledge breeds holy affections . lively knowledge brings forth action . wee must examine our selves , whether we have heard the voyce of the son of god , or no. which wee shall know by our lives and actions , the first impediment hindring men from hearing christ voyce , is selfe-wisedome , or selfe conceitednesse . the second hinderance or let , is long custome . p. the third let is similitude , which like false wares deceives men . p. the fourth impediment , is false experiments , in some workes of god , that should draw us nearer to him . p. the fift impediment is ignorance . ibid the sixt impediments , is inconsideration . p. the seventh impediment , is a certaine stiffenesse and obstinacie of will or minde . p. meanes how to heare profitably . ib. &c. to practise a little , is the way to get more . p. fearefull judgements on them that receive not the love of the truth , p. god curseth barren and unfruitfull bearers . p. disobedience to the gospell , grievously punished , p. meanes to heare the preaching of gods word profitably for our conversion , and building of us up in our most holy faith . p. the second meanes . ibid the third meanes , p. the fourth meanes . p. the fift meanes , p. the sixt meanes , p. a caveat or warning both to ministers and people . p· vaine excuses will not serve before god , p. the summe of the chiefe points contained in the treatise of selfe-deniall . ovt of christ , we are dead men , by christ we gaine life eternall , what we must do for christ , viz , deny our selves , take up our crosse , &c. ibid whosoever will have benefit by christ , must follow him . ibid two maine impediments that hinder men from following christ. ibid whosoever will be saved by christ , must deny himselfe . p. what it is to deny our selves , p. what our selfe is , ibid why corruption of nature is reckoned a mans selfe . p. in every man there are two selfes , ibid reasons of selfe-deniall , p. god will not binde us to that which is simply unpossible . p. a man may lawfully love himselfe , p. to deny our selves , is to deny every sinne , stocke and branch , p. we cannot follow god and the world both . no happinesse to be found out of god. great equity in denying our selves . the fruites of the flesh , and of the spirit . how prone our nature is to do evill . ib. and how we may know it . how to try , whether we have interest in christ , or no. how to know whether we deny our selves . meanes to deny our selves . god multiplyes comforts to them that deny themselves . in cleaving to god , wee must leave the care and custody of other things unto him . the right knowledge of christ , makes us deny our selves . the manner how we should deny our selves . the wayes of god are full of crosses . and the reasons thereof . the wayes of god have much difficulty in them , and the reasons thereof . yet the wayes of god are pleasant to any man that is upright . reasons why difficulty in gods wayes , should not discourage any man therefrom . we must make account before hand , and prepare for troubles before they come . it is not the way to heaven that most men go . what causeth persecution to follow the gospel . if wee suffer not in gods cause for well doing , wee shall suffer of god for evill doing , p. answer to them who say , they can doe no good in gods cause , p. against discouragement by being a lone , p. many thousands lose their soules , because they thinke lesse will serve the turne in gods service , than indeed is required of them . p. satans wiles in deceiving men , ibid cold , slight , and customary performance of holy duties , does no good at all , p. we must go through , fighting , till we have the victory , p. it is hard to bring our soules to good duties . ibid the crosses and difficulties that are in gods wayes , are an argument to prove , that the doctrine came from heaven . p. the cause that the wayes of god are so hard and difficult . p. the difficulty in gods wayes , ought to be a meanes to humble us , p. all that looke to have benefit by christ , must follow him . p. christ is to us an example of the rule ( viz. ) of the law. p. , &c. though christ himselfe be absent in the body , yet he hath left guides to leade us , in his stead . p. the saints that lived before us , and went in one path of truth , are our guides . p. we have the word , the spirit , and the saints , for our guides . ib. what it is to follow christ. p. and how to follow him . p. we must follow christ at all times , p. we must follow christ all manner of wayes inward●ly and outwardly . p. the obiect and example which wee must follow , is christ. p. and not his example onely , but his precepts also and commandements must we follow , p. false boasting christians refuted , p. difference betwixt the wicked and the godly , in sinning . p. many follow christ for worldly respects . p. difference betwixt the falls of good and evill men . p. we must be content to forsake all for christ. p. and to beare all things for his sake , ibid. we ought to have the same mind in us that was in christ. p. against false , unconstant , double minded men , p. we must not stand still at a stay , but grow in grace , and endeavour ( what we can ) towards perfection , p , we must not presume to goe before christ , but let our minds and desires yeeld to his will. p. five things required of them , that will truely and sincerely follow christ. p. the contents of the three sermons on the sacrament of the lords supper . the maine and principall priviledge that wee have by iesus christ , is eternall life . p. the drift of s. iohns writing is , that beleevers might know , they have eternall life . p. another great priviledge that we have by christ , is , an assurance to be heard in our prayers , p. vnlesse a man be in christ , he may not apply unto himselfe any of these two priviledges . ib. except we be in christ , we have nothing to doe to meddle with those holy mysteries , or symbols of the love and favour of god in christ. p. every one that comes to the lords table , ought to examine himselfe concerning two things . p. rules to examine our selves , and finde whether wee be in christ or no. ib. a double act must passe in those that are in christ ; one on our part , another on christs . p. foure things to be considered , in the act on our part . ib. every man naturally seekes some excellency or other p. , . to excell in grace and holinesse ; to have our sinfull lusts mortified , is that excellent thing christia●s should and ought to desire , & labour for . , to keepe god's lawes and commandements , is the wisedome of gods people . how a man may know , whether hee reckon christ his chiefe treasure . , the creatures that were once exceeding good , are now through mans sinne , become all vanity and vexation of spirit . a man should be at any cost , and rather part with any thing , than with christ iesus , who should be our cheefe treasure . what answer our hearts ought to make to sathans temptations , and the worlds allurements . to finde whether christ be our life , and cheefest joy , we must consider what it is our thoughts feede upon and delight in . , how to know whether christ be our cheefe refuge , to flie unto . , a carnall man in his distresse , knowes not whither to goe . the wicked in their troubles flie unto men for their refuge . , the christian in his distresse is wont to betake him-himselfe to christ. ibid. & how a man may know whom he sets up for his cheefe commander , , there are three great commanders in the world . that divide all mankind ( almost ) betweene themy collos . . . and covetousnesse which is idolatrie . covetousnesse which is idolatrie , that must be mortified as well as the other earthly members . now this covetousnesse is nothing else ; but an inordinate and sinfull desire of getting or keeping wealth or money . the inordinate lusting after honours , that is stiled ambition ; too much affecting of beautie , is called lustfulnesse ; and lust is an inordinate affection , which when it propoundeth riches for its object , is called covetousnes , which is idolatry . now idolatry consisteth in one of these three things : first , in worshipping the true god in a wrong manner , apprehending him as a creature , giving that to him that agreeth not with him . secondly , when as wee make the creature a god ; that is , by conceiving it under the notion of a god : so did they which worshipped iove , mars , and those heathens that worship the creatures as gods. thirdly , when as wee attribute that unto it , which belongeth unto god : as to trust in it , to delight in it , to put all our trust and confidence in it : when as we thinke , that it can performe that unto us which god only can , this thought is idolatry . now that covetousnesse is idolatry , is meant onely in this sence when as wee thinke that riches can doe that for us which god onely can ; as that they can doe us good or evill . esay , . if they are gods , saith god , let them doe good or evill . god onely doth good and evill , therefore hee is distinguished from idols because they cannot doe it . affections follow opinions , and practise followes affections . therefore heb. . he that will come to god must beleeve that he is , & that he is a rewarder of all those that seeke him . none will worship god , unlesse they beleeve that god can comfort and releeve them in all their distresses ; so no men will earnestly seeke after wealth or riches till they have an opinion , that riches and wealth will yeeld them comfort , or be a strong tower of defence to free them from inconveniences ; this makes them to trust in them , and this thought is idolatry . there are two points of doctrine that arise from these words : the first , is this . that to seeke helpe and comfort from any creature , or from riches , and not from god alone , is vaine and sinfull . the second is this . that covetousnesse which is idolatry , is to bee mortified . for the first ; that to seeke helpe and comfort from any creature and not from god alone , is vaine and sinfull : it must needs bee so , because it is idolatry . now in idolatry there are two things . first , vanity and emptinesse , . corinth . . . an idoll is nothing in the world ; here it is vanitie . secondly , sinfulnesse , there is no greater sinne than it . it is extremely vaine , because we attribute that to it that doth only belong to god ; to think , that if i am well , if i am strong in friends , have a well bottomed estate , that then my mountaine is strong on every side , i shall not be removed , this is sinfull and vaine ; yee shall not live a jot the better or happier for it ; a strange paradoxe , contrary to the opinion and practice of most men . if wee consult with our treasures , doe not we thinke that if we have such wealth and such friends , that wee should live more comfortably and happily ? there is no man but will answer that hee thinketh so : but yet my brethren yee are deceived , it is not so : it belongs to god onely to dispense of his prerogatives , good or evill . a horse is but a vaine thing , saith the psalmist , to get a victorie : that is , though it be as fit a thing as can bee in it selfe , yet if it bee left to its selfe without god , it is but vaine and can doe nothing . so i may say of riches and other outward things ; riches are vaine , and honours and friends are vaine to procure happinesse of themselves . so physicke of its selfe is vaine to procure health ; without god they are nothing worth : hee that thinkes otherwise erreth . luk. . . it was the folly of the rich man that hee thought so ; and therefore sang a requiem to his soule , eate drinke and be merry , o my soule , thou hast goods laid up for thee for many yeares : hee did not thinke himselfe happie , because he had an interest in god and his favour , but because hee had abundance of outward riches ; and therefore you see the end of all his happinesse , thou foole , this night shall thy soule be taken from thee , and then what is become of all his happinesse ? yet such is our folly , that most of us reflect on the meanes and on the creatures , and expect happinesse from them . but christ tels us , they will not doe the deede ; this night shall they take away thy soule , and then all thy happinesse is gone . the rich man thought before that he had beene secure as long as his wealth continued with him , that he needed not to expect any calamity ; but now hee sees that he built upon a sandy foundation . david though an holy man , being established in his kingdome , having subdued all his enemies , and furnished himselfe with wealth and treasure , hee thought that his mountaine was then made so strong that it could never bee moved ; that to morrow shall bee as yesterday and much more abundant ; but , no sooner did god hide his face , from him , but he was troubled , psal. . . to shew , that it was not his riches and outward prosperity that made him happy , but god onely : so daniel , . . be●shazzar when as he thought himselfe happy , being environed with his wives , princes , and servants ; when as hee praised the gods of silver and the gods of gold , abounded with all outward prosperity and reposed his happinesse in it , is counted but a foole by daniel for it ; because hee glorified not god , in whose hands his breath and all his wayes were ; and therefore he was destroyed . these things of themselves will not continue with us , nor yet make us happy . wee take not a step to prosperity or adversity , but gods hand doth leade it . my brethren that heare mee this day , that have heretofore thought , that if ye had such an estate , such learning , such ornaments , and such friends , that then yee were happy ; to perswade you that it is not so , it would change your hopes and feares , your griefes and joyes , and make you labour to bee rich in faith and in good workes . it will be very hard to perswade you to this , yet we will doe what we can , and adde certaine reasons which may perswade you to beleve it to bee so , if god shall adde a blessing to them , and joyne the operation of his spirit with them to perswade you . first , this must needs be so , in regard of gods all-sufficiencie ; hee alone is able to comfort without the creatures helpe : else there were an insufficiencie and narrownesse in him , and so hee should not bee god. if hee could not fill our desires every way , hee were not all-sufficient ; even as the sunne should bee defective , if it needed the helpe of torches to give light . god is blessed not onely in himselfe , but makes us also blessed ; it is the ground of all other commandements ; thou shalt love and worship the lord thy god , and him onely shalt thou feare : wee must love him with all our hearts , with all our soules ; let not the creature have one jot of them , because all comfort is from god. gen. . . i am god all-sufficient , walke before me , and be perfect : that is , love me altogether , set your affections on none but me , yee neede not goe unto the creature , all is in me . if the creature could doe any thing for to make us happy and not god , then wee might step out to it ; but the creature can adde nothing to it , god onely is all-sufficient to make you perfect every way ; though the creature be used by god as an instrument , yet it is onely god that makes you happy and gives you comfort , and not the creature . secondly , it must needs bee so because of the vanitie and emptinesse of the creature : it can doe nothing but as it is commanded by god ; he is the lord of hoasts , who commandeth all the creatures , as the generall doth his army . a man having the creatures to helpe him , it is by vertue of gods command . it is the vanitie of the creature that it can doe nothing of it selfe , except there be an influence from god. looke not then to the creature it selfe , but to the influence , action and application that it hath from gods secret concurrance with it . what it is to have this secret concurrance and influence from god unto the creature , you may see it expressed by this similitude ; take the hand , it moves because there is an imperceptible influence from the wil that stirres it : so the creature moving and giving comfort to us , it is gods will it should doe it , and so it is applied to this or that action . the artificer using a hatchet to make a stoole or the like , there is an influence from his art that guides his hand and it : so the creatures working is by a secret concourse from god , doing thus and thus . and to know that it is from god , yee finde a mutability in the creature , it works not alwayes one way ▪ physicke and all other things are inconstant ; somtimes it helps , sometimes not , yea many times when as yee have all the meanes yet they faile ; to shew that there is an influence from god , and that the creatures are vanishing , perishing and unconstant of themselues . thirdly , it must be so , because it is sinfull to looke comfort from any thing but from god : because by this wee attribute that to the creature , which onely belongs to god ; which is idolatry . the creature steales away the heart in an imperceptible manner , as absolom stole away the peoples hearts from david ; or as the adulterer steales away the love of the wife from her husband . this makes you serve the creatures : this makes you settle your affections on the creatures : if they faile , yee sorrow ; if they come , yee joy : and yee doe this with all joy , with all delight and pleasure , and desire ; this is a great sinne , nay it is the greatest sinne : as adultery is the greatest sinne , because it severs and dissolves the marriage ; so is this the greater , because it severs us from god , and makes us cleave to the creature . the maine consectarie and use from this , is ; to keepe you from hasting after worldly things : men are never weary of seeking them , but spend their whole time in getting of them ; and this is the reason , why the things that belong to salvation are so much neglected : men spend so much time in a thousand other things and trifles , that they have no time at all to serve god in : they are busie about riches , honours , credit , or the things whereon their pleasures doe pitch : but if this be digested , it will teach you to seeke all from god , who disposeth all things , and to whom the issues of life and death , of good or evill ▪ doe belong . consider with your selves and you shall finde ; that the reason wherefore yee seeke for outward content and comfort , is because you thinke it will doe you good if you have it , or hurt if you have it not . but herein you erre , giving that to the creature which onely belongs to god. esay , . . if the idols bee god , saith the lord , let them doe good or evill ; the scope of this place , is to cut off the whorish and adulterish affection of those , who have an eager and unweaned desire after earthly things , by shewing , that they can doe us neither good nor hurt . therefore god punished david exceedingly for numbring the people ; because he thought that they could strengthen him against his enemies without gods helpe . wherefore , ieremie , . . . thus saith the lord , let not the wise man glory in his wisedome , neither let the mightie man glory in his might , neither let the rich man glory in his riches , but let him that glorieth , glory in this ; that hee understandeth and knoweth that i am the lord , which execute loving kindnesse , iudgement and righteousnesse in the earth . as if hee should have said : if these things could doe you good or hurt , there were some reason that you might seeke them : but there is nothing in them that you should desire them ; for it is i onely that execute mercy and iudgement , all good and evill is from mee . therefore psalme , . we have this caveat given us . if riches increase set not your hearts vpon them , magnifie not your selves in them or for them , for all good and comfort is onely from god ; else you might set your hearts on them ; but now all power and kindnesse is from him , therefore your wealth can never doe it . but it may bee objected : that god doth comfort us and make us happie in this life by meanes , and riches are the meanes ; wherefore then may we not seeke to them to get this comfort ? to this i answer ; that god doth reward every man according to his workes , not according to his wealth . yea hee can comfort us without these ; for he is the god of all consolation : . cor. . . and that both inclusive and exclusive ; all comfort is in him , and from him , none without him . if wee thinke to have it from honours , wealth or friends , we deceive our selves , for they are vaine and profit not , sam . . . turne yee not aside , for then shall yee goe after vaine things which cannot profit nor deliver , for they are vaine . all these things without god , will profit you nothing . but will not health , wealth and friends profit us ? no , not all , they are vanitie , they are empty in themselves , they cannot doe it : they are in themselves but vanitie ; having the creature yee have but the huske without the graine , the shell without the kernell . the creature is but empty of it selfe ; except god put into it a fitnesse to comfort you , all is vanity and nothing worth , and this vanity is nothing but emptinesse . and this serves to correct the thoughts of men , who thinke that if they had such an estate , all their debts paid , if they had such and such friends , then all would bee well with them : and who is it that thinks not thus ? but let those that entertaine such thoughts , consider the vanitie of the creature : all our sinnes proceed from the over-valuing of the creature ; for sinne is nothing but an aversion of the soule from the immutable god to the creature . labour then to conceive of the creature aright , to see that it is vaine : this will keepe you right , and hinder you from going from god and cleaving to the creature . to presse this further , consider these foure things first . first , if ye goe another way to worke , beleeve all ye see , and seeke comfort in the creature ; consider yee shall loose your labour . it is not in the power of the creature to yeeld yee any comfort ; if yee busie your selves in seeking any comfort from it , ye walke in a vaine shadow : psal. . . surely every man walketh in a vaine shadow , surely they are all disquieted in vaine : hee heapeth up riches and knoweth not who shall gather them : if we looke comfort from riches , wee looke it but from a shadow , all our labour is in vaine . there is a shadow of the almightie in which some men walke , where they shall be sure to finde this comfort : others there are that walke in the shadow of the creature , in the vanity of their mindes , seeking comfort from it ; those who thus walke shall be deceived . a shadow though it seeme to be something , yet it is nothing ; it may seeme to have the lineaments of a man or some other body , yet it is nothing : so these outward things may seeme to have something in them , but yet indeed they have nothing ; those who seeke for comfort in them commit two evills , ierem. . . they forsake god the fountaine of living waters , and digge unto themselves pits which will hold no water . god having all comforts in him , comforts never failing ; because there is a spring of comfort in him , yet wee forsake him , and dig to our selves pits , which if they have any water it is but borrowed , and not continuing ; and that water which they have is none of the best , it is muddy and will not alwayes continue ▪ wherefore pitch your affections on the tru● substantiall good , not on vanities : if wee see a man come to an orchard full of goodly fruits and hee should catch onely at the shadow of them , netling his hands , and spending his labour in vaine , wee would account him either a foole or a mad-man ; yet wee in the cleare sunne-shine of the gospell , ( such is our madnesse ) doe catch and seeke after shadowes with trouble of minde and sorrow of heart , neglecting the substance . secondly , consider that you seeke your happinesse , the wrong way , in that you seeke it in worldly things , they are not able to helpe or make you happy ; because they reach not to the inward man : the body is but the sheath and case , our happinesse lies not in it : so in the creatures , their happinesse consisteth not in themselves , but in something else : it lies in observing the rule that god hath appointed to them : the fire , observing the rule that god hath given it , is sure ; so is it of water , so of all creatures animate and inanimate , their happinesse consists in observing the rule that god hath prescribed to them . the law of god is the rule that we must walke by , following it as a rule we are happy : hee that keepeth the commandements shall live in them : hee that departeth from them is dead . everie motion of the fish out of the water is to death , but every motion of it in the water is to life : so let a mans motions bee towards god , then they are motions to life , but let him move after outward things , and it is a motion to death and misery ; therefore , if yee seeke this comfort from outward things , yee goe the wrong way to get it . thirdly , consider that you make a wrong choise , yee seeke not that which will doe it . if you seeke for this comfort from god , all is in one place , but if yee seeke for it in the creatures , yee must have a multitude of them to comfort you ; yee must have health , wealth , honours , friends , and many other things ; but one thing will doe it if yee goe the right way : yee shall finde it onely in god. martha ▪ shee was troubled about many things , when as one thing onely was necessary . if yee seeke comfort in earthly things , ye must have a thousand things to helpe it , but godlinesse which hath the promise of this life and of the life to come doth yeeld this comfort of its selfe , if that yee seeke it in it . it is a great advantage for us to have all comforts in one thing : godlinesse onely hath all these comforts , therefore seeke them in it . fourthly , consider , that that comfort and happinesse which you have from the creature , is but a dependent felicity , and it is so much the worse ; because it depends on the creature , which is mutable and uncertaine : how much better is it to depend on god , in whom is no shadow of variety or change . every creature is weaker by how much it hath more dependency on another creature : and so are yee weaker by how much more yee depend on outward things . if yee depend on friends , they may change their affections , and become your enemies , or death may take them away , and then your happinesse is gone : if yee depend on riches , prov. . . wilt thou set thine eye on that which is not ? for riches certainely make themselves wings , and flie away like an eagle towards heaven ; and then your happinesse is gone : but if yee seeke and place your happinesse in god , in whom is no change nor alteration , then it is perpetuall . a dependancy on things that are mutable will yeeld no comfort , because god will have all to depend on himselfe : therefore , cor. . . christ of god is made unto us , wisedome , and righteousnesse , and sanctification , and redemption . that no flesh might reioyce in its selfe , but that he that glorieth , might glory in the lord. for this end , god conveied christ unto us ; that hee might make us beleeve , that we fare not the better for any creature , that so wee might rejoyce onely in the lord : therefore hee hath made christ redemption from all evill , that hee might furnish us with all good : christ hath redeemed us from hell and misery , from want of good things : seeke not then a dependancy on the creature , thinke not that it will better you , and this will make you to depend on christ. therefore for these regards correct your opinion of worldly and outward things , and judge of them with righteous iudgement : depend onely on god if you will have him to be your portion , as hee was the levites : refuse him not as the israelites did , depend on him in good earnest . a little you say , with gods blessing will doe much . labour not therefore , neither toile yee to leave great portions to your children ( the common pretence that men have for their covetousnesse ) though you leave them never so much , if gods blessing bee not on it , it is nothing , it can yeeld them no comfort ; yea many times it is an occasion of their hurt . if then gods blessing be all in all , if that onely can administer comfort and make us happy , i would aske you this question ? what if ye did leave your children onely gods blessing , would it not be sufficient though you leave them little or nothing else ? yee thinke not so : and yet whatsoever ye can leave them without gods blessing , is nothing worth . preachers labour much in this , to draw you from worldly things , and all to little purpose : it must be gods teaching that perswades within , that must effect it : yee must therefore take paines with your hearts , the generality of the disease shewes that it is hard to be cured ; labour therefore to finde out the deceipts which do hinder your practise of these things ; which are these . one deceipt that deceives men is , that they are ready to say , that these things are the blessings of god. why then should not wee rejoyce in them ? as for afflictions they are crosses , and therefore wee grieve for them : if these then did not adde to our blessednesse , why count wee them blessings , and account povertie as a crosse ? to this i answer , that if yee take them as blessings yee may rejoyce in them , as the instruments by which god doth you good . blessings are relative wordes , they have reference unto god : if yee consider them without reference unto him , they cease to be blessings : therefore if yee consider them meerely as blessings , yee may rejoyce in them . now yee receive them as blessings : first , if yee depend on god for the disposing , continuing , and want of them , if yee thinke yee shall enjoy them no longer than god will. if yee thinke this with your selves , wee have wives , children , friends , and riches , 't is true we have them , but yet they shall not continue with us an houre or minute longer than god will : if ye thinke so in good earnest , then yee rejoyce in them as blessings . a man that is relieved when he is in danger , lookes more to the will than to the hand of him that helpes him : wee looke more to the good will of our friends , than to their gifts : so we should looke more to gods will and pleasure , than to the benefits which he bestowes on us . the consideration of these things as blessings , must raise up your thoughts to heavenly thinge , to consider that whatsoever is done in earth , is first acted in heaven ; the sunne is first eclipsed there , and then here : so your estates are first eclipsed there , before that they are here . looke therefore on god , and on these as meerely depending on gods will , and then you enjoy them meerely as blessings . secondly , yee looke on them as blessings , if yee looke on them so , as to know , that yee may have them in aboundance without any comfort . instruments have nothing of themselves ; whatsoever they have is put into them . a man may have wealth , friends , and all other outward things , his mountaine may seeme to be strong , yet without gods blessing on them , he may want comfort in them . when as yee thinke thus , that yee may have these things without comfort , it is a signe that your eye is on god , that yee looke on them onely as the vehiculaes or conduit pipes , to convay comfort . the aire yeelds light as an instrument , though it hath no light of its owne : the water may heat , but not of its selfe , but by that heate which is infused into it by the fire : so if a man drinke a potion in beere , the beere of its selfe doth not worke , but the potion worketh by the beere : so it is with all outward blessings , they of themselves can yeeld you no comfort at all , but if they yeeld you any , it is by reason of that comfort which god puts into them . thirdly , yee doe then enjoy them as blessings , if you thinke that you may have comfort without them : the ebbing and flowing of outward things doth not augment your comfort or diminish it : those that have not any outward blessings , may have more gladnesse and comfort in their hearts , than those whose corne and wine are increased , psalm . . . those who have but a small cottage and a bed in it , are many times more happie , more healthy , and sleepe more quietly , than those rich men , whose wealth will not suffer them to sleepe : eccles . . . many there are , that seeme to want outward things and comforts , yet are full of inward comforts and delights : many there are , who like paul and the apostles , seeme to have nothing , and ye● possesse all things : as it is all one with god to helpe with few as with many ; so he can comfort with few friends and externall blessings , as well as with many : yea hee can make a little that the righteous have , more comfortable than all the revenues of the vngodly , be they never so great . that which hath been said of blessings , the like also may bee said of crosses ; yee may grieve for them if yee take them as crosses : but withall take heed , that you account not those things crosses which indeed are no crosses . want was no crosse to paul , nor yet imprisonment : for in the one he abounded , in the other hee sung : it is advantage unto us many times to have outward blessings taken from us . it is advantage to us to have bloud taken away in a pleurisie : it is good sometimes to lop trees , that so they may bring forth more fruit ; so it is good many times for us to have crosses to humble us , and to bring us nearer to god : yet yee may sorrow for the losse of these things , and take it as a crosse , if yee can say this from your hearts , that yee are not afflicted , because ye are made poore , because your wealth is taken from you but because it is gods pleasure to take it from you , either for the abuse of it , or else to punish you for some other sinne . so if that yee are cast into some sicknesse , ye may not grieve for it as a crosse meerely , as it is a sicknesse , but as you conceive the hand of god in it , laying it on you as a punishment for your sinne . the second let and deceipt is , the present sence and feeling that we have of the comfort that comes from aboundance . men are ready to say , that they feele comfort from aboundance of outward things ; therefore whatsoever you say to the contrary , is but speculations and fancies . men are guided by sence , which cannot be deceived ; we find and feele comfort in these things by experience , we see a reality in these things , and therefore whatsoever you say to the contrary , is but vaine , and to no purpose . to this i answer , you must not judge of things according to sence , for sence was never made a iudge by god , to judge of these things ; but judge of them according to faith and rectified reason , which judgeth of things that are to come , that are past & present all together , and so can best judge of these things as they are . now for to helpe your judgements in these things . first , consider what the scripture doth say of them : what it doth say of pleasure , friends , and riches : the scripture presents things as they are , and that tels you that they are but vanity of vanities , and that all is vanity . secondly , consider the iudgements of others , concerning them who have beene on the stage of afflictions , and have abounded with good workes whilst they lived , but are now gone . thirdly , consider what yee will judge of them at the day of death ; then men are awaked , they see these things as they are indeed , and then they be foole themselves that they have spent so much time in seeking after those things which will not profit them , and spent so little time in seeking after salvation . fourthly , iudge not of them as you finde them for the present , but likewise as you shall finde them for the time to come , judge of all together . now for sence : you must understand that there is a double sence . first , there is a sence and feeling of the comfort of the creature , as a man that is benummed with cold , is refreshed with fire : or a man that is faintie and feeble in heart , is refreshed with wine . secondly , there is a supereminent comfort proceeding from an inward apprehension of gods fauour towards us , in giving these blessings to us . there may be an inward distemper , which may make our joyes to bee hollow and counterfeit : there may be sadnesse of heart , when as there is outward joy ; because there is an inward and supereminent sence which affects the heart another way : and therefore , eccles. . . externall ioy , is called mad ioy ; because wee minde it not : it is the joy of joyes , and life of comfort that is from within , that proceeds from the inward man. as the soule is stronger , and the more it is in health , so it findes more comfort , both externall and supereminent comfort : graces are to the soule as health is to the body ; the more and greater they are , the more comfort they administer . but yee may object that the creature can administer its owne comfort , and of its selfe . to this i answer ; that there is an aptnesse and fitnesse in the creature for to comfort us , but yet it can yeeld us no comfort without god : wherefore keepe your affections in square , have so much joy and delight in the creature , as the creature requires , and no more ; if your affections hold a right proportion with their objects , they are right ; therefore thus farre yee may joy in the creature , and no further . first , yee may joy in it with a remisse joy , and yee may also sorrow for it with a remisse sorrow , yee may joy in it as if yee ioyed not , and sorrow in it as if yee sorrowed not . secondly , ye may joy in them with a loose joy and affection ; as they set loose to you , so yee may set loose to them , cor. . . . . brethren the time is short , it remaineth therefore that those who have wives , be as though they had none ; that those that weepe , be as though they wept not ; that those that reioyce , as though they reioyced not ; and those that buy , as though they possessed not ; and they that use this world , as not abusing it , that is , let your affections be loose to these things : take any of these outward things , yee may cast your affections on them in a loose manner : goe no further than this ; for the fashion of the world passeth away ; yee may bee taken away from it , and it from you ; therefore affect it no otherwise , than a transitorie thing , and with a loose and transient affection , willing to depart from it , whensoever it shall please god to take it from you . thirdly , yee may love them with a dependent affection ; they are things of a dependent nature , they have no bottome of their owne to stand on , they onely depend on god , and so yee may love them as depending on him : eyeing the fountaine , and not the cesterne from whence they flow ▪ take not the light from the aire onely , but looke to the sunne from whence it comes . the third deceipt , is false reasoning : we finde it otherwise by experience : we see that a diligent hand maketh rich , and bringeth comfort : we see that labour bringeth learning ; and for the labour which we take to get it , in recompence of it , it makes us happy . to this i answer , that this chaine doth not alwayes hold : god breakes it many times ; riches come not alwayes by labour , nor comfort by riches ; except god bee with the labour , the labour profits nothing . psal. . . except the lord build the house , they labour in vaine that build it : except the lord keepe the citie , the watchmen watch but in vaine . it is in vaine to rise up earely , to goe to bed late , to eate the bread of carefulnesse : yee shall not reape the fruit yee expect , unlesse god bee with your labour . if christ bee absent the disciples may labour all night and catch nothing ; but if he be present with them , then their labour prospereth , then they inclose a multitude of fishes : so when as wee labour and take paines , and thinke to be strong in our owne strength without gods helpe , wee goe to worke with a strong key which will not open ; but if gods hand bee in the businesse , wee doe that with greater facilitie and ease which god hath appointed wee should doe . you may see this in ioseph , god purposed to make him a great man , see with what facilitie he was made the governour of egypt next to pharaoh without his owne seeking , and beyond his expectation : so it was with mordecai ; so with david : god appointed to make them great , and therefore they became great notwithstanding all oppositions . on the contrary , let man goe on in his owne strength , and he shall labour without any profit at all : hence it is , that many times we see a concurrencie of all causes , so that we would thinke that the effect must needs follow , and yet it followes not , and if it doth follow , we have no comfort in it . first , because god makes an insutablenesse , a disproportion betwixt the man , & the blessing ; as betweene iudas and his apostleship . a man may have tables well furnished , riches in aboundance , a wife fit for him , and yet have no comfort in them , because god puts a secret disproportion betwixt him and them . secondly , though there bee a concurrencie of things , yet god may hinder the effect ; sometimes for good , sometimes for evill : as elisha his servant was ready in the nicke , when the shunamite came to beg her possessions and land of the king , . king. . . . he was then telling the king how elisha had restored her sonne to life , which furthered her suite : so on the other side , abraham , when hee was to offer up his sonne isaac : in the instant god sent the ramme tied in the bush , gen. . . so saul when as he had purposed to kill david , god calls him away to fight with the philistims : and as god hinders the effect for good , so hee doth for evill . thirdly , god doth it sometimes by denying successe unto the causes . the battell is not alwayes to the strong : when there are causes and the effect followes not , it is because god doth dispose of things at his pleasure , and can turne them a contrary way : health and comfort , joy and delight , follow not outward blessings , except god puts it into them . the fourth deceipt is this : these things are certaine and present , but other things are doubtfull and uncertaine , we know not whether we shall have them or no. to this i answer , it is not so : future , spirituall , and eternall things , are not uncertaine ▪ but those things which wee enjoy here , are ; those things which we here enjoy , as also wee our selves , are subject to changes and alterations : we are as men on the sea , having stormes as well as calmes . wealth and all outward blessings are but transitory things : but faith and spirituall things are certaine and endure for ever : we have an almighty and unchangeable god , an immortall incorruptible inheritance : that fadeth not away , reserved for us in the highest heavens . in temporall things , who knowes what shall bee to morrow ; in them thou canst not boast of to morrow : but as for spirituall things they are certaine , there is no ambiguity in them . but the maine answer that i give is , that here we must use our faith ; consider the grounds on which faith relies , and then the conclusions and consequences that arise from them , take heed to them and be not deceived . if ye beleeve god to be the rewarder of all those that trust in him , as you say he is , why rest you not on him ? why are yee not contented with him for your portion ? why thinke yee not him sufficient ? if the creature be god , then follow it ; but if god , be god , then follow him , and be satisfied with him : labour therefore for faith unfained , and walke according to it . if then it be vaine and sinfull to seeke helpe and comfort from any creature , or from riches , and to thinke that they can make us live more comfortably ; hence then consider the sinfulnesse of it , and put it into the catalogue of your other sinnes , that formerly yee have had such thoughts . every one is guilty of this sinne more or lesse , and this is a sin not small , but of a high nature ; it is idolatry : in the times of ignorance , sathan drew many men to grosse idolatry , to worship stockes and stones ; but now he drawes them to another idolatrie lesse perceptible , and yet as dangerous in gods sight as the other , who is a spirit , and can discerne and pry into it . let us therefore examine our hearts , and consider how much wee have loved and trusted the creature : let vs condemne our selues , and rectifie our iudgements , and judge of things as they are : let us not thinke our selues happy for that we enjoy the creatures ; let us not thinke ourselves blessed in them , but onely in christ , because it is not in their power to make us happy . if wee have so joyed in these , or loved them so as to love god lesse , it is adulterous love and joy . we have no better rule to judge of adulterous love than this , when as our love to the creature , doth lessen our love towards god. now least we bee deceived in our love to the creature , i will give you these foure signes to know , whether your love to it bee right or no. first , see if your affections to the creature cause you to withdraw your hearts from god. ier. . . cursed bee the man that maketh flesh his arme , and whose heart departeth from the lord : it is a signe wee make flesh , our arme , when as wee withdraw our hearts from god ; we make the creature our aime , when as it withdrawes us from god. tim. . . she that is a widdow indeed , trusteth in god , and continueth in supplications night and day : this is a signe that they trusted in god , not in the creature , because they pray unto him . consider what your conversation is , whether it bee in heaven or no : phil. . . our conversation is in heaven : the neglecting and not minding of earthly things in the former verse , shewed him not to be of an earthly conversation . the more our hearts are drawne from god , the more are they fixed and set on earthly things . secondly , consider what choise yee make when as these things come in competition with god and spirituall things : what bils of exchange doe you make ? doe ye make yee friends of the unrighteous mammon , not caring for these things when they come in competition with a good conscience , or doe yee forsake god , and sticke to them ? thirdly , consider what your obedience is to god , whether his feare be alwayes before your eyes ; or whether riches set you on worke or no : what mans obedience is , such is his trust ; if yee obey god , then yee trust in him , if yee obey riches , then yee trust in them , and not in god. fourthly , consider what your affections are : nothing troubles a holy man but sinne , which makes him seeke helpe at gods hands , and not in these : on the contrary , nothing troubles a worldly man , but losses and crosses , sinne troubles him not at all : by this judge of your love to riches , whether it be right or no. thus much of the first generall doctrine ; we come now to the second , which is this . that covetousnesse is to be mortified . that covetousnesse is unlawfull , all know it : the things therefore that will be usefull in the handling of this point , will be to shew you what covetousnesse is ; and why it is to bee mortified . now to shew you what it is . covetousnesse may be defined , to be a sinfull desire of getting or keeping money or wealth inordinately . first , it is a sinfull desire , because it is a lust , as lusting after pleasure is called voluptuousnesse ; it is also inordinate , the principle being amisse , and likewise the object : the principle is amisse , when as wee over-value riches , set a greater beauty on them than they have , and seeing them with a wrong eye , we lust after them , by reason that we over-value them ; and thus to over-value them , thus to lust after them , and to thinke that they can make us happy , is idolatry . the object of it is as bad as the principle , when as the end of getting riches , is either to raise us to a higher condition , or to fare deliciously every day ; or else to spend them on some lust , as well as to keepe them . secondly , it is , of getting or keeping mony ; of getting it inordinately , when as wee seeke it by wrong meeanes ; or of keeping it inordinately ; and that in two cases . first , in not bestowing it on our selves , as wee ought . there is tenacity of this sort among men , eccles. . . there is a great evill under the sun ; namely , riches kept by the owners thereof to their hurt : when as it is comely and good for a man to eate and drinke , and to enioy the good of all his labour that he taketh under the sunne , all the dayes of his life which god giveth him , for this is his portion : and thus to take his portion and to reioyce in his labour is the gift of god. eccles. . . . then secondly , in not giving to others , being too straight handed , having goods and seeing othrrs to want . the last and chiefe thing in the definition is , inordinately , that is , besides the rule of gods word . a thing is said to be inordinate , when as it is besides the square , and in doing thus , we doe amisse . now this affection of seeking money is said to be inordinate , in these foure respects . first , when as we seeke it by measure , more than we should . secondly , when we seeke it by meanes , that we should not . thirdly , when we seeke it for wrong ends . fourthly , when we seeke it in a wrong manner . for the first , we offend in the measure , when as we seeke for more than god gives us : that which god gives every man , that is his portion here , eccles. . . and hee that desireth and with-holdeth more than his portion , is hee that offendeth in the measure , prov. . . but how shall i know gods will , and what my portion is ? i answer , by the event : see in what estate and condition god hath set you , see what estate he hath given you , this is your portion , and with it you must bee contented . god hath a soveraigntie over us , wee are but his subjects , and must be contented with what he gives us : you are contented with that which your father or your prince gives you ; therefore you must receive that which god bestowes upon you , with all humility and thankfulnesse . if we be soundly humbled , wee confesse our selves worthy to be destroyed , ezech. . . we confesse with iacob , gen. . . that we are unworthy of the least of gods mercies ; that the least portion is more than we deserve . the prodigall being humbled , was contented with the lowest place in his fathers house , to bee as one of his fathers houshold servants : and so wee ought to be content with that portion which god hath given us , be it never so small , because it is more than we deserve ; and if we desire or seeke for more , this desire is sinnefull . secondly , as we ought not to seeke wealth more than is our due ; so we ought not to seeke it by unlawfull meanes ; not by vsury , gaming , oppression , fraud , deceipt , or any other unlawfull meanes . i adde this of gaming , because it is unlawfull ( though it be little considered : ) for it is no meanes that god hath appointed or sanctified for to get money ; because it is neither a gift nor a bargaine . i dispute not now ; whether playing for trifles , to put life into the game be lawfull , but of gaming with an intent to get and gaine money or wealth ; this i say is an unlawfull meanes , and such as have gotten money by these unlawfull meanes , are bound to restitution . thirdly , when the end of our seeking after money is wrong , then our affection is sinfull , as if wee seeke it onely for its selfe , that wee may be rich ; or to bestow it on our lusts . if we make this our end , to bestow it on our lust , and not on necessaries onely , not contenting our selves with so much as shall serve our turnes ; if wee seeke it thus , wee seeke it in excesse . he that desirs , money for a journey , desires no more than will serve to defray the costs and expences in his journey ; so if a man desires money for any other end , he desires as much as will serve him for that purpose , and no more . so in other things : hee that is sicke , desires as much physicke as will cure him , and no more : so wee ought to desire as much as will serve our necessities , and no more . but if we desire it for ambition , pleasures , or any other by-respect , this desire is sinful and inordinate . lastly , it is inordinate , when as we seeke it in a wrong manner , which consisteth in these . particulars . first , when as wee seeke it out of love unto it ; and this manner of seeking it , is spirituall adultery . iames . . yee adulterers and adulteresses , know yee not that the friendship of the world , is an enmity with god , and whosoever is a friend of the world , is an enemy to god ? if wee be in love with it for its owne beauty , it is sinfull , it is spirituall adultery . secondly , when as we seeke it to trust in it ; when as we thinke we shall be the safer for it , and make it our strong tower. yet hee that trusteth in riches shall fall , prov. . . and therefore , if we have food and raiment we ought therewith to be contented , . tim. . . and not to trust in vncertaine riches . thirdly , when as wee are high minded and thinke our selves the better men for our wealth ; when as it makes us looke bigger than we did ; as commonly those that are rich doe ; therefore tim. . . paul bids timothy , charge those that are rich in this world , that they be not high minded . fourthly , when as we seeke it to glory in it ; as david , hee would number the people to glory and trust in them : this is sinfull ; for he that glorieth , must glory in the lord not in them : cor. . . fiftly , when as we seeke it with too much haste and eagernesse , when as all our dayes are sorrowes , our travell griefe , and our hearts take no rest in the night . eccles. . . when as wee seeke it , not staying gods leisure ; such a desire is inordinate , importunate , and sinfull : therefore , tim. . . . those that will be rich , ( that is , such who make too much haste to bee rich , ) fall into temptation and a snare ; and into many foolish and hurtfull lusts which drowne men in perdition and destruction , and pierce them through with many sorrowes . but now you will object , that riches are blessings ; and demand of me whether you may not desire riches as they are blessings ? i answer , that it is true , that they are blessings , and the reward of the feare of god. prov. . . by humility and the feare of the lord , are riches and honour . therefore it is said of david , that hee died full of riches . abrahams servant reckoned them as a blessing . gen. . . the lord hath blessed my master greatly and he is become great , and hee hath given him flockes , and heards , and silver , and gold , and men-servants , and maid-servants , and camels and asses : iacob counted them as blessings , gen. . . and christ himselfe saith , that it is more blessed to lend than to borrow , to give than to receive ; may wee not then desire them ? to answer this , yee must know , that there is a twofold will and desire . first , a remisse will , which is rather an inclination than a will. secondly , there is a peremptory will , which is mature ripe and peremptory : with this latter will wee may not desire them , but with the former we may ; for in the tim. . . if we have food and rayment , let us therewith be content : if any man have a desire to be rich ; yet having food and rayment let him not so desire more riches ; but that hee may be content with it ; yea having , or having them not , ye must be content . now there is a double content ; the first is , as when a man is sicke ( to expresse it by a similitude ) yet he may pray for health , and use meanes to get it with a full and perfect will , yet with a depending on gods will : so we being in want may desire riches and wealth with a full will , sitting in the meane time under gods hand , and referring and submitting our wills to his will. secondly , there is a content , whereby having sufficient for food and rayment wee suffer not our wills actually to desire more , nor to goe beyond the limits which god hath set us . god hath promised outward blessings as a reward of his service , and propoundeth them to us , as so many arguments and motives to stirre us up to feare him : and therefore wee may desire them as his blessings , with such a remisse and subordinate desire as this ; when as we set bounds and limits to the sea of our own desires which are in themselves turbulent , and submit our selves wholly to gods will. christ being to die had a will to live , yet not a full and resolute will , but a will subordinate to gods will. father if thou wilt , let this cup passe from me , yet not my will but thine be done : his will was but an inclination , and not a will ; so we may wish riches with a remisse will and inclination , but not with a perfect will ; that is , wee may not goe about to get them with a full desire and resolution . but how farre may a man desire wealth ? where must hee set limits to his desires ? where must they be restrained ? i answer , that hee may desire food and rayment , he may desire that which is necessary for nature , without which he cannot live & subsist : as a man may desire a ship to passe over the sea from one countrey to another , because he cannot passe over without it : so a man may desire foode and rayment in the sea of this life , because without it hee cannot finish his course which god hath prescribed unto him . now there is a threefold necessitie . first , there is a necessitie of expedience , as if a man hath a a journey to goe , ' its true , hee may goe it on foote , yet he may desire a horse ride on , because it will be more expedient for him : so you may desire with a remisse desire , so much as is expedient for your vocation and calling , so much as it requires . secondly , there is a necessitie in respect of your condition and place ; as men in higher ranke and calling neede more than men of an inferiour degree , to maintaine their place and dignity ; so may they desire to have more than they ; so as they desire no more than will bee sufficient to maintaine them in that ranke and degree wherein they are placed . thirdly , there is a necessitie of refreshment , and you may desire as much as is needfull for your necessarie refreshment , as much as hospitalitie requires , so that you doe not goe beyond it . and in these three respects , you may desire god to give you as much as shall bee expedient for you , because it is no more than nature requires . now besides this desire of things necessarie , there is a desire of superfluitie and excesse : this desire proceeds not from nature but from lust ; because we desire such a degree of wealth , either to raise our estates , or that we may bestow it on our lusts and pleasures ; that like the rich glutton , luke , . we may be well clad and fare deliciously every day . many mens lives are nothing else but playing and eating , eating and playing , and are led alwayes in this circuit : to desire wealth to this or any other superfluous end is very sinfull , and it must needs be so for many reasons . first , because mans life stands not in abundance & excesse : therefore luke , . , , . verses . when as a certaine man spake to christ to speake to his brother to divide the inheritance with him : he said unto him , man who made mee a iudge or devider ●ver you ; and then bids the multitude to beware of covetousnesse ; because that a mans life consisteth not in the abundance of the things that hee possesseth : that is , though yee have never so much wealth , yet ye shall not live the longer for it ; your life consists not in it , no more doth your comfort : for they will but please the sight of your eye , they will not make you more happier than you are ; seeke not therefore superfluitie , for your life consists not in abundance : he is but a foole , that thinkes that these things will make him happy , that these will make him rich : all they that are not rich in god , are poore ; and if they thinke themselves happy and rich in these things , they are but fooles . secondly , the desire of superfluitie is sinfull , because it proceeds from an evill roote : the fruit cannot bee good that proceedeth from an evill and bitter roote ; but this desire proceeds from such a roote ; that is , from lust ; it comes not from gods spirit , which biddeth every man to be content with food and rayment : nor yet from nature , which seekes not superfluities ; therefore proceeding from lust it must needs be sinfull . thirdly , what yee may not pray for , that ye may not desire to seeke after : but we may not pray for superfluities . prov. . . give me neither poverty nor riches , feed me with food convenient for me , not with superfluities : and in the lords prayer we are taught not to pray for superfluities , but , give vs this day our daily bread , that is , as much as is necessarie for us , and no more : therefore we may not desire it . the seeking of more than is necessary doth hinder us , and not further us ; a shooe that is too big , doth hinder a traveller , as well as one that is too little . fourthly , it is dangerous , for it doth choake the word , and drowne men in perdition : therefore it is agurs prayer , prov. . . . give me neither poverty nor riches , feed me with food convenient for mee ; least i be full and deny thee , and say , who is the lord ? fulnesse and excesse is alwayes dangerous : full tables doe cause surfeits , full cups make a strong braine giddy . the strongest saints hath beene shaken with prosperity and excesse , as dauid , hezekiah , salomon ; they sinned by reason of excesse in outward things . it is dangerous to bee rich , therefore it is davids counsell , psal. . . if riches increase , set not your hearts upon them . a rich man cannot enter into the kingdome of heaven : it is easier for a camell to goe through the eye of a needle , than for him to enter into heaven : for if a man be rich , it is a thousand to one , but that hee trusteth in his riches , and it is impossible that hee who trusteth in his riches , should enter into heaven . lastly , to desire superfluity must needs be● sinfull , because wee have an expresse command to the contrary . tim. . . if wee have food and raiment , let vs therewith be content . this is the bound that god hath set us , we must not goe beyond it . if it were lawfull for any man to desire and have abundance , then it were lawfull for kings ; yet god hath set limits to them . deut : ● . . hee shall not multiply horses nor wives to himselfe , that his heart turne not away : neither shall he greatly multiply to himselfe silver and gold , that his heart be not lifted up above his brethren : god hath set us downe limits and bounds how farre wee should goe , therefore to passe beyond them is sinfull , but we passe beyond them , when as we desire superfluity , therefore the desire of superfluity is sinfull . but may not a man use his calling to increase his wealth ? i answer , that the end of mens callings is not to gather riches , if men make this their end , it is a wrong end ; but the end of our calling is to serve god and man. the ground of which is this . every man is a member of the common wealth , every man hath some gifts or other , which must not lie idle : every man hath some talents , and must use them to his masters advantage ; and how can that be , except hee doe good to men ? every one is a servant to christ , and must doe gods worke : no man is free ; every one is christs servant , and must bee diligent to serve christ , and to doe good to men . he that hath an office must be diligent in it , and attend on it : every man must attend his calling , and bee diligent in it . if riches come in by our calling , that is the wages , not the end of our calling , for it lookes onely to god : wee must not make gaine the end of our callings ; there are many that make gaine their godlinesse , and the end of their professions : some preach onely for gaine : others use all other callings onely for gaine : but if any man wil make gaine the end of his calling , though he may conceale and hide his end from men , yet let him be sure that hee shall answer god , the searcher of the hearts for it : on the other side , if a man by diligence in his calling have riches following him , hee may take them as a blessing of god bestowed on him , and as a reward of his calling . the diligent hand maketh rich ; that is , god will surely reward it ; not that we must eye riches and make them our end : god makes a man rich , and man makes himselfe rich . god makes us rich , by being diligent in our callings ; using them to his glory and mans good , he doth cast riches on us : man makes himselfe rich , when as he makes riches the end of his calling , and doth not expect them as a reward that comes from god. i shall expresse it by iacob . iacob he serves laban faithfully , and god blessed him so that hee did grow rich : hee went not out of his compasse and spheare , hee tooke the wages that was given him , and because gods end was to make him rich , god enriched him by his wages , as a reward of his service . the more diligent a man is in his calling the more sincere and upright , the more god doth blesse him , and increase his riches . god makes men rich , when as hee gives them riches without sorrowes , and troubles , when as they come in with ease , without expectation and disquiet : man makes himselfe rich , when as there is great trouble in getting , keeping , and enjoying them : when as he useth his calling to get riches , or when as hee useth unlawfull meanes . the method that god useth to inrich men , is this ; he first bids us seeke the kingdome of heaven , and the righteousnesse thereof , and then all these things shall bee administred unto us as wages : we must looke to our duty , and let god alone to provide and pay us our wages : he that takes a servant , bids him onely to looke to his duty , and let him alone to provide him meate , drinke and wages . we are all but servants , god is our master , let us looke to our duty , and leave the wages to him . but whether may not a man take care to get wealth ? is not a man to take care for his estate , to in●rease it and fit it ? i answer , hee may lawfully take care of it , observing the right rules in doing it , which are these . first hee must not goe out of his compasse , but walke within his owne pale : he must not step out of his owne calling into other mens ; and in his owne calling hee must not trouble himselfe with so much businesse as may hinder him in his private service unto god : if hee doth fill himselfe with too much businesse in his owne calling ▪ or step into other callings , this is sinfull and inordinate . if a man in his owne calling , fill himselfe with so much businesse that hee cannot intend the things of saluation , that hee is so much tired with them that he hath no spare time to search his owne heart , and doe the particular duties necessary to salvation , he then failes in this , and sinnes in his calling . secondly , his end must not be amisse , hee must not aime at riches . abraham was poore and so was iacob , yet god made them rich and mighty : they were diligent in their callings , and god brought in wealth . god calls not a man to trust in himselfe , to make riches his aime and end , to seek excesse , superfluitie , and aboundance ; to live deliciously , to satisfie his lusts and pleasures ; our aime must bee gods glory and the publique good , and then god will cast riches upon us as our wages . thirdly , let it be a right care , and not an inordinate care : there is an inordinate care which choakes the word ; yee may know whether your care be such a care or not , by these three signes . first , if ye be troubled in the businesse you goe about , which trouble consisteth either in desire , feare , or griefe : when as either we desire such a blessing exceedingly , or feare that we shall not have it ; or grieve much for the losse of it . secondly , when as wee feare that wee shall not bring our enterprises to passe , or attaine to that which we desire . thirdly , when as we are troubled at it , if it bee not accomplished , and grieve when as wee fore-see any thing that may prevent it : care being aright , sets head and hand a worke , but the affections are calme and right , there is no tumult or turbulency in them , the issue of all being left to god. but when is a man a covetous man ? i answer , that then a man is a covetous man , when he hath desires arising within him , which are contrary to the former rules , and he resists them not ; or else resists them so weakely and feebly , that he gets no ground of them : hee sees no reason why hee should resist them , and therefore gives way unto them . a man is not a covetous man , nor yet an ambitious man , which hath covetous and ambitious thoughts ; for these the holiest men have ; but hee that hath such thoughts , and strives not at all against them , or else strives but weakely , hee is a covetous or ambitious man. a godly man may have these thoughts and desires , but he strives strongly against them , gets ground of them , and gives them a deaths wound : but the covetous man he yeelds unto them , the godly man he gets the victory over them . now this covetousnesse is evill in its selfe , and therefore it must be mortified . for first of all , it is idolatry , and spirituall adulterie : and then it is a bitter root having many stalkes on it : he that doth any thing to hold correspondency with it , hee that doth belong unto it , to him it is the root of all evill . luke . it keepes a man from salvation , it choakes the good seed of the word sowne in mens hearts . secondly , it must be mortified ; for the vanity of the object is not worth the seeking : therefore , luke . . earthly treasure is set downe in a comparison with the true treasure , and expressed in these foure circumstances . first , it is called , the mammon of unrighteousnesse and wicked riches , because it makes men wicked ; it being opposed to spirituall blessings , which are best . secondly , it is least , because it doth least good , preserves us not from evill , doth the soule no good . thirdly , it is but false treasure , it hath but the shadow of the true , it shines as if it were true , but yet it is false and counterfeit . lastly , it is not our owne , it is anothers mans ; riches are the goods of others , not our owne , luke . . and luke . . . there are foure attributes given to riches . first , they are many things , and require much labour ; martha was troubled about many things . secondly , they are unnecessary , one thing is necessary . thirdly , they will bee taken away from vs. fourthly , they are not the best : and therefore our desire after them should be mortified . from hence therefore be exhorted to mortifie this earthly member , covetousnesse , which is idolatry ; a sinne to which all men are subject . young men though they want experience of riches , are notwithstanding subject to this vice ; but old men are most subject to it , though they have least cause and reason for it . professors of religion are subject to it , many times it growes up with the corne and choakes it ; therefore use effectuall meanes to root it out of your hearts . first of all , pray to god , not to incline your hearts to covetousnesse , it is impossible for man , but easie for god to doe it . secondly , be humbled for sinne : wee are so covetous and desirous of money , because wee are never humbled for sinne , so much as wee should bee ; and this is the reason why many would rather let christ goe than their wealth and riches . thirdly , use them to better purpose than formerly yee have done ; make friends with them , find some thing better than them to set your hearts upon : except yee have a better treasure ▪ yee will not vilifie and depart with these . labour therefore for true godlinesse with content , which is great gaine , tim. . . this will heale the malady , and take away the false pretence of gathering , having , and affecting riches . finis . an elegant and lively description of spirituall life and death . delivered in divers sermons in lincolnes-inne , november the . th . m.dcxxiii . vpon iohn , . . by i. p. then batchellor of divinitie , and chaplaine in ordinarie to the prince his highnesse . ignatius epistola . ad romanos . mors est vita sine christo. london , printed by thomas cotes for michael sparke , at the blue bible in greene-arbor . . an elegant and lively description , of spirituall death and life . iohn . . verily , verily , i say unto you , that the houre is comming and now is , when the dead shall heare the voyce of the sonne of god , and they that heare shall live . the occasion of these words was this : when as christ had affirmed to the iewes , that god was his father , and the iewes went about to kil him for it , ve . . he proves what he had said by this argument : he that is able to give life to the dead is god , or the sonne of god ; but i am able to give life to the dead ; ( the houre is comming and now is , when the dead shall heare the voyce of the sonne of god , and those that heare it shall live ; ) therefore i am the sonne of god. in briefe , these words shew christs divinity by the effects of it , that he can quicken the dead . in these words we may consider these parts . first , the subject on which christ doth exercise his divinitie ; and that is , on dead men ; the dead shall heare the voyce of the sonne of god , and shall live . secondly , the instrument by which he doth it , and that is , by his word ; which is not meant onely the bare preaching and hearing of the word ; but such an inward , commanding , powerfull , operative word , that makes men doe that which is commanded them : such a word was spoken to lazarus being dead , lazarus come forth ; and he did it . this word commands men , and makes them to obey it . thirdly , the time when he will exercise his divinity ; the houre is comming , and now is ; that is , the time shall come when as it shall bee abundantly revealed , the fruit of the gospell shall appeare more plentifully and fully hereafter , but yet it is now beginning to appeare ; there is now some small fruit of it . lastly , it is affirmed with an asseveration or oath ; verily verily i say unto you : and these are the parts of this text. out of these words i purpose to shew you these three things . first , what the estate of all men is out of christ. secondly , what we gaine by christ. thirdly , what we must doe for christ. first , we will shew you what your state is out of christ , for this will make you to prize him more . and the point for this is , that every man out of christ is in a state of death , or dead man : that is , all men how ever they are borne living , yet they are still dead men : without the living spirit the root is dead . hence are these places of scripture , gen. . . the day that thou eatest thereof thou shalt die the death . mat. . . let the dead bury their dead . ephes. . . you hath he quickened , who were dead in trespasses and sinnes . eph. . . awake thou that sleepest , stand up from the dead , and christ shall give thee light . the meaning is , that all men are spiritually dead . this will be of some moment , to shew you that you are dead without christ. yee account it a gastly sight to see many dead men lie together , it affects you much : but to see a multitude of dead men walke and stand before us , that affects us not . the naturall death is but a picture or shadow of death , but this spirituall death , is death indeed : as it is said spiritually of christs flesh , ioh. . . that it is meate indeed . now that you may know what this death is , i will shew you , first of all , what this death is . secondly , how many kinds of this death there are . thirdly , the symptomes and signes of this death . fourthly , the degrees of this death . for the first ; what this death is ; it consists in two things . first , in death there is a privation of life : then a man is dead , when as the soule is separated from the body : so a man is spiritually dead , when as the soule is separated from the quickning spirit of grace , and righteousnesse : this is all our cases , in us there dwels no good , there is no spirit of life within us : the soule is so out of order , that the spirit is weary of it and forsakes it . when the body growes distempered and unfit for the soule to use , then the soule leaves it . even as when the instrument is quite out of tune , a man layes it aside ; whiles it is in tune he plaies on it : so a man dwels in a house as long as it is habitable and fit to dwell in , but when it becomes unhabitable he departs : so , as long as the body is a fit organ for the soule , it keepes it ; when it becomes unfit , it leaves it . even so the holy ghost lives in the soule of man , as long as it is in good temper , but being distempered by sinne , the holy ghost removes . you may see it in adam ▪ as soone as hee did eate of the forbidden fruite , the holy ghost left him , and he lost his originall righteounes . secondly , in this death as there is a privation , so there is also a positive evill quality wrought in the soule , whereby it is not onely void of goodnesse , but made ill . in the naturall death when a man dyes , there is another forme left in the body ; so in this spirituall death , there is an evill habit , left in the soules of men : this you may see heb. . . where the workes you doe before regeneration , are called , dead workes : there would be a contradiction in calling them dead workes , if there were not another positive evill forme in man , beside the absence of the quickning spirit , which forme is called flesh in the scriptures . but it may be objected , that sinne is a meere privation of good , that it is a non-ens ; therefore flesh cannot bee said to be an operative qualitie and forme of sinne . to this i answer , that though all sinne be a meere privation , yet it is in an operative subject , and thence it comes to passe that sinne is fruitfull in evill workes . as for example , take an horse and put out his eyes , as long as hee stands still there is no error ; but if he begins to runne once , he runnes amisse , and the longer hee runnes , the further hee is out of the way wherein he should goe ; and all this because he wants his eyes , which should direct him : so it is with sinne , though in its selfe it be but a meere privation , yet it is seated in the soule , which is alwayes active : anima nunquam otiosa ; the goodnesse that should inlighten it is taken away , and there is a positive evill qualitie put into it , that leades us on to evill . consider farther whence this death proceeds , the originall of it , is the understanding & mind of man , which is primū vivens , & ultimum moriens . that which lives first and dies last . the cause of life is the understanding inlightened to see the truth ; when the affections are right , and the understanding straight , then we live ; when it is darkened , all goes out of order . ioh. . . speaking of christ , it is said , that in him there was life , and the life was the light of men : he was life because hee was light , he did inliven men , because he did inlighten them . therefore ephe. . . the apostle speakes thus to men ; awake thou that sleepest , stand up from the dead , and christ shall give thee light : because light is the beginning of spirituall life . therefore it is said , iames . . of his owne will begot he them , by the word of truth : that is , the word rectifies the understanding and opinion , which is the first thing in this spirituall birth : and ephe . . . put off the old man which is corrupt , according to the deceitfull lusts thereof ; and put on the new man , which after god is created in holinesse , and perfect righteousnesse . the old man is corrupt according to the deceitfull lusts : that which is here called deceitfull lusts , &c. in the originall , signifies , lusts proceeding from error , and holinesse proceeding from truth ; lust proceeds from error , in mistaking things ; for lust is nothing else but affection misplaced , proceeding from error : and that holinesse in which god delighteth , in which his image consists , comes from truth . when adam was alive , hee judged aright , because then the wheeles and affections of his soule were right : being dead by reason of his fall , he lost his sight , hee saw no beauty in the wayes of god ; and this is the case of all unregenerate men : but when the spirit rectifies the judgement and convinceth men of sinn● and righteousnesse , then they beginne to revive . to be dead is to have the understanding darkned , the judgement erronious : to be alive is to have the understanding inlightened , and the judgement rectified ; and thus much for the first , what this death is . we come now to the kindes of this death , which are three . first , there is a death of guiltinesse : one that is guiltie of any offence that is death by the law , is said to be but a dead man. so every one by nature is a dead man , bound over to death though he be not executed . secondly , there is a death in sinne that is opposite to the life of sanctification , ephe. . . you hath he quickned , who were dead in trespasses and sinnes : and there is a death for sinne that is contrary to the life of glory . thirdly , there is a death that is opposite to the life of joy : in hell there is a life , man is not quite extinguished , but yet men in hell are said to be dead , because they have no joy . this death consists in the separating of god from the soule ; when god is separated from the soule ; then man dies this death of sorrow . god joynes himselfe to the soules of good and bad : to those that are not sanctified , he joynes himselfe in a common manner , and thence it is , they have common joy , common comfort , common civility ; to the godly he joynes himselfe in an extraordinary manner , by which they have extraordinary joy : now when god is separated from the soule , then comes a perfect death ; see it in the separation of god from christs humanity . god withdrawing himselfe from him but for a time , he crieth out , my god my god , why hast thou forsaken mee ; as god withdrawes himselfe more or lesse , so is our joy , our sorrow more or lesse . thus much for the kinds of this death . wee proceed now to the symptomes or signes of this death , and they are foure . the first is this ; men are said to bee dead when they understand nothing , when as there is no reason exstant in them , when they see no more than dead men . the life is nought else but the soule acted : then a man is said to live when the understanding part is acted . so man is spiritually dead when as his understanding is darkened , when as hee sees or understands nothing of gods wayes , because they are spirituall ▪ and he carnall . but it may bee objected : men understand things belonging to faith and repentance , carnall men not yet sanctified have some understanding of these . i answer , that they may understand the materials belonging to godlinesse as well as others , but yet they relish them not , they see them not with a spirituall eye . tit. . . they are to every good worke reprobate ; they cannot judge aright of any good workes , as to like , approve and love them , to see a beauty in them as they are good : rom. . . the wisdome of the flesh is enmitie with god , for it is not subiect to the law of god , the greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the meaning is not that they understand it not , but they like it not , they relish it not , they tast it not ; they thinke of gods wayes , that they are but folly , cor. . . they are at enmity with them , they count them drosse . the second symptome of death is , want of motion : where there is no motion , there is death . all men naturally want this motion , they cannot judge or doe any good thing by nature : they may doe the opus operatum , but they cannot doe it in an holy manner ; their prayers , their hearing , receiving of the sacrament , and the like , are dead workes without faith the principall of life , how ever they may be faire in other mens eyes . the third signe of a naturall death , is sencelesnesse ; so men are spiritually dead , when they are not affected with gods judgements , when they have hard hearts which cannot repent , rom. . . when they have hearts as hard as a stone , ezek. . . or when they are affected with them onely as naturall men apprehend evill ; not from a quickning spirit , but from a selfe-love . lastly , in naturall death , there is a losse of that vigor , that beauty in the face and countenance , which is in living men : so in men that are spiritually dead , there is no beauty , no vigor , they have death in their faces : they may have painted beauty , which may be like the living , ( as he said : pictum putavi esse verum , & verum putavi esse pictum : ) they may be much alike , yet they haue not that livelinesse and beauty as living men have , gods beauty ( the beauty of holinesse ) is not found in them . but it may bee objected , they have many excellencies in them , they know much , they excell in morall vertues . i answer , they may have excellencies , as a dead man may have iewels and chaines about him , yet they are dead : they have them , but yet they are as iewels of gold in a swines snoute ; they are as swine , their good things make them not men ; they are beautifull , yet they are but dead men ; as the evill workes of good men make them not bad men : so the good workes of evill men , make them not good . thus much for the signes of this death . we come now to the degrees of this death , in all these deathes there are degrees : first in the death of guilt , if you have had more meanes , the guilt is greater , if you make no use of them . the gentiles they shall onely be condemned for breaking the law of nature , because they knew no other law ; the iewes they shall be condemned for sinning against the law of nature , and the law of moses , they had a double law , and shall be condemned for the breach of it ; christians having a treble law , the gospell , the law of nature , the morrall law , shall be condemned for all three , ; and among all christians , such as have had more meanes , and better education , the greater shall their punishment be . secondly , in the death opposite to the life of sanctification , there are degrees . now yee must know that there are no degrees in the privative part of death , but they are onely in the positive . the lowest step in this second death is to have enmity to the wayes of god , being fighters against god , and enemies to the saints ; this is the lowest step . the second degree is , when as men are not so active that way , but yet are dead in pleasures , ambition , covetousnesse , and the like . there is a generation of men which trouble not themselves to oppose god and the saints , but give themselves to pleasures , and like those widowes , tim. . . are dead in pleasures , while they are alive . the last step in this death , is the death of civility . civill men come nearer the saints of god than others , they come within a step or two of heaven , and yet are shut out ; they are not farre from them the kingdome of heaven , as christ said to the young man ; yet they misse of it as well as others . thirdly , for the death that is opposite to the life of joy , the degrees of it are more sensible : some have legall terrors , the beginnings of eternall death ; others have peace of conscience , and ioy in the holy ghost , the beginning of eternall life . and thus much for the degrees of these deaths . now hearing that all are dead in trespasses and sinnes , yee may object ; if wee bee dead , why doe you preach unto us ? if we be dead , we understand not , wee move not , we are not capable of what you say . to this i answer , first , there is a great difference betweene this spirituall death , and naturall death . for first , those who are naturally dead , understand nothing at all ; but in those who are spiritually dead , there is a life of understanding , by which they themselves may know that they are dead ; men who are naturally dead , cannot know they are dead . secondly , those who are spiritually dead , may understand the wayes of life : though they relish them not , yet they may heare and receive them , which those who are naturally dead cannot doe . thirdly , those who are spiritually dead , may come to the meanes , to the poole in which the spirit breathes the breath of life ; whereas naturally dead men cannot come to the meanes of life . secondly i answer , that though yee are dead , yet hearing may breed life , the word can doe it . there was an end why christ spake to lazarus , that was dead , lazarus come forth , because his word wrought life ; therefore though yee are dead , yet because the word can worke life in you , our preaching is not in vaine . lastly , this death is a voluntary death . men who are naturally dead cannot put life into themselves ; no more can those who are spiritually dead when they have made themselves dead . men die this death in a free manner ; i cannot better expresse it , than by this similitude . a man that is about to commit the act of murther or treason , his friends perswade him not to doe it , for if hee doth , hee is but a dead man ; yet notwithstanding he will do it ; we say of such a one that hee is a dead man willingly . so wee tell men , if they doe thus and thus , that they goe downe to the chambers of death , yet they will doe it . hence is that ezek. . . why will ye die , o ye house of israel ? implying that this spirituall death in sinne , is a voluntary death . but ye will object , men are not quite dead , there are some reliques of gods image still left in them ; how are they then dead ? to this i answer , that there is a double image of god ; first a naturall , standing in the naturall frame of the soule , as to be immortall , immateriall ; so there is understanding , will and reason , and some sparkes of life left in us , as the remainder of a stately building that is ruinated : but yet there are no sparkes of the living image of god left in us the spirituall image of god consisting in holinesse and true righteousnesse , remaines not ; the papists indeed deny it , but how will they answer the rule of the fathers : that supernaturalia dona sunt penitus ablata , naturalia quassata ; that supernaturall gifts are utterly taken away , no sparkes of them remaine . but it will be objected , that though men by nature have nothing left , yet there is now an universall ability and grace , an universall sufficiency given unto them . to this i answer , that that which they call universall grace , is the same thing that nature is , but they put another tearme upon it ; it is found in nature , and common to all wherever it is , therefore it cannot be grace . for in grace there is alwayes something that is peculiar . secondly , if there should bee an universall grace , the saints would be no more beholding to god , than other men ; if god give all alike to all , it should not bee god , but themselves that put the difference . thirdly , if there were that generall sufficiency , it would take away all election : there might then be prescience , but no election , no predestination to death or life . fourthly , if there were a generall grace , what is the reason that paul made it such matter of difficulty to answer that question of election , rom. . if aristotle and other heathen , if every one have such a generall sufficiency , paul would not have made such a scrupulous answer , and have cried out of the depth . fithly , there is no such universall ability , because that which is borne of flesh is flesh , and that which is borne of the spirit is spirit ; we are all borne of the flesh , and cannot therefore have this spirituall sufficiency . but yet there are some spirituall gifts in men . i answer , that we cannot have these spirituall gifts if we are not borne of the spirit ; that which is borne of the flesh is flesh . not bellarmine himselfe , nor any man else will say that all are borne of the spirit . it is our saviours owne speech . iohn . . every branch in me not bearing fruite , he taketh away , and it is cast out , and withered ; that is , as the branch not being in the root , bringeth forth no fruit , so men as long as they are not ingrafted into christ , bring forth no buds , no fruite at all ; they may heare the word , but they cannot make use of it , they cannot doe it without the spirit , and that is free : it breatheth where it listeth : cōpare iohn . . the spirit breatheth where it listeth , with iohn . . no man can come unto mee unlesse the father draw him , that is , not as a sheepe is lead with a bough ; for christ doth not say , no man will come , but , no man can come except the father draw him ; compell him as it were by force , not perswade him by intreatie : that is , unlesse he changeth , and taketh away his wolvish will. but it will be objected , that god drawes every man. i answer , that the context concludes against this . for christ doth bring this in , to shew the reason , why many did not receive his doctrine ; and hee concludes with this , that men therefore doe not receive it , because god doth not draw them : none can come unto me except the father draw him . i will answer one objection more and so conclude : if we are dead , to what end is the law given , why are wee commanded to doe thus and thus , if we be dead ? to this i answer , that the law is given to this end , to shew us our weaknesse , and to leade us unto christ : it is not giuen us to keepe exactly , for that is impossible : it was impossible to keepe it through the weaknesse of the flesh , rom. . . the law was therefore given that wee might know our weaknesse ; not that we should keepe it , but that christs righteousnesse might bee fulfilled in us by faith . gal. . . the law is our schoolemasted to bring us to christ , that we might be iustified through faith , that is the end of ●he law. but it will be objected : that in as much as we are commanded to doe things impossible , mans nature is destroyed , for man is a free creature . secondly , the command implies an absurdity , an impossibility , to bid a man doe that which hee cannot doe ; to bid a man that is in a deepe well , bound hand and foote , to come out himselfe is foolish ; yee may blame him for falling in , it is absurd to bid him come out . to this i answer , that there is a difference betweene the externall binding , and the bonds wherewith a man is fettered by sinne ; there is an externall impediment , which a man cannot remove , as when he is fettered in the well ; but there is no externall impediment , when as men are bound in the chaines of sin . when wee command you to doe thus and thus , all the businesse is with the wil , we rather say men will not , than they cannot come . there is liberty when as a man hath eligibile or non eligibile ; when hee hath a thing in his owne choise , when there is no impediment , when hee may argue both wayes : if a man out of the perversnesse of his nature doth it not , it is not compulsory , but free ; a beasts action is not free because hee cannot reason on both sides , but man when hee considers arguments on both sides , when hee can say , doe not doe such a thing , but doe such a thing ; when he can conceive arguments on both sides , he is free ; there is no such externall impediment in him , as to bid one in darkensse , to doe a thing of the light , or one bound hand and foote in a pit , to come out ; since the chiefe impediment here , is in the depraved wils of men , which god doth rectifie and change by his grace and spirit , through the use of meanes . if then every man out of christ bee in an estate of death , let every man examine himselfe , and consider whether he be a dead man or no ; this is the great quere or question in this mutability and incertaintie of things . let us make the life to come sure ; our life is uncertaine here ; but have we this spirituall life , are we living men ? then wee are happy : but are we dead ? then he that is not partaker of the first resurrection , shall not be partaker of the second . it is too late to begin to live , when we are dying , certainely the time of our naturall death is a time of spending , not of getting or inquiring after life : if yee deferre this search while yee are in health , when ye lie on your deaths bed , when ye shall see heaven and hell immediately presented unto you , this question will hold you solicitous , and then you shall see that this spirituall life , is the life indeed . the time of this naturall life , is not long ; the candle burnes not long if it burne out ; yet it is oftner blowne out than burnt out ; men oftner fall downe than come down from the tree of life : this tabernacle is often throwne downe before it fals downe , therefore in this short life make your selves sure of eternall life . now there are two things which hinder this search and inquirie after spirituall life . the first is a false opinion ; men thinke themselves in the wayes of life , being in the wayes of death ; they thinke there is a greater latitude in the gospell than there is . the second is , men are not at leasure ; there are millions of businesses in their heads , so that they cannot hearken to the whisperings of conscience ; they have no spare time to be wise unto salvation ; it will be our wisdome therefore to consider our end , deut. . . to helpe you therefore in this quere , whether you are dead or alive ? consider first , if ever you have beene dead . secondly , if ye have beene dead , whether yee are made alive . first , i say , consider whether yee have beene dead or no ; i meane , whether sin hath beene made alive in you , that you might die ▪ rom. . . i was alive without the law once , but when the commandement came , sinne revived , and i died ; that is , the commandement awakens my sinnes , and they being aalive i died ; sinne when it affrights not a mans conscience , then hee is dead ; when it wounds the conscience , then hee is alive . the law being brought to the soule by the spirit , yee see the rectitude of the commandement , and your owne obliquity and crookednesse ; then sinne is alive and ye die . peter preaching to the iewes , acts . recites to them their sinne in crucifying the lord of glory , which sinne was made alive , and pricked them at their hearts . sinne was dead in david , till nathan and the law came unto him , afterward hee lived and was humbled . luke . peter seeing christs divinitie by the draught of fishes , cries out , depart from mee lord , for i am a sinfull man ; hee had sinnes in him before , but they were dead ; then they were made alive . paul , hee had sinnes that were dead in him , but when the outward light ( which was but a tipe of his light within ) did shine about him , then he dies , and his sinnes were made alive : so iosephs brethren had sinnes , but they were not made alive till they were put in prison , then their sinne in selling their brother ioseph lived , and they died . hath sinne ever beene alive in you by the commandement to slay you ? that is , hath it bred such an apprehension in you , as of death ; ( not a sigh or two for a day , that is no slaying of you , but ye must apprehend sinne as death , as one that is to bee executed forthwith apprehends death , so must you apprehend sinne ) then it is a signe , that there is life within you . secondly , are yee made alive againe ? is there such a change in you as if yee were other creatures , as if yee lived an other life ? where this life is , it works an alteration and a change , gives us another being , makes us to bee no more the same men ; who ever is in christ , is a new creature ; it works a generall change from death to life ; it makes all our actions to bee vigorous , like the actions of living men , old things passe away , all things become new , it makes men lead a new life : if old acquaintance and lusts would draw us away , we answer that we are dead , that we live no moe to these , that now we have not our owne wills : christ lives in us and workes in us , gal. . . it is not i that live , but christ lives in me . the same mind will bee in us that was in christ iesus , phil. . . now if ye desire to know whether christ live in you or no , or whether you are in an estate of death ; you must see whether you have these two things which are in every one in whom christ liveth : first see whether you live to him : he died that we should not live to our selve , but to him alone . in morall things the end and principle are all one . before christ lived in you , all you did was from your selves , ye were your owne principle and end : but christ living in you , there is another end ; ye eye christ , ye looke to him , all that ye doe is done in sinceritie , it is done for him and from him . but how can christ be the end of our callings , eating , drinking , and recreations ? i answer , that of every action christ must be the end , yee must doe as a man in a journey ; though every step he treades he thinkes not of his journeies end , yet the generall aime of every step must be for that end , and that causeth every step : so in all yee doe , the generall end must be christ. secondly , if christ live in you , your hearts cleave to him , as to the principle of life , as the child to the dug , or the element to its naturall place . what ever our life is , we cleave to it : some place their life in their credit , take away it , and they die : others in riches ; take away them , and they perish . what ever is your god , if it be taken away , you perish . therefore iohn . . . when christ demanded of the twelve , whether they would likewise goe away ; peter makes this answer ; lord , whither shall we goe ? thou hast the words of eternall life . thirdly , ye may know , what life ye liue , by the food that feedes it . oyle feeds the lampe , fuel the fire . if your life be fed with the duties of obedience , then yee live . if ye keepe my commandements , yee shall live in them , saith christ : you shall live in them as in your proper element , as the fish in the water ; every motion out of it , is to death . there are two sorts of men to whom this triall doth belong . the first are those , who have a name they live and yet are dead , like the church of sardis , rev. . . the second to whom this belongeth , are those who are dead indeed . the first of these , are like the angels that take bodies , and doe actions ; they are not truly living men , though they appeare to be . now the signes that characterise these dead men from those that are truly living , are five , taken from the signes of the fained life , in the spirits that have bodies but onely in appearance whereby they are distinguished from bodies that truly live . first , angels that take assumed bodies , eate and drinke , and are not nourished : as the angels that came to lot , and abraham , and had created bodies . so these dead men doe all the actions that living men doe ; they heare , they pray , they reade , but they turne it not into flesh and bloud , because there is no life in them : they are not the stronger for hearing , or any thing they doe ; they thrive not , as those that have the boulimia , they eate and drinke yet they grow not , because there is an atrophy in their bodies . we preach to men , yet they are the same this yeare as they were the last : they have a name to live and yet they live not , they turne not the meanes to flesh and nourishment ; it is a signe of a living man that he growes . that which is said of a good wit , that it makes use of every thing , may be said of grace ; it turnes all the passages of gods providence into nourishment ; stormes as well as faire gales , helpe a living man to the haven . affliction , prosperity , all put him on and helpe him forwards . take one not having this life , doe what yee will , hee thrives not ; as an unthrift , put him to what trade you will , he thrives not , hee is still on the losing hand ; so these men , prosperity , adversitie , helpe them not : put any thing to a dead man to doe , he doth it not ; so these men , the word and sacrament helpes them not , because they are dead . secondly , the motion of the spirits that take assumed bodies , is not from any inward principall , nor from the motion of life within : so the actions of men that are not alive , are not from the principles of life , they are not vitall motions ; but as in other actions , the wheeles goe as long as the spring is up that moves them : so the actions of men that are dead , as long as the springs are up and the influence continues , they move . when they are sicke and apprehend death , then they will doe many things ; but these being gone their goodnesse is ended : whilst they deepely apprehend some accident , they will be good , that being gone and forgotten , their goodnesse ends· many whiles they have good acquaintance , and are in good company , will be good , but when they are gone , their goodnesse ceaseth . these men have golden outsides , they seeme to have the kings stampe upon their actions , yet they are but counterfeit ; they pay god in counterfeit coine , not in currant mony ; their actions have a forme of religion , but yet the power is wanting ; all they doe is but a meere formality ; their prayers , their sabbath keeping are but in shew ; those actions and duties that have most power and life in them , they doe least of all relish , they tast them not , because they have no life in them . in generall , all the actions that men wanting life doe , they are but dead workes , they may bee deceived with them for a time , but when death comes , they shall finde them to be but dead . remigius a iudge of loraigne tells this story , that the divell in those parts did use to give money to witches , which did appeare to be good coine , seemed to be currant money at first ; but being laid up a while , it then appeared to be nothing but dried leaves : so the divell deceives men now , he makes them to doe outward actions , which have a faire shew , but when they need them , they then appeare as they are , to be nothing but dead leaves , because the principle of life is wanting . a third propertie of assumed bodies is this , that they are taken up onely for a time , and then are laid downe againe , as the spirits that take them listed : so in these men which seeme to live , there is an inconstancy and mutability in their lives , they lay downe their religion as occasion serves . if that they did was done in respect to god , it would bee alwayes the same , their company and occasions would not alter it ; but because it is not done in respect to god , therefore as their company and occasions are mutable , so is their religion . they are as inconstant as clouds without raine , that are quickly scattered ; like wandring stars , or like the morning dew , that is soone dried up . the saints have an inequalitie in their lives , yet they never die againe ; they may be sickly , but these men are twice dead , trees plucked up by the rootes , that never grow againe : the saints may bee as sheepe soyled with a fall , but they can never become wolves againe , but these men they turne wolves againe , so did pharoah and saul . the saints have their turbida intervalla , their ebbing and flowing , their full and their waine ; but yet all these cloudings doe but obscure their graces not extinguish them : the darkenesse of the night extinguisheth not the light of the stars , but covers it ; so doe these cloudings but only cover the graces of the saints . all the goodnesse of other men that seeme to live , are but lucida intervlla , they are good but by fits , when as those that live are bad but by fits , nullum fictum est diuturnum , their goodnes is but counterfeit , therefore it lasts not , it holds not out . another distinguisher of these walking ghosts from living , is this : the actions they doe , they doe them not as living men do , they make apparitions onely and vanish . those men that have nothing but civility , it quickly vanisheth , they are like the church of sardis , reve. . . that had a name shee lived , and yet was dead : their workes are not perfect throughout , they were but linsey-wolsey , they were not thorow paced in the wayes of god , but shuffell ; they graspe at both , and comprehend neither ; they doe many things , but not all . as the young man that came to christ , christ looked on him , and loved him ; what distinguished him ? one thing was wanting , his workes were not perfect , his heart was set upon his wealth , he would doe any thing else , his heart was not weaned or divorced from it . saul had a name to live , but yet his workes were not perfect , when samuel came not , then hee was discovered ; that was but his triall , he would not rest in god. herod did many things , yet he was not perfect , hee would not leave his incest ; so all that have but a forme of religion they are wolves though they have a sheepish outside , they are not perfect , ye shall know them by their workes . but what workes are those that we cannot see them doe ? i answer , they may be exact in the first , yet faile in the second table , and those that practise the duties of the second table , faile in the duties of the first . if men be exact in the duties of both tables , their religion is pure and undefiled , iam. . . if they faile in the duties of one table , to make their religion pure , is to mend in the other . these civill men wrong no man , yet they content themselves with a bare formalitie ; this is not pure religion : we say this is pure religion , if yee bee fervent in prayer , and content not your selves with formality of religion without the power . lastly , these walking ghosts , doe but shew themselves to men , they company not with them ; yee see them and heare no more of them . ye shall know living men ▪ by their companying and loving of the saints ; as sheepe and doves they are never out of company , and keepe no other company but their owne . yee shall finde in others these differences . first , either they delight not in all the saints ; we must love all the saints , this particle all , is put in all pauls epistles ; these love not all the saints . secondly , if they love all the saints , yet they love not the saints onely , yee must love none but the saints . if yee love the saints because they are saints , then those who are not saints , ye doe not love ; that is , yee love none with the love of friendship , and intimate familiaritie but the saints ; yet love them with a love of pitty , and we all faile in this love . thirdly , they doe not love those that excell in vertue . if your hearts be not right , ye dislike all those that goe beyond you in holinesse , and practise . lastly , though they make a shew , they love them , yet they doe not shew the effects of their loves to them . and thus much for the helpes and discovery of the first sort of men , that have a name they live , and yet are dead . the second sort of men to whom this use is directed , are those who are quite dead ; yee shall know them by these markes or symptomes . first , yee shall finde coldnes●● in them ; in death there is no heate : so their prayers and performances are cold , they are dead , wanting fervency . but the saints want heate as well as others , they also are cold . i answer , though sometimes they want it , yet they are quickly made hot againe , because there is life in them ; as charcole is quickly kindled , because it hath beene in the fire , so the saints are soone kindled , brcause they had fire in thē before . others are as greene wood , or rather as matter that is not combustible , as the adamant , that will not bee made hot with fire ; living men , admonitions and the fire of good company will heate againe , so wil it not the others . secondly , ye shall know them by their stifnesse and hardnesse . it is a signe of death to be inflexible : wicked men are as hard as flint to gods commandes , but as soft as waxe to that which humors them . are yee tractable ? do you delight in your owne wayes , and yet continue the same men , keepe the same company ? doe yee abide still in the same place , or goe on in the same tract ? then ye are dead : in many things you may be tractable , but the maine is , whether yee are flexible in those things that are connaturall unto you . these deale with us as iohanan did with ieremiah , ier. . he said he would goe downe into egypt , hee would doe any thing , that god should hid him , whether it were good or bad ; but when ieremy had told him and the people that they must not goe downe into egypt , then they say that he spake falsely , god did not send him with such a message : if gods will had suted with his , hee would have done what hee would have had him to doe : your triall is when you must offer up your isaacke , when you must part with those things that are most sweete unto you . thirdly , dead men are sencelesse , like idols that the psalmist speakes of : they have eyes and see not , eares and heare not , mouthes and speake not , feet and walke not , they have sences to discerne , but there is yet an inward eye , they want ; they see no beauty in the wayes of god ; therefore they thinke there is no such matter , because they have eyes and see it not , they have mouthes and taste it not , they relish it not , they smell no sweet savour from the graces of the saints , when as the graces of the saints have a sweet savour , like an ointment powred out , cant. . . so for feeling , they feele not , they are not sencible of the judgements or threatnings ; the law nor the gospell move them not , they have hard and insensible hearts ; the more insencible they are , it is a signe , they are more dead : the more sencible wee are of the threatnings or promises , the more life is in us . lastly , dead men are speechlesse ; there is no breath in them . out of the aboundance of the heart the mouth speaketh . the drie and empty channell drives not the mill , but a full streame sets it on worke . if the heart bee full of life , the tongue is full of good speeches , prov. . the words of the righteous are as fined silver , because there is a treasure within them ; but the words of the wicked are nothing worth , because their hearts are evill . as it is said of evill men , that their tongues are set on fire of hell ; so the tongues of the righteous are set on fire by heaven . esay . . they speake the language of canaan . in hypocrites there is loquacity as blasing meteors , and in saints there is sometimes an indisposition by reason of some sinnes , which make them like to springs that are dammed up with stones and mudde . yet judge not of them by such fits , but take them as they are in their ordinary course ; the mouth speaketh out of the abundance of the heart . every man is delighted in some genious operations , in things that are sutable to him ; if there be aboundance of life , aboundance of grace within a man , he delights to speake of it : as all men are severally disposed , such are their speeches . now all these are privative signes of death , i will adde one more that is positive . fiftly , looke what life a man lives , he drawes to him the things that nourish it , and expelleth that which hinders it . if a man bee alive to sinne , he drawes that which is sinfull , but holinesse and the meanes of grace , he expels as contrary to him : what doth satisfie his lusts , that he doth ; he may doe good for a time , but he is quickly sicke of it . but i doe much good , i abstaine from much evill , may some men say . to this i answer , that if one member lives , it is a signe the whole body lives ; so if one mortall sinne live in you , it is a signe you are dead . truth of grace cannot stand with one mortall sinne unrepented , unsubdued : one disease kils a man as well as an hundred ; so one living lust kils you : doth any lust live and reigne in you , it kils you . but what is it to live and to reigne ? i answer , when a man ceaseth to maintaine warre with his lust , and resists it not ; when a man layes downe the weapons , when he seeth his lust is naturall to him , and therefore yeelds unto it , then it reignes in him . there is no man that lives the life of grace , but hee hath this propertie , that hee strives against all sinne to the utmost , not in shew , but in sinceritie ; he strives against the occasions of sinne though they foile him ; hee still maintaines warre against them , and so they live , and reigne not in him . . if every man out of christ be in an estate of death , let us not deferre repentance , but doe it whilst wee may . repentance makes a dead man to be a living man : what is it that makes you deferre repentance ? yee thinke yee can change your courses , and sorrow when you list , therefore ye deferre it . if men be dead , and repentance puts as it were a new soule into them , makes them to passe from death to life , then it is not so easie a thing . suppose yee had ezekiahs warning , is it in your power to make your selves live ? no , it is beyond your power ; god onely can doe it . every man lies before god , as that clod of earth , out of which adam was made . god must breathe life into him , else hee continues dead . god doth not breathe life into all , he quickens whom hee will. it is your wisdome therefore to waite on him in his ordinances : if ye have good motions begun in you , presse them forwards , they are ofsprings of life . thinke seriously , am i dead or alive ? if dead , why then say , it s not in my power to quicken me , its onely in god to doe it , and he doth this but in few , those whom he quickneth are but as grapes after the vintage , or as the olives after the beating ; how then shall i bee in the number ? give your selves no rest ; know that it is god that breatheth , and then depend on him . make that use of the doctrine of election , with care and more solicitude to looke to your selves . god workes both the will and the deede of his good pleasure , worke out therefore your salvation with feare and trembling . if repentance bee a passage from death to life , if it bee such a change , then labour for to get it . the spirit doth not alwayes strive with men ; yee are not alwayes the same , yee will sticke in the sand , grow worse and worse , if yee grow not better and better . no more power have you to change your selves , than the blackmore hath to change his skinne , or the leopard his spots ; the time will come , when you shall say as spira did : o how doe i desire faith , would god i had but one drop of it ; and for ought wee know he had it not . thirdly , learne from hence to judge aright of naturall men ; for all the excellency they have , yet they are but dead men ; if a man be dead , wee doe not regard his beauty ; all excellencies in naturall men , are but dead . it is a hinderance in the wayes of god , to over-valew outward excellencies , and to despise others that want these trappings : let us say , for all these excellencies , yet he is but a dead man , wee know none after the flesh any more , cor. . . againe for your delight in them , know that this death differs from naturall death , for these dead men are active , and ready to corrupt others , they have an influence , that doth dead those , who are conversant with them , sinne communicates as well as grace . nothing so great a quench-cole , as the company of bad men : there is an operative vertue in them to quench mens zeale , as the droppings of water will quench the fire , though they cannot wholly extinguish it being once kindled . fourthly , if all out of christ are dead , learne to judge of the ordinances of god , and the meanes of salvation , let us not undervalue nor over-value them ; the ordinances cannot bring life of themselves , no , not the word , nor sacraments ; if yee are sicke and send for the minister , hee cannot quicken you ; the ordinance is but a creature , and cannot give life . if we speake to the eare , and christ speake not to the heart , it is nothing : let your eyes therfore be fixed on christ , beseech him to put life into you , and pray to god for a blessing on the meanes : the ordinances are but dead trunkes , as pens without inke , or conduit-pipes without water . learne then that god doth convey life by the ordinances , that they themselves cannot give life , therefore doe not over-valew them . yet know withall , that god doth not worke but by his ordinances ; the spirit breathes not in taverns or play-houses , but in the church assemblies . act. . . whiles peter was preaching to cornelius , and his family , the spirit fell upon them : so the spirit fell on others by laying the apostles hands on them ; the ordinances are the vehiculum of the spirit ; give what is just to them , and no more ; give them neither too little nor too much , do not over-value them , but yet neglect them not : neglect not the sacrament , ye know not what ye do when ye neglect to receive it , ye think that yee ate and drink your own damnation , if ye receive it unreverently ; absence from it is a sinne as well as the remisse and negligent receiving of it . sicknesse and death yee feare , why then doe you neglect the sacrament , why doe you receive it unworthily ? whence are those epidemicall diseases amongst us ? the cause of them is from hence , that yee neglect the sacrament , that yee receive it unworthily . cor. . . for this cause many are weake and sicke among you , and many sleepe . consider the danger of neglecting the sacrament , he that came not to the passeover , must bee cut off from the children of israel ; the same equitie remaines still in the sacrament ; the cause of that was , because he was to come up with the rest , to remember the death of the first borne of egypt , and the redemption from their bondage , hee being passed over thereby : it is now the same sinne to neglect the sacrament , the equity still remaines . are yee so strong in faith as ye need it not ? to bee absent from the word , yee thinke it a sinne : so it is to be absent from the sacrament ; nothing can excuse you . if a master bid his servant do a thing , and he goes and is drunken , so that he cannot doe it , will it excuse him ? if you have made your selves unfit to receive the sacrament by commiting any grosse sinnes ; the unfitnesse will not excuse you . if a man hath an occasion to ride a journey , if he misse one day , hee will take the next : so ye if ye misse the sacrament once , be sure to take it the next time ▪ it is * devided here , that so if ye misse once , yee may receive it the next time ; take heed therefore how yee neglect it . the end of the sacrament is to worship god , to set forth christs death , it is the chiefest part of god worship ; therefore give it the chiefest respect . now from hence see the necessitie of this life of grace : how can yee come to the sacrament , if yee are dead men ? labour therefore for this life of grace . and thus much for the first point , that all men out of christ are in a state of death . we come now to the second , which is this . that all in christ , are in a state of life . our scope is , to shew you what you are out of christ , and what benefits ye receive by being in christ ; we cannot goe throughout all particulars , but we will take the greatest , life and death ; the one the greatest good , the other the greatest evill . all in christ are living men ; this is the greatest benefit , because death is the greatest evill : therefore by the rule of contraries , life must be the greatest good . farther , men prize nothing so much as life ; this experience sheweth , and sathan himselfe could tell , that skinne for skinne , and all that a man hath , he will give for his life , iob . . beyond experience , god himselfe threatens death to adam , as the greatest evill ; the day that thou eatest of it , thou shalt die the death . gen. . . now all that live this life are living men , and have all things pertaining to life , pet. . . they have all that pertaines to life and godlinesse , that is , all things necessary for the nourishing and cherishing of them , life were else unhappy ; take beasts and plants , they having all belonging to their life , are happy , and they are said to live : take any naturall life , when as a man hath food , and rayment , and recreation , he is said to live . a man lives when he hath life , and all that appertaines unto it . i will divide this doctrine into two parts , and i will shew you two things . first , that there is such a life as this . secondly , what this life is . first , that there is such a life , as this ; it is needfull to shew you , that there is such a life , because it is a hidden life . god hides these spirituall things , as he hid christ under a carpenters sonne : so he hides the glorious mysteries of the sacrament , under the base elements of bread and wine ; he hides the wisdome of god , under the foolishnesse of preaching : he hides those whom the world is not worthy of , under sheepes skinnes , and goates skinnes , heb. . yea , col. . . our lives are hid with christ in god. but from whom is this life hidden ? i , answer , that it is hidden from naturall men as colours from a blind man ; they are there , and he sees them not . but with what is it hidden ? i answer , that it is hidden : first , with this naturall life , wee see it not because wee have this life , it is hid , as the sap in the roote , or water in the spring . secondly , it is hidden with a base outside , . cor. . . the saints are as poore , as despised , as having nothing ; christ had a base outside ( there was no forme or beauty in him that wee should desire him : and so have the saints being conformable to him ; they are like other men for their outsides . thirdly , it is hidden with mis-reports , thus christ himselfe was hidden ; he was counted a wine-bibber , a friend of publicans and sinners ; one casting out divels by belzebub : and therefore he became a stumbling blocke unto many . the saints are likewise mis-represented , they are evill spoken of , they are presented to mens understanding otherwise than they are . there are a generation of men , that pervert the strait wayes of god , act. . . that is , they make them seeme crooked , though they are straight , notwithstanding , they pervert them , as a crooked , or false glasse , perverts a face that is beautifull , representing it in another shape ; or as a sticke that is halfe in the water , and halfe out , seemes to be crooked , and yet is straight in it selfe . but in what is it hidden ? i answer , that it is hidden in christ , as in the fountaine , as in the heart and soule , as in the subject wherein it dwels . men what ever they professe , beleeve not this , that there is such a life , because it is a hidden life ; what course then shall wee take to make you beleeve it ? the scriptures you will not deny , yet you will be as hard to beleeve them , as you will be to beleeve that there is such a life ; wee will therefore say something , without the scriptures , to perswade you that there is such a life as this . first , there is a life which the foule and spirits lives ; as the angels they move , act , and understand ; though they eate not ; there is therefore a life , besides this common life . secondly , consider the matter of the soule , then yee shall see , that the soule lives such a life , as angels doe ; the soules of good men , leade such a life as good angels doe ; the soules of bad men , such a life as bad angels . the life of beasts depends on the compacture , and temperature of the substance , as the harmony doth upon the true extent of every string . with the soule of man it is otherwise ; the soule lives first , and then causeth the body to live ; it is otherwise in beasts , their soules and bodies live together . besides it is certaine , that the soule shall live , when as the body is laid aside ; then it lives another life from the body : therefore it lives another life in the body . the higher faculties of the soule , the vnderstanding and will , are not placed or seated in the body , as other faculties are : the visive facultie must have an eye to see , the hearing facultie must have an eare to heare , and so the rest of the faculties must have their organs ; but the vnderstanding hath no such organ , it onely useth those things that are presented to it by the phansie . our sight , feeling , and hearing perish , when their organs perish ; but the superior faculties of the soule , weare not away , but the elder the body is , the younger they are . the soule lives now in the object , now in the subject : it lives in the things it is occupied about : as the angels are said to be , where they worke , because they haue no bodies as we have , to make them bee locally there : so the soule it also lives , where it is occupied ; as if it be occupied about heavenly things , then wee are said , to have our conversation in heaven . take the understanding and faculties of reason , they sway not men ; but the ideaes , truthes and opinions that dwell in the understanding , sway men . there are three lives in man , there is the life of plants , of beasts or sence , and the life of reason ; i may adde a fourth , and that is this spirituall life , which is an higher life of the soule ; where there is an evill life , there is death , but where there is a good life , there is this spirituall life : see it in the effects , for these are but speculations . first , yee see by experience , that there is a generation of men , that live not a common life , delight not in vaine pleasures , sports and honors ( there is no life without some delights ) their delights and life is not in outward things abroad ; therefore they have a retired and inward life at home . secondly , there are no acts , but for some end , there are men who make not themselves their end , if they did , they might then take other courses , going with the streame . if then they make not themselves their end , then they make god their end , they live not to themselves , but to the lord , . thes. . . thirdly , they care not what they lose to get advantage to god ; they are content to be despised , contemned , to suffer torments , imprisonments and death ; they are content to doe that which is the ruine of their lives , which they would not doe , had they not a more speciall-life within them . . cor. . . we which live are alwayes given up to death for iesus sake , that the life also of iesus , might bee made manifest in our mortall flesh : that is , for this cause god suffered his children , to be in danger , that men might know , that they live an other life , and have other comforts : this appeares by our readinesse to bee exposed to death ; all which shewes , that there are some that leade an other life . but it will be objected , that the superstitious , and those of another religion , will suffer death as well as the saints : and morall philosophers are retired as well as the saints : and those who have but common graces , live this life as well as the saints : therefore these experiences proue not the point sufficiently . i answer , that it is true , that superstition doth worke much like religion , morall vertue doth many things , like true holinesse ; and common grace , doth much like true grace ; yet it is no good argument to say , that because a dreaming man dreames that he sees , therefore a living man that doth see , doth but as hee : a picture is like a living man , yet it followes not that a living man is dead , because the picture is dead ; it is no argument to say , that because morrall vertue doth many things like true holynesse , therefore true holinesse doth them not : they may be like in many things , yet not in all things ; the cause of all deceit is , because we cannot discerne of things alike , therefore i will shew you how these differ . first , superstition makes men suffer much , as well as true religion , yet they doe it out of a false opinion , the other from faith : the one doe it being helped by the holy ghost , the other have a supernaturall helpe from sathan that extendeth nature beyond his spheare ; the one doth it from grace , the other from delusion : the outward acts are alike , but the inward principles differ . secondly , morrall vertue and christian holinesse differ in working , the last is done of a sudden . a man is made a living man suddainely , though there are some previous dispositions , yet the soule is suddenly infused ; after this manner the saints passe from death to life . others have their habits by frequent acts and education , they are moulded to it by little and little . thirdly , in morrall men the change is never generall , there is no new birth in them ; but in the saints , all things are new , . cor. . . . fourthly , morallitie doth never change nature , but grace doth : the most wilde man in a country , the unlikeliest man of all others , religion makes him a lambe of a lion , though it were unprobable . fifthly , what did mortall men ? they went by divers wayes , to the same center ; themselves were their end ; epicures thought one way the best , the stoicks another ; but the saints seeke a happinesse , in denying themselves , which helpes to perfect them . lastly , common and true grace , have many things alike , yet they differ in this ; true grace doth things as a man doth naturall living actions ; as a man eates and drinkes with willingnesse and propensivenesse , connaturally , and readily ; so doth not the other . those who have onely common grace , doe all from respects and by-ends , their holinesse is but by flashes and by fits , it continues not ; they are like violent motions , quicke in the beginning , and slower in the end ; the higher they goe the weaker they are ; but the motions and actions of the godly , are as a stone falling downewards , which moves faster and faster , till it falles to the center , where it would be . now we have done all this , there is not yet sufficient said , to make it sufficiently appeare , that there is such a life of grace ; these and an hundred other arguments and reasons , will not make naturall men beleeve , that many men live other lives than they . but when they see the life of holinesse blase in their eyes , they say it is but guilded over , it is but hypocrisie . these reasons may prepare and confirme , but they cannot perswade ; we must therefore beleeve that there is such a life . iohn , christ treates of this , that there is such a life ; he tels nicodemus , that hee must live it , and be borne againe ; he wonders at it , how it can be , christ therefore concludes in the . verse : if i have told you earthly things and yee beleeve not , how shall yee beleeve if i tell you of heavenly things ? that is , it must be beleeved , that there is such a life : sense beleeves it not , yet it is easier to beleeve it , because it is wrought on earth ; others things are harder than this to beleeve , because they are wrought in heaven ; though this be wrought on earth , yet it is hard to beleeve , and must be beleeved . and thus much for the first part of the doctrine ; that there is such a life . for the second , what this life is ; yee may know one contrary by another ; wee have shewed already what death that is contrary to it , is , by which yee may partly perceive , what this life is ; yet wee will give you some other signes how to know it . this life is a reall life , as reall as the other , though it consist not in eating and drinking , as the other doth ; it is a life of faith , it is not seene , yet it is as reall as the common life , as will appeare by comparing it with the common life . first , in this common life of nature there must be temper of body , disposition of instruments : so in this life of grace ; there is a frame of heart , a composition of soule , on which it doth depend ; there are humors and ingredients of this life , and they are the things yee know : there is a realitie in this life as well as in the naturall life . secondly , as the naturall life hath a temper of body , hath divers mixtures , so it abhorrs things that are hurtfull to it , and desires things that chearish it : so in this life of grace , there in an appetite ; those that live it , they are carried to the things that helpe them , they hunger after the word , and that which build● them up ; they abhorre sinne and lust that would destroy them . thirdly , as in the naturall life , so in this , there is a taste , a palate , that helps this appetite . rom. . . be yee changed by the renewing of your minde , that yee may prove what is that good and perfect , and acceptable will of god , that is , that yee may bee able to discerne of it , as the touchstone discernes of gold , or the taste and palate of meates . fourthly , as in the other life there is hunger and thirst , so is there in this ; men who live it are sensible of paines , and refreshings , they are sensible of sinne , judgements and threatnings , which others are not , being hard and dead . fiftly , as the other life is fed with food , so is this : the food which a man eats is not presently turned into flesh and bloud that nourisheth ; but there is a nutritive facultie , that nourisheth and turnes all we eate into nourishment : so the saints who live this life have a nutritive facultie , they assimulate , and turne all things to a good use , there is a living and vitall faculty , in them that sets them forwards , ephe. . . they being knit to christ , according to the eflectuall power , working in every part , increase , and edifie themselves in love . lastly , as this common life hath beside other things that maintaine it , some other indowm●nts to helpe it out , as company , recreation , riches , and the like : so hath this spirituall life , it hath riches , and friends , it hath its heritage , company , habitation , ( god is our habitation from everlasting ) with the same realitie , though not with the same visibility , and so exposed to sence as the other . the cause of this life is the holy ghost , who is to the soule , as the soule is to the body ; hee is the cause of it : the end of it , is the lord ; all is done to god ; no other life is so , this life is of god , through god , and for god : when you finde such a realitie in your actions tending to god , when he is your aime , then ye live this life . if this bee the condition of all that are in christ , to live and bee quickned , see what is expected from you to whom this talent is committed ; every excellency is a talent , it must not lie dead , but bee improved for our masters use : the sinne is great if ye doe it not : the neglect being of a greater thing , the sinne is greater . god sets a proportionable account on his benefits , and expects a severe account from us , if wee use them not . bee exhorted then to live this life : some live much in a short time ; some never live this life at all ; one man may live more in one day , than another man in an hundred : for to live is nothing , but to be stirring and doing . . tim. . . those who live in pleasures are dead whilst they live : so hee that is occupied about riches or honours , is dead : all that time that men are occupied about riches and their estates , about credit , honours , and the like , making them their end , is a time of death : yee have lived no longer than yee have acted duties of new obedience . if you summe up your lives according to this computation , to how short a reckoning will they come ? a wise man speakes more in a few words , than a foole doth in a multitude : one peece of gold hath more worth than a hundred peeces of brasse ; as we say of an empty oration , that there is a flood of words , but a drop of matter ; so if you consider your lives , and see how long yee have lived in death , bungling out your time ; you will see that yee have lived but little in a long time ; therfore now be doing something ; redeeme the time ; bee busie in doing or receiving good , be still devising to doe something for god , and to put it in execution : spend your fat and sweetnesse for god and man ; weare out , not rust out ; flame out , not smother out ; burne out , bee not blowne out . so did christ , so did moses , so did paul , making the gospell to abound from ierusalem to illyricum : so did david , the text saith , that he served his time ; hee did not idle it out , that is , hee lived not as his owne master , but hee did doe all to god , as to a master : all the worthies of the church have lived thus : and not onely they , but poore christians likewise are still doing , they serve god and men , they are usefull , they are the men that live . those who spend their time in sports , in gaming , in businesse , in serving wealth and honour , in morall discourses , in histories , in hearing and telling of newes , as the athenians did : these are dead men , they doe not live : as we say of trees , that if they bring not forth fruit , they are dead ; so what ever men doe if they bring not forth fruit , if they glorifie not god , they are dead . see what a price is put into your hands , see what yee have done , and mend whiles yee may ; bestow not your price amisse . there are many talents , yet none like this of life : take therefore the apostles exhortation , gal. . while yee have time doe good : life is but an acting , yee then live when ye are doing good ▪ we see how many men fall from the tree of life , as leaves in autumne ; the candle of this life is quickly blowne out : have therefore a better life in store , bee not alwayes building , never inhabiting , alwayes beginning , never finishing ; stultitiae semper incipit vivere ; folly alwayes beginns to live : it is the fault of most men , they are alwayes beginning , and neuer goe on . l●t us take therefore the apostles counsell , pet. . . thinke it sufficient that we have walked formerly , as we have done ; the time which remaines , let us reckon it precious , and bestow it to better purpose . secondly , if every one that is in christ , be in an happy estate of life ; then let men from hence know their state and condition , let them often reflect on their priviledges , behaving themselves as men , that prize them , and bestowing their time as well as may bee ; let as few rivulets runne out of this streame as you can . wee pray , that wee may doe gods will on earth , as perfect as the angels doe it in heaven ; wee should therefore practise this as we pray for : their life is without interruption , they are in communion with god ; let us then be alwayes doing , having our thoughts above ; let not cares and businesse call us off ; but let us comfort our selves in god , acting that which is for his glory : wherefore prize this life , esteeme it much , know what ye have by christ , and consider the excellency of this life above all others . that yee may know the excellency of this life , consider it comparatively with this other life , that we live : it hath three properties wherein it differs from , and excells this common life which we all live . first , it is an eternall life . ioh. . your fathers did eate manna and died , but hee that eateth of this bread , shall die no more , but he shall live for ever : that is , this is the advantage that yee have , by the life that i shall give you : those that did eate manna , the food of angels , died , and ioh. . those that drinke of this water shall thirst againe , that is , those that live another life than this , shall die and thirst ; but those that live this life , shall never die . to live this life is when the soule lives in the object ; there is a living in the subject , yet this spirituall life is when the soule lives in the object , when as it is set on god. take men that live other lives , yee shall see that their lives are short ; a man living in honour , that being the thing he mindes and intends , it is in potestate honorantis , there is no constancy in it , it is brickle . if a man lives in wealth , sets his minde on it : why riches take their wings and fly away , pro. . and then their life is ended . so if a man lives in pleasure and musicke , they passe away , and then he is dead ; those who live in these things suffer many sicknesses and many deaths , as their hearts are more intent upon them . but it may be wee may not minde these things ? yes , as if we minded thē not , as a man that hears a tale , and hath his mind elsewhere , or as a man that baits at an inne , his minde being somewhere else ; if yee mind them , ye die in them ; he that minds the best things , never dies , because there is no change in them . god is alwayes the same ; his favour and love is constant ; see therefore that yee prize them . as a time that is infinitely long , exceeds that which is a but a span long in quantity , so doth this life exceed the naturall life , in perpetuity , and excelles all other lives in excellencie . secondly , this life is a life indeed ; as that that feeds it is meate indeed ; the other is not so : looke upon all the comforts of this present life , they are not such indeed ; take wealth , pleasures , honours and the like ; wealth is but a false treasure : luke . . it is called the unrighteous mammon , the false treasure ; ( et falsus hector non est hector : ) in comparison of the true treasure it is nothing . therefore salomon , pro. . . speaking of riches saith ; wilt thou set thine eyes upon that which is not ? these riches are nothing : so for honours , all praise among men is nothing , it is but vaine-glory , and vaine because it is empty and hath nothing in it : so the pleasures of this life are but sad pleasures , the heart is sad at the bottome : the riches the comforts of this life , and onely these are riches and comforts indeed : the actions of this life , are actions indeed . in eating and drinking there is sweetnesse , but when we feed on the promises by faith , then we taste sweetnesse indeed in them . one that is weary , being refreshed with sleepe finds sweetnesse and ease ; but it is another refreshing , that those finde who have beene weary and heavie laden with sinne , and are n●w refreshed , this brings comfort to the soule . so to thinke of houses , wife , children , and lands ; to consider all the actions that wee have done under the sunne , and all that we have passed thorow , is pleasant : but to thinke of the priviledges we have in christ , that we are sonnes of god , and heires of heaven , this is comfort indeed : especially to thinke of the good workes wee have done ; what good prayers wee have made , what good duties wee have performed , these are actions indeed , and bring comfort indeed . all the actions of this life are actions indeed , this life is a life indeed ; in death you shall finde it so , that christs body and bloud are meate and drinke indeed ; that remission of sinnes , and peace of conscience , are comforts indeed , peace indeed ; they are such now , though ye thinke not so ; yee shall then know , that this life is life indeed . thirdly , this life of grace is a prevailing life , swallowing up the other cor. . . the apostle desired death : not to be uncloathed , but to be cloathed upon , that mortality might be swallowed up of life ; that is , desiring death , i desire not to be deprived of the comforts of this life ; then i were unwise : i would not put off my cloathes , but to be cloathed with a better suite ; i desire a life to swallow up this life ; not as a gulfe swallowes that which is cast into it , or as fire swallowes up the wood , by consuming it , but a life that swallowes it up , as perfection swallowes up imperfection , as the perfecting of a picture swallowes up the rude draught , as perfect skill swallowes up bungling , or as manhood swallowes up childhood , not extinguishing it , but drowning or rather perfecting it that it is not seene . the life of grace being perfect , swallowes up imperfection ; he that lives the life of grace , hath the imperfections of this naturall life swallowed up : for example ; before wee live this life ▪ we magnifie riches , honours , and gugaes ; but the list of grace comming , wee have other kindes of comforts then : as a man that is to be made a prince , contemnes the things hee before admired . the weakenesses we are subject to , are swallowed up in this life : al sicknesse and trouble ar swallowed up in this : so are all our frailties , and imperfections . this should teach us to set a high prize upon this life of grace ; that we dye no more if we live it ; that it is a life indeed , that it swallowes up this other life ; compare it with other lives , it far excels thē all : this therefore should move us to desire and seeke it . secondly , this life of grace must needes be more excellent than the common life , because it makes a man a better man , much better than he was , this puts man into a better condition : elevates and puts him into a condition equall to the angels , and beyond in some respects . that yee may understand this , yee must know that every thing is made better , by mingling it with things that are better than it selfe , as silver being mixed with gold , water with wine , are made better than they were before . there are two things required to make a thing better . first , that that thing with which it is mixed , be of a better nature than the thing it selfe . secondly , that there be a good union . nothing puts so high a degree of excellency into us as this , that we are united unto god ; this uniting to god is the chiefest good . secondly , this union betwixt god and us is a perfect union . there are many unions ; as first there is a relative union , such as is betweene man and wife . secondly there are artificiall and natural unions , as when two peeces of bords are put together , so that one touch the other : so when graine , and graine of another sort are mixed together ; there is a nearer union than this , when as water and water are mixed together : nearer than this , is the union that is betwixt the soule and the body , such a union as this , is there betweene us and christ : we are in him , as the branches in the vine , wee are incorporated and knit to him , this puts us into an higher degree of excellency : silver mixed with gold is better ▪ yet if we could take the spirits out of gold , and make silver take the nature and quality of it , it would be much better . wee put on the spirit and quality of christ , when as we live this life ▪ lusts which are most contrary to this life , puts us below men , and makes us worse than beasts ; this life puts us beyond men , and makes us equall with angels . all men desire some excellency which is done by adding something to them ; some desire wealth , some learning , some honour . consider then if yee live this life , yee goe beyond all others : nothing beyond gods image ; nothing better to be united to than god : let this set the life of grace at a high rate in your affections ; men do it not , and therefore they despise religion in its selfe , and in those in whom it appeares . thirdly , yee have this advantage in this life of grace , it addes liberty to you , it makes you to doe those things that otherwise yee could not doe : it makes yee to pray , to repent , to beleeve , and to doe those things without which there is no salvation : looke on christ. there are but few that can doe this : there are few that can delight in god , relish the word in its purity , take pleasure in the company of the saints : comfort themselves in the lord their god ; this life gives liberty , which is an addition of some perfection : it makes us to do things , that we could not doe before , and to doe them in another manner . a man having gotten an art , hath liberty to doe those things which before he could not : as one that hath gotten the art of logicke or geometry , can doe that which before he could not doe : as one in health hath liberty to doe that which he could not doe being sicke : water being hot , hath liberty to hea●e , which it could not before . there is no liberty to doe holy actions , but this liberty of the life of grace : the spirit of life addes liberty to doe the actions of life . cor. . . where the spirit of god is , there is liberty , to doe things which before we could not ; as one having an art can doe things that hee could not doe before : this , though you prise it not , whiles your mountaine is strong , yet the time will come when yee will need liberty to pray , repent , and trust in god ; and then ye will find the preciousnesse of it : this then sets a price upon this life of grace , and should make you to desire it . thirdly , if it be a happy condition , and the priviledge of those who are in christ , that there is such a life for them ; let this ●each men to seeke , to live this life of grace , to get it if they have it not ; to confirme it if they have it ; to abstaine from lust , the sicknesse of the soule , and the meanes to quench this life : take heede of estranging your selves from god , who is the principle of this life , take heed of dejections of mind , the cloudings that damp this life . this life is to be active , to act much in the wayes of god ; when a man is cheerefull and vigorous , he lives a life of nature ; so he that hath a quicke and nimble sence , and is forward and busy in good workes , lives most this life of grace : he that rejoyceth most in god , hath most comforts , most life ; take heed of the contraries . idlenesse , sencelessenesse , and barrennesse are contrary to life ; take heed of them ; take heed of sadnesse that rusts the wheeles of the soule , whereas joy doth oyle them . doe all to further this life ; avoid all that hinders it . labour now to bee translated from death to life ; that which hinders us , is , that we thinke we are in a state of life , when we are not . now yee may know whether ye are alive or no , by seeing whether yee are dead or no ; but because yee may be certaine whether ye are alive or not ; i will give you some positive signes of life to know it . first , ye are translated from death to life , yee are living men if ye love the brethren , ioh. . . if a man be a living man , he lives in another element than he did before ; every living man converseth with those of the same kind , as every creature doth ; sheepe with sheepe , lyons with lyons , doves with doves ; so living men will converse with living men . not loving the brethren , wee are in a state of death . every creature must have an element to live in ; a new life must have a new element : evill men out of their companies are as fish out of the water . every life hath likewise a taste and appetite ; a new life hath a new taste and judgement . pro. . . an unjuste man is an abomination to the just : and he that is upright in the way , is an abomination to the wicked : that is , one hates the thing that the other loves : he that is alive , the things which before he loved , he now hates : he abhors the things , that evill men delight in . that which is a dogs meate , is a sheepes poyson , as the proverb is : so that which wicked men delight in , is as odious as poyson to the just . to judge this life by ; see what your company and delights are , nothing can be lesse dissembled than company . in his company man doth speake out of the abundance of the heart , he then bewrayes himselfe what he is : there is no dead man , no living man but he is inward with the like : no signe so much poynted at in the scripture , as this , yee are translated from death to life , if yee love the brethren , ioh. . . and ioh. . . by this shall all men know that yee are my disciples , if yee love one another : this rule will not deceive you . secondly , yee may know whether yee live this life , if ye contend for it : that life which a man lives , for it he will contend ; he will let any thing goe rather than it . if yee live this life of grace , yee will maintaine it : and yee can doe no otherwise : iohn . . . hee that is borne of god cannot sinne : to be borne of god , is to leade a new life ; he that lives a new life , admits not the things which tend to the destruction of it : compare this with the . pet. . . abstaine from fleshly lusts , which fight against the soule : hee that is borne of god sinnes not ; that is , hee yeelds not to sinne with his good will , but struggles against it ; as one in health strives against sickenesse , resists the disease , and maintaines a warre against it . but yet the best are foyled : t is true , yet they strive , they never yeeld ; they maintaine a warre : and this they doe not onely by discourse , but there is a naturall instinct that puts them forwards : they may be cast backe , yet they returne againe : they may have a sickenesse , that takes away sence : they may swound and be astonished for a time , yet after they contend for life : every evill man contends for his life : he leades his life in some lust or other , from which if he be drawne hee returnes againe ; as a thing that is lifted from the earth , will fall downe to it againe : he reckons the wayes of god hard , and opposite to him : the wisedome of the spirit is enmity to the flesh : neyther can it be subiect to the law of god , rom. . it cannot but resists it . every creature labours to mainetaine its being : so evill men continuing in sinne , strive naturally against all that would bring them out of this life of sinne : so the saints they live a life of grace , and labour to maintaine it . iohn . . ▪ christ asking his disciples whether they also would goe away ? peter made this answer , lord whither shall wee goe ? thou hast the words of eternall life ; that is , whiles we conceive thee to be the principle and fountaine of this life , we cannot depart from thee . the saints wil let go friends and life , and all for this life . count therefore of others and judge of your selves , by contesting for this life : strive to mainetaine it , let all goe rather than it . thirdly , yee may know whether yee have this life in you or not , by the fruites of it , as the tree is knowne by its fruites . if the word turne the flocke into its owne nature , ye know it by the fruites . gal. . . if ye live in the spirit , ye will also walke in the spirit ; that is , if ye professe your selves holy men , shew it by walking in the spirit : holy men will bee doing that which is good . this is the surest triall , our workes will not deceive us : other things which consist in imagination may . ioh. . . in this the children of god are manifest and the children of the divill : who doth not righteousnes is not of god , he that is of god doth not unrighteousnesse . consider then what your walke and your actions are , and by them ye shall know this life . but how shall we know whether we walke in the spirit or no ? i answere first , that there are many by-walkes , and if ye walke but in one of them , yee walke in the flesh , and not in the spirit . iam. . . if any man seeme to be religious , and bridleth not his tongue , but deceiveth his owne heart , this mans religion is vaine : that is , hee that makes this sinne his trade , and walkes ordinarily in it , his religion is vaine . secondly , yee may know it by the guides yee follow . evill men they follow three guides . ephe. . . they follow first the world , secondly , the divill , thirdly , the flesh . holy men have three contrary guides , first , the renewed part within : secondly , the holy ghost ; thirdly , the course of the saints . goe ye the broad way ? oportet sanctos vadere per diverticula , the saints doe not so : follow yee the streame ? fulfill yee the will of flesh , or of the spirit ? what are your actions ? ephe. . . i charge you that you henceforth walke not as the gentiles doe in the vanity of their mindes : that is , holy men may have vanity in their mindes , yet they walke not in it as others doe : evill men may have other thoughts ; yet they walke in the vanity of their mindes ; and albeit that evill men walke not in all the waies of sin , yet they are dead : there is but one way to hit the marke , but there are a thousand by-wayes : a holy man may stumble in the wayes of god , and have some foyles , but he leades not his life in sinne , he strives against it : hee that leades his life in any knowne sinne , not resisting it , and will doe it , and not crosse himselfe in it , is dead ; his religion is vaine . but what actions are there , that holy men doe , but that wicked men and others doe them ? i answere ; that there is no good actions we doe but they may be dead workes : as men may pray , and keepe the sabbath , yet they may be but dead workes : they may doe them for a shew , yet they are dead . a shaddow hath all the liniaments of a body , yet it wants life ; so the workes of hypocrites , they want life ; consider therefore , whether your workes are living workes ; you may know it by these three signes . first , if they proceed from the fountaine of life , they are not dead workes ; compare gal. . . in christ neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love , with gal. . . in christ iesus neither circumcision availes any thing , neither uncircumcision , but a new creature : all that proceeds not from a new heart , and from faith which worketh by love , is nothing : this is the roote of all , when all our actions come from faith , which workes by love : else though they are never so specious , they are but dead works . it is no matter whether ye pray or not , whether ye receive the sacrament , keepe the sabbaths or not , they helpe not a jot unlesse they come from the principle of life , a new creature . secondly , consider the manner of their working : they will bee done with quicknesse and vivacity : men doe them as living actions , with all propensnesse and readinesse ; with much connaturalnesse , with much fervency and zeale ; when they are done in a perfunctory manner , they are dead workes . thirdly , ye may know them by their end ; looke ye to christ ? doe yee all in sincerity to him or no , or to your selves ? if yee doe , then they are gracious workes , and proceed from grace ; they are living actions , and not dead : they issue from a right principle ayming at god , and not at your selves . hosea , . , israel is an empty vine , he bringeth forth fruite to himselfe . if ye bring forth fruites to your selves and not to god , ye are but empty vines , god accepts you not . fourthly , this life is discovered by your behaviour to the meanes of life , when they are brought unto you : when there is no sound , no voyce , there is no distinction twixt a deafe , and a hearing man : where there is no light ▪ there is no difference twixt a seeing man , and a blind : but the light differs them . so when as the sound and light of the gospel comes , then men are tryed : in times of ignorance , god regards not men so much , but now in the time of the gospell , see if it be powerfull , and whether you set your selves about holy duties . matth. . . now is the axe laide to the roote of the tree : that is , since iohns comming there is a distinguishment twixt living and dead trees : a tree is not discovered to be dead , till it withers ▪ no man will cut downe a tree in winter , because hee knowes not then whether it be dead or no ; the spring distinguisheth the dead and living trees , in the winter they are all alike ▪ the spring is the powerfull preaching of the word ; if men spring not then , if they come not in , they are dead . those whose education hath beene good ; those who live under a powerfull ministry , now is the axe laide to the roote of the tree with them ; it is a signe they are dead , if they profit not by it . fiftly , yee may know whether yee have this life by the food it is fed with ; severall lives are fed with severall foode . now the foode of this new life of grace is double ▪ first , the word ; secondly , good workes . first , the word , pet. . . . as new borne babes , desire the sincere milke of the word that yee may grow thereby , if so bee that you have tasted that the lord is gracious : that is , if ye are alive as you professe your selves to be , you shall know it by your behaviour to that which doth nourish your life . first , ye will long after the word , as the child doth after the teate . if the child be hungry , neither apples , nor rattles , nor any thing else can quiet him but the teate : so nothing can quiet these but the word . others may have excuses ; they will have none ; either they will live where the word is , or they will bring the word home to them ; they will bring themselves to it , or it to them . secondly , they desire the sincere milke of the word ; many things may be mingled with the word , that doe please the wit , yet those who live the life of grace , desire the sincere word , the pure word , without any mixture . thirdly , they desire it , that they may grow thereby : many desire it to know it onely : if ye desire it as new borne babes , it will make you better and better ; you will grow by it : many heare , but as men having an atrophy in their bodies , they grow not , no fruite comes thereby . fourthly , they taste a sweeenesse in the word above others : the second ground received the word with joy ; and herod heard iohn baptist with gladnesse ; but where there is true grace , they goe farther ; they delight in the word , it is sweeter to them than the hony : few can say so in good earnest , that the pure word is sweeter to them than hony or the hony combe . iob he esteemed the word more than his appointed food , iob. . . the second food of this life i● good works , ioh. . , . , is the place out of which i collect this , where christ being asked of his disciples to eate : said , that he had other meate that they knew not of ; then said they , hath any man brought him ought to eate ? hee saith unto them , my meate is to doe the will of him that sent me , and to finish his worke . doe you good workes with such a desire as men eate and drinke ? doe you hunger and thirst after them , desiring for to doe them ? then ye are alive . hypocrites may doe much , but it is not their meate and drinke to doe it ; examine therefore your selves by these signes , whether you are alive or dead . this is the preaching of the law , to shew you the narrow differences of life and death . the first step to life is to know ▪ that ye are in a state of death : the law must goe before the gospel , to prepare its way , as iohn baptist was before christ : ye must be brought to their case in the act. . who were pricked at the heart ; ye must be brought unto the case of the iayl●● , and of paule : to the case of the prodigall , that you may know your estate : then yee will come home and not before . our end is to preach life and comfort to you , not damnation . rom. . . all scripture is written for our comfort : now there are many things in the scripture that tend to discomfort and terror , yet their end is comfort ; as physicke is sharpe for the time , yet the end is health . wee desire not to exclude any , but to bring you in whilst you have time : the market is then hard to make , when yee lye on your death beds , labour to know it in time : your death is a time of spending not of getting ; it was too late for the foolish virgins to buy oyle , when they were to attend the bride groome . we desire not to affright you with false feares , but to admonish you , that you be not deceived . i finde this sentence , be not deceived , prefixed before many places of scripture , where gods judgements are denounced , as cor. . . be not deceived ; neither fornicators , idolaters , adulterers , &c. shall inherit the kingdome of god ; and eph. . . be not deceived with vaine words , for because of these things commeth the wrath of god upon the children of disobedience ; to shew , that men are apt to deceive themselves , in such cases as these , thinking themselves to be in be●ter estate than they are . consider your sinnes and apply them . consider your particular sinnes , actio est singularium . consider your particular sinnes , your particular actions , these will worke upon you . this course peter tooke with the iewes , act. . yee have crucified the lord of life ; so christ told paul , that he was a persecutor , act. . so iohn . , he told the woman of samaria her particular sinne : he that shee now lived with , was not her husband ; so god told adam , thou hast eaten of the forbidden fruite , gen. . if yee are guilty of any grosse sinnes , as drunkennesse , covetousnesse pride , ambition , and the like , consider them . consider your other sinnes , minoris infami● , not minoris culp● ▪ as neglecting of holy duties , misspending the time , inordinate gaming , overly performing of holy duties , unprofitable hearing , keeping of bad company , profaning of the sabbath , and the like . consider then the terrors of god and hell , know with what a god you have to deale , and what a burthen sin is ; if god charge these on your consciences yee cannot ●eare them . i desire not by this to burthen you , but to unburthen you of your corruptions . now seeing this life is so excellent , i will adde certaine motives to make you to desire it . first , it is a happy life ; and it must needes be so , because it is the life of god and angels : it is that life which wee shall live hereafter ; ye may live this natural life , and want happinesse . this life of grace and the life of glory differ onely in degrees , not in kinde ; the competent judges of this are the saints , who have tryed both . heb. . . . if they had beene mindfull of that countrey from which they came , they had liberty to have returned ; but now they desire a better contrey , that is , an heavenly . in a heard of swine , if some stray away from the rest , and returne not againe , it is a signe they have found a better pasture : so when men leave their companions , and returne no more , it is a signe , they have found some better things . conceive not then of this life as many doe ; to be onely a privation , or a melancholy thing , nothing but a meere mortification ; this is a life , which hath its comforts , eating , recreations , and delights ; yee loose not your pleasures if yee live it , but change them for advantage : he that leades this life , dies as the corne doth ; from a seede it growes up into many stalkes , hee gaines by this bargaine . christ doth make an hard bargaine with none , he that deales with him , gaines a hundred fold . if yee part with temporall wealth , yee have spirituall treasures for it : if you part with your worldly pleasures , ye have joy in the holy ghost : have yee crosses , yee are sanctified in that which is better ; loose yee this life , yee have eternall life . secondly , this life of grace hath that which every man seekes , it hath much pleasure . prov. . . all her wayes are wayes of pleasure . those who walke in the waies of god are full of pleasure ; this life brings a double pleasure ; first , the reward of it , secondly , the comfort in performing the actions of it . every good worke as the hebrew proverbe is , hath meate in its mouth ; the living of this life , hath a reward sufficient in its selfe , as appeares by this . all pleasures follow some actions , and therefore men desire life , because it is a continuance of action : so men delight in new things because as long as they are new , the intention remaines : the actions of this present life are full of change ; and therefore of discomfort : but the actions of this spirituall life are constant and perfect ; and those actions that are perfect , there is pleasure following them , as beauty followes a good constitution , or as flame the fire . the actions of this life are perfect actions , & the perfectest actions have the most perfect delight ; the actions of this life are most perfect actions , therefore they have most perfect delight , because they are the actions of the best faculty , about the best object . all actions have the denomination of their perfection from their objects : these are actions of the soule , they are occupied about god , therefore they are the best and highest actions . he that lives about the best object , greatest content doth follow : hee that lives this life , lives about the best object ; therefore he hath greatest content , all the waies of it , are waies of pleasure . there is more comfort and assiduity of consolation in this life , than in any other . in other lives , every one according to his humour hath his delights , but yet they are not permanent , because hee delighteth in transitory things ; but hee that lives the life of grace , delights in things that are truly delightfull at all times : other delights are but delights at some times , in some places , they are not alwaies so : but he that lives the life of grace , pitcheth on those that are alwayes so . prov. . . a good conscience is a continuall feast . other comforts may faile ; a man may fall into affliction ; riches and pleasures may be taken away , then the dayes are evill ; but a good conscience is a continuall feast , that is , be a mans case what it will , his comfort is never interrupted . all other comforts are about sence , or things of this life , which are subiect to alteration ; but this life and the comforts of it , admit no change . a man being sicke , hee cannot doe actions of health , they are restrained : so one in prison is not at liberty to doe what he would ▪ but the actions of this life are assiduous , they cannot be interrupted : ye may pray continually , rejoyce evermore , yee may alwayes have communion with god. thirdly , this life is a life that is least indigent of all others : it needeth least . take a man that leades any other life , hee needs many things . luk. . . . this is shadowed in that of martha , and mary : martha busies her selfe about many things , she wanted many ; but mary had one thing that was profitable for all things , that removes all evills , brings all happinesse ; and that is godlinesse which is profitable for all things , tim. . . fourthly , the comforts of this life are pure comforts , psal. . . i walke purely with those that walke purely . this is not onely to be understood of the consolations of grace , but also of common blessings , being the fruites of this life : there is no sorrow with them , there is a pure comfort without any mixture of sorrow . god giving these blessings in mercy , they are free from mixture of discomfort ; but being not the fruites of this life of grace , being reached by sinne and sinfull meanes , or god giving them in his providence , not in his mercy , there is sorrow in them : yee may have riches , honours , friends , and all outward things , and yet they are not pure blessings , because gods blessing is not mingled with them . lastly , it is a life most capacious of comforts : yee may give all the faculties of the soule comfort . every creature according as his life is , feeles more or lesse comfort . plants as they feele no hurt , so they feele no sweetnesse : beasts that have a sensible soule , feele more evill and good : a man that lives a naturall life , not knowing the life of grace , is sensible of more good and evill , than sensible beasts ; hee apprehends heaven and hell : but a man that lives the life of grace , is more capacious of comfort : here you may suffer your facultyes to runne out to the utmost . if ye desire wealth or pleasures , your affections must not runne out , yee must hold them in ; else they drowne you into perdition , and pierce you thorow with many sorrowes . if ye affect heavenly treasures , if yee affect praise with god , yee may be as covetous of them as you will. thirdly , let this move you to seeke this life of grace , because it is the most excellent thing of all other . all other things are subordinate to it ; the utmost end is still most excellent : the end of warre is for peace , therefore peace is better than it ; yee plow for harvest , therefore harvest is best : the end of all actions is for this life of grace . why labour yee for foode , but to maintaine life ? why live ye but to serve your soules ? prudence is a steward to this holy life : as the steward provides for the family , that the master be not troubled with those meaner things ; so prudence is a steward , that the soule may be occupied about things that are agreeable to it ; that it may have its conversation in heaven , and with god. pervert this order , it destroyes the creature . beasts living the life of sence , it doth perfect them , for that is their utmost end : man having reason , living as a beast , destroyes himselfe , because that is not his end ; he that perfects himselfe as a beast , destroyes himselfe as a man : perfectio mentis est perfectio hominis . let this stirre us up , to live this life : it is the utmost end of all . to be lawyers , physitions , and other callings , helpe us in the living of this life , yet they are subordinate to it : drowne not your selves in subordinate things ; if ye doe , it is your destruction : therefo●● pitch on the principall : fourthly , that which is best in the end , ( i take end now in another sence ) is to be chosen above all things else . that is well which ends well . in this life of grace , yee have this advantage which yee have no where else . eccles. . . the heart of the wise is in the house of mourning , that is , this life disposeth us to thinke of death the end of all , which to doe is wisedome , deut. . , o that they were wise , then would they consider their latter end . in other things the beginning is good , the end is bitter ; but the actions of the life of grace are sweet , yee fare the better for them ; the very remembrance of them is pleasant , and the reward of them comes not long after : all other things are called perishing meates , iohn . . there is a parable in it : that is , they are as perishing meats , that are sweete in the palate , yet they passe away ; but this endures unto eternall life , it continues . the worst thing in this life yee never repent of : as it is said of sorrow for sinnes ; that it is sorrow never to be repented of : but the best things that yee doe in the other life , ye repe●t of . all other things that yee doe they may be sweet for the present ; yet as it is said of drunkennesse , prov. . . so may it be said of them , that they bite like a serpent , and sting like an adder , though they seeme sweet . the strange woman is sweet : yet prov. . . her end is bitter as wormewood , sharpe as a two-edged sword . goods evill gotten are sweet for the present , yet their mouthes shall be filled with gravell , that got them . but on the other side , the end of all the actions of this life is good : as it is said of iob , that his latter end was more than his beginning , iob . . so may it be said of all those who live this life : psal. . . marke the perfect man and behold the upright , for the end of that man is peace . if a man being to die , and having ended his daies , should put all his honours , wealth , and pleasures into one ballance , and his good workes , all his faithfull prayers , all the actions of the life of grace into another , he would find them to be best . the bad man doth as the silkeworme doth , winding up himselfe into his ill workes , he perisheth ; the other winding up himselfe in his gracious actions , enters into salvation . fiftly , choose this life before all others , because god is pleased with it , it being like himselfe ; as the creature is pleased with that which is like it . god is a spirit and will bee worshipped in spirit , and truth ; he is a living god , and doth delight in a living man : wee our selves delight not in dead men , no more doth god : therefore rom. . . we are exhorted to give up our soules and bodyes a living sacrifice to god. god regards not dead bodyes ; bee yee living sacrifices , which is the act of your will , acting the duties of this life . this is called walking with god ; which is to be in his presence , to goe his way , and to maintaine communion with him : this is when as men doe , audire et reddere voces : when there is naturall delight : when as they are in presence one with another ; and therefore walking with god , and pleasing of god , are used promiscuously for one and the same thing : for , gen. . . it is said of enoch , that he walked with god , and heb. . . it is said , that he pleased god. but you will say , what benefit is this ? i answer , that is it great . god disposeth of all things in the world ; is it not wisedome then to have him your friend ? gen. . . iacob being to take his journey , isaacke said unto him , god all-sufficient be with thee . god is all-sufficient ; if yee have him , yee have all : in the creatures there is no such thing , there is nothing but vanity in them , they are but as candles , or as starres to the sunne . god is all-sufficient : all the happinesse of the creature , makes not men happy : all men seeke happinesse , yet they never finde it , without having god : all happinesse is in gods favour ; in outward happinesse you must have other compounded things . christ rebuked them that counted her happy in the creatures , saying ; blessed is the wombe that bare thee , and the paps that gave thee sucke ; no , saith christ , these will not make a man happy ; but blessed are they which heare the word of god , and keepe it ; having god ye have all things ; god disposeth all things , and giveth the comfortable fruition of them . ye may have all outward things , and yet want comfort ; gods curse makes all miserable , though yee have all that the creature affords ; therefore give your selves no rest , till yee have got this life , without which god delights not in you . adam losing gods image was not happy , because god was gone from him ; yet hee had all the creatures which he had before . this life of grace brings us to that state , that adam was in at first ; this restores us to it ; seeke not then your happinesse where it is not to be found . we all doe as the prodigall did , we get our portion into our owne hands , and goe from our fathers house , and seeke for our happinesse elsewhere ; but yee shall finde at last , that all else is but huskes : thus the saints have found it . this life of grace gives rest to the soule , all else in the creature is but vanity and vexation of spirit . vanity is nothing else , but an insufficiency in the creature to give that content that wee looked for in it : as when we looke for water in an empty well , seeke for that in the creature that is not in it ; wee see its vanity in the absence of the good wee looke for , and presence of the evill wee looked not for . in god yee finde rest and tranquility , such a tranquility as is in the sea , when it is without waves ; as is in the upper region of the ayre , where no tempests are . looke on the lives of men , who are taken up with trifles when they are young , when they come to a riper age , greater things move them ; when men are wiser , they feele the apprehension of higher things ; when ye lift up your soules and keepe them on the wing , yee are freed from troubles and cares . paul had a greater measure of this life than other men , his epistles which doe transcribere animam , transcribe as it were his soule , declare as much : and hence was it that in all his troubles and afflictions he was full of constancy and comfort : the more constantly we live this life , the greater gainers shall we be . lastly , till yee live this life , yee have no assurance that yee are in the number of the elect . repentance puts a new life into men ; till yee finde this in you , yee know not whether god is yours , whether god will worke this life in you ; this should make us tremble and feare , and never to leave till wee had got this life . this life is a fruite of election ; wee know not whether wee are in iacobs or esau his case , till we know we have it : make haste therefore to get it . it lies not in your power ; the spirit breatheth when and where it listeth ; ye may feare that god will not give it you , if you spend your life in vanity . take one who neglects you all the time that hee is able to doe you service ; if hee seekes unto you in his extremity for his owne ends , what answere doe you give him , but this ? seeing he hath neglected you when he was able to doe you service , you may justly refuse him now , he is able to doe you none . so if ye neglect god whilst ye are able for to serve him , and seeke to him in your extremity , take heede that yee receive not that answer from him , as the israelites did in their extremity , goe to your idols , and let them helpe you : nay , hee forbids ieremiah to pray for them . consider this , and make haste to live this life of grace ; ye cannot get it of your selves , god must put it into you . now if these motives move you to seeke this life , and after examination of your selves , ye finde it not to be in you , then use these meanes to get it . the first meanes to get and mainetaine this life , which is all one , ( for that which begets it doth likewise nourish it ) is knowledge : abound in knowledge , get much light ; this life consists in light , when a man judgeth aright . the understanding enlightened is the primum vivens , the first living part : and therefore ye shall finde , that life and light are put one for the other , ephes. . . stand up from the dead , and christ shall give you light : and ioh. . . christ was that light , and that light was the life of men ; this life stands in inlightning the mind : adde to this light , yee adde to life . the reason why men are dead , is , because there is a darkenesse in their soules , they see not the wayes of god : therefore they act not , they step not forwards , because they are in the darke : all shining is from light , as ye increase light , so ye increase life . ephe. . , it is said of the gentiles , that they were strangers from the life of god , through the ignorance that is in them . the knowledge of god , brings men nearer to the life of god. ephe. . . holinesse is said to proceede from truth , the words are ; put on the new man , which after god is created in righteousnesse and holines , which proceeds from truth . but you will object , that there are many who abound in knowledge , who have life little enough : that ignorant men live this life most : that none live it lesse , than those that know most . to this i answer , that there is a double knowledge : first , there is a meere inlightening and informing knowledge : secondly , there is an operative knowledg : yee may have enough of the first , and be never the neere : but it is the last that helps and gets this life : and this knowledge is the gift of the sanctifying spirit , this is the operation of god : we doe but informe and teach men , wee cannot make them doe any thing : wee cannot make them practise . gods teaching makes this knowledge operative ; perswades every way , works every way . secondly , there is a knowledge in the habit , and a knowledge in the act , which produceth actions : these are set downe obscurely . in the. pet. . . . the apostle there saith , that hee would not be negligent to put thē alwaies in remembrance of those things , though they knew them , and were established in the present truth : yea i thinke it meete as long as i am in this tabernacle , to stirre you up by putting you in remembrance : peter did not write unto them that they might know those things habitually ; for so they knew them before ; but that they might know them actively , and might presently act them : for that end he wrote . the first knowledge is as sparkes raked up in ashes , the other as sparkes blowne up : the first is as the sap in the roote ; the later like the sap that fills the branches with leaves and fruite : the first is a generall knowledge gotten by contemplation ; the last is a practicall and actiue knowledge , a knowledge to practise . the scripture exhorts to doe things that intend this knowledge deut. . . and deut. . the israelites were exhorted to heare and know the statutes of the lord , that they might doe them ; to speake of gods word and works , which actes their knowledge , puts them in remembrance of gods mercies , and stirres up their minds . iosh. . . he is commanded to reade the law , and to meditate in it day and night ; he must reade it not to know it , for at that time , there was little written ; but hee was to reade it , that he might doe it . but if we doe this so much , it will hinder and interrupt our businesses , so that we shall faile of our other enterprises . to this i answer ; that this will not hinder them , but they shall be done the better , as oyling of the wheeles makes them goe the better . psal : . . hee is said to be blessed , that doth meditate in the law of god day and night . your knowledge being brought to action helpes you much ; often hearing of the word , which puts you in remembrance , addes to your life , though it hinders you in other things . those who have not the word to heare , live not under preaching ministers , who will not be at the cost to get them , or live where they are not , are much to blame , and live not this life . simon magus sinned , in thinking that the holy ghost might be bought with mony ; doe not they also sinne , who doe lesse than hee ? that will not give mony for to have the gospel brought unto them ? there is the like fault , when as men may have the word , and come not to it . if they come to it , though it addeth not to their knowledge , yet it helpeth their acting and life . those who neglect the constant reading of the word , who are not constant in private prayer , those who neglect the speaking and talking of good things , they neglect this life . that arabian proverbe , shut up the five windowes , that the house may bee full of light , will be of good use here : that is , the five senses being shut up , the fuller of light shall wee be : the not stopping up of them , makes men ignorant , cares and businesses possessing mens mindes , there is no roome left for better things . let your minds be still plodding on that which may further you in grace and truth . it is ignorance that makes men strangers from the life of god , ephe. . . and this is not an ignorance that proceedeth from want of knowledge , but from the badnesse of your hearts ; hard hearts make men ignorant : why doe men heare and yet are ignorant , but because their hearts are hardened ? they regard not the word , and so they grow not in knowledge . the second meanes to get this life is to bee much in doing : be much in doing , in acting the duties of new obedience ; the more yee are occupied the more ye live ; else deadnesse will possesse you : be therefore still praying and meditating , these will revive you : these are the coales that keepe the heart warme ; this life like water is apt to grow cold , unlesse it be acted and stirred up . but i must be full of life ere i can doe actions . i answer that one begets the other ; action begets life , and life begets action ; as health produceth exercises , and exercise procureth health . but i am indisposed and unfit for such actions . i answer , that if ye are indisposed , the more need you have to be doing , else you are more unexcusable ; the way to get heate is to bee acting : as motion doth bring life to a benummed member , so doth it to the soule : be awaked , be stirring , this will revive you againe , christians hearts are awaked when as they themselves sleepe ; if they stirre them up , there will be more life in them , rom. . . when christians begin to languish , their medicine is to rise up and be doing , whence saint paul admonisheth the galatians , gal. . , to walke in the spirit , those who have the spirit stand not still , as one that cannot stirre , but they are still acting and walking : this acting helpes this spirituall life ; first by inlarging and intending this life . secondly , by preventing that which increaseth death : the more we walke in the wayes of life , the more we prevent the way that leades to the chambers of death : be doing therefore , if not one duty yet another . in the steppings out of your callings , be doing ; be reading and praying ; conferring and talking of good things ; the neglect of this is the cause why there are so many dwarfes in grace . men content themselves with morning and evening duties , and it is well if they doe them ▪ but doe you the actions of life more constantly and abundantly . it is the corruption of our nature that wee are not doing : life is maintained by the actions of life ▪ habits are mainetained by actions that are sutable to them ; we live in the commandements by well doing , as the creature doth by food : good actions mainetaine life , it receives strength from well-doing : set therefore your selves to pray , to doe holy duties , be still praying , doing more and more ; the more ye doe , the more life increaseth . the third meanes to get this life is to get faith . faith helps this life ; it is a life of faith , and it makes us to live this life by three several waies . first , it gives a reality to the priviledges of life , and makes you see they are priviledges indeed : therefore is it that yee act the duties of this life , because ye beleeve that god is such a god , that ye have such priviledges , that yee are heirs of all things . if yee thinke that god is such a one as he is , in wisedome , power , and mercy ; if ye intend , and minde the priviledges of this life , then will you live the life of grace : if ye doubt , and question with atheists , whether these things be but dreames , then ye intend them not and live not this life . he that beleeves saith , let me have god sure : the other saith , let me have that i touch and feele ; but the imaginary things consisting in faith and hope i care not for . the more ye beleeve these things , the more ye are occupied about them . secondly , faith drawes you on to action : and this life is but the acting of the duties of new obedience . faith and perswasion further other things : as if one be perswaded that such a thing will hurt him , it produceth an action of the will , abstinence : if a man be perswaded that he shall dye without the physition , he sends for him . so in all other actions , perswasion is that which sets a man on worke . so in spirituall actions , if we are perswaded that such a sinne committed wil not make our bodies sicke but our soules , we will not doe it ; if we are perswaded our soules shall fare the better if wee doe such a thing , this make us to doe it : being perswaded wee shall have a recompence of reward , it produceth action , and the more action the more life . thirdly , faith doth it by fitting us for christ , from whom our life comes : ioh. . . he that hath the sonne hath life . first , the sonne of god infuseth life into him , to whom he is conjoyned ; the conjunction betwixt christ and us is but relative : as betweene the king and the subject ; when the subjects resolve to take such an one for their king , they are conjoyned to him ; so when a woman resolves to take such a man for her husband , shee is conjoyned to him . the action of taking christ , is to take him as a lord , to serve him , as a saviour , to have all comfort by him : hee that hath the sonne in the relative union , shall have him in the reall union : the sonne will quicken you , as the soule doth the body . a christian hath the life of the sonne of god. gal. . . i live , yet not i , but christ lives in me : all that i doe , christ doth it in me : all that the body doth , the soule doth it : the body lives not , but the soule lives in it . after that manner christ lives in us : not a good thought or affection , nor any resolution or motion of the soule , but comes from christ : being united to christ by faith he lives in us . ioh. . . he that eates my flesh , and drinkes my blood , shall live . as flesh gives life to the body , so the sonne gives it to the soule ; to eate the flesh of christ , is to prize him , to desire and long after him , which is after the spirit of bondage ; to eate him , is to take him , to come to him , to have him for your god : in these two things stands the eating of christ , first in prising him exceedingly , so as to part with any thing for him ; and to take up his crosse with all losses . secondly , in beleving him to be yours , and you his : this eating and drinking of the body and blood of christ , expresseth our relative union with him , and then followes our reall union : the spirit immediately gives this : he that doth the first , shall have the second . but how shall we doe to beleeve this ? i answer , yee see the old adam communicated corruption to all his posterity , because they were borne of him ; so those who are borne of the new adam , that is , those who take him and beleeve in him , have grace communicated to them by him : this new birth makes you as capable of christ , as the other doth of the first adam : why then shall not the second adam communicate grace as well as the other doth corruption ? the phylosophers were all deceived in this poynt , from whence corruption should come ; but wee know that it came from adam ; and so doth grace come from christ. to get this life , let us seeke it in him , let us beleeve more , let us be humbled more , repent more , and take christ more : take him on any condition , prize him , set him at the highest rate , hold him fast . as in the actions of mariage , those who are to marry will not part upon any condition ; they take one another for richer , for poorer , for better for worse : after this manner must wee take christ , the more yee take christ thus , the more yee have the sonne , and so yee live more the life of grace . all grant that this life comes by the spirit ; and there is no way to get the spirit but by the sonne . yee must first eate ere yee can bee nourished ; yee must fixe your eyes on his passion , as the wife doth fixe her eyes or her husband : yee must seeke this life from the spirit ultimately , but yee must first have the sonne , and then yee have life : he must have the sonne that will have this life ; he must be ingraf●ed into christ as the branches are into the roote : get christ , and then this life shall abound in you . the fourth meanes to get and increase this life , is the communion of saints . the mouth of the righteous is a well spring of life , prov. . . they put life into those that have it not , and increase it in those in whom it is , ephe. . . their speeches minister grace to the hearers ; they edifie them : hearing of the word of life , and talking of the fountaine of life , puts life into men . the life of the body doth not communicate it selfe to others ; it is otherwise in the life of the soule ; the life of it makes others to live more : as iron sharpens iron , so one holy man doth another . see it by the contrary . in evill men who are dead there is an aptnesse to dead others , their words are as continuall droppings to put out this life ; their tongues are set on fire of hell , iames. . . the tongue of good men is a cole fetched from the altar , they have fire within them . when two lie together they keepe one another warme ; there is action and redaction ; which ingender heate : so it is in the communion of saints ; it is a powerfull meanes to get and increase this life . the tongue , the example and communion of the righteous is full of life , it is powerfull to make men live . gal. . . paul speaking to peter , saith , why compellest thou the gentiles to live after the manner of the iewes ? he used not outward compulsion , his example and life was a compulsion . the company which wee keepe , compells us to doe as they doe : evill company are the divels snares , they doe as brambles , keepe us in , and fetter us : the sutablenesse of evill companions drawes out our secret corruption : he that resolves to live this life , must resolve to withdraw himselfe from evill company , who are a strong temptation unto evill , and betake himselfe to the communion of saints . there is a difference betweene leading our selves into temptation , and being led into it : when you leade your selves into temptation , ( as you doe when as you rush into evill company ) you are out of the pale of gods protection : if you touch pitch yee cannot but bee defiled with it , wherefore make your company good : this is an effectuall and powerfull meanes to beget this life in you . saul being among the prophets , changed his spirit , and became a prophet : one that goeth fast , makes those that goe with him to mend their pace . act. . . . it is said of barnabas , being a good man and full of the holy ghost , and of faith , that he added much people unto the lord. which manner of speaking shewes , that the speeches of those who are full of faith , helpes to breed faith : that if men be full of the spirit , they quicken the spirit . evill company deads men : they are the trunkes through which the divell speakes : and this deading is done in an insensible manner , and then most of all where it is least perceived . evill company poysons men ; a man turning his opiaion ( which company can doe , ) is most of all poysoned , when as he thinks that he hath least hurt . the last meanes to get and increase this life , is that which is mentioned in the text ; and that is , the hearing of the voyce of the sonne of god : this will beget and increase this life : that is , if when wee speake to your eares , hee speake to your hearts , then ye live . ye have two teachers , the one is he that speakes to you , the other is christ. heb. . ● . they shall no more teach one another , for they shall all be taught of god. there are two sheapheards , the one is hee that feeds you , the other is the great sheapheard of the sheepe : ther are two great voices , the one speaking outwardly to the eare , the other when as christ speakes effectually to the heart . when christ speakes inwardly to the heart , then men live and not before . this is such a speech as christ spake to lazarus , lazarus come forth , and he came : his speaking puts life into us . now what is this inward speaking of life to the heart ? it is nothing else but to perswade fully , and every way to convince us , that it is best to take christ , to set to an holy course , to leade a new life . there is a speaking that comes neare this life , and is not it : that is , when as men heare and understand the way , and apprehend the things of god , but practise them not . here is a proximity to this life , yet it is not this life . let a man come so neare as that he thinkes he acts it , yet he is dead if he act it not : when he acts it , then he is made a living man ; and then hee thinkes and beleeves , that the wayes of sinne are evill , and that they are evill to him . when god doth convince us that such a thing is evill , and that it is evill to us , then we live and not before . a man having a businesse to doe , if all be done but one thing , the not doing of this one thing crosseth all the rest ; but that being done , his busines is brought to passe : so in this life of grace ; if a man have many offers of grace which doe not fully perswade him , this is not enough , if gods helpe be absent : but when once he speakes , he doth fully convince and perswade us , and makes us to continew . as sathan having leave , from god never gives over vexing man ; so the spirit of god doth never cease to keepe us in good things ; and where there is this life , there the spirit dwels . but after what manner is this effectuall perswasion wrought ? i answer , when as god gives an eare , and speakes a voyce for it to heare : he that hath an eare to heare , saith christ , let him heare . wee then heare , when as there is a listning and yeelding disposition wrought within us : when as wee preach , there are many that have hard hearts , and nothing for to soften them ; therefore the word falls from them as raine from a stone : but if there be a man that god will chuse , he fits his heart , and so he is perswaded . this is called the opening of the understanding , luk. . . hee opened their understanding , that they might understand the scriptures . when we speake to men , we sow as it were upon fallow ground which will beare no corne unlesse god plow it . those that saw the miracles of the loaves , esteemed them not , because their hearts were hardned . ephe. . . they are alienated from the life of god , thorow the ignorance that is in them , because of the blindnesse of their hearts , that is , they are not sensible of sinne , and death , the word or the threatnings : when god takes away this hardnesse , they are fit to harken ; then comes light the beginning of life , which is the informing of the understanding , to judge righteous judgement . those who have the life of christ , if hee speakes , it quickens them . it is the inward voyce that quickens : seeke therefore to god earnestly ; that christ would speake to your hearts : yee heare and are not quickned , because he speakes not . and thus much for this second point : that all in christ are in a state of life . wee come now to the third point , that may be noted out of these words , and it is this . that the voyce of the sonne of god , is the onely meanes to translate men from death to life . men before they heare the voyce of the sonne of god are dead ; christ by his voyce makes them living men . this voyce is the onely meanes , to give life : there is no voyce but this that is able for to doe it : that 's the scope of this text. this proposition may bee resolved into two parts . first , nothing else is able to translate men from death to life . secondly , this is able for to doe it . as it is sayd of faith , that it justifies , and nothing else but it can justifie : so may it be said of this voyce , that nothing else can translate men from death to life , and this can doe it . to translate from death to life is nothing else but effectually to perswade and change the heart : now nothing else can thus perswade and alter the heart , but this voyce of the sonne of god. god himselfe frames the heart ; it is as a curious framed locke ; none can picke it , but hee that knowes the turning of it . god onely fits the perswasions to the turnings : mens perswasions are as one that will unlocke a locke with a wrong key . god onely can perswade iapheth to dwell in the tents of shem ; ministers cannot doe it . esay . . . i saith god , create the fruite of the lippes ; that is , i make them to bring comfort . i create the fruite of the lippes for peace by my power . that this is so you may see by divers reasons . first , that it is so , see it by this ; we speaking to the quickest , often times they beleeve not , but then others doe : the same sometimes beleeve , sometimes not . if man were the sole cause , the word would have the same effect at all times . secondly , this is life , and god onely gives life : it is as the breathing of life into a clod of earth . it requires an almighty power to worke this in those that beleeve . ephe. . . . the same power that raised up christ from the dead , raised us up : it is an almighty action to give this life . thirdly , if it were not proper to christ and his voyce to translate men from death to life , hee should loose his chiefest soveraignty : hee quickens whom hee will : hee hath compassion on whom he will have compassion : if men could translate men from death to life , then it would not be proper to god to doe it : lastly , as nothing else can doe it , so the voyce of the sonne of god is able for to doe it . at the first creation all was made by the voyce of god ; hee saith , let there be light , and there was light : let him say to any man , follow mee , and he doth it . matth. . . he saith to the publican sitting at the receipt of custome , follow me ; and hee left all , and rose up and followed him . christ speaking to his eare and heart , made him to follow him ; his speech was like the speech of elias to elisha , he followed him , and could not chuse but doe it ; christ speaking wee cannot but follow him . but what is this voyce of the sonne of god that translateth men from death to life ? i answer , it is nothing else but an inward worke of the spirit , by which hee perswades men effectually to turne from darknesse to light , and from the power of sathan to god. it must be understood of the effectuall working of the spirit , because who ever doth heare it , lives : this voyce reneweth and changeth men , translating them from death to life . now this effectuall speaking consists in two things . first , in propounding the object , the truth to the heart . secondly , in the perswasion of the truth . first , the gospel must be laid open to the heart , all things necessary to salvation must be manifested to it : then there must be light in the heart to apprehend those reasons which are propounded . the scripture propounds things by authority : and when as things are thus expounded , the holy ghost doth kindle light , to apprehend them , which another doth not . marke how moyses beginning his booke , saith , that in the beginning it was thus , and thus god did ; he doth not perswade them by arguments to beleeve it : so iohn begins his gospel without perswasions , in the begining was the word , &c. so the apostles commission was , goe and preach that christ is come ; he that beleeves shall be saved , he that beleeves not , shall be damned : the word of it selfe is sufficient authority : when the gospell it selfe is thus propounded , then the holy ghost kindles light in men . and when as the gospell is propounded , and light kindled , then this life is wrought . now there are three degrees of working this life by the spirit . first , there is a stirring up of men , to attend to the voyce of christ : many there are that heare , yet attend not . act. . . the holy ghost opened the heart of lydia , to attend unto pauls preaching . we sow on fallow ground till the spirit opens the heart to attend to the things that are spoken . the second worke of the spirit is to convince and perswade effectually and fully . ioh. . . the spirit shall convince the world of sinne : that is , it shall convince and perswade thorowly : none can doe this but the spirit . it doth also farther perswade men , that it is good for them to be convinced , and this is when the knowledge is full ; when as all the corners of the heart are answered , and the minde resolved to practise : hypocrites and civill men are perswaded , yet not fully ; therefore they never practise ; if one objection of the heart bee unanswered , yee never come to practise . the last worke of the spirit is to keepe this voyce on the heart , that it vanish not . iames . . the ingrafted word is that which is made able to save your soules , and none else . men may attend for a flash , but the spirit must ingraft the word into the heart ; which as a sprig ingrafted , growes bigger and bigger , and hath fruit from the sap : other men having truthes not fastned on them , they grow weaker and weaker . to understand fully what this voyce of the sonne of god is ; ye must know that there is a double voyce . first , an outward voyce of the word which all heare . secondly , an inward voyce of the spirit . this i collect out of esa. . . goe to that people and tell them , heare ye indeed , but not understand ; see yee indeed , but not perceive , that is , they shall have an outward hearing , an outward knowledge , but not an inward . there is a common knowledge which all those have , who live in the church : and there is a knowledge that is onely proper to the saints , which saves them . the differences twixt these two knowledges ; that of hypocrites , and of them in sixth of the hebrewes ; twixt common knowledge , and effectuall knowledge that is wrought in the hearts of the elect , are these . first , common knowledge is confused and generall ; this is distinct , inward and particular : that is , the voyce of the sonne of god , speaking in the ministry to all , may breed a knowledge of truthes in men ; yet they apply them not to their hearts , and the turnings of them ; heb. . . the word is sharper than a two edged sword , discerning the thoughts and intentions of the heart , piercing even to the dividing asunder the soule and spirit , and of joynts and marrow : that is , that word of god that is lively indeed ; that voyce of god that is effectuall to salvation , it is sharpe , it strikes not in generall , but enters the inward parts . a staffe cannot enter the flesh , it may bruise it ; but the voyce of christ enters like a two edged sword , discerning twixt morrall vertues , and supernaturall things wrought by the spirit ; it distinguisheth exactly twixt the rectitude and obliquity of mens hearts : this is proper onely to the saving knowledge of the word . as nothing is hid from god , but it is naked to his sight ; so it is to his word : see if the word be distinct to you , else you know nothing . a man never knowes any thing , till he knowes the elements , parts and grounds of it ; the voyce of the sonne of god onely makes you know things thus particularly . so in other things yee know not till you know particulars . aristotle saith ; a man is not a physition , that knowes things in generall , in the grosse , but he that knowes them in particular . this is not to be a physition , to know that such dry meates are good for a moyst stomacke , unlesse he also know dry meates and the symptomes of a moyst stomacke : so it is in the knowledge of the word . to know what regeneration is , is not enough , except yee know the parts , the kinds and signes of it . to know that none are translated from death to life , that love not the brethren , is not enough , except yee know the brethren and love them . to know , that hee that is in christ hath crucified the flesh , with the affections and lusts thereof , is nothing , except yee know that yee your selves have crucified it . this particular knowledge is that which makes manifest to a man the secrets of his owne heart , cor. . . that is , the voyce of the sonne of god , discerneth the secrets of the heart , to know things particularly that are in it . the sheepe distinguish the voyce of the sheapheard , from the voyce of a stranger : when men come to heare , they heare the voyce and distinguish not the sound , because they want this particular knowledge . secondly , this hearing of the voyce of the sonne of god workes a quicke sence , in the hearts of those that heare it , which the outward voyce doth not : and this followes the former . let knowledge be particular , it workes quicke sence . heb. . . the word is called lively in operation : now life consists in quicknesse , and motion ; the voyce of christ speaking effectually breeds quicknesse . sola individua agunt et sentiunt , a knife in generall cuts nothing , the particular knife cuts . to know in generall you are sinners , have corrupt natures , offend in many things , workes nothing ; it is the reflection on your particular sinnes that workes , this makes men tremble . act. . . . peter having told the iewes that they had crucified christ , that pricked them at the heart . as it is of sinnes , so is it of comforts , particular comforts only worke . if one can say , i am thus and thus , then comfort followes : so particular threatnings make men sensible . when god said to adam , hast thou not eaten of the tree whereof i said thou shouldest not eate ? this made him feare . the word doth breed a quicke sence : they who have not this true voyce sounding to them , ( esay . . . ) in hearing they doe not heare , and seeing they doe not see ; their hearts are fat , their eares heavy , and their eyes shut . rom. . . god hath given them the spirit of slumber ; that is , when as men heare his voyce in a common manner , they are as a man in a slumber : it stirres them not : their hearts are fat ; that is , they are sencelesse : for fat is without sence . the property of them that heare in an ineffectuall manner is this ; they have a spirit of slumber , they are as one hearing a tale , when as his minde is otherwhere . if the things propounded were naturall , they would heare them well enough ; but they are spirituall , therefore they are dull of hearing them . thirdly , which followeth the second ; those that heare the voyce of the sonne of god , have experimentall knowledge , the other is but speculative . cor. . . . wee preach wisedome to those that are perfect : such wisedome , as eye hath not seene , eare hath not heard , neither hath it entered into the heart of man ; but god revealeth it to us by his spirit : that is , the cheefest in knowledge , have not seene with their eyes , or heard with their eares ; but those that heare the voyce of the sonne of god , have an experimentall knowledge which others have not . this experimentall and saving knowledge hath triall . . ioh. . . i write unto you fathers , because you have knowne him that was from the beginning : expound this by the . of ezekiell , . when this commeth to passe , then shall yee know that a prophet hath beene amongst you : that is , when i shall doe this , they shall know experimentally that there was a prophet amongst them . ioh. . . wee know that wee are of god ; that is , wee know it experimentally ; they can say of this , as it is said in the of ioh. . . that which we have heard , that which wee have seene with our eyes , that which wee have looked upon , and our hands have handled of the words of life , delare we unto you . david takes it as peculiar to himselfe , psal. . . they that know thy name will trust in thee , for thou lord hast not forsaken them that seeke thee : that is , they that experimentally know thee will trust in thee : for thou never faylest them that trust in thee : they know it by experience . . pet. . . desire the sincere milke of the word that you may grow thereby : if yee have tasted that the lord is gracious . we find in the saints a longing after god : they desire him , which others doe not : thus did david : moreover they have assurance of salvation , which others have not ; and this assurance comes from sence : optima demonstratio est a sensibus ; the best demonstration is from sence ; as he that feeles the fire hot knowes it best ; tasting breeds longing ; assurance from experience breeds certainty . fourthly , effectuall knowledge that is bred by the voyce of the sonne of god , makes men approve and justifie the wayes of god , makes them to relish them : this followes the other ; when men have tryed them they approve them , ioh. . . the spirit quickens , the flesh profiteth nothing ; the words then that i speake , they are spirit and life . christ having spoken , that his body was meate indeed ; many were offended at it : then hee said , the spirit doth quicken , that is , yee accept not my words , because yee have not the spirit , yee have but flesh ▪ that is , a common knowledge ; my words are spirituall , and you are carnall , therefore they doe not relish you . these words are otherwise interpreted by some : that is , these materials profit nothing without the spirit ; but the other is undoubtedly the meaning , for so it is through the scripture : the spirit profits , that is , saving knowledge wrought by the spirit : men not having it , doe not approve it . it cannot be otherwise ; where the voyce of christ doth sound effectually , there they justifie this : wisedome is justified of her children , luk. . . rom. . . how beautifull are the feete of them tha● preach the gospel of peace ? that is , they see much beauty in the wayes of god , that they are beautifull to them , they are vile to others . the scripture often toucheth this , that when as there is but a common knowledge , men relish not the word , rom. . they tast not the word : the spirituall part of the word crossing them , is bitter to them . cor. . . the word is compared to a sweet savour ; to many it is not so , to some it is the savour of death to death : it is a savour diffused through the house , many there are who abhorre it , and being guilty of death it leades them to death : in others it is the savour of life ; that is , they smell a sweetnesse in it , it brings them to life , to heaven ; the word being powerfully taught , there comes a savour : some smell sweetnesse in it , others doe not so . luk. . . when christ shall come , the hearts of many shall be opened to approve or disapprove him : therefore he is said to be set for the fall and rising of many : so when he came some said he was a good man , others that he was a divel : some said that the apostles were good , some that they were bad : see how yee approve the word in its selfe , and as it is expressed in mens lives . fiftly , if it bee a right knowledge , it breeds holy affections ; the other doth not : this followes the other . if men justifie the word , then they affect it . it s a generall rule , that all full perswasions draw on affections : let it bee but a perswasion in habit , it stirres as the habit is . thes. . . my word was to you not in word but in power , because it did worke in you ioy in the holy ghost . ier. . . god comparing the word of true and false prophets together , saith thus ; my word is as fire , and as the hammer that breaketh the stone : it is the powerfull word if it stirres your affections . luke the last , christ speaking to the disciples that went with him to emmaus , their hearts burned within them : they were full of holy affections . consider if yee have these holy affections . holy affections in the scripture are ascribed to this knowledge , every where , where men heare , or know a. right : psal. . . blessed is the man that feareth the lord , that delighteth greatly in his commandements . psal. . . blessed are they that delight in the law of the lord : see whether there be holy affections wrought in you by the word . felix did tremble at the word ; so the second ground received the word with joy , but not with holy joy . but how shall wee distinguish them ? i answer , that if your joy be holy joy , afflictions will not put it out : if your ioy be carnall joy , persecution puts it out : but ioy in the holy ghost is not extinguished by the contrary . sixtly , that knowledge which is lively brings forth action ; it is powerfull in mens actions , it is active and mighty in operation , heb. . it workes in mens hearts and lives mightily , to overcome all contraries . esa. . . make the heart of this people fat ▪ make their eares heavy , and shut their eyes , least they see with their eyes , and heare with their eares , and understand with their hearts , and convert , and bee healed ; that is , let them have such a common knowledge as civill men and hypocrites have , and no more ; least seeing aright , they understand with their hearts and be converted , and they bee healed . seeing with their eyes , is meant seeing with this knowledge , which if they see with , their hearts will be wrought on : their hearts being wrought on , they are converted , and then they are healed . this followes on the other . let the affections be stirred , and actions will forthwith follow , because they are the immediate principles of action ; what one affects hee doth ; these are tyed all on one string : flashy affections , flashy actions . ioh. . , christ speakes thus of this knowledge ; they shall all hee taught of god ; every man therefore that hath heard and learned of the father , commeth to mee : that is , every one that heareth this true voyce of the sonne of god , comes to me , that is , they breede actions whereby they come to me . see if your knowledge bee operative . iam. . . the apostle distinguishing of hearers , saith thus , bee not hearers onely but doers too ; if yee finde not this operative working change , christ hath not spoken to you . but even the saints have many defects in their actions , therfore actions follow not hearing and knowledge . to this i answer , that as their actions are weake and faint , so their knowledge is weake . heb. . , they often forget and must be put in mind . pet. . . they must be stirred up by putting them in remembrance of those things which they have forgotten . secondly , this faile is from some doubt , from some shaking within : when as you see a defect in actions , or affections , it is because you want this convincing knowledge . the way to stirre up affection and action , is the word , which increaseth this operative knowledge . if then it be so , that the voyce of the sonne of god is the onely meanes to translate men from death to life , let us examine our selves , whether we have heard the voyce of the sonne of god , or no ? if we have not , then let us know our cases , and be humbled : they that have not heard it are dead . consider it is your distinct knowledge , not a knowledge in grosse or generall , that inlivens you . know yee the passages and working of regeneration and repentance ? finde yee the word as fire , and as a hammer ? the word is such in its owne nature , and will be found so of them that receive it aright . have ye an experimentall knowledge ? approve yee gods image , his wayes in the word , or in the lives of the saints ? doe yee justifie wisedome ? are your hearts opened at the hearing of the word ? doe ye like it ? at christs comming many hearts were opened , because then his word came , and it opened many mens hearts , shewed them what they were . how doe yee affect the word , and image of god in the lives of the saints ? how do yee realish holy affections in them ? blessednesse goeth alwayes with them . affections are alwayes a signe of this life : have yee received the word with them ? have yee sorrowed for your sinnes ? doe you delight in god ? this wil beget holy affections which wil last ; afflictions will not put them out ; holy joy is not damped with afflictions , carnall joy is . what are your lives and actions ? if yee seeing others holy , cannot doe as they doe , this voyce hath not spoken to you . all who heare christs voyce will come and be doing . iam. . . if doing be joyned with hearing , if yee are doers as well as hearers , this voyce hath spoken to you ; if your practise be not joyned , yee are deceived . if yee finde upon examination that yee have not heard this voyce of the sonne of god , remember that christs sheepe heare his voyce ; yee may therefore feare yee bee lost sheepe if ye heare it not . he that hath an eare heares the gospel ; if it be hidden , it is hidden to those that perish ; where men live in ignorance and heare not , god regards not it so much : that 's not the time of tryall . so where they have the word as wheate covered with chaffe , it tryeth not ; but when the word commeth with authority , and not as the scribes ; when christs voyce sounds in the word , see how yee are affected : if then yee heare not , yee are dead . cant. . christs comming is compared to a spring time , wherein the flowers appeare on the earth , and the birds begin to sing , and the trees put out their greene fruite : that is , when christ makes himselfe knowne , it is spring time : doe you spring when the word comes , when the messages of salvation are made knowne unto you ? if not , yee are dead . our end in speaking this is not to trouble you , but to bring you to salvation . i will therefore shew you what keeps men off from hearing christs voyce , that knowing the impediments yee may remove them . now the impediments are seven . the first , is selfe-wisedome ; this is a great impediment from hearing the voyce of the sonne of god : selfe conceitednesse hinders men much , because it breeds a despising of the wayes of god. cor. . . the naturall man receiveth not the things of the spirit of god , for they are foolishnesse with him : therefore , cor. . . if any man seeme to be wise in the world , let him become a foole that he may be wise : that is , let him lay aside that wisedome which begetteth pride in his heart . michals disposition is in every one of us more or lesse , shee despised david : so men chalke out a way to themselves , in which they will goe , they will seeke their owne wayes , and will not be subiect to the law of god. rom. . . the carnall mind is enmity with god , for it is not subiect to the law of god , neyther indeed can it be . cor. . , the apostle speaking of imaginations , saith , that men with them build up themselves against god , and will not alter their courses . the greatest opposition is in mens minds : take a man that hath a true opinion , it is easy to remove his lusts , but false iudgements are as bulwarkes against gods wisedome . men will doe thus and thus because they thinke their state is good . the scribes and pharisees come not to christ , luk. . . but publicans and sinners came : so it is with men now , doe we lay open their sinnes unto them , yet they will not bee perswaded : men will bee righteous of themselves , and will not bee perswaded that christ must bee made unto them righteousnesse , and redemption , and wisedome . this opinion of our selves is a great impediment , this contemnes the way of god , and fashions out our owne wayes ; this contenting of our selves with our present estate makes us to erre : therefore psal. . . cursed are the proud that are alwayes erring from thy law : selfe conceit makes men erre . the second impediment is custome : men have beene used to such wayes , and will not alter them . ioh. . . the woman of samaria was much held off with this argument . christ comming to teach her the doctrine of salvation ; art thou greater , said shee , than our father iacob that gave us this well ? this opinion that our fathers have gone this way , and it is transmitted to us , hinders men much ; men cannot indure newnesse . lot is taxed for this by the sodomites , gen. . . this fellow came in to sojorne here , and will he now bee a iudge ? so act. . paul preaching at athens , the athenians asked , what new doctrine is this that thou preachest ? men being accustomed to a way , it winns their opinion ; men having once judged , are loth to judge againe : custome winnes their affection . change is troublesome : men having gone long in a course they will still plod on in the same tract . custome of our fathers , or country , or place where wee are , our owne custome makes us loath to forsake it . thirdly , similitude is a great hinderance . exod. . . pharaohs heart was hardned because the magicians did the same miracles , that moyses and aaron did ; so similitude hinders men from imbracing the wayes of christ , and god. men seeing papists austerity like our mortification , their suffering like true martyrdome , they are perswaded of their wayes , as we are of ours ; so for civility , when as men see it so like religion , as a sparke is like the fire , they imbrace it : all deceit is from similitude , false wares having the same dye that true have , deceive the buiers : so falling starres are like other starres . when wee see some men that professe religion to be false hearted , we thinke all are so : wherefore phil. . . the apostle prayes , that they might abound in all knowledge , and iudgement to discerne of things that differ : this proximity makes us deceived . fourthly , false experiments hinder us much ; some experiments of the workes of god , that should draw us nearer to him , if wee make false use of them , separate us farther from him ; as if god afflict and restore againe , or keepe us from affliction , our hearts are hardened . exod. . . when as the frogges were removed , pharoah his heart was hardned : rest made him harden his heart : so many times it makes men slight the word , and afflictions which god layes on them . we may see this in souldiers and mariners ; none more ready to contemne dangers than they , because they have often escaped ; they delude the workes of god that should draw them to salvation . rootes will make the weeds grow againe , not being taken heed of . the long suffering of god should draw us to repentance , but it doth not so . pet. . . in the last time shall come mockers , walking after their owne lusts , and saying ▪ where is the promise of his comming ? for all things continue as they were from the beginning of the creation ; that is , men shall feele nothing , apprehend nothing that god doth ; iudgements being beleeved they second the word ; being eluded , they hinder us and it . the fift impediment is ignorance ; men know not the wayes of god , therefore they doe not imbrace them . ioh . . if thou hadst knowne the gift of god ▪ and who it is that speaketh to thee , thou wouldest have asked of him . there is enough in religion to make men love it , if they knew it : there is vertue in it , there is beauty and profit in it . esa. . there is a peace in it ; all the wayes of it are wayes of pleasantnesse there is honour in it ; old age is honourable with righteousnesse . but mens hearts are full of darkenesse ; they see not , neyther doe they understand it . pet. . ▪ they speake evill of the things they know not ; it s true , they know the things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they know them not experimentally and really , and that deceives them . cor. . . if any man thinke hee knoweth any thing , he knoweth nothing yet as he ought to know . one may know all things , and yet know nothing , as he should : ignorance deceives many , it makes them to measure religion by a false rule , and common opinion . act. . . it is called heresy ; when yee judge of it by externall shewes , all basenesse is outwardly in religion , it is as like a costly thing covered with straw : christ was hid under a carpenters sonne ; preaching under the name of foolishnesse : so our ignorance in attributing things to false causes keepes us off . if the gospel be hid , it is hidden to those that perish ; there is a double ignorance ; privative , and positive ; that is it , by which the god of this world blinds men , breeding a false perswasion of good , and a good perswasion of evill . the sixt impediment is in consideration : men doe not consider the things they might know : if men would deduce one thing from another , and doe that they know , they might be brought to god. deut. . . . yee have seene , saith moyses , all that the lord did before your eyes , in the land of egypt , upon pharoah and his servants : yee have seene those great signes and miracles which hee did , yet the lord hath not given you an heart to perceive , and eyes to see , and eares to heare untill this day : that is , yee have not profited because yee have not considered . we thinke if that we had lived then , wee had beleeved , yet wee see how few of them did beleeve : we beleeve the scriptures , yet what inconsequence is there in mens lives , because wee doe not consider things . consideration helpes to perfect mens actions ; it is as a circular line ; one part helpes the other . if wee looke backe and examine our actions , it helpes ; want of it hinders . what is repentance , but consideration ? ier. . . no man repented him of his wickednesse , saying , what have i done ? want of this keepes men from salvation . chron. . . if they bethinke themselves in the land whither they are carried away , and turne and pray unto me , in their captivity , saying , wee have sinned , we have done amisse , and dealt wickedly ; then i will heare . so ier. . . god harkned whether any would say , what have i done ? men goe on and consider not . hosea . . . whoredome , and new wine , steale away their hearts ; that is , it makes them not to consider . mark. . . they considered not the loaves , therefore their hearts were hardened : they were feareful in the ship , because they considered not the miracle of the loaves . the seventh impediment , is a certaine stifnesse and obfirmation of minde , whereby a man is setled to continue in such a course that is pleasant to him , and all that crosse him in it are enemies to him . rom. . the flesh is not subject to the spirit , it crosseth it : one reckons not a man his enemy unlesse hee crosse him . it must be so ; every creature as long as it hath a being , opposeth that which is contrary to it : so every man that delights himselfe in such or such a lust , will not be circumcised , cleansed and washed from it , hee will not have christ reigne over him ; he will have his elbow roome . those men that are not translated from death to life , they count the wayes of god eyther vanity or folly , and will not submit unto them , nor yet heare christs voyce . now the meanes , the helpes , and wayes to breake through the impediments , and to receive the word with profit , are these . first , to heare profitably , that the voyce of the sonne of god bee not a common voyce , but peculiar , take that rule which is set downe , luk. . . take heed how yee heare . christ gave that admonition to his hearers , and i give it to you : looke to your selves , take heed how yee come to heare the word ; doe it diligently : the reason of this is added in the same verse : for unto him that hath shall be given , and from him that hath not , shall bee taken away even that which he seemed to have . that is , if yee heare and get a little knowledge , yee shall have more : hee that yeeldeth some fruits , shall bring foorth more : hee that doth some things , shall doe more , god will blesse you . but from him that hath not , shall bee taken even that which hee seemed to have : that is , your hearts shall be hardened , and that common knowledge which you have shall bee taken away , ioh. . . every branch that beareth not fruite god cuts downe . god lookes into a congregation to see who doth make conscience of hearing ; those that doe , he purgeth ; but those that profit not , hee curseth : he takes not away their lives , but their graces , makes them wither in the inward man , and so hee comes to death . luk. . he that had ten talents , he that had most , had more given him : to practise a little is the way to get more . the talent is taken from him , who did not use it , and given to him , that had most talents . there are two rewards for him that useth the talent well . first , hee shall have m●re . secondly , he shall be ruler over ten cities ; hee shall have comfort here , and hereafter : hee shall have more comfor● and grace . see how he dealt with nathaniel , ioh. . . because he confessed christ to be the sonne of god , and beleeved because christ saw him under the fig-tree , which was but a small thing ; christ tels him that hee shall see greater things than these . ioh. . . if any man will doe his will , hee shall know of the doctrine whether it be of god : that is , if yee practise according to your knowledge ▪ you shall know more , it shall be confirmed to you . let men know and not practise , then rom. . . . because when they knew god , they glorified him not a● god , neyther are thankfull , therefore god gives them up to uncleannesse , thorow the lusts of their owne hearts , to dishonour their owne bodyes betweene themselves , and to worship idols ; as he dealt with the gentiles . so in the thess. . . because they received not the love of the truth ; because they heard much , and did not imbrace it , god gave them up to strong delusions to beleeve lyes . see it by experience : when as men play with their knowledge , god gives them up to heresies . the spirit of god will not strive long with them . god hath commanded us , not to cast pearles before swine ; and will hee himselfe doe it ? consider what yee doe in every doctrine of salvation , that is preached to you ; yee eyther relish it , or not ; yee obey it , or disobey it ; ye taste it , or disrelish it : if yee taste it not , it is a savour of death unto death ; that is , it brings death and leades to hell : if yee savour it aright , it brings to heaven . there is no true doctrine , but the not obeying of it bringeth something to your damnation . when the savour of christs knowledge is made manifest , not receiving it , ye reject it , and it brings a curse . heb. . . , the earth which drinketh in the raine which commeth oft upon it , and brings forth hearbes meete for him by whom it is dressed , receiveth a blessing of god ; but that which bringeth forth thornes and briers is rejected , and is nigh unto cursing , whose end is to be burned : that is , the word is as raine it makes , hearbs and weeds to grow : if hearbs grow , god doth prosper it more ; if it fals upon rockes it withers more and more ; god doth curse it . it is not in the knowledge of divinity as in other sciences : in them ye may neglect a yeare or two , and get it againe ; but it is not so in this ; yee will not be able to returne againe , yee are neare a curse , yee cannot redeeme it . see what followes in the neglecting of the word . in the , chron. . . . god sent his messengers rising up early , &c. because he had compassion on his people , and on his dwelling place . but they mocked the messengers of god , and despised his word , and misused his prophets , untill the wrath of the lord rose up against his people , till there was no remedy . grace may stand with infirmities before they are reveiled , but being reveiled the light discerneth them . if men refuse , god indures it not . act. . . the times of that igno●rance god regarded not , but now take heed , the gospell being reveiled ; god will beare no longer . before iohn baptist came , the axe was not laide to the roote of the tree ; but as soone as he came , it was ; because then the gospel was made knowne ; hee revealed the truth . when the truth is once revealed , if men doe not then receive it , god indures it not . heb. . . to day if yee will heare my voyce , harden not your hearts . god will not stay longer than this day . there is a day , ( when it is wee cannot prescribe ) after which god will not offer grace : but commonly wee see that men being of the age of discretion , and having the way shewed , if they neglect it then , they commonly perish . god hath a secret time . the iewes had their day ; but because they accounted them selves unworthy of everlasting life , paul did turne from them to the gentiles , act. . . saule had his day , hee had common gifts and profited not , therefore god forsooke him . so israell had their day , but when they neglected it , god bids ieremiah not to pray for them . consider what you have heard of the sacrament , that yee may not absent your selves from it , in the places wherein you are , without weighty affaires , which will excuse you before god : so for the sabbath ; you know it should bee kept ; because it is holy ; and if it be holy , i would aske you this question ; whether it bee holy in whole , or in part ? if all of it be holy , it is not arbitrary , it must be sequestred from common uses . the vessels of the sanctuary are said to bee holy , because they were not used but about holy things : so the temple is holy , because it is a place set apart for gods service : so time is holy , when it is bestowed on holy things , holy thoughts , holy duties ; consider that it is holy , and that every part thereof is holy ; and then deny if you can , that it is not to be sanctified . some men spend their time which they should redeeme , in idlenesse and gaming ; most in drunkennesse and disorder , and not as they should . yee have heard of mortification ; yee have heard the doctrine of changing from death to life ; apply them , and take heed how you heare ; yee that heard it negligently shall grow worse and worse . the second meanes to heare profitably , is that which is set downe in the thess. . . that is , to receive the word , not as the word of man ; but as the word of god. this makes the word of christ effectuall , to heare it as the word of god : that is , consider , whose word it is . consider the ground of it , that it proceeds from god who is present , god is there , and we speake in his stead : god spake to the israelites in mount sinay , and would have continued for any thing we know , yet the people desired that ▪ moses should speake unto them . wee beseech you in the stead of christ , to be reconciled unto god. this is of much moment , to heare it as gods word : morrall truths may build you up in morrall vertues , and may be profitable to that purpose ; but they will not breed spirituall life : that the word onely doth , being received as the word of god. iohn . . when as christ demanded of the twelve , whether they also would goe away ? peter made this answer ; lord , whither shall we goe ? thou hast the words of eternall life . a man is not a living man , but by conjunction betwixt god and the soule : god is to the soule , as the soule is to the body , hee puts life into it , and is conjoyned to it by his word when it is thus received . the word comming as from god , wee doe that which is commanded us , because god will have us doe it : we doe it simply and sincerely , so that god accepts it . when we receive the word as the word of god , with faith , and full assurance , then it breeds life within us : and when it begets life then it comes from god , then it comes in power and in the holy ghost , and makes us become followers of christ , thess. . . when we receive the word of god , as from god himselfe with full assurance , then it workes effectually , then it begetteth life in us . to live , is to have sence and motion , to be acting : the receiving of the word with ful assurance , makes us active ; the beleeving of it sets men on worke , chron. . . . . when as amasiah beleeved that god would not be with him unlesse hee sent away the israelites , then he sent them away and not before . caleb and iosuah did beleeve , therefore they followed god constantly . abraham offered up his sonne isaacke , because he beleeved god ; that he could give him another sonne , or raise him out of ashes againe . let a man be perswaded that such a thing will hurt him , or that such a thing will doe him good , hee doth the one and leaves the other . receive therefore the word with full assurance , consider what is delivered , if it be the word or no ; consider that it which yee heare , is eyther the word or not the word , it belongs to me or not . men take things overly , and are not rooted and grounded in faith , and that makes them heare unprofitably . see then if your particular actions agree with the word , so yee shall be rooted in faith ; this makes the word a word of life . the third rule and meanes to heare with profit , is that which is set downe of the fourth ground , in the parable of the seed , in the eight of luke , the . verse , that is , to receive the word with honest and good hearts ; having heard the word to keepe i● , and to bring forth fruite with patience . heare the word with honest hearts ; this is done when as a man is resolved to practise whatsoever god will reveale ; when he hath no reservations or exceptions to himselfe ; when hee is resolved to practise what he heares with an humble heart : being humbled we will doe this , and not before . the fourth ground was humbled ; men will not heare this because they are proud : now pride is an evill disposition in the creature , whereby it exalts its selfe above its measure : there is this fault ●n men , they will picke and chuse in the wayes of god. the last ground will onely part with all for christ. act. . when as paul was humbled , hee then cryed out , lord what wilt thou have me to doe ? i will doe or suffer any thing for thee , and hee was as good as his word . so act. . . the iewes being humbled cried out , men and brethren what shall wee doe ? wee will doe any thing to be saved . so act , . . the jaylor being humbled demanded of paul what hee should doe to be saved ; when as a man is thus disposed , god will teach him , psal. . . god teacheth the humble his wayes : man himselfe will doe so ; if he see one willing to learne , he will teach him : the secrets of the lord are revealed to those that feare him ; to those that stand in awe of him , and dare doe nothing against him : hee reveales his peculiar truthes in a peculiar manner to men , those things that are effectuall to their salvation : bring therefore humble hearts , ready to obey . but you will say ; wee doe obey and practise what we heare . i answer , that yee may be deceived as they , in the fift of deut. they said they would obey , but god saw that there was another heart in them than what they saide : therefore god said ; o that there were such an heart in them , that they would feare me , and keepe my commandements alwayes , that it might goe well with them and their children for ever . so iohanan and the other captaines , ier. . . desired ieremia , to goe to god , to know his will , and they would doe whatsoever he should say , whether it were good or evill . but ieremiah tels them that they did but dissemble in their hearts ; he knew they would not doe it . looke to this in the acts and effects : what have you done when the word crosseth you in your aymes , estates , names , friends ? if you have disobeyed it , then eze. . . the word is made a stumbling blocke , & your iniquities are before your face , and the lord will answere you according to the multitude of your idols . god will answer such men according to their comming , as they come with false hearts , they shall be dealt withall accordingly . come then with hearts resolved to practise whatsoever is spoken , and desire god to make it effectuall to salvation . the fourth meanes to heare the word , and the voyce of christ profitably , is to lay up what you heare : let it abide and continew with you . this rule is prescribed by christ himselfe . ioh. . . if ye abide in me , and my words abide in you , ye shall aske what yee will , and it shall be done unto you : when ye attend to the word , if yee are affected with it but for the time , it is nothing ; except it continue with you it will not profit you ; you must doe as mary did ; shee layed up all the sayings that shee heard of christ , and pondered them in her heart , luke . . the disciples often questioned of christ : which proves , that they pondered his words in their hearts : so the nobles of berea , they searched the scripture : so iacob hee noted the saying of ioseph and laid it up . yee doe not heare thus if you doe but lend your eares for the time , if yee worke it not upon your affections , ye profit not . the reason why there is so much preaching , and so little profit , is for want of this . there are two kinds of ill hearers : the first are such as heare as swine , and trample all they heare under feete ; the second , such as heare as dogs , snarling at the doctrine ▪ if yee offend in eyther of these , yee heare amisse . of all the foure grounds that was worst which received not the word . when men heare the word there is more than a naturall forgetfulnesse in them , the divell helpes it . iam. . . . he that heares the word , and recals it not , or practiseth it not ; is like one that beholdeth his face in a glasse , for he beholdeth himselfe and goeth away , and straight way forgetteth what manner of man he was : yee must recall it before yee can practise it , else yee will be like to those that behold their face in a glasse , and wipe not away their spots . be not therefore forgetfull hearers : and for this , first recall and repeate what yee have heard when yee are gone : secondly , practise it afterwards ; there is a blessing promised to mindfull hearers , there is a curse denounced against those that are forgetfull , ioh. . . if yee know these things , happy are ye if you doe them , but there is a curse for you if you doe not profit ; god will make you to heare , and will not give you his spirit . regard to prize the word if ye will not be forgetfull . rom. . . those that did not like to retaine god in their knowledge , those that did heare the word and not regard it , god gave them up to a reprobate sence , to an injudiciousnesse to doe those things that were not convenient , not being able to profit by it . the ancient fathers much pressed the repetition of sermons , and one of them useth this similitude : a man that comes into a pleasant garden , will not content himselfe with the present sent only , but he wil carry some of the flowers home with him ; so in a cold day , a man will not be content to heate himselfe at anothers man fire , but he will carry away some fire with him to keepe him hot at home . so doe yee when ye come to heare the word ; carry home some flowers of it with you , carry some fire home with you , to heate and warme your hearts . god regards not flashes and moodes , and such negligence in performing of holy duties as will not warme your hearts . men are like a sive in the water : it is full whiles it is in the water , but being taken out of it , it hath nothing ; it is not the hearing of the word of god , or the doing of it negligently that will profit , if ye heare it only pro forma , and negligently , it doth you no good , but it brings gods curse upon you . gods curse is on many , they grow not in knowledge or grace for want of diligence ; wherefore in the pet. , . the apostle bids us beware least being led away with the error of the wicked , we fall from our owne stedfastnesse : to prevent this , grow in grace , and for this purpose grow in knowledge , for then ye grow in grace . the fift meanes to heare profitably , is to prize the word and the voyce of christ speaking to the heart : pray earnestly for it that ye may seeke it earnestly at gods hands , beseech him to speake to your hearts : your hearing is nothing without this : it is the great sheapheard of the flocke that must feede you . it is the spirit that must teach you . therefore when as you come to heare , pray earnestly to god to speake unto you by his spirit . it is the spirit that quickneth . ioh. . . the word is spirituall , and wee are carnall ▪ therefore wee must pray for the spirit to helpe us for to heare : the spirit is not bestowed without prayer . act. . . . god promised to give his spirit to his apostles , yet they continued long in prayers ere he gave it them . luk. . . god gives not his spirit but to such as aske it , to such as cōtinue praying , asking and knocking . dauid prayes to god ; to open his eyes that he might see the wonders of his law : men may heare the word , yet god opens not their eyes without seeking to him . god speakes unto you by his ministers . paule and apollos are yours ; we are the ministers of god , for your sakes , for your service . if god open the dore of utterance , it is not for our sakes but yours , that you might seeke the word at our mouthes and beleeve . act. . . a great company of iewes and gentiles beleeved by hearing the word preached , and receiving of it : the world receives not the spirit , because they seeke it not , ioh. . we in preaching , can doe nothing ; it is the spirit that must doe it . cor. . . we can shew you the image of god , but it is nothing to you if ye be not transformed into the same image from glory to glory : and it is the spirit that must thus transforme you . conclude therfore with god in prayer , let not him deny you ; one word from him is more than a thousand from us . god fastning his word upon your hearts , it changeth you ; without him we preach in vayne . the sixt meanes to heare profitably , is to come with vacuity of minde , free from all things that hinder ; else wee sow but amongst thornes , ier. . . we speake to men prepossessed : the seed falles on fallow ground ; we speake to men , whose hearts are full of lusts , they have a noyse of businesse within them ; and so they heare us not , because their hearts are forepossessed . the arrowes head being in the wound , it is in vaine to lay plaisters upon it : therefore , iam. . . when as wee come to heare the word , wee are commanded , to lay aside all superfluity of naughtinesse , and to receive with meekenesse , the ingrafted word , which is able to save our soules . d●e in hearing the word as men doe in grafting ; cut off all superfluous branches ; come with empty minds ; attend to the matters of grace . men who have full stomacks god feeds not ; he feeds the hungry , others are sent empty away , they are alwayes hearing , but never profiting . i should speake now to ministers and people : to ministers , that they speake in the voyce of christ , that they speake as he did ; not in wisedome of words , but in the evidence of the spirit ; to the people ; that they must heare them by whom christ speakes : those who have livings to bestow , ought to bestow them on such as speake the words of christ ; they that want his voyce ought to procure such . now if yee will not be at cost for a good minister , it is a signe you love your profit above christ. those that dwell where christs voyce is not , let them remove , for they sit in darkenesse and in the shaddow of death , esay . . . if your dwelling be pleasant , if you have bitter waters or no waters at all , you will remove : have not your dwelling then where the water of life is not . if the voyce of christ be the onely meanes to beget life , let men come to it . it is a great fault , men come not to this voyce : hee that came not to the sacrament , must be cut off : what shall be done to him that comes not to the word ? want of the word preached is a great misery ; therefore david complaineth much of this case , when he was not able to come to the word . o that i am constrained to dwel in meshech , and to have my habitation amongst the tents of kedar . the daily sacrifice being taken away , it was the greatest desolation that could be ; and can men live there with comfort where the word is wanting ? is it a duty to come to heare the word , or is it arbitrary , to come or not to come ? if it be arbitrary , then yee performe but a will worship , when yee heare it ; if a duty , then yee must heare it constantly , and enquire where it is to be had . but you have excuses . to this i answer , see how yee can excuse your selves to god : how angry was christ with those that came not to the marriage : that is principally meant of comming to heare the gospell . it is a despysing of god and his ordinances not to come ; it is a contempt which brings forth a curse , which brings a judgement that is like the sinne . those that despise you , despise me , saith christ ; the word is the power of god to salvation : there is no salvation without faith , and there is no faith but by hearing . faith comes by hearing : he that heares not you , heares not me , saith christ. therefore if you heare not this voyce of the sonne of god take heed lest he heare not you at last . finis . the doctrine of selfe-deniall . lvk. . . and he said unto them all , if any man will come after mee , let him deny himselfe , and take up his crosse daily , and follow me . wee have formerly propounded three things unto you ; the first was , to shew you what wee are out of christ ; and that is , wee are dead men : the second is , what wee gaine by christ : and that is , life eternall , with all things belonging to it ; and these two wee have finished ▪ the third is , what wee must doe for christ ; and that is , wee must deny our selves , take vp christs crosse and follow him : and for this end i have chosen this text. and hee saide unto them all , if any man will come after mee , let him deny himselfe , and take vp his crosse daily , and follow mee . as if hee should have said , all expecting any benefit from me now , i looke for this from them againe , to deny themselves , to take up my daily crosse , and follow me . the occasion of these words , was this . christ told them before , that the sonne of man must suffer many things , goe through many troubles and drinke this cup : now from this , he makes this consectary : hee that will bee mine , must doe the same things that i doe , though not in the same measure ; he must deny himselfe , hee must take up his daily crosse , as i doe dye on the crosse , and follow mee . the maine poinct intended is this : who ever will have benefit by mee , must follow mee . now there are two maine impediments that hinder men from following me ; the first is pleasures , or any thing that a man lusts after ; therefore hee that comes to me must deny himselfe . the second is crosses ; hee that followes mee meets with many troubles , crosses and afflictions from the divell and the world ; now hee must not bauke the way or decline them , when as he meeteth with them , but hee must goe thorough with them , and every day beare them ; therefore hee addes , that hee that will come after him , must not onely deny himselfe , but likewise take up his crosse daily and follow him . the first point of doctrine that ariseth from the words is this . that whosoever lookes for any interest in christ , must deny himselfe . hee that comes after mee , that is , he that will bee saved by me , united to me , made one with me , must deny himselfe ; that is , though there be no precedent condition required of those that come to christ , ( wee preach , that if any man will come in , hee shall be saved , what ever hee hath beene ; there is no antecedent condition required but to desire christ , rev. . . let him that is athirst come , let whosoever will come and taste of the waters of life freely . that is , none will take him , none will come in but such as thirst : there is nothing required before hand but to take him : ) yet yee must know , that when yee have taken him , you must bee his ; hee must bee your lord , and you must bee conformable to him : this none can doe without denying himselfe . pavl followed christ , because hee denyed himselfe : but demas did not deny himselfe . therefore tim. . . hee imbraced the present world , and forsooke christ. numb . . . iosh. . . caleb and ioshva followed god constantly , they went through all and denied themselves ; the other heads of the tribes did not . take abraham for example of selfe deniall . gen . . god bids him goe out of his country to an unknowne land , and hee doth it ; hee refused not to offer up his onely sonne when hee was commanded to doe it ; hee served god constantly . if our wills and christs will were unisons & coincident , then there were no need to deny our selves ; but because they are contrary one to the other , therefore we must deny our selves . but what is it to deny our selves ? i answer , it is nothing else , but not to make our selves our aime and end ; but to make god our end and aime , and to deny our selves as wee are contrary to him : to deny that dulnesse and aversnesse of nature , that the scripture calls , the old man , and the flesh ; to give this the deniall is to deny a mans selfe ; because this is reckoned a mans selfe . flesh and corruption of nature , is called a mans selfe . corinth . . . wee preach not our selves , but christ : that is , wee preach not for our owne credit and ends , but for christ and his glory . the corruption of nature is reckoned a mans selfe . corinth . . . pavl saith that hee knew a man that was caught vp into paradice , &c. of such a one i will glory , yet of my selfe i will not glory : that is , i will not rejoyce of my corruption , but of the regenerate part of my selfe . i am a lump● 〈…〉 of sinne . but why is this reckoned a mans selfe ? i answer , because it is spread over the soule and all the faculties , as the forme is over the matter ; for a man cherisheth it as himselfe ; that which fights against it fights against himselfe . but how can a man possiblie deny himselfe ? for there must be a request before there can be a deniall , and this cannot be done but where there are two ; one to request , another to deny ; now man is but one , how then can this be ? i answer , there are two selfes , two men in every man ; one requests , the other denyes . rom. . . it is no longer i that doe it ; but sinne that dwels in mee : that is , there are two in me , the flesh and the spirit ; by the one i will the thing , by the other i resist it ; in every regenerate man , there are three things ; . common nature , which is neyther morally good nor evill : this hath an entity in it , and so is good . secondly , to this is added the flesh , the corruption of nature , on the one side , bya●●ing it the wrong way ; on the other side of it there is the spirit , turning it the right way and rectifying it . this common nature as it is guided by the spirit , denyes it selfe in the things propounded , according to the flesh : the understanding and the will in this competitition 〈◊〉 the flesh : when as your wills and 〈…〉 desire riches , pleasures , wealth , life , in an ●●ordinate manner ; deny your selves , the spirit reqvesting the contrary . without this selfe-denyall a man cannot be saved ; there is a necessity of it , and there is much equity in it , ( as there is in all gods commandements ) if wee could but see it . for first , if we looke into our selves , there is great reason to deny our selves , because if we doe it not , wee destroy our selves . the flesh is to the soule , as a disease is to the body ; if ye give one that is sicke of a dropsie , drinke ; or one sicke of a feaver , wine ; you please the humour well , but ye kill the man ; so it is here . galath . . . he that soweth to the flesh , shall of the flesh reape corruption ; that is , by satisfying of it wee reape destruction : hee that soweth to the flesh reapes destruction ; that is , destruction comes not presently , it is as seed that is sowne , it comes for the most part afterwards . and this answers an objection that might be made , that we see the contrary . ezek. . . god sayth , why will yee dye o yee house of israell ? that is , though you see not present death , yet your sins will bring death . as it is said of uncleannes , prov. . . that it leads to the chambers of death : so may it be said of any other sin , it leades to death . but now to deny your selves , is life , because by so doing ye sow to the spirit . and he that sowes to the spirit ; shall of the spirit reape life everlasting . gal. . . secondly , in regard of god there is good reason that we should deny our selves . for what is it to have a god , without worshipping him as god ? if we doe not deny our selves , we set not god above our selves . looke upon the nature of things , & you shall finde , that god hath none above himselfe . god may doe all things for his owne ends ; but looke to your selves , you are made for another end ; keepe the order of nature , doe as the order of things requires , you must be subject to him , your desires comming in competition with what god requires , you must deny your selves . but how is it possible for a man in his projects , and the thoughts of his heart , not to seeke himselfe ? to this i answer , first , that in every man there is a naturall selfe-love , therefore we doe not destroy it , but say , that a man may seeke himselfe , because god hath planted it in nature ; and the plants which hee hath planted we must not root out ; we have gardens in our hearts , and we must weed them : grace destroyes not nature but elevates it . nature is the worke of god : ( opus naturae est opus authoris . ) secondly , god will not binde us to that which is simply impossible , therefore god will not have us not to seeke our selves ; yea he hath commanded us not to kill our selves , and to love our neighbours as our selves ; whic● shew that a man may love himselfe . thirdly , the motives used in scripture , repent for the kingdome of god is at hand : and feare not him that can kill the body and doe no more , but feare him that is able to cast both soule and body into hell : shew that a man may love himselfe . wherefore wee doe not take away this selfe-love but rectifie it ; wee doe not dry up this streame , but turne it into it's right channell : wee extirpate not this plant , but guide it into the right way ; as musicians breake not the strings , but rectifie and tune them . wherefore wee affirme , that a man may and must seeke himselfe so farre as it is good for himselfe , and no farther : this religion doth , it rectifies our love , teacheth us to deny inordinate affections , and to serve god with a perfect heart . before regeneration , a man seekes himselfe by doing things that are pleasant according to the flesh , he doth the thing he sees and handles . but a man that is sanctified , seeks his happinesse in god , though he looseth his goods , his life , and all that hee hath , his happinesse is in god , he is resolved to doe or suffer any thing for god. if none can have any interest in christ without denying himselfe , then joyne not both together : make no conjunction whereas god hath made an absolute disiunction ; deny all that is in you , the whole body of sinne , all it can desire ; deny every request of the flesh , every desire of it without all exception : christ saith not , deny your covetousnesse , every such particular sinne , but your selves , every sinne , stocke and branch , both cannot bee joyned : if there be any pleasure , any thing that yee delight in , have yee any commodity in such a thing , yee cannot be saved without a divorce from it , when it comes in competition with god. so if there be any crosse that yee will not suffer for god , yee cannot be saved . put case a man will not endure obloquie ; if he will endure this , yet he will not loose his estate : if this , yet he will not loose his liberty and life , such a man as this denyes not himselfe . those who would follow christ , must doe as the apostles did , mark. . . forsake all and follow him : god will try us all one time or other , whether we will forsake all and follow him . mark. . . hee that will follow christ , must have a single eye : that is , if the eye be fixed onely on god , without joyning any thing with him , then it is single ; it is said to be single , in regard of the object ; when as that is single . when wee can be content with god though we have nothing else , then is our eye single , and we are light : but if our eye be wicked , that is , eyeing of our credit and estate and the like , all the body is darke ; that is , we are vnregenerate . iames , . . a double-minded man , god hates : the minde is double when it hath an eye to god and our selves too ; such a man as this , is unstable in all his wayes , he will follow god but in some things . iereboham will follow god , but not in the matter of the kingdome : without a single eye , we are unstable in our wayes . this joyning of both together , makes many thousands loose their soules . many that live in the church will not abandon all , they will doe many things to satisfie naturall considerations ; this doth destroy many , having eyes to god and themselves too . but consider . first , that it is a folly to doe this , yee loose both : the world hates you for that good which is in you ; and god hates you , because you have no more . if baal be god , follow him altogether . secondly , for what end doe ye doe it ? doe yee it for your credit and advantage ? ye are deceived in both if ye doe : if you follow god onely , you have pleasure and content ; but if you mixe him with other things , yee loose the comfort of both . thirdly , for what end doe yee it ? none can bee saved not serving god with a perfect heart . chronic. . . amaziah served god uprightly , but not with a perfect heart ; hee did much , but not with a perfect heart ; therefore it was nothing worth . why doe you heare and pray , and are just in many things , and not in all ? yee loose your labour while thus you halt betweene god and baal . fourthly , it is needlesse to joyne other things with god , to seeke content in the creature ; there is enough in god alone , hee is all-sufficient , there is all in him . fiftly , if there were a possibility to joyne both together , yet the lesse you have heere , the more yee have with god ; the more yee have of the world , the lesse yee have of grace ; the lesse praise yee have of men , the more yee have with god : man must deny himselfe , have a single eye , forsake all things , else hee looseth all : many take much paines , yet because they deny not themselves , they loose all . secondly , if all thar come to christ must deny themselves , then learne to make account of this before hand , to deny your selves : cast with your selves , if you will bee saved and follow christ , not to provide for pleasures and estate : say not i will bee rich , i will have such content ; you must deny your selves , withstand your selves : see what your thoughts and intentions are ; doe you not thinke how to satisfie your selves in your earthly things ? these be your thoughts , but suffer thē not to run out : put yee on the lord iesus christ , and make no provision for the flesh , to fulfill the lusts thereof . every man till hee be another man , will seeke himselfe , but doe you renounce your selves . consider what your morning thoughts are , consider that the flesh is lusting and running ; thinke therefore every morning how to crosse it the day following , you must dayly deny your selves , you must goe up the hill of holy duties , when as the flesh would goe downe ; be carefull in crossing the flesh when it would be busie : be painefull in your callings , when as the flesh would be lasie ; feare not to have shame in the world for christ and righteousnesse sake , though the flesh brookes it not : nothing troubles men more than being crossed ; wee having preconceived a thing , it vexeth us for to loose it ; if wee will be christians , wee must crosse our selves , not please our selves ; please the spirit , let not the affections run out ; part with all that is sweet , and taste those things that are bitter ; and not onely thus much ( my brethren ) but thinke you have a good bargaine too : hee that takes christ for his lord , must deny himselfe , and hate father and mother for his sake , else hee is not worthy of him , matth. . . that is , except yee thinke mee worthy of all this , let me alone ; yee will not be saved : the merchant gave all that hee had for the pearle , and thought that he had a good bargaine : yee must not complaine , if yee doe , yee continue not : thinke what heaven is worth : is god the governour of all ? see what yee have by him : if yee deny your selves , yee are kings and priests ; yee have all if yee take him : therefore see whether yee take him thus or no : yee must not thinke yee have a hard bargaine . but you will say , this is a hard saying , who can beare it ? to this i answer , that there is reason for it , there is enough in christ if ye saw it ; there is reason to perswade you to it . first , consider that your goodnesse is all in christ , it is contained more in god , than in your selves . when ye deny your selves , ( suppositio nihil ponit . ) yet suppose that a man could cast himselfe into hell for gods sake , he would be a gainer by it . our good is in our god more than in our selves , even as the beame is more in the sunne , than in its selfe . the perfection of every thing is the end of it . take all creatures , mixt bodies and the rest , let them have their end , and they are perfect : god is the end of every man , we are made , redeemed , and live for this purpose , that wee might be his alone : we cannot then be miserable whiles we have our end . rom. . . pavl could wish himselfe separated from god , for the love which hee had to his countrimen the iewes , hee could bee content to bee accursed , that christ ●ight have glory by their salvation . lose yee 〈◊〉 , credit , or your lives for christ his sake ; yee are happy in it : ye have a command to love god above your selves ; because your good is more in him than in your selves . if it were not so , god should contradict himselfe , in bidding us love him above our selves : therefore our good and happinesse is more in god , than in our selves . let a man therefore deny and lose himselfe , for christ and the gospel he gets by it . secondly , let the emptinesse in your selves , moove you to deny your selves . why will you defend your selves ? out of god there is no fullnesse : if you would bee happy , i woul● aske you where you would finde your happinesse out of god ? either it must bee in your selves , or in the creature . in your selves it cannot bee ; for how many things doe yee want ? wee are so indigent in our selves , that wee are faine to step out to other creatures . in the creatures it cannot bee ; because they are inferiour to us , and worse than our selves : they were not made for that end , for to make us happy , but to helpe us . againe , the mutability of the creature , shewes that wee have no happinesse in it : it is like brittle glasses that are soone broken . againe , if they did continue , there could bee no happinesse in them ; for they are but vanity . sam. . . turne not away from following the lord , for then should you seeke after vaine things , which will not profit ; for they are vaine . goe through all things : men , women , riches , honours , any delights pleasing the fancy , there is nothing but vanity in them : that is , there is an inability in them , to give that satisfaction that is expected . from this wee say , a well is empty , because wee looke for waters in it , and finde none . what needs there a change and vicissitude of things , if there were not an emptinesse in the creature ? what needed there such a multitude of them if they were not empty ? besides , consider that god can make you happy without them . if yee have the sunne , no matter for the starres : though yee have them without the sunne , yet it is night . it were an easie thing to deny our selves , if we were perswaded of this . were wee in salomons case ( who saw all that is under the sunne , and had aboundance of outward things himselfe , yet in eccles. . . . he saith , they are all but vanity : ) it were an easie matter to perswade us to deny our selves . if a chast wife were perswaded , that there is no worth in him that solicites her to uncleannes , it were easie for her to deny him . now adde this to the rest , that all we have said perswades not , but when god sendeth a light into the heart ; and that is the reason that many speake of this , but few practise it . thirdly , there is much equity in it , that you should deny your selves ; because christ hath redeemed and bought you of your selves . suppose a man sell himselfe to bee a servant ; it is injustice in him to bee any more for himselfe . corinth . . . . ye are not your owne , yee are bought with a price : servants are not their owne but their masters . rom. . . yee are no longer debtors to the flesh , to live after the flesh ; but to the spirit , to live after the spirit : yee wrong god much , if the flesh knocke and yee answere it . consider the price , and the greatnesse of it , that was payed for you . pet. . . yee are not redeemed with corruptible things , as silver and gold , from your vaine conversation , but with the precious blood of christ , as a lambe without spot . paul considered that christ gave himselfe for him , so that hee stood upon nothing , but denied himselfe in all things , that hee might live to him . corinth . . . wee thus judge , that one dyed for all , that they which live , should not henceforth live to themselves , but unto him , which dyed for them and rose againe . consider this yee that come to the sacrament ; ye must not doe all for your selves , but for christ , and what advantage will this bring to christ ? let men examine themselves and yee shall finde , that few live to christ , most to themselves : otherwise , why are not men more affected to gods glory , and the churches good ? consider christ will have his end ; yee must live in him , else yee shall have no interest in him . fourthly , consider what yee doe , when yee yeild to your selves ; and when as you deny your selves ; when as ye yeeld to your selves , ye strengthen the flesh : denying your selves , you strengthen your selves , and the inward man : the more ye yeeld to the spirit , the more beauty ye have ; the more ye yeeld to the flesh , the more deformity . gal. . . the fruits of the flesh , are adultery , fornication , uncleannes , and the like , which bring death : but the fruits of the spirit , are joy , peace , long-suffrings , gentlenesse , goodnesse , faith , meeknesse , temperance ; against which there is no law . looke to your selves ; the fruits of the flesh , are shame , misery , corruption , death ; the fruits of the spirit , are life , grace , and glory : yeelding to the flesh yee strengthen the disease : the wisest way is to strengthen that which will sticke by us . yee must maintaine the spirit , crucifie the flesh , which is as the sea ; having gotten ground , it is hardly to be recovered : therefore snib not the spirit , quench it not , lest it speake lesse and lesse , till it speake not at all : yeeld to the whisperings of the spirit , and quench it not : deny not any request the spirit makes . thirdly , if all that will have any interest in christ , must deny themselves , you see how prone our nature is to evill , else wee needed not this exhortation . wee sinke downe to sin , as a stone doth to the center , the flesh is still drawing and byassing us the wrong way ; therefore let us not have too good an opinion of our selves ▪ let us bee jealous with a holy jealousie ; remember the flesh is prone to evill continually . but how shall wee know it ? i answere , that it is plaine in many things . but how shall wee know whether the desire be from the spirit , or from the flesh ? a man desires a place , hee saith it is to doe good with it ; hee desires honours for the good of others . but how shall wee know if hee doth so ? i answere , that in these generals no exact signes can be given , yet we will guesse at some , whereby yee may know it . first , consider if it bee a turbulent desire : desires of grace , are as naturall desires , gentle and quiet : unnaturall heate and thirst , are turbulent and violent ; such are the desires of the flesh. secondly , the desires of the flesh are hasty , it runs without an errand , when as a wise man ponders his wayes . the desires of the spirit doe not easily rise ; wee must take paines with our hearts for good desires ; fleshly desires are hasty . thirdly , know it by the satisfaction you give it : doth satisfaction of your desire , make you more heavenly minded ; it is right : but doth it make you earthly minded , and indisposed to holy duties ; then the desire is from the flesh . fourthly , know it by the contrary ; if the duties of prayer and the like doe weaken the desire , then it is carnall ; but if they strengthen it , so that you goe on with boldnesse and security , it comes from the spirit . fifthly , know , if there be some selfe-respect that doth carry you , so farre yee goe and no farther : that respect being taken away , ye end . doe you it in secret and constantly ; even then when ye are sequestred from all other respects , and have nothing else but gods glory to stirre you up to doe it ? if the heart be iust , wee doe it when we have no other end in it . are yee angry with your selves , when ye neglect gods businesse ? are ye angry with a sonne , because he neglects god , or is it because of his loosenesse and dissolutenesse ; because hee takes ill courses , and would waste your estates ? many men are zealous for sinnes against themselves , for sinnes that preiudice themselves : as ministers are angry with such as rob the church , and have impropriations , and sometimes deservedly too ; but when the pulpit rings of nothing but this , it is a signe that it is onely out of selfe-respect . so the people cry out of the ministers covetousnesse , but it is out of selfe-respect , because they are loath to give them that which is their due . iohn was zealous for god ; but it was with an eye and respect to the kingdome . so hosea , . . the people fasted and assembled themselves together , but it was but for corne and wine : take away our respects , wee are cold ; these are desires that should be denied . fourthly , if all that have interest in christ must deny themselves ; then try whether you have interest in christ or no : are ye willing to deny the flesh ? are ye willing to undergoe the crosse ? to crucifie the flesh for christ ? else ye are not in him . he must deny himselfe that is in christ : all are ready to say , that they deny themselves , when as it is spoken in generall ; but if yee will know whether you deny your selves or no , consider but these three things . first , are ye willing to be informed ? will ye try and sift thing to the bran ? try ye if the thing be lawfull which yee desire ? if yee stop your eyes and eares , and will not examine it , you doe not deny your selves ; it is all one to stop the light , as to have it and not to follow it : is there not a secret light within you , that tels you , this and this is a sinne ? doth your conscience whisper within you ? if it doth , ye deny not your selves , except yee desire to be informed . num. . . balaam would not goe upon any tearmes to curse israel , at the first and second request ; he had a secret light within him that told him that hee should not goe , though god bade him goe ; but yet god who knowes the waies of the flesh and spirit , saw that hee lingred after balacks wages ; and therefore he bids him goe , and he went : hee did not satisfie his conscience . so savl caried it fairely , when as he offered sacrifice before samvel came ; so hee did when h●●●ared agag and the best things ; pretendi●g sacrifice to be made with them : yet his conscience told him that it was a sinne , he did not satisfie it· examine things to the full , else yee deny not your selves . wee preach to you , that you must doe thus and thus ; peradventure yee deceive your selves and reason against it , yet your consciences are convinced . corinth . . . wee speake to your consciences , and approve our selves to them ; we preach not to the wits and humours of men , but to their consciences , in the sight of god and men . you must love the light : ioh. . . hee that doth truth commeth to the light , that his deeds may be made manifest , that they are wrought of god. doe yee choose the light , without seeking any ●istinctions , or evasions ? if a man seeke evasions , it is a signe hee is not of the truth . hee that loves the truth , is of the light : approves things that are excellent ; he is willing to hold up his actions to the sunne , as one doth a vessell , to see if there be ever a flaw in it . yee may call sanctifying the sabbath , iudaisme ; yee may call strictnesse of life , hypocrisie and precisenesse ; zeale , indiscretion ; but what say your consciences of them ? if that which we doe bee but hypocrisie , why doe you not it in reality ? yea , but you are more strict than the rule . why , then try whether it bee so or no , take not the word upon trust . corinth . . . wee are the ministers by whom yee beleeve , and not what yee beleeve : if yee are not willing to search what the good 〈◊〉 of god is , yee deny not your selves . in those things that are in question , see that you satisfie your consciences and that light which is within . if there bee a question about sanctifying of the sabbath , and gayning ; doe as your consciences bid you , see if there be not a reluctancy within . secondly , consider what yee doe in case of a strong affection , in a strong temptation , in a particular humour ; it is not what a man doth in coole blood , but what doe you when as opportunity and strong affections mee●e . hee is a good pilot , that shewes himselfe so in a storme ; hee is a good souldier , that shewes himselfe so in a breach ; see if you doe as abraham , hee denyed himselfe in his son : it is selfe-deniall , when as a man renounceth himselfe and his flesh , when as they aske him violently and importunately . will you omit no duty though it cost you much ; as daniel would not leave off praier , though it should cost him his life , dan. . : wil ye not commit any sinne , though you gaine never so much by it ; as balaam did , and as those that have the persons of men in admiration , because of advantage , doe ? try what yee doe in such cases as these . if some trouble follow such a duty , what doe yee ? mark. . . hee that is ashamed to professe christ , though it brings a crosse to him , hee that will not professe him in time of tryall ; of him will the sonne of man also bee ashamed , when hee commeth in the glory of his father . hath christ need of the same thing , that you your selves have need of ; will yee bestow it on him ? suppose it be a boxe of oyntment , or tenne times more ; the tryall is , how we doe deny our selves , when as we shall injure our selves . thirdly , yee shall know if yee deny your selves , by the humility and lowlinesse of your minds : are yee content to be translated from one condition to another ? an humble man is willing and content to bee translated from one estate to another : hee wonders he hath so much ; hee will be trampled on for god. if yee are proud , having great thoughts of heart , ye never will deny your selves : the proud resist god , and hee resisteth them , . pet. . . they are full of murmurings and disquiet ; the broken hearts make no account of themselves , care not for any condition , are contented with the lowest roome , as the prodig●ll was ; so they have grace it is enough ; if ye have this disposition , it shewes you are men denying your selves : apply these rules , and try if yee deny your selves or not : if yee doe not , know your condition , and labour to bring your hearts to it , to deny your selves : the wayes to doe it are these . first , to deny your selves , have a right judgement of your selves : reckon the inward man your selfe ; if yee reckon the flesh your selfe ; riches , honours , credit and wealth that perfect the flesh , your selfe ; then yee will lose all for it , yee will not deny your selves : such a one will leave religion , wound his conscience , rather than lose his estate : but if wee reckon the regenerate part our selves , it hath friends and a kingdome ; and reckoning it our selfe , wee will suffer any thing rather than hurt it : we will lose our life and liberty , and yet are well because this is safe . after a man is regenerate , he reckons another thing himselfe , than he did before ; the spirit is now predominant , he is himselfe : doing spirituall things , the spirit is lord of the house ; the flesh may come in as a theefe , but there is a great difference , when as it comes thus , and when as it comes as a lord : when as the spirit is a mans selfe , his hold is in heaven . let us judge of our selves , and wee shall be able to deny our selves . secondly , have a right opinion of other things : know that by denying of your selves , you gaine ; yeilding to the requests and desires of the flesh , yee lose by it : matth. . . hee that will save his life , shall lose it ; he that will save his credit and pleasure , shall lose it ; the more yee deny your selves , and part with these things , the more yee shall have , even an hundred for one in this life , and in the world to come life everlasting , mark. . . yee shall bee gainers by it . yea , but we see the contrary , the saints are imprisoned , and persecuted , they have many crosses and losses . it is true , and therefore the text saith ; that they shall have a hundred fold with persecution ; that is , god will multiply comforts to them with persecution : one may have more comfort in a prison , than others have in a palace . comfort consists not in the bulke of outward things . david was wise to take oportunity when as hee had any thing to doe for god : though it were costly , yet he did it : hee bought his oxen that he offered , he would not offer that to god , which cost him nothing : sam. . . the water that cost mens lives , that which hee thirsted so much for , hee powred out as an oblation to god , and would not drinke of it : for he knew that whatsoever it cost him , hee should be a gainer by it . act. . , the apostles being whipped , went away rejoycing : none rejoyce but such as thinke they are gainers by it . paul accompted it a great favour , to suffer for christ : so the apostle , iam. . . bids us count it exceeding much joy , when as wee fall into divers tribulations : and iames , . blessed is the man that indureth temptation : for when ●ee is tryed he shall receive the crowne of life . it is for your advantage , when as you lose an estate , or a friend , or suffer any thing for god ; yee shall get by it . if yee can say with peter , lord , we have forsaken all and followed thee ; mark. . . yee shall have an hundered fold ; that is , yee shall have god. but is it not best to have other things with god ? i answere , that god is best ; trust him , leave the keeping of other things to him : if yee are to lose a friend to keepe a good conscience , commit it to gods keeping ; so if yee are to lose an estate . besides , if yee have not these things from his favour , what is it to you ? yee may have them by his providence , and not out of his favour , and then they will bee a snare unto you , yee will set your mindes too much on them , and they will leade you to hell ; or else they will bee a crosse unto you : what comfort can you have in them , if god bee absent ? if god bid such a thing comfort us , wee have comfort : but if he bids it not to comfort us , though wee have it , yet we want comfort ; therefore reckon these things but as drosse and dung , as pavl did , phil. . . adde not to them , but to gods favour ; forsake them if they come in competition with him , and his lawes . thirdly , learne to know christ aright , that will make you deny your selves . christ is worthy all love ; this knowledge of christ will make you deny your selves , not of necessity , but out of a love to him . a friend that adventures his life for us , is worthy of all wee can doe : is not christ then worthy of all you can doe and more ? corinth . . . paul reasons thus with the corinthians ; is christ divided ? was paul crucified for you ? or , were you baptized in the name of paul ? if christ doth all for us , wee must deny our selves for him . looke on all that he hath done for you , and what priviledges you have by him ; learne to beleeve , it will make you to deny your selves . paul went through many things , because he trusted in the living god , tim. . . moses cared not for the wrath or favour of pharaoh , because hee beleeved , hebrews , . beleeve and know , that there is a realitie in the things wee have by christ : let them not bee as things onely in the fancy , but bee affected with them . we rejoyce in an estate which we possesse , and in honours we injoy ; because wee have them . by christ wee are kings , and priests , and heires of all , revel . . , . if you beleeve this , then faith begets love in us , which makes us willing to part with all . philip. . . paul complaines , that every man seekes his owne , and not the things of iesus christ ; that was for want of of love : corinth . . . love seekes not his owne ; you may see this in paul , act. . . i count not ( saith hee ) my life deare unto my selfe , so that i may finish my course with ioy , and the ministry which i have received of the lord iesus . learne to beleeve in christ , love him , then you will deny your selves for him : what ever men thought of paul , though hee was taken to be a mad man , act. . . yet the love of christ did constraine him , corinth . . . so as wee love christ , it is no matter what wee suffer . fourthly , the last meanes to helpe us to deny our selves , is the manner how wee should deny our selves : bee peremptory in denying the requests of the flesh , barre up the doores , give the flesh no audience ; nothing is better than a peremptory will , if it bee well set ; nothing worse , if it bee ill . when ioab would have perswaded david to slay abner , david gives him a peremptory deniall ; saying , what have i to doe with you , yee sonnes of servia ? so christ gave peter a peremptory deniall , when hee would disswade him from his passion ; hee saith to him , get thee behinde mee sathan . the flesh is of your old acquaintance , that hath bin borne and bred with you , and therefore is ready to deceive you ; wherefore looke to it . act. . paul saith to them that would disswade him from going vp to ierusalem . what doe yee weeping and breaking my heart ? their expostulation with him weakned the sinewes of his intention , and softened his purpose . bring these meanes to particulars , having occasion , let them not remaine in general : you that heare me now , examine your selves ; none that heare me this day but had need particularly to deny himselfe : some humours hee hath that he must deny ; give not over till thou hast done it . this will scowre out the staines out of your soules , labour therefore for to doe it : put case , that satisfying such a desire is pleasant , yet denying of it will bring you more pleasure and profit ; there are none that gaine by sinning , and none lose by serving god : you are gainers while you lose your credit for god , or your riches ; he will either give you more , or else hee will give you more comfort in the little which you have . are you restrained ? god will give you longer and larger liberty from the yoake of sinne : lose you a momentany delight ? god will give you a stronger delight . a lust being removed , there is a blemish wiped away , every lust is a spot on the soule ; if yee suffer a lust to continue , that yee are indulgent to , it defiles you , it makes you indigent : lusts cause want . beeing brought under the power of a lust , yee are under a tyrant . againe , what ever your hearts are set on , and you will not deny your selves in it ; if yee belong to god yee shall bee crossed in it : your strong affections will bee your strong afflictions . david was crossed in his absolon ; absolon , in his kingdome ; amnon in his tamar . againe , if you will satisfie your lusts , there is no end of it , yee must be alwaies adding fuell to them , which increaseth the fire . consider , that in this , our heart is deceitfull : wee being minded to continue in things , though it bee but for a time , wee will not easily be brought to judge aright of them afterwards , wee judge not then without a bribe : and our judgements being bribed , they are then easily corrupted . take heed therefore of custome : this is hard to be resisted : the flesh will expect the same entertainment from us at the last , as it had the second or third time . custome doth prejudice us much ; it intends the originall corruption ; it leads us captive with violence : being accustomed to any lust , know that it is hard to renounce it , because custome addes unto its strength ▪ when we have judged already of a thing , we are loath to iudge againe . but now my brethren , consider , if yee erred once , that will not excuse the second errour : custome is , but vetustas erroris , the antiquity of errour ; gods spirit must bee the rule of our lives : custome is an ingagement to us , to continue in those things wherein wee should deny our selves : so the opinion of men , is a hinderance to selfe-deniall ; having used such a course we will not alter it ; if we doe , men wonder at it ; this keepes men off from selfe-deniall . wherefore that your hearts deceive you not , remember this caution ; take heed of custome . la●●ly , if no man hath any interest in christ unlesse hee deny himselfe ; then see the way of drawing neare to christ : the more wee deny our selves , the lesse distance is betwixt him and us ; the nearer our wills are brought together , the nearer we come to him ; the more fully we empty us of our selves , the more perfectly wee deny our selves , and the nearer wee come to him . and thus much for the first point ; that who ever lookes for any interest in christ , must deny himselfe . the second followes which is this . that the wayes of god are full of crosses ; they have much difficulty in them : christ tels men , they must deny themselves , take up their daily crosse : they must goe through crosses , and looke for them : the wayes therefore of god are full of crosses . and this must needs be so , for three reasons . first , god will have it so , that wee may beare witnesse of the truth : words are ●ut a slender testimony ; therefore god will have men suffer and be imprisoned too for the truth : this is that good confession of christ , when as we confesse him , not in word but in deed . god therefore will have us beare crosses for this end . secondly , god will have men tried ; and that they cannot bee without crosses : therefore corinth . . . heresies must needs come , that those who are faithfull may be tryed ; that the good may be distinguished from the counterf●●● afflictions and crosses are the best touchstones ; therefore they are called tryals , because they try and prove men . thirdly , this must needs be so , from the nature of thinges themselves . men cannot run on in obedience to christ without opposition . a faithfull christian man must reprove others as iohn baptist did , and then it may cost him his life . it may cost us our lives and losse of favour , ( as it did moses , hebr. . who endured pharaohs wrath , ) for standing out in good causes . in many actions wee may and shall be censured ; for wee must be just to men , and upright to god , and not be byassed a wrong way ; and for this we may bee opposed . the sabboths must bee kept though some losses may come by it ; many other actions must be done , wee must speake for christ , as paul and daniel did , which cost them imprisonment , and so it may doe us . fourthly , looke on the world , and there is a necessity that wee should have crosses , if wee will follow christ. for , iohn . . the world loves her owne , and hates them who are christs ; they are resisted , and cannot resist againe . the world puts crosses upon the saints , and as if they were not forward inough of themselves , the divell helpes them forwards : hee sets their tongues on worke , iames , . . their tongues are set on fire of hell ; hee sets their hands on worke , revel . . . the divell shall cast some of you into prison ; that is , men by the divels instigation shall doe it . fiftly , it must needs be so , in regard of mens conditions and themselves ; they must have crosses to prevent sinne : christ the good shepheard sets dogs on his sheepe sometimes to barke at them , and if that will not serve the turne , to bite them too : partly , for sinnes present which they contract . and partly to prevent future sinnes . prosperity makes them rust sometimes ; therefore god sets scullio●s to rub them over and makes them bright , though they make themselves blacke . god sends afflictions on the good to make them better ; threshing makes the corne though it were good before , to be much better : the fire though the gold be good before , yet it makes it much purer : health though it be good , yet exercise makes it better . now as the wayes of god are full of crosses , so they have much difficulty in them ; and that for these reasons . first , because of selfe-denyall : this selfe-deniall must needs bee , and it is hard and difficult for a man to deny himselfe : it is a hard thing to deny a stranger being importunate ; it is harder to deny a friend , a wife , or a sonne : but it is hardest to deny a mans selfe , to deny a strong lust , a naturall inclination , which is ever begging and asking , that is like a continuall dropping , this is difficult . secondly , looke on the law , and it is difficult , the law is spirituall , wee are carnall , sold under sinne , and yet must bee squared by it . thirdly , it is difficult in regard of our affections : these make the wayes of god difficult : wee are to goe on in the middle way , but our affections bias us another way ; wee no sooner love things but wee over-love them : so we are ready to over-joy and grieve for things : these affections distemper the minde , and the minde being distempered , we are like a barrell stirred and turned up-side downe , nothing but mud comes from it . fourthly , looke on our natures , and it is difficult . what is in man , in common or corrupt nature ? the wayes of god are above common nature , above our reach and up the hill ; they are more difficult to corrupt natures : all gods wayes are contrary to it , and it to them ; there is a contention , a contrariety betweene them , and so a great difficulty . fiftly , compare it with other things , and you will finde it difficult ; to get an art or liberall science , what paines and difficulty must be used ? now to have gods image renewed in us , must needs be harder : for to this we have a contrariety and reluctancy , to the other a naturall propensnes : therefore it must be difficult . lastly , looke to the variety and change wee must run thorow : phil. . . wee must want and abound , beare good report , and bad report ; it is hard to beare prosperity ; as hard as it is to drinke much wine , and not be giddy : it is hard to beare adversity and not to stoope ; hard to beare scorches without shrinking ; some can beare want , but aboundance makes them leave god : many can beare good report , and cannot away with bad report : some can doe both , but yet they will not loose their wealth : some can indure that , but not imprisonment : to goe through thicke and thin is hard and difficult . but now you may aske mee two questions . if this bee so , how comes christ to tell men ; matthew . . that his yoake is easie and his burthen light ? how is that true , prover . . . that all the waies of wisedome are waies of pleasure ? why promise yee so much joy and peace in religion , if there be so many crosses following it ? to this i answere , first , that the wayes of god are pleasant to any man that is right , to one that is renewed . corinth . . . wee preach wisedome to them that are perfect ; that is , to them that are upright . so the wayes of god are pleasant to those that are upright , and able to judge of them : yet they are not so to others . if i say that good meate and drinke are pleasant , it is true , and you will all agree to it : yet it is not so to a sicke man : so the light is very comfortable , yet to sore eyes it is burthensome : so gods wayes are pleasant , yet to men having sore eyes , sicke consciences , and distempered affections , they are difficult . secondly , gods wayes are pleasant in themselves , whereas other wayes are bitter . gods wayes bring pleasure and content , they are pleasant in themselves ; therefore they are alwayes so : but things that are pleasant by occasion , are not alwayes so : as the pleasure of sinne , is but for a season , hebr. . . and by occasion of satisfying the lust ; but a good conscience is a continuall feast ; at all times gods waies are a burthen and yoke to the flesh , but to the spirit they are easie . but you will object , if the wayes of god are difficult and full of crosses , it will discourage men to be religious ; how shall wee runne the wayes of gods commandements with cheerefulnes , seeing they are so full of crosses ? i answer , that though the wayes of god are in themselves difficult , yet they are easie to those that come after christ , and that in these regards . first ; every one that comes to christ hath another spirit and heart given him , that makes him with paul , rom. . . to delight in the law of god concerning the inward man. i will say of this as christ answered peter , when as he asked him , who should be saved if rich men were not : this is impossible ( saith christ ) with men , but it is possible with god ; matth. . . that is , such a man cannot change his owne heart , but god can , and then the wayes of god will bee pleasant : god can give you another nature , and they will bee easy . secondly , though they bee difficult in the crosse , yet take altogether , then there is pleasure : take therefore the reward and gaine with the labour . the merchant indureth much , yet the hope of gaine sweetens all : a covetous man indures much labour , hath a hard lodging , fasts much , but yet the gaine contervailes all . finis dat amabilitatem medijs , the end sweetens the meanes : the hope of harvest makes the husbandmans labour pleasant . so it is with christ ; he is pleasant if you put all together ; if you looke to the joy and reward as well as to the crosse : looke on them as on weights in the ballance : if the weights be equall , they stirre not ; but put more weight into one scale , then the other though it seemed heavy before , yet now it is bu● light . so it is with these crosses ; in themselves they are heavy , but compare them with the issue , the end and reward , they are but light ; our afflictions , which are but for a moment , purchase us a far more exceeding weight of glory , cor. . . thirdly , to runne the wayes of gods commandements with our owne strength , it is difficulty ; but having another strength more than our owne , it is easie . it is hard for a child to goe up the staires himselfe , but if a strong man takes him by the hand , it is easie : though these wayes be hard , what if the holy ghost helpe you , then they will be easie . a man that lookes on an artificiall thing , he wonders at it , and cannot tell how to turne his hand to doe it ; but if he once get the art , it is easie ; so it is with us ; before we are in christ , all is hard to us : but if we are once in him , all is easie . looke to the apostles , they are shie at the first of every thing , of suffering for christ ; but afterward they indured any thing , even whipping , and death for him . fourthly , it is hard to part with that which we prize and love much ; but when as we are perswaded ; that there is no such thing in it as we thinke there is , then it will be easie for to part with it . no man grieves much , that the flowers that he hath in his hand , wither : that he loseth counters or shadowes : such are the things that we see and have , psal. . . they are but as flowers : our eyes being opened to see that these things are so , it is an easie thing to disesteeme them ; to one that is humbled this is easie ; he that hath felt the burthen of sinne to bee heavy , will find christs yoake to bee light ; the divels yoake is a hard and heavy yoake , he that hath felt the bitternesse of sinne will thinke gods wayes to be pleasant . fiftly , consider to whom we doe all that wee doe : as david sayd to micol . sam. . . wee doe it to the lord : this makes all easie : this made all easie to paul , acts . when as agabus told him , that he should be bound at ierusalem , he tels them , that he is not onely ready to be bound , but likewise to dye at ierusalem , for the name of the lord iesus . a souldier doth much more , when as he seeth his generall looking upon him ; a good servant wil worke out of his heart , when as his masters eye is upon him , especially if his master hath a good eye : consider then that we doe all for christ , and this will sweeten all . if this be so , that the wayes of god are full of crosses and difficulty , then learne from hence , to account of so much beforehand , and prepare for it , before ye enter into those waies of god : take heed of baruchs fault , ierem. . . looke not for great matters for your selves : in the world ye shall have affliction ; iohn . . but in christ ye shall have peace ▪ looke therefore for all in heaven . remember ye must not take christ onely as a saviour , but you must take him as a lord , as a husband ; you must have a wedding garment , a conjugall affection , and be divorced from all other things , that so you may take him thus : yee must take him as your husband , for better , for worse , with losses , and crosses ; your will must be subject to him in all things . if to be christs servant were onely to give him a cap and a knee , he would have many that would serve him ; but you must obey him ▪ his servants you are to whom yee obey , rom. . . there are servants which you call retainers ; which doe their owne worke on the weeke dayes , peradventure on the sabbath they come to their master and serve him ; thus most are christs servants ; they will serve him on the sabboth perchance , but at no time else ; but as on the sabboth , so at all times else you must deny your selves . in other marriages error personae , doth nullifie the marriage ; so doth it when wee take christ : it is an error in our judgements , not to know what he is ; and that is the reason why wee so quickly fall away from him : wherefore every one that lookes for any interest in christ , must consider with himselfe before hand , and cast his eyes on all his comforts , on that which is pleasant to him , and resolve to part with it for him ; yea , hee must looke on bitter things , on the sufferings of others , and make account of disgraces and persecutions if hee will follow christ : if better come , doe you reputare in ●ucrum , count it over-plus . caesar , when as hee was goeing to fight , would usually tell his souldiers , that the enemies were as many more as they were , that so he might make them more resolute and audacious ; if you meane to follow christ , looke for a rainy day . it may bee it is a faire morning , but yet we know not what the evening will be : nescis quid serus vesper vehat . shall a man goe to sea , and not looke for stormes ? shall a souldier goe into the warres , and not looke for enemies ? forecast this therefore , lest going with . you are met with . and overcome , your resolutions being too weake . secondly , if the wayes of god are full of crosses and difficulty , then it is not the way to heaven that most men goe ▪ that common road of pleasure and jollity which most men treade in , is not the way : the true way is per diverticula , a by , a narrow way which few men follow . if we finde our waies full of jollity , wee have cause to suspect them , luk. . . woe unto you that laugh now , for yee shall weepe hereafter : ye that are full here , shall hunger hereafter : this loosenesse in following christ is not the way . my brethren , if yee are going to any city , and yee are told before hand , that in the way to it , there are many narrow bridges , many brakes to goe thorough ; that there are many vagrants to devoure you , many syrens to allure you ; if ye find no such thing , ye may well suspect that yee are out of the way ; so if ye find no such opposition , no such crosses and difficulties , no such strong lusts in the way to heaven , it is a signe yee are out of the way : whoever will live godly in christ iesus , shall suffer persecution : paul tels timothy here , that he hath knowne his persecutions and afflictions ; and then he concludes , that whoever in this present time , or in succeeding generations will live a holy life , must suffer for it : a man may suffer and do much for christ ; but paul tels him , hee must goe further , and suffer persecution , for christs sake and the gospel . but you will object , why should any man suffer for the gospel , seeing that the gospell brings glad tidings of peace ? i answere , that there are two parts of the gospell : the first is , that if yee take christ , ye shall be saved : the second is , that if ye take him not , ye are damned : it is not the first part , the offering of christ , but the subsequent condition , that doth breed persecution . math. . . when as the maister of the vineyard sent his servants to the husbandmen , all his servants were abused , because they called for fruite , which the husbandmen were unwilling to give . when holy men call for fruite and amendment of life , this stirs up men against them . if in the way ye goe , ye finde not these crosses , this opposition , it is the broad way , not the way that leadeth to life . thirdly , if the wayes of god are full of crosses , then bee not discouraged from doing good actions for the crosses that follow them ; that is a necessary concomitant , and cannot be severed . many would be willing to doe much , but it may cost them their estates : then they favour themselves , and will sleepe in a whole skin : but if a case comes , that yee must stand against popery , and for justice against indirect courses , stand to it though persecution and imprisonment come ; turne neither to the right hand , nor to the left hand : that is , there are many stops and lets in the way which god hath chalked out unto us ; yet though there be lyons in it , ye must not step out of it ; ye must go on , yee must grapple with the crosse and not goe out of the way : if yee balke those crosses or if yee sit still and do nothing , yee provoke god against you , as much as for your evill deeds . rev. . . i know thy workes and suffrings , ( saith christ. ) christ takes notice , if yee suffer for him , so he doth if ye decline the crosse : cowardlinesse may lose your soules , as well as rebellion your bodies . if yee have good cards , yet if you play them ill you loose ; so when you have a prize in your hands and not use it ; you loose by it : so when as you have opportunity to doe good , and doe not stand out , god will call you to an account for it : yee shall receive judgement for sinfull silence , as well as for corrupt speach . iudges . . meroz was cursed , because they came not out , to helpe the people of god , as well as the enemies that fought against them . luke . . the barren trees that did beare no fruite , were cut up , as well as the briers ▪ so shall men that have places , in which others would have done good . revel . . . the fearefull , are put first in the catalogue , of those , which shall have their portion in the lake of brimstone , which burnes with fire for ever : those that are afraid to doe good shall have their portion there . take heede therefore of missing opportunities through feare or cowardize : deny your selves , take up the crosse and follow christ , whiles you may . many are much to blame , so that wee may take up ieremies complaint against them . ierem. . . that there is no man that hath courage for the truth : wee may say of most men , as of harts and stagges , they have strength and great hornes , yet they doe nothing with them , quia deest animus ; because they want courage . some good christians have fire in them , but yet they want blowing . now what arguments shall i use to make men follow the truth , notwithstanding these crosses and difficulties ? wee magnifie valor in any man , and the valor which wee doe so magnifie , it is but as the swelling of a wall , before the breach : it is nothing to this fortitude to suffer for christ , and a good cause , being called thereunto ; the doing of things without difficulties , is no tryall : excellent things are difficult : this obedience which you owe to christ is not simple obedience , but passive obedience , and hath more difficulty and excellency . to what end is the spirit and regeneration given you , if it stir you not up to doe more than others can or will doe ? luther was glad of his opposition , that brought advantage to him : so paul saith , that his sufferings will further his reckoning . souldiers out of vaine glory strive who shall be first to scale the wals , and to enter the breach ; that which they doe for a shadow , let us do for true realities : let our affections run out in this . consider , that in gods cause if ye suffer not for wel doing , ye shal suffer for ill doing ; else there were an inconsequence in that of peter , pet. . . it is better to suffer for well doing , than for evill doing . if ye suffer not evill with men for well doing , yee shall suffer of god for evill doing . consider all those martyrs and worthies of the lord which have goe before us , who have acted their parts , and are now departed off the stage ; they might have escaped if they would : iohn baptist , if hee would have beene silent ; mordecay , if he would have bowed the knee : those who wandred about in sheep skins , and goates skins , heb. . might have bin clad in silkes and velvets as well as others , if they would not have stood for the truth . moses might have enjoyed the pleasures of egypt , he might have bin accounted the son of pharaoh his daughter , but hee would not . consider , if one aske you this question , will yee bee as a pibble or a pretious stone ? would yee be worth . others ? then resolve to suffer for the truth : consider what a person ye take upon you : and that ye must do nothing unbeseeming your selves ? then you will say with nehemiah , shall such a man as i flee ? and who is there that being a man as i am , will flee to the temple to save his life ? nehemiah . . paul considered himselfe , and therefore would not yeeld an inch to the false apostles , gal. . . consider what god expects from you . a mud wall may bee made up of any thing , but the wall of a palace must bee made up with other materialls : if ye will be temples of the holy ghost yee must have other actions . let those who are watchmen , both for church and common-wealth , let others who are in great place , consider this ; if you turne false , yee betray both your selves and others : resolve therefore to deny your selves , having such a person and such a charge . but some will object , i would doe thus and thus , but i can do no good in it . i answeare , that it is more than you know : but however , thou shalt bee sure to have thy reward if thou doe what thou maist : the phisitian hath his praise , though his patient dies : the lawyer hath his fee , though his clients cause miscarry : god often sends messengers , though they prevaile not , that men might beare witnesse to the truth . yea , but the times are bad , and worse than ever they were . to this i answere , that the worser the times are , the better the saints should be : the starres are most needed in the darkest night : mark. . . he that is ashamed of me , saith christ , even in an adulterous and sinfull generation , of him will i be ashamed when i sit in my glory . yea , but i am alone , and therefore can do nothing . but what if thou art alone ? eliah was alone for ought he knew ; yet he withstood all baals prophets , and overcame them . luther was alone , so that one saith of him ; vnus homo solus , totius orbis impetum sustinuit , that one man withstood the force of the whole world : and what if thou art alone , yet one cole may kindle another , and that another ; and so mayst thou . men are incendiaries to make one another wicked : be thou so to make others good : however , though thou art alone , yet thou shalt take away that reproach from a nation , which god speakes of ezec. . . that he sought for a man among them that should make up the hedge , and stand in the gap before him , for the land , that he should not destroy it , but he found none ; there will be a man , that is , a man of authority to oppose the streame . fourthly , if the waies of god are full of difficulty , then wee should learne from hence to proportion our labour to the worke : wee tell you of this not to deterre you from comming to christ , but to excite men to take paines answearable to the worke . christ told his auditors , they must deny themselves , that they must take paines if they will follow him ; and this we tell you in his name : wee would have yee know the worst before hand : many thousands lose their soules , because they thinke that lesse will serve the turne , that there needs no such strictnesse : no fallacy of sathan deceives men more than this . if a man come to buy a iewell that is worth l. if he bids but l. for it ; he goes without it , as well as if he had bid nothing at all , because hee comes not to the full price of it : so he that will purchase heaven , he must bid the full price of it , else he goes without it : as good never a whit as never the better ( as we say . ) if a man be to lift a burthen which is as much as hee can doe with his whole strength , if he put but part of his strength to it , he cannot stir it , hee were as good never to touch it : so it is here . it were better for you to doe nothing , than not to doe enough ; for if ye lived still in wickednesse , it might parhaps humble you ; but when as men doe but a little , but yet not enough , they see not their misery : better not to do at all , than to do things thus by halves . sathan deales with men , as men with children : they take away gold and silver from them , and stop their mouthes with rattles and counters , so sathan , because mens consciences must have something to satisfie them , suffers them to doe something , but yet not so much , as they should . pitty it is to see so many lose their labours : they come very neare , within a step or two to heaven , and yet misse it : many there are which do much , like the young man : yet some thing is wanting , that also must be had , els there is no salvation . why is there so little change in men , but because they thinke that lesse will serve the turne ? this cold , overly and customary performance of holy duties marres all ; therefore consider but this . first , that it doth you no good at all : what good did the laodiceans luke-warmnes doe them : they had as good bin cold : yea , god wisheth , that they were either hot or cold : rev. . . what good did all that amafiah did to him ; seeing that he did it not with a sincere & perfect heart ? these dowbaked services ( as i may so stile them , ) these carkases without life ; these slight services profit not : therefore there are conditions added to them in the word : prayer prevailes , if it be fervent : iam. . . if thou beleevest with all thine heart , act. . effectuall faith ; diligent hope , and fruitfull love : thess. . . it is a good observation of divines , that god loves adverbs , better than verbes ; well doing , above doing : those that came to the wedding , not having wedding garments , were shut out , math. . . . . as well as those that came not : those that offred strange fire , as nadab and abihu , and their company , were consumed , as well as they that did not offer at all . secondly , consider the nature of the thing , what it is to be religious . is it an easie thing to turne nature ? to worke a change ? is it easie to get ground of a raging lust ? it is as hard as to get ground of the sea. consider the difference betwixt the law and us ; that is spirituall , wee are carnall : rom. . consider the distemper of your affections and know your selves ; all that we have in us is either common or corrupt nature . gods graces are beyond the one , and contrary to the other : must we make these duties of religion to be onely in the by ? prayer , keeping of the sabboths , are to most men but as things in the by , the streame of their affections runs in an other channell . there is another thing required of us than this ; we must love the lord with all our hearts , and strength , deut. . . this is it which all must do ; they must love god with all their strength , else they are not worthy of him . there is a qualification required of all that are saved , he is not worthy of grace or heaven , that seekes them not with his utmost indevour . the difference twixt cains & abels sacrifice was this , gen. . , . . the one did it negligently : brought the worst of his fruits ; the other brought the best he had . cursed is every one that doth the worke of the lord negligently ; that is , contenting himselfe with the outward performance of it , doing it as a taske , and being glad when it is done and over : to doe it diligently , is to worke with an eye to that which it tends to , and to obtaine the end . the end of prayer , is to quicken you to performe holy duties ; when you obtaine this end , then is your prayer diligent . to do things onely for shew is nothing , the effect and end is all : you esteeme not your servants works unlesse they obtaine their end : there is nothing that you esteeme , the end of it being not done : what is it to pray , the end being not done , men not being built up by it ? iude . we must build up our selves in our most holy faith , praying in the holy ghost . a cold formall performance doth but hurt us , breeds more coldnesse and deadnesse in us . in habits , the more imperfect the acts are , the more they weaken the habits : the duties of religion coldly performed , weaken grace . let a man accustome himselfe to write carelesly and crookedly , it marreth his hand . let us therefore do all we do to god with diligence and fervency : consider that those whom you thinke least needed for to do it , did so : their diligence should stir you up . you know that iacob wrestled with god all night ; gen. . . and so should you wrestle with him with strong prayers : christ himselfe spent many nights in prayer : looke upon the prayers of david , the fastings of daniel ; a●ove all others , looke upon paul , you may see him in watching , in prayers and in fastings often ; he had a continuall strife with his heart , to bring his body , that is , the deeds of his body , into subjection , i keepe under my body ( saith he ) and bring it into subjection , cor. . . my body , that is , the sinfull lusts of my body , must bee brought downe ; i must go thorow fighting till i have the victory , else i shall be a cast-away ; i shall else have onely an outward shew , but yet bee nothing accounted of with god. consider this , if a little diligence will not serve the turne , adde more ; if prayer will not doe it , adde fasting to it . as there are some divels that will not be cast out without fasting and prayer ; so also are there some sinnes . make the plaister fit to the disease . complaine not with the sluggard , who puts his hands in his bosome , and doth nothing at all ; or doth not proportion his labour to the worke . lesse labour would serve the turne , if our soules were as dry wood , but they are as greenwood ; there must be much blowing ere they will bee kindled . it is hard to get our soules to good duties , hard to keepe them on the wing ; we must continue in prayer , and that instantly too . men are ready to give over , and to sit downe , but you must continue . eph. . we must watch thereunto with perseverance ; there must every day be a new winding up of the soule ; there is a spring of sin in us , so there must be a spring of holy duties , we must doe them constantly : you have daily new crosses , and impediments , therefore you must mend your pace in the way to heaven , and bee more diligent ; you must be fervent in spirit , serving the lord , and not slothfull . rom. . . doe your owne worke , up and be doing , and the lord shall be with you , chr. . . god will deale with you as he did with the eunuch , hee was reading of the scripture , and god sent phillip to him for to teach him , act. . . &c. so cornelius , hee was praying , and god sent his angell to him first , and afterward peter , act. . so the apostles , when as they rowed all night as christ bade them , he at last joynes himselfe to them and helpes them , matth. . . &c. the worst natures with his helpe can doe any thing , the best without him can doe nothing . fiftly , if the wayes of god are so full of crosses and difficultyes , then learne from hence to justifie the wisedome of the word of god , and the religion in the scriptures . it is an argument that it comes from heaven , because it is not a whit agreable with our natures . it is a pure and no leaden lesbian rule ; it is a straite rule opposite to us in all our obliquityes : it is not from the policy of men , for if it were , what end should they have in it ? there is no content in it , a man must deny himselfe , mortifie every member , and hee must have crosses too . againe , a man must not thinke to have many following him , not to bee captaine of companies ; here is nothing that will draw men after him . if christ had done as cyrus did , who proclaimed , that if any man would follow him , if hee were a husbandman hee would make him a gentleman ; if a gentleman , he would make him a noble-man ; then men would have flocked to him . this justifies religion against the dunghill gods of the heathen ; against the mahometane religion , that tels men , what women , and what pleasures and rewards they shall have if they follow it : this argument therefore is a marke of the holinesse and purity of our religion . miracles they do but excite us , they do but as the bels that call us to the sermon , they cannot worke faith within us ; rom. . . : that comes onely by hearing and reading this word ; there is nothing in this that doth sute with our nature : these inherent markes are they by which we know it to be the word of god. wee propound onely the object , we doe not propound sillogismes : wee tell you onely what it is . moses in the beginning of genesis propounds only what god hath done , he propounds no arguments to make men beleeve it : so the apostles come with a naked message ; he that beleeveth shall be saved , he that beleeveth not , shall be damned . in other sciences , and so in all things else , there must be principles else wee should run into infinites . if one should aske you , how know you colour ? you answer by the light : but how know you the light ? you answeare by it selfe : and then you goe no further . so if one aske you , how know you whether such a weight bee true , you answeare , by the standard : but how know you the standard to be true ? onely by it selfe . but this is an argument that the scripture comes from heaven , because there is nothing in it , that pleaseth men . nihil hic humani , there is nothing that is tempered , and modificated to our dispositions . sixtly , if the wayes of god are full of difficulty , then labour for a full mortification of sinfull lustes : do it not by halves . whence is it that religion is so hard ? all difficulty is from some disproportion and disagreement ; and this difficulty here , is from the disproportion betweene the law and us : wee cannot bend the law to us , but wee must winde up our minds to it . as we say of griefe , that it is a reluctancy of the will ; so there is a reluctancy here , betweene the corruption of our nature , and the law ; and this breeds the difficulty : one of them must needs yeeld . if you put fire and water together , there is no quiet but a continuall strife , till one of them get the victory ; then all is quiet : so it is in sicknesses ; let a man have a strong disease , and a strong body , hee shall never have any rest , as long as they both continue in their strength : but let one of them get the victory , then there is rest and ease : if nature get the victory , then we have our perfect health : if the disease get the victory , yet we are at quiet : and hence are those , lucida intervalla , before death . so it is here ; if lustes get the victory , then there is peace indeede , such a peace as it is ; men have rest and content in their forlorne estate : but if grace get the victory , then there is a perfect peace . to have quietnesse and sweetnesse in religion , is to come to an agreement ; and without this agreeing , there will be no facility : the way to make it easie , is to heale your natures . religion is not difficult in its selfe ; it is as light that is pleasant to good eyes , but yet to bad eyes nothing is more offensive ; it is like good meate , that is pleasant to a good stomacke , but yet to a bad , nothing is more odious . heale your natures , and get perfect health , then these wayes of god will be easie to you . but you will say ; who is there that can come to perfect health ? i answere , that though you cannot attaine to perfect health , it is no matter , so as you can come to such a condition as to bee at rest : the body may be at rest and quiet , though there be distempers in some particular part of it . if you would have joy in the holy ghost , peace of conscience which passeth understanding , labour to make an agreement : you cannot bend the law , but you must cleanse your hearts , you must winde them up to the peg of holines , and get evangelicall holinesse which is required and accepted . lastly , if the wayes of god be so full of difficulty , then we had need to humble our selves : if the law be so holy and so good , and we so averse from it , it must be rebellion , when as you see your selves so backward to do good , so contrary to it . let this open a crevis of light , to see your corruption : this is very needful ; men complaine of the law , they say that it is hard and written in blood , as draco his lawes were : they are but flesh and blood , and what can they do ? beloved , this we should not doe , but let us reflect on our selves , as paul did , and say with him , rom. . . the law is spirituall , but we are carnall , sold under sinne . let us bee humbled more for this badnesse of our nature , than for our actuall sinnes : the worser your natures are , the greater and more sinfull are your sinnes ▪ for the more nature there is , the greater is the sin : the worser your natures are , the more hatred is there to the law : therefore abhorre your natures , reflect upon your selves , justifie god , and give him glory , and his law. psal. . . the statutes of the lord are right , and the commandements of the lord are pure : quarrell not then with the law , hate it not , as all unregenerate men doe . and thus much for the second doctrine . we come now to the last , which is this . that all who looke for any interest in christ , all that will receive benefit by him , must follow him . they must deny themselves , take up christs crosse , & follow him : they must tread his steps , be obedient to him in all things , ro. . . whom he did foreknow , them also he did predestinate , to be conformed to the image of his sonne , that hee might bee the first borne among many brethren : that is , all that god hath chosen , hee will have them to bee like their elder brother christ iesus : we must goe all in one livery , we must be conformable to him in all things , bee ready to doe like him , as gideon said to his soldiers ; iudges . . what you see me doe , that do ye . so christ who is our captaine and generall , saith to us , all ye that will be saved by me , must bee like me , ready at a watch word to turne which way i will have you . there are all the relations that may be , betweene christ and us , which may cause us for to follow him : hee is our king , our father , and our maister , therefore we must follow him . there are two sorts of men in the world ; the first are straglers , such as straggle abroad like sheepe without a sheapheard ; lawlesse men , that follow their lusts ; these men are priviledged men , and may goe whither they will : the second sort of men , are they that give themselves to serve christ , looking for salvation from him : these must resolve to follow christ. but here may be some objections raised : you will say , that the law is the rule of a mans life , how then is christ the rule ? i answere , that christ is the example of the rule : as in grammar and logicke ; after the rule , you have an example put ; and christ by his example gives you more facility to performe it . yea but this rule is too high for us , who is there that can reach it ? take away hope , you take away indevour . i answere , that it is true , that none can reach it ; yet wee must goe as nigh it as wee may . first , therefore consider that it is for our advantage to have such a rule : in other things , men labour for the best copies and samplers ▪ it is absurd for a man to say , i cannot follow the straite rule : therefore will i have a crooked one . i cannot hit the marke , therefore i will have a false one set vp . secondly , it is needfull to have the best rule , because we must alwayes grow forwards to perfection ; phil. . . . we must forget that which is behinde , and looke to that which is before . thirdly , we must have a perfect rule , to humble our selves by it : taking christ for our rule , comparing our selves by him , we see our owne filthinesse ; and with peter say to him , luk. . . depart from us , we are sinfull men . so iob seeing god , abhorres himselfe and repents in dust and ashes , iob . . but you will say ; if christ lived with us and we saw him ; if he would ( as it were ) leade us by the hand , it were something ; but hee is gone . i answere , that though hee be gone , yet hee hath left guides to leade us in his stead : he hath left the holy ghost , and his spirit with us ; who , iohn . , shall leade us into all truth , necessary for salvation ; he hath left us his spirit to tell you that this is the false way , this the true ; and this spirit hee sends into every regenerate mans heart . gal. . . as soone as you are sonnes , he sends his sonnes spirit into your hearts , whereby you cry , abba father . but you will say , how shall wee know when the spirit speakes ? i answere , by the word ; what the word saith , the spirit saith . but these are but remote guides . therefore you have the saints that went all in one path : first , the saints that are dead and gone , and then those that now live : you have the spirit , the word , and the saints to teach you ; onely remember this caution , that the saints are a rule to you , yet not a perfect one ; they goe in and out ; eye them ; but yet eye christ beyond them , who is the author and finisher of our faith , heb. . . in all other things and artes , non est eiusdem invenire & perficere ; one man begins , and an other finisheth : but christ , as hee is the author , so hee is the finisher of our faith : hee hath begun the doctrine , and the thing , and hee will finish it . for the better understanding of the point , i will shew you these two things . first , the action ; what it is to follow christ. secondly , the object and patterne that wee must follow ; and that is christ. for the first ; what it is to follow christ : i answere , that to follow christ , is to resolve to do or suffer with all our hearts , or willingly , what ever he commands , at all times , and all manner of wayes . thete are foure things in this definition , which expresse what it is to follow christ. first , wee must resolve to doe or suffer any thing that he commands , we must except nothing ; wee must resolve to obey and doe all righteousnesse , and to abstaine from all unrighteousnes : we must resolve to go through thicke and thin , rough and smooth ; we must do as the romans did , rom. . . obey that forme of doctrine that is delivered to us ; not one part onely , but every particular , from the very heart . the reason for which we were deliuered by our saviour from the hands of our enemies , was , that wee might serve him without feare , in holinesse and righteousnesse before him all the dayes of our lives , luke . . let the passage be what it wil , safe or dangerous , pleasant or difficult , by poverty or aboundance ; let christ leade us thorough good report & bad report , we must follow him . i put in the definition , to do or suffer ; suffering is but an higher kinde of action , to do , though you suffer for it : suffering of it selfe , ( as the philosopher well observeth ) is not commendable ; but to suffer in doing gods will in simple obedience , is to obey without any difficulty . secondly , you must doe this with all your hearts , and willingly : this is expressed in the scripture in . tearmes , deut. . . to love , serve or follow god with all your minde , with all your soule , and with all your strength . i chose this word , with all your hearts , the rather , because it comprehends all the rest . first , to serve god with all your mind , is to search his will , to plant on it , and to know it : some there are that follow cephas , others that follow paul ; addicting themselves to their opinions : there are diverse opinions of men ; some thinke this good , others that , without looking to gods will : this is not to follow christ with all our minde : when we submit our minds to his , and make his minde to be ours , then wee follow him . secondly , to follow god with all our hearts , is to affect that which he doth , and all that hee doth affect ; when as all that he doth is comely to us ; when as we see his image in his word , and in his saints , and follow it : men follow the actions in which they see a beauty and comelinesse . thirdly , to follow god with all our strength ; ( by which we must note the executive powers and faculties ) is to do all that we do with all our might , and by gods direction , nothing against his will or liking : he that serves god thus with all his heart , when any thing is suggested contrary to gods will , hee saith ; i know my masters will , i depend on him , i will follow his advice , and nothing else : this is to follow him with all our hearts . i adde , to follow him willingly : it is not enough to doe the action commanded , but we must follow him , as the sheepe doth the bough , with readinesse and willingnesse . being right , it comes from the regenerate part , every regenerate man findes a disposition to christ , longing after him , inclining to him as the yron doth to the loadstone , or the stone to the center : many there are that follow christ , and hold not out , because the principle is not good . but the saints themselves finde reluctancy , the spirit is willing , but the flesh is weake . i answere , that oftentimes , the flesh followes obtorto collo , like the beare going to the stake , yet the spirit brings it into subjection . i cannot better expresse it than by that of peter ; christ tels him , that when he was old he should be carried whither he would not : iohn . . true it is , that he went to the stake willingly , else his death wherby he glorified god had bin no martyrdome ; true it was , his flesh was unwilling for to do it , yet his spirit overcame it ; remember this , that you must doe it cheerefully ▪ thirdly , it must be at all times ; many follow christ , but at a brunt , and in an extremity they fly away , as souldiers from their colours , when as the battaile is nigh : or as servants leave their maisters in harvest , when as they neede them most . christ would have men know what he expects : as the proclamation was made to the iewes , that if any mans heart fainted , hee might goe backe , and returne to his owne house againe ; ( deut. . . iudg. . . ) so christ deales with us ; hee tels us the worst before hand ; to see whether wee will goe backe or no. christ deales with us , as naomi did with ruth ; when shee had intreated and perswaded her to leave her , and goe backe to her owne country againe , ruth· . . when all would not doe , and when shee saw that shee was stedfastly minded to goe with her , then shee left speaking . christ tels his followers what they must looke for : if they are willing to undergoe it , then hee takes them , else hee takes them not . fourthly , wee must follow him all manner of wayes ; that is , inwardly and outwardly : in both these there is a difficulty . there is a difficulty to serve him in the spirit ; many an action commeth , that if it were to be done in the outward appearance onely , it might be well put off : but to doe it in secret , this is hard : when as the conscience saith , such a thing must not be got ; such a thing must be done , such a lust must bee subdued ; such a duty must not be omitted , this is not enough ; but you must professe christ , weare his livery , and shew whose you are : in many things it is easier to doe the spirituall , than the outward act : as mark. . . whosoever is ashamed of me , saith christ , even in this adulterous and sinfull generation , of him shall i be ashamed when i shall fit in my glory . to professe what a man is in such company , in such a place , is not much ; but you must professe christ at all times , in all places : in the midst of an adulterous generation . you must thus follow christ , else all is nothing . and thus much for the first thing ; what it is to follow christ. wee come now to the object and example which wee must follow , and that is christ. and here ; first , we must follow his example . secondly , wee must follow his precepts . first , you must follow his example ; doe as he did , set him up as a patterne of imitation . it would be infinite to shew you all his graces : yet i will name some particulars wherein you must follow him , that so we may not be all in the generall . first , he abounded in love , which he shewed in his readinesse both to give and forgive . hee shewed his love in giving , in that hee loved men so , that hee gave himselfe for them . ( act. . . ) hee saith , it is more blessed to give than to receive . for his love in forgiving , he forgave those that did him the greatest wrong , hee had compassion on the soules of men , and on their bodies too ; for their soules , he groaned to see them as sheepe without a shepheard : ( math. . . ) so for their bodies hee fed many thousands of them often times . secondly , for the glory that was set before him , he endured the crosse , and despised the shame . ( heb. . . ) that is , hee saw god and his glory , and then the good and evill speeches of men were nothing to him : hee eyed the glory of god , and despised the glory and shame of men : as you may see , ( luk. . . . ) by comparing them both together . when as pilate sent him to herod , herod was exceeding glad when hee saw him , for hee was desirous to see him of a long time ; because hee had heard many things of him , and hee hoped to have seene some miracle done by him ; ( luk. . . to . ) but christ despised that glory which hee might have gotten , hee would neyther doe nor speake any thing before herod ; therefore herod and his men mocked him : here hee despised the glory , and the shame too : when as much was expected from him , hee neglected all ; and so must we . thridly , hee was exceeding humble and meeke ; learne of mee , for i am meeke and lowly in heart ; this his humility appeares in this : first , that he excluded none , no not the meanest . secondly , hee did not render rebuke for rebuke ; pet. . . hee endured all . thirdly , in that hee was ready to part with his right and his life . fourthly , in that he washed his disciples feet . fourthly , he was diligent in his calling publikely and privately ; hee went abroad , preaching upon all publike and private occasions , ready to take all opportunities to doe good : hee takes occasion to comfort the woman of samaria at the well ; ( iohn . . ) so when as hee saw them striving for the upper place at the table , hee takes occasion to discourse of humility : ( luk. . ) he did consider the end , wherefore hee came . this was the end of all his comming to doe good . it was his delight to doe gods will : all hee did , it was gods worke , hee did it to glorifie him : and for the good of men , which was an other end wherefore he did it . fifthly , hee was ready to suffer any thing , to be despised , to undergoe any thing at his fathers pleasure : he subjugated his desires to his fathers , and hee did rejoyce in it . ( mat. . . ) i thanke thee o father , lord of heaven and earth , because thou hast hid these thinges from the wise and prudent , and hast revealed them to babes and sucklings , even so father ; for so it seemeth good in thy fight . it had beene more for christs honour , to have had wise and great men to follow him , but hee rejoyceth in this ; that god had hid him from those , and revealed him vnto babes , for that was his fathers will. so we must rest contented with any thing , if it bee gods will. sixthly , christ likewise fulfilled all righteousnesse ; ( math. . . ) he was full of zeale for his fathers glory ; follow therefore his example in all these . and not onely his example , but his precepts too . first , beleeve in him ; this is the great worke of god , this is the worke hee accepts , ( ioh. . . ) to beleeve on him whom the father hath sent . this is the first precept . the second precept is , repent for the kingdome of god is at hand : ( math. . . ) the third is , to abound in love unto one another : follow christ then in these his precepts , and in his examples . if then all that looke for any interest in christ , must follow him ; then in the first place , learne from hence not to bee auricular but reall disciples ; doe not make a profession , get not knowledge in the braine onely but act it too . this is the difference 'twixt christs and other mens disciples ; if a man follow aristotle or any others , it is enough to know and hold his tenets : but he that will follow christ , must follow and doe his precepts , must imitate him . the difference betweene divinity and other sciences , is this : in other sciences if you understand them it is enough ; but in this it is not enough to know it , you must doe it . this is like lessons of musicke , it is not enough to know them , but you must practise them : it is like a copy of writing ; you must not onely reade it , but you must act it , and learne to write after it . wee must not onely know what temperance , patience , and love are , and the like ; but you must act and practise them : wee must beleeve and undergoe the crosse , if wee will belong to christ : iohn . . every man that hath heard and hath learned of the father , commeth to me . god makes us fit to follow christ , hee declares the truth , and bowes the will : he teacheth the creatures , the bee , and the storke to do thus and thus ; he puts a secret instinct into them , which makes them doe that they doe ; and so hee doth with his children : hee makes them of wolves , to become lambes ; hee makes a thorow change in them : it is doing , that makes you christs disciples ; if it were but to know , it was nothing . consider what yee practise , and how farre yee doe gods will : we looke not onely for the knowledge , the remembrance , and repetition of what wee preach , ( though it be good to repeat what wee heare , and it is ill to omit it ; ) but wee looke you should practise what you heare ; we would see the milke , and the fleece , not the hay againe : we would see your defects and weakenesses amended , and those duties performed that you neglect . yea but you will say , you doe practise what you heare ? but i say unto you , as samuel did to saul , when he told him he had kept the commandements of the lord ; what then , sayth he , meane these bleatings of the sheepe in mine eares ? ( . sam. . . ) if you are christians , if you practise what you heare , what meane those oathes we heare ; what meanes this drunkennesse , this idlenesse , this vanity and pride in apparell , this greedy seeking of profit , this prophaning of the sabbath which wee see ? what meane all these if you keepe the commandements ? those that follow christ do acknowledge him , they practise what they heare , and no more . secondly , if all that looke for any interest in christ must follow him , this excludes all those , who say they are iewes and are not , ( rev. . . ) such as professe themselves to be christs and are not : they weare his livery and badge , but yet are false hearted . wee follow christ , you say , but if you doe , let me put you to some interrogatories . first , are you contented to bee divorced from all else , and to make christ your selfe ? to deny your pleasures and your profits , like iames and iohn , matthew , who left fathers , nets , and ships ; and like the apostles , who forsooke all and followed him ? will you part with every thing , with every sinne and vanity for christ ? the young man must sell all , if he will follow christ , and this hee was loath to doe . secondly , are you contented to beare all that he boare ; i meane not in the same measure , but are you able to be baptized with his baptisme , and to drinke of his cup ? are you content to be despised and hated as he was ? you must doe it in your measure , though not in that degree that he did . . tim. . . thou knowest ( saith paul to timothy ) what persecutions i endured : yea , and not i onely , but all that will live godly in christ iesus , shall suffer persecution , it is this living godly that brings persecution ; the beeing downeright and bawking nothing ; because the divell is then our enemy , and will stirre up men against us ; he will nibble at our heele ▪ if wee live not godly , wee are not then his enemies , he will let us goe . if there be warre betwixt two nations , suppose dutch and spanish , either of them medling with english , or french that are but indifferent , they let them alone , because they are indifferent men and not their enemies ; so doth the divell , he lets men alone who are but indifferent ; but the saints who are enemies , they are sure to smart for it if he meet with them . thirdly , if you follow christ , is the same mind in you as was in christ , ( phil. . . ) are you affected as hee was ? dauid was a man after gods owne heart , act. . . so every christian must be affected as christ was . doe you hate those things that he hateth ? doe you not onely abstaine from them , but also hate them ? are you zealous for gods glory ? are your soules vexed for the uncleane conversation of others ? then it is a signe that you follow christ. fourthly , what doe you doe ? doe your actions second your desires ? are you like david ? acts . . are you men after gods owne heart , which will fulfill all his will ; or are you of your father the divell , and fulfill his lusts ? iohn . . christ useth this argument , to proove that the iewes were of their father the divell , because his lineaments were in them , as the fathers are in the childs ; you are murtherers and lyars as he was , iohn . . therefore you are his . so i would have you consider what you doe ; see whether you are holy in your conversation : if you are not , christ will discard such servants , and all the world shall know it , that you are none of his , if you are not ready to doe any thing for him . his life must bee in all those that are his , his image must shine in them , they must have his graces . fiftly , how doe you doe , that you doe ? doe you it with a perfect heart or no ? ▪ chro. . . amaziah did much , but yet he did it not with a perfect heart . some follow christ in the faire , but forsake him in the rugged wayes , as the . grownd did : some follow him for themselves out of a selfe-love : some for a kingdome , as iehu . some follow him , but yet at a pinch they will start aside like a broaken bowe , as the israelites did , psal. . . some follow him and afterwards fall away , as ieroboam and reoboam ; chron. . . . but now how shall we distinguish these ? doe these interruptions hinder us from christ ? what shall we say ? all sheepe are not of the same strength ; some are lambes and can goe but softly ; and christ is a mercifull shepheard that casts off none ; now how shall we distinguish ? the saints goe off and on , and so do wicked men , what is the difference betweene them ? this is necessary to be knowne , because men are apt to deceive themselves : they say there is a similitude betweene saints vertues and sinnes , and theirs ; looke on the outside , and there is little difference . david and peter , they sinned foulely ; their sinnes in outward appearance were like to other mens : so for their vertues ; stupidity doth oft times act the part of true vertue . take one that is ignorant , he dies patiently ; because he knowes no danger , as well as a godly man that is sure of heaven ▪ both may be abstemious and patient in shew , but now we will distinguish them . first , though the saints fall , yet there is never any way of wickednesse found in them : there may be infirmities in them , but there is never any constant continuance in any sinnes of omission or commission : a holy man may forget himselfe , but yet ye cannot say , that he is a covetous man , or a wicked man ; holy men sinne , but it is out of an incogitance , do but put him in mind , they mend all ; put another man in mind never so often ; tell him of his swearing and drinking , yet he doth it againe . the sinnes of holy men proceed from passions , and passions last not long but quickly vanish . david was transported with passion , and peter with feare ; the saints sinne not out of deliberation , they recover quickely againe , there is no course of sinne found in them ; if their sinnes proceed from either of these two , incogitancy or passion , they are quickly at an end . i speake not now of sinnes that are not revealed , for in such they may continue all their lives , as the patriachs did in their poligamy : but as for other sins that are revealed , the godly never stand in the way of sinners : they may perhaps crosse the waies of sin , as theeves do the high way , yet they walke not in the wayes of sin , they sit not downe in the seate of the scorners . secondly , the saints , as well as others may be subject to sinfull lusts , that may prevaile and carry them away : but the matter is not so much , what affections we have , but how we stand affected to those affections . a holy man may have a moneths mind to an old sinne , hee may delight in it , and incline to it , because there is flesh in him : but yet hee dislikes that liking , and disaffects that affection , and disapproveth of this approving : and this hee doth not from checkes of conscience , but hee doth grieve for that love ; and sorrow for that delight , as being contrary to the will of god. thirdly , an evill man and one that is not sound hearted , acts himselfe in sinning , but a godly man doth not so . to understand this , you must know , that after regeneration there is another selfe . rom. . . it is no more i that doth it , but sinne that dwelleth in me . i am another man now i am regenerate ; sinne is but an inmate . in a wicked man , good is but an inmate , hee may say it is not i , but the good that is in me doth this . wicked men they have no thorough change wrought in them , therefore they doe good onely by fits ; a godly man being every way himselfe , not being transported with passion , let him stand on equall tearmes with sinne , let not sin get the hill and the winde , let him remember himselfe ; being freed from violent passions , hee sinnes not : regenerate men sinne , yet the peace is not broken betweene god and them , because their minds never yeeld to sinne . as it is betwixt princes that are at peace , though pirates of eyther nation rob the others subjects , yet it breakes not the peace ; it being done without the will of the king : so it is with sinne in gods children , it breakes not the peace betwixt god and them , because it is but a rebell , and they agree not to it . there is a difference betweene the entertaining of sinnes as theeves and robbers , and as guests ; wicked men entertaine sinne as a guest ; the godly man himselfe never sinnes , and he entertaines sinne but as a robber . fourthly , those that follow christ but in s●ew , and onely weare his livery , they often fall off , they can doe nothing : many uncleane persons and drundards often resolve to leave their courses ; but because their hearts are not changed , it is but a purpose , they fall backe againe . because purposes arising from the flesh are mutable , they are as the flowers of grasse , they quickly perish : so are all the thoughts of civill men ; they are flowers indeed , and the best flowers that the flesh can affoord ; yet they quickly perish , because they are from the flesh , because they are farre from grace , and come not from an inward change : but the purposes of gods children , they come from a change within , which makes them able to performe them . if you finde your selves unconstant that you cannot command your selves , you are not right . christ finds this fault in you , and so doth iames , iam. . . you are double minded men and unstable in all your wayes ; that is , you partly looke on god , partly on sinne , and know not which way to goe ▪ you are in an aequilibrio , nothing preponderates you one way or other ; you are in the wayes of god , and in the wayes of sin , and this makes you unstable . opposite to this , is a single minded man , who lookes onely to god ; other things being put in , yet he still lookes to god : such may be subject to ebbings and flowings in and out ; yet this is the difference , though they are shaken , yet they are like to trees that have a good roote , that holds them up that they doe not fall : they are like a ship that is tyed to an anchor , they wagge up and downe , but yet they remoove not : other men , and wicked men are blowen away like chaffe , they continue not , they are driven with the winde like waves , because they have no roote . thirdly , if every one that will have any interest in christ must follow him , then learne from hence not to stand at a stay , set no limits to your holinesse : looke to christ , he is our patterne ; heb. . , grow up to full holinesse , be still mending , and mending according to the coppy : there is no man that doth follow christ rightly , but doth this . let men set limits to themselves , to have as much as will bring them to heaven , there is onely a selfe-love and a sel●e-seeking in them : but if you doe it for god , you wil endeavour the utmost . when men find fault with holines and exactnes , and secretly limit themselves , and say with him , deum colo ut par est , wee will doe that which shall be fitting and no more , it is a signe they doe not follow christ , that it cometh not from god : if it came from god and love to him , you could not but endeavour perfection . i would but aske this question of you ; doe you make god your utmost end or no ? if you doe , then appetitus finis est infinitus , you would never stint your selves : if you do not make him your utmost end ▪ then you will limit your selves . if a man desires money for such an end , when he hath the end the desire ceaseth : so if a man desire physicke for health , hee desires onely so much as shall gaine his health : but if a man make money his utmost end , hee sets no limits to it . thus it is with every holy man that desires grace , and makes it his utmost end ; hee sets himselfe no limits : you must not set your selves any bounds in grace . when you finde this disposition in you , that you are not ready to complaine for want of grace , but to justifie your selves ; when as you do not see your lamenesse , and that corruption which is in you , you have not the spirit ; for that convinceth men of sinne , and of righteousnesse , and of judgement : iohn . . you would be then complaining of your selves : if you had the spirit : if you follow christ , you must cleanse your selves from all filthinesse of flesh and spirit , perfecting holinesse in the feare of god , cor. . . let that minde then be in you that was in christ , phil. . . follow him to the very utmost . fourthly , if all that looke for any intrest in christ must follow him , then learne frō hence not to go before him : we must follow christ , go not then before him in any thing : in your opinions yeeld to his will , let no desire runne out , but know first whether it bee christs will or no ; you must resigne your selves to him in every thing , in all conditions you must follow him , doe not therefore chuse your conditions : hee saith to one , sit here ; to another , sit there ; in high or low places ; he is the great symposiarch , hee placeth you were hee pleaseth : and you must rest contented : so for your workes and calling , he gives you your worke to doe ; christ is the master , and good reason is there that hee should appoint the worke : so for suffering , if he who is the generall commands it , yee must doe it . so for physicke and corrections we would rather have other than that hee appoints us ; yet we must resigne all to him : we are subject to preconceptions . iames complaines of this , ( iam. . . ) goe to now yee that say , to morrow wee will goe to such a citty and continue there a yeare , and buy and sell and get gaine ; whereas you ought to say , if the lord will : you goe before and doe not depend on christ by resigning your selves to his providence . remember then that you are but creatures , and must follow christ in every thing as servants to him ; a servant doth not say , i will goe to such and such a place to morrow , because hee saith , that hee knoweth not his masters will : so a child that is under tutors , cannot goe whither hee will : say not then to morrow wee will doe thus and thus , boast not of it , preconceive not of such an estate ; if you doe , it is sinfull ; for then you are your owne guides , and follow your owne wayes and not christ. lastly , learne from hence to doe what you doe from an inward principle : we must not be drawne after christ as beasts , but wee must goe on our owne legs . many do follow christ , but other respects doe carry them : some mens company carries them ; and these are but carried in the streame . some are set on with other respects , some other wheeles set them on worke , as the spring doth the clocke : such as these doe not follow christ. now the meanes to follow christ are these . first , seeke to christ ; none can come to mee , except the father draw him , iohn . . secondly , love him ; if you did but love him , you will like the spouse in the canticles , follow him in all places , cant. . thirdly , feele the burthen of sinne , sathans yoake , and then you will come unto christ , whose yoake will then be easie ; math. . vlt. fourthly , beleeve in him : hee that comes to god must beleeve that he is , and that he is a rewarder of all such as seeke him ▪ heb. . . there are promises that you shall have a hundred for one even in this life : if you follow christ ; beeleeve them therefore ▪ and then you will follow him . fiftly , have patience , possesse your soules with it , without this you continue not , as the fourth ground did which brought forth fruit through patience . and thus much for this text. finis . three sermons vpon the sacrament of the lords svpper . iohn . . and this is the assurance which wee have in him , that if wee aske any thing according to his will , he heareth us . the scope of the holy apostle in this chapter , is to set forth some of those principall priviledges we have by iesus christ. one maine and principall ( which is the greatest of all the rest ) is , that through him we have eternall life ; and therefore ( saith hee ) know this , that when you have the sonne once , you have life in the . verse , he that hath the son hath life , and he that hath not the sonne , hath not life . therefore ( saith he ) have i written this epistle to you for this purpose , that you might consider well what gaine you have by christ iesus . these things have i written , ( saith he ) in the verses before this that i have now read unto you , to you that beleeve in the name of the son of god , that you may know that you have eternall life . after this he names another great priviledge , that wee have by christ ; mentioned in this verse , that i have now read unto you . this ( saith he ) is the assurance we have in him , that whatsoever wee aske according to his will , hee heareth us . this is the second great priviledge we have by christ , we shall be heard in all our requests : it is no more but aske and have 〈◊〉 up what petition you will , if you bee 〈…〉 once , you have this assurance , that he 〈…〉 you : but he delivers it with this 〈…〉 must first bee in him : we have 〈…〉 him ( saith he ) that if wee aske any 〈…〉 to his will , he heareth us . so that 〈…〉 are two plaine poynts lying 〈…〉 us . that except a man be in christ , he 〈…〉 hee ought not to apply to himselfe any 〈…〉 spirituall priviledges , that we have by him : if we be in christ , this and all other are ours ; if you be in christ , ( saith he ) then you have this assurance , for we have that assurance in him . the second point that the verse affords us , is , that whosoever is in christ , whatsoever he askes he shall have it . now my full intention was , onely to have handled that which is mainely aimed at in the verse ( for the other you see is but touched by the way ) which is this great priviledge that belongs to all christians , that whatsoever they aske in prayer according to the will of god , they shall be heard in it : but because i understand you had a sacrament appointed for this day , i have altered a little that course ; the hearing of that hath somewhat diverted me , & caused me at this time to pitch upon the other point which i named to you ; that except a man he in christ , he ought not to apply any priviledge to himselfe ; if hee be , i say , all belongs to him . when you come to receive the sacrament it 〈…〉 great priviledge to meddle with those 〈…〉 , to have those simboles given to 〈…〉 love and favour of god in christ ; but 〈…〉 must remember this that except you be 〈…〉 , you have nothing to doe with him , and 〈…〉 it is a fit & necessary point for this 〈◊〉 for when the apostle would give directi●●● to the corinth . what they should do , to prepare themselves to the sacrament , that they may be worthy receivers ; he gives it in this short precept : let every man ( saith he ) examine himselfe , & so let him eate this bread and drinke this cup. now what is a man to examine himselfe of ? surely every one that comes to the lords table , is to examine himselfe concerning these two things . whether he be in christ , and so whether he hath any right at all to come neere to him in that holy ordinance . though he be in christ , yet hee must examine himselfe , whether he be particularly prepared , quickned , and fitted ; whether his heart be put into such a trance of grace , or fashioned so as it ought to be , when he comes to the immediate performance of such a duty as that is . now because i handle this point , but onely for this particular occasion , i will not enter into such a manner of handling of it , as i was wont to do at other times , but onely take up so much of it as may serve for the present occasion ; therfore because i say this to you : that except a man bee in christ , he ought not to take any priviledge to himselfe : we will , first exhort every man to consider whether hee be in christ : for this is the present question which any 〈◊〉 heart would aske , when he heares this 〈◊〉 ; why , if all the priviledges be 〈◊〉 upon my being in christ , my maine 〈…〉 to examine whether i be in christ or no. 〈…〉 because a man may bee in christ and yet 〈…〉 by some interveniall sinne , by 〈…〉 disposition of minde and heart , that may 〈◊〉 on him , from the actuall injoying of the present fruit and benefit of that priviledge which belongs to him : therefore we will first give you rules to examine your selves whether you be in christ or no. it is very useful to all that now are to receive , or at any other time ; its usefull you know too , not onely upon such an occasion as this , but upon all occasions ; and therfore a point , that men magnifie so much , i say , there was a time when they were exceeding good : but sinne hath blowed upon them , it hath blasted the beauty and vigour of them , so that now when the lord looks upon them , this is the sentence that is pronounced of them , you know , in eccl. . . they are all vanity and vexation of spirit . consider if thou be able to looke on al these things ( even the best things the world hath ) as things being but meere vanity ; things wherein the lord sowed not mens happinesse , and therefore thou canst not think to reape it there . if you marke but the expression the wise man useth in 〈◊〉 saith he ; all things under the sun are but 〈…〉 there is a reason conteined in those 〈…〉 are but vanity ; for waters you 〈…〉 not higher than the 〈…〉 carry not any thing higher than 〈…〉 ; so all the creatures that bee 〈…〉 be but under the sunne , 〈…〉 ascend to that happinesse 〈…〉 the sun , nor carry you to that 〈…〉 is above , for happinesse is 〈…〉 , laide up in heaven . therefore 〈…〉 , all things under the sunne if they bee considered to make a man happy , they are but vanity : now consider whether thy judgement be so of them or no , whether it bee conformable to the holy ghost , whether thou hast this conceit of all other things , but the quite contrary conceit of iesus christ ; whether thou canst thinke of him , as of one that is most excellent and thy chiefest treasure , as one that is farre beyond all these , as one upon whom thy heart is pitched , as one in whom thy happinesse is conteined . againe , a mans treasure is that which hee will bee at any cost to get , hee will bee at any paines to attaine it . it is that , on which his 〈◊〉 is bestowed , and affections are occupied 〈◊〉 . is it so with thee when thou 〈…〉 to christ iesus ? art thou willing to 〈…〉 more cost and paines to get him , than any 〈…〉 besides ? is thy heart and affections 〈…〉 upon him ? for where a mans treasu●● 〈◊〉 there his heart is . i doe not aske whether 〈◊〉 bestowest more time upon the matters of grace , than the duties of thy calling ; but , whether thou dost them with more intention , whether thou bestowest thy time and paines upon them , as upon that which thou reckonest thy treasure , farre exceeding all other ? fiftly , consider whether thou art willing to part with any thing rather than with christ iesus . for whatsoever is a mans treasure , you know a man wil part with any thing rather than it . is it so with thee ? hadst thou rather part with any thing than with christ ? than to part with a good conscience ; with the graces of the spirit , or with any thing that tends to holinesse to build thee up further in the worke of gods grace ? i say , consider whether thy heart bee willing to part with any thing rather than with christ ; for thou shalt finde this , that sathan and the world will cheapen christ , and when they come to bidding , they will bid well . consider whether thy heart can give a peremptory answer to the world , and say thus ; i will not sell 〈…〉 i will not sell a good conscience for any 〈…〉 when sathan and the world bid 〈…〉 tell thee as hee did christ , that he 〈…〉 all the riches , and all the glory in the 〈…〉 wilt part with christ ; consider 〈…〉 be ready to deny whatsoever 〈…〉 , ( as he will be sure to offer that 〈…〉 most sutable to thy disposition ) 〈…〉 heart hath taken this resolution to 〈…〉 christ is my chiefest treasure , i will 〈◊〉 with all therefore , i will part with liberty , with life , with goods , with credit , with pleasures with profits , with whatsoever is neere and deare unto me , rather than i will part with the lord iesus . if this be thy hearts resolution and minde , then christ is thy chiefe treasure ; that 's the second thing . thirdly , consider what is thy cheife joy and delight , what is thy life ; ( i put them together , for that which is a mans chiefe joy indeed , is his life . ) for wee know life is nothing else but that joy which the heart hath , wherby it is nourished and fed as it were ; for life is not to have body and soule joyned together , to be a living man , in that sense we usually take life ; for if that were life , then those in hell should not bee said to dye the death ; for you know in hell there is a conjunction of soule and body , and yet men are not said to live there ; for it is death which is the punishment of sinne : and indeed you shall finde that there is something a mans heart cleaves unto , wherein hee rejoyceth , which is the same with his life . therefore looke as the soule enlivens the body , so the conjunction of the present things which hee reckons his joy , that is , his life , enliven his soule , he cannot live without them . now if christ be thy chiefe joy , thou wilt finde this , that thou canst not live without him , as men are wont to say of their delights ; such a man cannot live without such a thing ; so it is true of every man that hath taken christ , he is not able to live without him . this life is no life , and therefore if there be but a separation betweene thee and christ , if a mans conscience bee as it were clouded for a time , hee findes no rest , he doth as the spouse in the canticles ; she seekes from one place to another , and gives her selfe no rest , till she finde him ; and why ? because it was he whom her soule loved . so you shall finde , beloved , whatsoever it is that your soules love , whatsoever you make your chiefe joy , you will take no rest , but as farre as you love and enjoy it . therefore for the finding of this , whether christ be thy life and thy chiefe joy , consider what it is that thy thoughts feede upon ; every wicked man , every man that is out of christ , there is something that his thoughts feed upon , some things there are , in contemplation of which the soule solaceth it selfe ; some pleasures that are past , present , or to come ; the very thinking of these are the greatest joy of his heart , he roules them under his tongue ; even as a servant that hath got some dainty bit out of his masters presence , and ●ates it in a corner , so the soule of a man hath out of christ some secret , some stolen , some unlawfull delights , that it feeds upon and delights in : consider therefore well with thy selfe , what breakfast thy morning thoughts have ( that i may so say ) what breakefast they have every morning , what is that pabulum , that food of thy soule , wherewith thy thoughts and affections are nourished and refreshed from day to day ; whether it be some carnall pleasure , some reflecting on thy state , upon thy wealth , upon thy friends , or whether it be on christ. see ( as david exercised it ) whether be they thy songs in the night time ? all carnall men have something past whereby they comfort themselves , something present where by they cheare up their hearts , something to come , something in hope . so every man that is in christ , he hath the comforts of the spirit , the meditation of the priviledges that he hath in christ , the hope of gods favour ; these are his appointed food , these are the things that his soule feedes on in secret ; yea the very workes that he doth , that seemes to be the hardest part of a christians life , the very workes that hee doth in serving the lord from day to day , even that is his meate and his drinke ; that is , it is as sweet and acceptable to his soule , as meate and drinke is to the hunger and thirst of his body . now consider with thy selfe whether it be so with thee ; whether that which is thy continuall feast , without which thou canst not live , bee christ ; or the assurance thou hast , that he is thine and thou art his ; whether it bee the priviledges thou hast in him ; and the things that belong to the kingdome of god ; see whether these be thy life , the things without which thou couldst not live ; or whether it bee some thing else , some stollen delights , some unlawful pleasures , some thing else that thy soule and affections are set upon . this is the next thing by which thou maiest try thy selfe whether thou belong to christ or no , to consider whether he bee thy chiefe joy , whether thy soule bee most filled and satisfyed with him . and this is the third thing . the fourth is ; to know whether he be thy chiefe refuge ; if thou bee one that hath tooke him and received him , i say , he is thy chiefe refuge . for every man hath some refuge , some castle or other to which his soule retires in all difficult and doubtfull cases , by reason of that indigency , that insufficiency to which the nature of man is subject ▪ there is something that hee must have to leane unto , ( marke it ) for mankind is like that generation which the wiseman speakes of : you know it is sayd of the connyes , they are a generation not strong ▪ and what then , and therefore they have their burrowes to hide themselves in . i say such is the generation of mankinde , he is a weake creature , a generation not strong , therefore there is something that he must leane to , something out of himselfe , some sufficiency besides himselfe , some strong hold , some refuge every man hath ; i say every man hath some refuge or other , whither he thinkes his soule may goe , and there hee may have succour in cases daungerous and in troubles . now consider what is thy refuge , whither thy heart runnes in all such cases , to what wing , to what strong hold : in daungerous cases , you see every creature hath some refuge or other : the child runnes to his mother . the chickens runne to the henne . the fox to his earth , the connyes to their burrowes ; so every creature to their severall corners and receptacles proper to them : i say so it is with every man , so hath every one of you to whom i speake , there is somewhat that is a secret refuge to which your hearts fly . now consider whether that be christ or somewhat else . a covetous man ( or rather a man of this world ) he hath wealth for his strong hold , in which his heart comforts it selfe ; well , saith he , what change of time so ever come , yet i have an estate to hold me up ; and when he is ill spoken of abroad , yet hee applaudes himselfe with that hee hath at home ; the courtiers , they have the princes favour , that is their refuge wherein they comfort themselves ; those that are given to company they have good fellowes , such as they , that are their compa●ions ▪ and so long as they speake well of them , they ●are not who speake ill of them ; some have a refuge of this kind , some of another , every man hath his refuge . if you will looke into the scriptures , you shall see davids refuge , in any distresse , upon any occasion ; at ziglag he comforteth himselfe in the lord , his hart did fly to him , as the chickens fly to the henne , there he comforted himselfe , there he shrowded himselfe , there he encouraged himselfe in the lord. when he fled from his son absolon , was not the lord his refuge ? yet ( saith he ) hee is my buckler and my strong hold , psalme . , which was made upon that occasion . what was iacobs refuge when he fled from his brother esau ? did not he goe to the lord , and seeke to him by prayer ? lord thou hast said thou wilt doe me good , now i fly unto thee , i besech thee performe thy promise , thou art my refuge . consider others now , what was their refuge . iudas ▪ when he had betrayed his master christ , and his conscience was upon him for it ; he goes to the high priests and brings the silver to them , why , saith he , you set me a worke , you are the authors of it , and i hope to find some comfort from you ; you see he found little cōfort in his minde , yet that was his refuge . the kings of israel and iuda when they were distressed , they fled to egypt and to ashur , to this or that helpe , which ( the lord said ) were broken reeds to them , but yet that was their refuge . this is the maner of every man being out of christ , of every unregenerate man , that is in his naturall estate , some refuge he hath ; friends , or wealth , or credit , or the favour of the prince , something or other it is ▪ and if hee be destitute and have no refuge ( as sometimes it so fals out ) then his heart is shaken as the leaves of the forrest , their hearts were shaken even for feare of the king of aram , as the leaves are shaken in the forrest ; and why ? because they knew not how to defend themselves : they had no refuge to fly to . so you see it was with belshazars heart ; so achitophel ; and so saul ; when he sees that hee must die the next day , and that there was no refuge for him : then i say their hearts sanke and dyed within them . and now consider how it is with thee , what is the refuge to which thy heart flyeth , and which thy heart makes most account of ( for every man thinkes with himselfe , change of time may come , & what shal be my comfort what shal be my strong hold at that time . ) dost thou fly to iesus christ ? is he thy succour when thy heart is dejected at any time & faints within thee ? from which fountaine dost thou fetch thy comfort ? dost thou fly to christ , to comfort thy selfe in him , when thou art in a doubtfull case , that concernes thee as much as thy life ? whither dost thou goe for counsell and direction ? is it to christ , to beseech him to guide thee , to direct thee , when thou art pressed hard ? whither doth thy heart goe for succour and for helpe to keepe thy selfe safe ? is it to christ , or to some what else ? my beloved , i assure you this , that a carnall man that is not in christ , in these times of distresse knowes not whither to goe ; hee dares not goe to christ , for he feares that it shall be asked him , upon what acquaintance ? for he hath been a stranger to the lord , he was never acquainted with him : but a carnall man that is out of christ , hee goes to his muses , he goes to his farmes , hee goes to his bushes , as the hunted hare was wont to doe , to goe to the places that shee used when shee lived quiet , thither shee flyes when shee knowes not how to escape : so in that fashōi it is with men , looke what things they were wont , to which their hearts had recourse in time of prosperity , and what their haunts have beene ; to those bushes they fly : but alas ! they are but bushes , such as will not defend them . but now the christian on the other side , the muse , the farme as it were ( it is but to expresse it to you ) that his soule is acquainted with , the strong hold that hee was wont to fly unto , upon every severall evill , upon every ordinary doubt , upon every dejection , discouragement and fainting of heart ; hee was wont to fly to christ , and there he was wont to finde comfort , and thither hee goes in time of greatest difficulty in the day of death , and there hee finds comfort . consider if hee bee thy chiefe refuge , for if thy heart hath taken him as he is thy chiefe excellency , thy chiefe joy , thy chiefe treasure ; so he wil be thy chiefest refuge , yea when all things else are taken away , yet that cover remaines safe : suppose thou be in prison , suppose thy credit bee taken away , ( i meane ) thy worldly credit ( for the other credit cannot be taken away from any man that hath christ : ) suppose thy life be taken away , suppose thou bee stript of all that thou hast ; yet thou hast christ for thy chiefe refuge , and thou thinkest so , and thy heart is satisfyed with it . as paul saith , when hee was a prisoner , when he was naked , when hee was destitute , when he was stript of all , yet ( saith he ) i know whom i have trusted ; as if he should say , yet i have him safe , yet my cover is over my head , yet i am safe in my castle , i have chosen him , i have him in death , yea then christ he is advantage , he is a cover , a castle , and a refuge . last of all : consider whom thou settest up for thy chiefest commander , who it is to whom thou givest the chiefe command in thine heart . you will say how shall i know that ? why ( my beloved ) he whom a man feareth most , and loveth most , that is he whose friendship above all others hee would least loose , and whose dislike and separation he doth most feare ▪ certainely he will bee most obedient to him , he will be most observant of him . art thou so to christ ? take all the things in the world , if thou set up him , as him whom thou most fearest and lovest , thou wilt most obey him : so againe , he whom thou thinkest can doe thee the greatest good , and the greatest hurt , him thou wilt most obey ; if thou thinkest in good earnest that christ is able to do it , certainely then thou wilt most obey him . as for example , if thou looke to any man in the world , a man that is out of christ , he thinkes that the favour or the wealth of the king , can doe him more good and more hurt , than the favour , or the losse of the favour of christ ; he thinkes that wealth , or credit , or something else , ( many thinges there are that hee thinkes ) can doe him more good and more hurt ; therefore hee more respects their command , than the command of christ ; but a man that sets up him for his chiefe commander , hee regards nothing else when it comes to crosse it , when it comes to thwart any command of christ , because hee saith thus to himselfe in his heart in secret : it is the lord that can doe the greatest good , and the greatest hurt , therefore i care for no more . so naboth hee cared not for ahabs wrath . so mordecay cared not for hamans displeasure : so did the apostles , they cared not for the high priests , nor what they could doe , act. . so did the children ( as you call them ) they cared not for the fiery furnace of nabucadnezar , nor for all that hee was able to doe ; and why ? because they thought that christ , that god was able to doe them more hurt , and more good . now take any commander in the world , when you regard not the punishment , nor the reward that he is able to inflict or to give you , his authority is gone ; now when you set up christ , and thinke so of christ , you are ready to obey him , and obey him rather than any other . therefore consider with thy selfe this , and consider seriously : aske thy heart the question , what is that thou settest up to bee thy chiefest commander ? for there are three great cōmanders in the world , that divide all mankind betweene them almost : and that is wealth , and estate ; worldly credit and honour , to live in esteeme ; pleasures , and delight . now thinke with thy selfe when any of these three great commanders come with any command , contrary to that which christ commands , thinke with thy selfe what thou wilt doe in such a case , what wast thou wont to doe , looke to past experience ; looke backe to thy former wayes , see what thou wast wont to doe ; thinke with thy selfe when such a command comes , what thy heart reasons upon ; if concupiscence , if a strong lust , if a strong impetuous desire come , and bid thee to doe something , which is contrary to that which christ would have thee to do , what art thou ready to doe in such a case ? if thy profit , the mainetenance of thy estate , thy liberty , thy wealth , thy convenience in this world come and command thee to doe one thing , and thy conscience ( which is christs vicegerent ) come in his stead , and command thee another thing , what art thou ready to doe in that case ? so when thy credit , thy honour , and reputation , thy vaine glory shall come and bid thee do one thing , and christ shall bid thee doe another , what is thy resolution , what art thou wont to doe ? by this thou shalt know whether thou settest up christ , as the chiefe commander in thy heart or no , whether thou givest him thy chiefe throne , whether thou exaltest him for god in thy heart ; you know when you exalt him for god , every thing then yeelds , if in truth he be set up for god in thy heart : therefore consider what it is that thy heart sets highest , whether thou exaltest him most , whether ( when any of these threatning , crying commands come ) thou canst give them an absolute denyall , and say with thy selfe , i will not obey you ; and if they threaten imprisonment , or disgrace , and losse of life , and if i doe not obey such a lust , i shall be wrung and pincht for it , i shall lose such delights : well , i am resolved to beare all this . on the other side , when they shall come with faire proffers , you shall have this honour , and this advancement , and this convenience : if thy heart can say now , i will have none of you , for i see it is a command contrary to his that is above , whom i have set up for my chiefe commander , whom i resolve to obey , whom i take to be greater than all the friendship in the world , than all the profits , pleasures , and credits in the world ; i say thus examine thy selfe what thy heart is toward christ , what it is to his command ; and ( let mee touch that by the way ) thou must also shew thy obedience to christ , in thy obedience to others . my beloved there are indifferent things , that are in themselves not of moment one way or other , whether we doe them or not doe them ; and though the omission of them in themselves be nothing , yet when it shall bee of contempt , and neglect of those that are set in superiour place over you , in such a case you ought not to doe it : this is a rule , and a true rule in divinity , that indifferent things may be omitted except in two cases , in case of scandall , and in case of neglect , and contempt of authority : therefore when there is neglect , when men shew contempt , for that cause it is to be done , though for the other it is not to be done . this i touch but by the way , that you may consider it in your particular occasion . now my beloved , you see these five things , by which you may know if you have tooke christ , or no : yee know when a man comes to examine himselfe whether he be a fit man , a man that hath any right to come to the lords table , hee must consider whether hee bee in christ , otherwise hee hath nothing to doe either with this priviledge , or with any other . now to bee in christ , there must ( as i said ) goe a double act , there must be one on thy owne side , there must be one act on thy part to take him ; and there must be an act on his part , there goes out a strength and a vertue from him by which hee takes thee and comprehends thee . the time is past , & i cannot proceed further ; onely remember this that hath beene said to you , and examine your selves by it , whether you bee in the truth , whether you make christ your chiefe excellency , your chiefe treasure , your chiefe ioy , your chiefe refuge , your chiefe commander ; if thou finde that thou hast done this , if thou finde thy heart wrought to such an act as this , to take christ in such a manner , then thou hast christ , thou art in him , then thou hast a right in him , and maist come with comfort : but if thou have it not , then i must charge every one of you in the name of christ iesus ( in whose authority we come ) that you meddle not with such holy mysteries . my beloved you know what i have often told you , there is a necessity laid on men to come to the sacrament : you know hee that neglected the passeover was to be cut off from the people . it was a very great sinne : so it is to omit the sacrament : you have diverse sacraments every tearme , and if your businesse hinder you from one , you may come to another ; yea there is a necessity lyes upon you to come , but yet we must give you a double charge , one that you omit it not ; and another that you come not hither unlesse you be in christ ; what hast thou to doe that art a profane person , thou hast nothing to doe with christ , thou that art yet a stranger to him , that thou shouldest thrust in to the lords table ? thou ought'st not to doe it , if thou dost , thou eatest and drinkest thine owne damnation , in stead of thy salvation . the second sermon . and so now wee come to the vse , and that is , that there is an act of christ to make an union betwixt us , that we may be his , and he ours : there is an act of his , that is , there is a certaine power or vertue comes from him , even as there doth from the load-stone to the iron , that drawes thee to him ; there goes out a vertue and power from him as to the woman that touched the hemme of his garment , that healed her bloody issue ; such a power goes out from christ to every man , that is in him . and as you must examine it by your owne act , so in the second place you are to examine it by this ; consider whether there hath gone out any such power from christ to take and comprehend thee : for you must know this , that when once we are in christ , then there goes forth an effectuall almighty power from him , which doth not make a little light alteration on the superficies of the heart , but it alters the very frame of it , it turnes the very rudder of the heart , so that a mans course is to a quite contrary point of the compasse ; it is such an alteration as doth breed in us , not some good conception onely of purposes and desires which many have , which when they come to the birth , there is no strength to bring them forth : but hee gives to us a power and strength to performe them : that is , hee doth not put upon us a washy colour of profession , but hee dyeth us in graine with grace and holinesse . and therefore consider whet●●● thou hast found any experience of such a power going out from christ to thy heart ; this my beloved , differs from common graces , from the common forme of godlinesse which is in the world , as much as the life differs from the picture , or the substance from the shadow ; as a through performance differs from a proffer , or an offer : or as that which hath sinewes and vigour , differs from that which is weake and powerles . therfore this power of christ which hee puts forth and diffuseth into the heart of every man that is in him , is called the kingdome . and the kingdome of christ is not in word , but in power : that is , when once he rules but as a king , hee exerciseth a kingdome there , and hee saith not onely to us ; i will have such a thing done , they are not weake and powerlesse commands that he gives to the heart of a man that he dwels it ; but saith he , the kingdome of god is not in word but in power ; that is , there goes an efficacy with those commands , there goes a great strength with them , that brings every thought , and every rebellious affection into subjection to it ; and therefore consider i say , if thou wouldest have these vertues , whether thou be in christ , whether any such power hath gone out from christ to thy heart . but you will say , what is this power and vertue , and in what manner is it infused into the heart of man , for this seemes to be a narration of a thing a farre off ? my beloved , we will explaine it as well as we can to you ; even as you see an artificer working with his instrument , there goes a certaine vertue out from that art which is in his minde , and guides the instrument to make this or that , the which without it could not be done , when hee makes any artificiall thing , as a knife , or a sword ; or when the potter fashions the potte , his hand is set on worke , and there is a certaine invisible passage , a certaine secret influence of the art that goes along with his hand , that brings forth such an artificiall thing ; or even as you see the members move ; a man moving his arme , or his hand , or any part of his body , there goes a certaine vertue from his will , a certaine secret power , efficacy , and command that stirres them this way or that way ; the thing wee see not , yet we see it in the effect ; or as you see it in the creature , you see the creatures that god hath made , they have all the several instincts , by which they are instigated to doe this or that ; you see the birds are instigated to make their nests in such a fashion , at such a season ; so every creature according to his severall kinde . there goes out from god who is the authour of nature to these workes of nature , a certaine vertue that puts them on , and instigates them to this or that : and as you see an arrow that is shot by the archer : there goes a vertue together with it , that directs it just to such ● marke , so farre , and no further . so after this manner there comes a power from christ to his members ; as soone as a man is in him , there comes such a secret divine , unexpressable efficacy that workes vpon the heart of him in whom he dwels . and therefore the conjunction betweene him and us , is compared to that which is betweene the soule and the body , that acts and stirres us to and fro , according to its will and pleasure : such an efficacy shalt thou finde , if thou belong unto him , and therefore consider if there bee such a thing in thee or no. but you will say , to what purpose is this efficacy , and what doth it in my heart when it comes there ? why , i will tell thee what it doth ; it is expressed in plaine termes cor. . . whosoever is in christ is made a new creature ; that is the worke it effects ; it is such a power and efficacy as makes thee a new creature ; that is , it breakes in peeces the old building , it quite takes away the first print ▪ as when a man comes to make a new stampe , the first must bee removed . so that this efficacy that goes out from christ , it hath a double vertue in thy soule , to weare out the old stampe , to breed a death of the old nature , of the old man , to ruine and breake downe the old building , and to set up a new one ; and that the scripture calls a new creature : and therefore consider with thy selfe , whether thou find such a vertue as hath put thy heart into such a new frame , as hath moulded it all together , and hath put it into another fashion than it was , consider whether all in thee be new . you will say , this is strange , must all be new ? my beloved , you know the words they are cleare ; old things are passed away , all things are become new . ( in the same place which i quoted before ) that as the command was in the offering of the passeover , not a jot of old leaven , but we must part with it ; now this is the nature of leaven , it is alwayes purging out , and it will be purging out while we are here , only the efficacy and strength thereof remaines not . then thinke with thy selfe , is all new in me ? looke what natural disposition i have had : looke what natural lusts and desires i have had , see what acts i was wont to doe , what old haunts and customes i have had , looke what old company i kept , what old courses i tooke , what my tract hath beene , is all this altered and every thing become new ? ( for , saith he , it must be a new creature , a new nature : ) that is , it is not enough for a man to have a new course for a fit , to have new purposes and a new change that comes like flashes , i say , that is not enough ; you may have many new thinges in you , that may be in old hearts , like peeces of new cloath in old garments , that will do thee no good at al ; the lord regards not that : like new wine in old vessells , so it is where there are some new things , that are good things in themselves ; in a carnall and old heart , they are not fit for the heart , and therefore they never stay long there : so saith the text , put a new peece into an old garment , and it makes the rent greater . therefore all must be new ; i say there must be a new nature , that these new things may bee there : even as the severall creatures are in their severall elements , as the elements are in their owne place , as the plants are in their proper soyle , as the branches are upon their own roote . for then they florish , then they hold out , then they continue ; therefore see whether this vigor , this efficacy , this vertue hath gone out from christ into thy heart ; whether it hath not only renewed al in thee , but also hath given thee a new nature ; that is , whether it hath wrought such a change in thee , that all the wayes of godlines and new obedience , become in a measure naturall to thee , so that thou canst doe them cheerefully , even as wee heare , and see , and do naturall actions , and that thou dost them without wearinesse : for you know , things that are naturall wee are not weary of them ; and so thou wilt doe them constantly , for what is naturall , stayes and abides by us , that it out-growes and out-wearies what ever is in us beside ; now hath there a vertue gone out from christ , that hath wrought all this in you , that hath made all new , hath not onely done so , but hath made it naturall to thee ? but you will say , must it needs be so , cannot christ take and comprehend me , but there must be this wonderfull change wrought , who can be saved then ? i have then but little hope , when i am upon my death-bed , and then shall looke upon my old nature , and finde no such worke as this wrought upon me . beloved , i beseech you consider this , that there is a necessity of it : it is so , and it must be so , and except you have it , you cannot be saved ; you see the words in the scriptures are most cleare , whosoever is in christ is a new creature : doe but consider whether it be so or no ; there must bee a new-heaven , and a new earth ; you see that was the great promise that was to bee fulfilled in our times of the gospell . is there not a new priesthood ; is there not a new covenant , and hath not the lord said , there must be a new heaven and a new earth ? that is , new graces from heaven , and a new company of men wrought on , and changed by those graces ? shall those that are borne of old adam , receive a power from him , to make them like to him , to carry his image , to be corrupt , carnall , and sinfull as he is : and do you not thinke that the new adam , the second adam , shall have as much efficacy in him to make those new creatures , that are in him , that come to him ? certainely there is as much power , life , and vigor in the new adam , to change every man that is in him , that comes to him , to make them new creatures , as in the old adam , to make them like to him : besides , hath not christ said plainely , i came not into the world to save soules only , that is not my busines alone ( though that was a great part of the businesse and errand for which hee came into the world : ) but ( saith he ) i came to purifie a people to my selfe , zealous of good workes : in the tit. now if that were the end of christs comming , dost thou thinke that hee will loose his end ? wherefore its impossible , that any man should bee saved , or have part in christ , that hee should bee in christ and christ in him , except his heart bee purified so , as to be zealous of good workes . if christ dwell in thy heart , thou mayest easily know it ; for dost thou thinke , that christ will dwell in a foule and uncleane place ? hath hee not pure eyes ? and therefore it is certaine wheresoever hee dwells , that place must bee a fit temple for him to dwell in ; wherefore of necessity hee must cleanse thy heart , hee must fashion it , and keepe it pure , cleane , and sweet , so as it may bee a fit temple for him and his spirit to dwell and delight in . besides , doth hee not looke to his glory in all those that belong to him ? he hath many eyes to looke upon them as it were , there are many spectators men and angells , to see what they are , and how they behave themselves : if he should have a company of men to belong unto him that are carnall , perverse , and worldly minded , that have crooked wayes like other men , would this be for his honour ? would it not be said , like men , like master ? would it not reflect upon him ? certainely it would ; and therefore the lord so orders it , that those whom he hath redeemed , shall be holy in all manner of conversation : saith he , you must be as i am , else it will bee for my dishonour , as i am holy , so every one of you must be holy , in all manner of conversation . therefore let no man deceive himselfe , to thinke hee can goe away and yet bee in christ , and bee saved through christ and the mercies of god in christ , when there goes out no such vertue and power from christ to change him , to worke on him , to alter him , to make him another creature . and therefore i beseech you in the examining of this , ( for its a matter of great moment ) to consider with your selves , if this be wrought in you or no ; whether you finde any experiment and effect of this mighty power , efficacy , and vertue : and let me bring you a little to particulars , hath there gone out a vertue from him to enable thee to beleeve ? there is a faith required in the deity , there is a faith required in the promises of god , and there is a faith required in the providence of god , to thinke that every particular thing is ordered by it ; there is also a faith in all the threatnings of god : now for the manner of propounding ; when the scripture comes to propound any thing , it propounds it thus , and no more : as you see in moyses , he writes nothing but , in the beginning god made heaven and earth , &c. and so the apostles write ; such a thing was done , iesus christ was borne of the virgin mary : thus and thus he did . now when the naked object is propounded , other writers wht they deliver or write is rationall ; they use reasons and arguments to convince men of those things which thy deliver ; but when the scripture sets downe any propositions of faith , it doth but barely propound them , for there is the majesty and authority of god in them , to confirme them . but now here you will demand , ( the proposition being but nakedly laid downe in the scriptures ) what will enable a man to beleeve it ? i answere : that certainely there is a mighty power that goes out from god and christ , that enables thee to beleeve with efficacy ; so that when the object is set before thee , there goes out a power from christ to worke faith in thy heart , whereby thou truly beleevest it , and so it appeares in thy life : we think we beleeve those things , but our lives do manifest the contrary ; namely , that there is not a powerfull faith wrought in us ; for all the errours of our lives ( though we observe them not ) arise from hence , that these principles are not throughly beleeved : if they were , it could not bee , that there should be such inconsequences in the lives of men . therefore consider if this faith bee wrought in thee , whether such a power hath gone out , to worke such a faith , that hath changed thy whole course , as it will doe , if it bee once wrought in thee , by the power of christ : so also consider , whether there hath a vertue gone out from him to worke love in thy heart to the lord ; for otherwise it is certaine that there is no man in the world that is able to love god , or to come neere him , for all love riseth from similitude , there must bee an agreement and similitude betweene those two that love . now every man by nature is as contrary to gods pure nature , as fire is to water , & without an almighty power to change his nature , and to worke a particular affection of love in him , he can never be able to love god : therefore it s the baptisme of the holy ghost ; which workes this , he will baptize you with the holy ghost and with fire , that is , with the holy ghost which is fire : i will multiply thy sorrowes and thy conceptions , that is , the sorrowes of thy conceptions . now love is as fire in the heart , and one fire must beget another ; and therefore you have it in the common proverbe , love is a thing that cannot be bought with mountaines of gold and silver ; yet if thou bee in christ , there goes out a vertue from him , that stampes upon thy heart this holy affection , that breedes in thee this holy fire of love , so that thy heart cleaves to him , thou lovest him with as true , with as genuine , as naturall , and as sensible love , as thou lovest any friend ; as thou lovest any creature in the world . consider if this be wrought in thee or no. and so for thy knowledge ; there is also a power in it , consider whether any such vertue hath gone out from christ to make the knowledge which thou hast , powerfull . you will say , what is that ? that is , to bring on these truthes which thy heart assents unto , to bring them with that evidence , and fulnesse of demonstration , that thou shalt yeeld unto them , and practise them according to thy knowledge . beloued , there is much knowledge among us , but who practiseth according to his knowledge ? we know god , but wee glorifie him not as god ; and the reason is , because there hath not gone a power with that knowledge , to make it lively and effectuall , to passe through all the faculties of the soule , and to overrule them ; for if there were such knowledge , it would alwayes draw affection and practise with it . so likewise consider , whether there hath gone a power from him to mortifie thy lusts , ( whosoever is in christ hath crucified the flesh with the affections and lusts ; ) not to lay them asleepe onely , but to mortifie and subdue them . see likewise whether there hath a power gone out from christ , to helpe thee to overcome the world , the lusts of thine eyes , the lusts of the flesh , and the pride of life ; for whosoever is in christ overcomes the world , and all that is in the world . the world hath many things to worke upon us , and to resist and oppose us : it hath persecutions , it hath disgraces , it hath slanders and reproches , which it casts upon holy men , & upon the holy wayes of god. and the men that are actours in this , are the divels factours , though they thinke not so , as the apostle iames expresses it ; their tongues are set on fire of hell , to devise slanders and false reports , and to fasten them upon holy men , especially upon the ministers of the gospell , and so upon all the wayes of god : i say they are the divels factours , though they thinke not so : and those that beleeve them are the divels receivers ; the one hath the divell in his tongue , the other in his eare . but the lord hath appointed this . this is one thing whereby the world fights against the wayes of god , to discourage men and to hinder them , that they might be stumbling blockes to them . so it was with christ ; hee was the falling of many in israel by reason of this ; so was paul , as a deceiver , and yet true , &c. consider if thou hast this efficacy put into thy heart , that thou art able to overcome this , that thou art able to overcome all the offences , and persecutions , all the slaunders and reproaches that are cast upon the wayes of god ; and notwithstanding that , to thinke well of them , and to walke in them , and practise thē . likewise , as it hath these things on the one hand so it hath pleasures , preferments , glory , riche● credit , and all things of that nature on the other art thou able to overcome all these ? so to shut up this point & prosecute it no further , thus you shall know whether you be in christ : for that is the point ; wee have assurance in him ; that if we aske any thing , we shall be heard , but first we must be in him ; now 〈◊〉 know whether we be in him ( as you have heard ) there must be an act of ours , and secondly an act of his , which is this power that goes out from him , to change , to take and comprehend us . so much for the first thing . now for the second ; if a man will apply or take to himselfe the priviledges wee have by christ , as this particular priviledge of being heard in our prayers , of comming to the sacrament , or any other ; know this , that it is not enough to be in christ only , but there must be a certaine qualification , a certaine immediate fashioning , and preparation of the heart , or else though thou have a right to the priviledges , though they belong to thee : yet thou art suspended from the use , benefit , and comfort of them . and this is considered in these five things . ( i will but name them very briefely . ) first , when a man comes to receive the sacrament , it 's not enough for him to be in christ , no nor when he is come to do some other duties , but moreover there must be this also ; those grace thou hast , this change , this new creature that is wrought in thee , which is but a heape of particular graces these must be acted and stirred up upon such an occasion : it is true , no man ought to come except he have the graces of gods spirit wrought in his heart , that they may lye there in the habits , that they may be in the heart as fire raked in the ashes . but if a man will come to receive the sacrament , and suffer these habits , these graces he hath to lie still there , he comes not as a worthy receiver ; ( there are indeed degrees of unworthinesse ) he comes not as a worthy receiver except hee stirres them up , except they be acted at that very time : as for example ; when we come to receive the sacrament , wee ought then to have an especiall humiliation and sorrow for our sinnes ; we ought then to have an especiall love to iesus christ ; we ought then to have a special rejoycing in him , and in all the priviledges wee have by him ; we ought then to have a speciall love to our brethren , the men with whom wee converse , and among whom wee live : now if a man come and receive , and do not stirre up and act these graces , he receivs unworthyly , and my ground for it , is this ; you see in the feast of reconciliation , the tenth day of the seventh moneth , the lord tels them there , you shall come , and you shall keepe it , & you shall not do worke , &c. but is this enough ? no , he that doth not actually afflict his soule ( saith he ) that day , he shall be cut off from his people , levit. . . this is , though they had a habitual disposition , and their hearts were prepared to sorrow for their sinnes , and to take them to heart and bewaile them , this is not enough , ( saith hee ) at this time you must afflict your soules , that is , there must be a stirring up of that sorrow . so likewise you finde this in the feasts , in more places than one , that when they come to keepe the feasts , at that time they shall eate and drinke , and refresh themselves , but in any case rejoyce , deut. , and deut. . i will not stand to repeate the places : that is , it 's not enough for you to have thankfull hearts , to have hearts prepared for these things in the habit , but you must then rejoyce , for it is the season of it , ( for every thing is good in it's season ) and the lord requires it at such a time . therefore thus thinke with thy selfe whensoever thou comest to receive the sacrament , this is the time that the graces i have , the habituall graces , must be new pointed as it were , they must bee new whetted , new scowred , that they may be bright and shining upon such an occasion , when the lord cals for it , you must then quicken and stir them up , that they may bee all acted in your hearts . and this is one thing , that it 's not enough for a man to bee in christ , to take the priviledges that belong to him , but there is a certaine qualification required that must be done at that time , when the covenant is renewed : and this is one , to have the graces thus acted . secondly , there must be a new reconciliation . for the saints , those that are within the covenant , those that are regenerate men , ( you must marke it well , for it 's a point of much use ) when they commit sinnes against god , the guilt of their sinnes is retained : though they are within the covenant , and are not cut off from christ , but are in him ; yet ( i say ) when they have sinned , the guilt of that sinne continues , and is continued till they be reconciled and renewed by faith and repentance ; as you see it was with david : nathan would not have said when hee came to him , thy sinnes are forgiven thee , if there had not beene a new thing , if there had not beene a thing done at that time ; and therefore it intimates so much , that before his sin was not forgiven : that is , the lord was angry with him . you must know therefore this , that when a regenerate man sinnes , there is only a particular guilt ; the universall guilt of sinnes returnes not , ( for that would cut him quite off , that would put him absolutely into the state of damnation , ) but it 's a particular guilt , for every particular sinne ; that is , even as a father is pleased well with his son , and knowes him to be his sonne , hee is affected to him as to his sonne , yet hee hath done such a particular action that hath offended him , and for that particular offence , hee withdrawes himselfe from him , hee carries not himselfe to him as he was wont to do , being offended with him for such a fault ; now till the sonne hath reconciled and humbled himselfe for that particular action , though the father hath an hundred gifts to bestow on him , yet hee shall have none of them , till hee hath reconciled himselfe ; so thinke with thy selfe ( if any sinne lye in the way ) when thou commest to partake of this priviledge to receive the sacrament , or when thou commest to call on god for any particular mercy , or to have any request granted ; thinke then with thy selfe , such a sinne i committed , i must humble my selfe for it , i must labour to make reconciliation , labour to have this taken away , that my father may bee reconciled to mee ; then come and take the priviledge , for now it belongs unto me ; therefore there is a necessity of renewing our repentance and reconciliation most exactly , and to take a very particular examination of our wayes when we come to receive the sacrament , or when wee draw neere to god upon such speciall occasions , least our father , ( though he be a father to us ) have some particular quarrell against us ; for even he whom we call father , pet. . , iudgeth every man , ( even his owne sonnes ) without respect of persons , that is , he did not beare any ill in them : thus you see did he with moyses , with david , and others , and the like he doth with all the saints . this is the second qualification that is required before you can have any part in any of the priviledges , before you can attaine unto this assurance , to aske and have ; therefore it is not without use , and that not in the sacrament onely , but also in that which we have to deliver . thirdly , suppose there be no particular sinne , suppose the grace you have , be acted , when you come to receive the sacrament ; yet there is a third thing required , a third qualification that must be found in the heart of him that will be a worthy receiver , and that is , to observe well what distance is growne betweene the lord and him ever since the time , that he hath in a more particular manner beene reconciled to him . this is another thing than what wee named before , to consider what rust hath growne upon his soule , what soyle his heart hath contracted , by conversing in the world , and by medling with worldly and earthly things ; for the soule gathers soyle with medling with them , even as the hands doe ; now thou must thinke with thy selfe , when thou commest to the lord ; and drawest neere to him in this , or any other duty , thou must recover that distance againe , and bring thy heart neerer to the lord , thou must draw neerer to him , thou must get thy heart to a more close , a more neere , & inward conjunction with him ; thou must labour to have that hardnesse that thou hast contracted ( as it will bee in a little continuance of time ) thou must labour i say , to have that tooke away and removed ; to have thy heart softened , to have the rust rubbed off ; thou must labour to have all these things done . for thou must know this , that though there be not a particular sinne committed , yet as we see , the outward man is subject to a wasting , though there be no wounds , though there be no sicknesse ; though a man be in perfect health , and all is well with him , and he observe all the rules of dyet , yet ( i say ) you see the outward man is subject to wasting , to fainting , to weakenesse , and decay ; and therefore there must be a renewing of dyet , and of strength , or else it cannot bee able to hold out : so it is with the inward man ; though there bee no particular sinne , though a man did keepe some good course in the wayes of godlinesse , without running out eminently or evidently , yet he is subject to a secret decay , so that sometimes hee must have some speciall meate , some speciall feast , which the lord hath appointed for that purpose , ( for he doth nothing in vaine : ) and if this sacrament could be spared , that a man might keepe the strength of the inward man without it , the lord would not have put you to this trouble ; but he seeth it necessary , and therefore he hath appointed it to be received , and that often , that you might feed upon the body and blood of christ , that you might eate his flesh and drinke his blood , and gather new strength from it ; that when there is a decay of grace in your hearts , you may goe to this fountaine , and fill the cisternes againe to recover strength . for when a man comes to the sacrament as hee ought , hee gathers a new strength , as a man doth from a feast ; his heart is cheered up as it is with flagons of wine , he is refreshed , his hunger and thirst is satisfied ; that is , the desires of his soule that long after christ , after righteousnesse , and assurance , are quickned and refreshed . and this is the third thing . fourthly , besides all this ; first the stirring up of the graces , and the acting of the habits ; secondly , making thy peace and reconciliation with god , and remooving of any particular offence , that is betwixt god and thee ; thirdly , this scouring off the rust , this remooving the distance betweene god and thee , the softning of that hardnesse which thy heart hath contracted ; this recovering the strength that thou hast wasted ; there is besides all these a fourth thing required , which is , that there be an intention , a particular increase of thy will , in taking christ , of thy desire to christ , and of every grace that knits thee and christ together ; for there are certaine cementing graces , certaine glewing graces , that joyne christ and thy soule together , as faith and love ; these are the two maine graces ; there are a great traine of graces that follow them , but these are the chiefe , and these i say must bee intended , for what is the end of the sacrament ? is it not to knit the knot stronger betweene christ and us , to make the union more full and perfect ? is it not to increase our willingnesse to take and receive christ ? for you know all the acts of the soule may be intended . put the case there be a resolved act in the heart and soule of any man , whereby he saith thus with himselfe : i am resolved to take christ , and to serve and love him for the time of my life , yet this resolution of his , though it bee perfect and sincere , may receive intention ; when a man is willing to doe any thing truly , there may bee degrees added to that will ; when there is light in a roome ( when thou bringest in more candles ) that light may be increased : so it may in this , so may your faith and love ; ( by faith i meane nothing but the resolution of the heart to take christ ; i meane not the beleeving part , but the taking part , the act of the will taking christ , or receiving him , which is nothing else but the choise of the will that resolves to take him . ) i do but touch this by the way , because it is a point i have handled already at large ; the thing i ayme at is this ; i say the glewing graces are these two ; faith and love , wherby you thus take christ for your lord and saviour ; faith is like the part of the compasse that goeth about and doth the worke ; and love is that cementing grace wherby we are more knit unto the lord ; they have both their office and their place ; you know love is an uniting affection , therefore this is the definition of it ▪ it is a desire of union with that it loves . now when thou comest to receive the sacrament , or to pray , or put up any special request , when thou comest to have to do with god , to make use of any priviledge thou hast in christ , thy chiefe busines is to intend this faith & love , at such a time to draw thee neerer , to make the union perfect . you will say , how is this increased and how is it intended ? i answer ; two wayes in the sacrament , one way is the very repetition , the very renewing the covenant , the very doing it over againe , the resolution of taking him , ( for there is a mutuall covenant , you know , betweene christ and us , ) it is confirmed to us in the sacrament , hee confirmes his , and wee confirme ours , as the friendship betweene ionathan & david was increased by the renewing of the covenant , or else why was it repeated ? the very repetition of the act intends the habit , the habit is increased by the repetition of the act , though it were no more ; so the renewing of the covenant exerciseth thy faith , it sets a work thy faith and thy love , when thou comest to receive the sacrament , the very intention is increased ▪ but this is not all . there is another thing in the sacrament that much increaseth it , and that is a thing i would have you chiefely to take notice of ; that is the very sacrament it selfe , the elements of bread and wine delivered to thee , with the very words of the minister , take and eate , this is my body , that was broken for thee ; take and drinke , this is my blood , that was shed , &c. for when these words are spoken to us , if wee did consider well of them , and thinke thus with our selves ; these words that the lord himselfe hath appointed the minister to speake ( for therein is the force of them that they are of the lords owne institution ) therefore the strength of every sacrament lies in the institution ; that is a rule in divinity : the papists themselves , who have added five other sacraments , cannot deny , but that every sacrament must have an immediate institution from christ himselfe , even from his owne mouth , or else there is no strength in it ; so that even as it is with all things that are symbols of other things , ( as take markes in feilds that stand for the division of severall mens rights ; take counters th●● stand for thousands and hundreds ; the very essence of these things stands in the very institution of them ; ) so in the sacrament , except these words were from the lords owne mouth that delivered it , this very delivering of the bread and wine , being a signe to you of the forgivenes of your sinnes , except the lord had thus instituted it , there had beene no force in it . i say consider , they are words that the minister speaks not in an ordinary course , but he is appointed by the lord himselfe to speak them ; and now whē these words make a new impression upon thy heart , it addes an intention to thy faith and love . for example , ( to make it a little more cleare to you , that you may understand it distinctly . ) the lord hath said this , he will forgive the sinnes of all those that come unto him , hee will forgive them that forsake their sinnes , and take christ iesus , and love and feare him for the time to come . the lord might have suffered it to goe thus in generall , that hee hath delivered it unto you and no more ; but hee thought good to goe further and say thus to mankind : it s true , i have said it , but i will not content my selfe with that , but will adde certaine seales and symbolls , certaine externall signes , that thou shalt see and looke on ; and i say to thee , this covenant have i made with thee , and when thou seest the bread and wine delivered by the minister , know this , that the thing that thou seest is a witnesse betweene thee and me : that as it was said by laban and iacob when they made a covenant , this stone be witnesse betweene us : and god said to noah , when i looke upon the rainebowe , it shall bee a signe that i will destroy the earth no more after this manner ▪ when the lord hath said it and hath appointed this outward symboll that thine eies looke upon , i remember the covenant and this as a signe betweene us , this shall bind mee to it and him likewise . now when this is done anew , ( it may be every month ) this is a wondrous great mercy , this is a marvellous great helpe ( if it be rightly understood ) to strengthen our faith . doth it not helpe us , when wee see the rainebowe which the lord hath appointed to put him in mind of his covenant ? i will remember my covenant , when i looke on the bowe in the cloud it shall confirme me , and i will not breake my covenant to destroy the world with a flood ; so this administration of the sacrament , when the lord lookes upon it , hee cannot but remember his promise and his covenant , of pardoning our sinnes ; and when thou lookest on it , thou art assured of it , for hee hath said it ; it shall bee a signe and a witnesse betweene us ; now i say that new impression that these words ( thus contrived and understood , and delivered by the minister ) make upon the heart , intends our faith and love ; as indeed it is a great matter to have it spoken to us by a minister of the gospell , sent from christ , from his owne mouth ; take and eate , this is my body that is broken for you : and this is my blood that was shed for you and for many , for the remission of sinnes . this is the fourth qualification that is required , that our faith and love be intended , and our union increased ; that the will , resolution , and purpose of taking christ for our lord , receive more degrees ; that so we may be more fast and firmely united and knit to him ; which i say is done partly by the repetition on both sides ( for the very repetition doth it ; ) and partly by a new impression that these words , ( take , eate , &c ) make on the soule . now i adde the last thing which is required , ( still remember the maine thing wee are upon , that it is not enough for thee to be in christ , but if thou wilt bee a worthy receiver , thou must have these foure qualifications in thee , that i have named already , thou must reconcile thy selfe anew , thou must rub off the rust from thy soule which it hath gathered , thou must recover the distance that is growne betweene god and thee ; thou must adde an intending and an increase ; thou must adde more degrees to thy faith and love , and after all these . ) fiftly , and lastly , this is also required ( which is much for our benefit and comfort ) namely , to put up thy request , when thou comest neere to the lord in the sacrament : now thou must not onely do this , but thou must also make some use of the covenant , which the lord hath made with thee for his part , so that thou mayest think this with thy selfe ; when i come to receive the sacrament , i have but two workes to do , one is to recovenant with the lord , & to renew my repentance , and to set all eaven ; and the other is to remember the lords covenant . you will say , what is the covenant ? it 's a covenant that consists of these three things or points ; iustification , i will forgive thy sins ; sanctification , i will make you new hearts and new spirits ; and the third , all things are ours ; that is , i have made you heires of the world , heires of all things , you have all the promises belonging to you , that belong to this life , & that which is to come ; this is the covenant which the lord hath made . now thou art bound when thou comest to receive the sacrament , not onely to remember this covenant , doe this ( saith hee ) in remembrance of mee , and not barely of me , and of my being crucified for thee , & of all the love that i have shewed unto thee , but also in remembrance of the covenant , and of those gracious promises , which are the particulars of which that covenant is the summe : and therefore , thus a man is to do . what ? hath the lord vouchsafed mee this favour , that i may come to his table , i may come and renew the nuptials and my covenant with him ? surely , then i will looke about and consider what i want , what request ▪ i shal put up unto him ; for there is nothing that is wanting , but it is within this covenant ; and thou art to put up thy request in a speciall maner , whatsoever it be , be it concerning things belonging to thy soule , to have a strong lust mortified , to have thy hard heart softned , to have some sin that lies upon thy conscience forgiven , & to have that forgivenes assured to thee : be it any thing that concernes thy particular estate , if it be to be delivered from a potent enemy , or whatsoever it be , put up thy request , and that largely , open thy mouth wide , that is , make thy request full , feare it not . put the case ( againe ) it be somewhat that doth not concerne thee , but that it concerneth the church abroad , or the church at home , it is a case that much concernes any of these in the church , put it up to him , and put it up with confidence . for this is a marriage day ( as it were ) it is the time when he reacheth out his scepter ( as you know the things i allude to ) and thou maist come to his presence : you know , when hester was admitted to the presence of the king , then said he , what request hast thou ? when thou art admitted to the familiarity and presence o● the lord , he looks for it , he asks what request you have to put up to him ? and the promises are large enough : i will give it , whatsoever it be , if you aske according to my will ; and therefore , do in this case as moyses used to do : you shall find when moyses drew neere unto the lord , when he was admitted into his presence , and saw him face to face ( for that was the great priviledge moyses had ) when there was any special apparition of the lord to him , moses makes this argument : ( saith hee ) it is a great mercy that thou wouldest shew mee this , that such a poore man as i am , should have this priviledge , and give mee leave to make use of it : lord , if i have found favour in thy sight , that is , since thou hast vouchsafed mee such a favour in thy sight , do thus and thus for me : you see he made this request for the whole church of god and saved them , or else they had beene destroied . if thou hast not any particular argument in this case , say , if i have found favour in thy sight , do this : so i say , when thou hast this promise confirmed , that christ hath given himselfe to thee , and the symboll of that promise is the bread and wine which he hath given to thee , put up thy request : o lord , if thou hast vouchsafed to give mee christ , wilt thou not with him give mee all things else ? lord , if i have found favour in thy sight , to do so great a thing for me , deny me not this particular request . thus we ought to doe , especially when we come to things that are beyond nature : when we come , let us consider with our selves ; indeed i have a naturall disposition that carries me strongly to evill , i shall never be able to overcome it , there are such duties to doe , i shall never be able to performe them : in such a case thou must doe it the more earnestly , thou must sigh & groane to the lord. elishah when hee comes to doe a thing so much above the course of nature , as to raise a dead child to life , hee sighed unto the lord , that is , he prayed earnestly . eliah , when hee would have raine , he cryed , he tooke much paines , he prayed . so must thou do in this case : and know this for thy comfort , that though thou thinke thou shalt never be able to doe these things , to overcome such lusts , such hereditary diseases , yet the lord is able to helpe thee : though these are past naturall helpe , yet they are not past the helpe of grace ; though the spirit in us lust after envy ; yet as the apostle iames saith , the scriptures offer more grace , that is , the scriptures offer grace and ability to doe more than nature can doe ; nature cannot heale a spirit that lusteth after envy ; or any other thing ; a spirit that lusts after credit , after money , after the sinne of uncleanenesse , or whatsoever is presented : now the scriptures offer that grace , that will overcome any of these sinnes , be they never so strong , or so old ; christ healed hereditary diseases , he healed those that were borne lame and blind : so though thou be borne with such lusts , christ is able to heale thee ; you see a prophet could heale naaman of his leprosie , when there was no other that could doe it ; so saith christ ; come unto me all ye , and i will heale you . so that you see wee must put up our requests to god. the third sermon . we have already made some entrance upon the words : i told you what the apostles scope is in them , which is , to make knowne to all christians to whom he wrote , another great priviledge , besides that which hee named before : that is , that he that hath the son , hath life ; this ( saith he ) is another priviledge , that whatsoever you aske , you shall have ; onely remember that you have this assurance in him , that is , in christ iesus ; that point ( what it is to be in him , that it may be the ground of all the benefits and priviledges wee injoy ) we handled the last day . now wee come to the priviledge it selfe , if we aske any thing according to his will , hee heareth us . the words are so plain , i shal not need to spend any time in opening of them , but deliver you the point that lyes so evidently before us : which is this , [ that all the prayers of the saints made upon earth , are assuredly heard in heaven ] whatsoever we aske , ( saith hee ) according to his will hee heareth us , onely the conditions must be observed . when you heare such a generall as this , it must be limited , there are certaine bounds set to it , which we will name unto you : which are these foure conditions . first , all the prayers that are made upon earth shall be heard in heaven ; if they be the prayers of a righteous man , and are faithfull and fervent . the person must be righteous , that must first be remembred : because , although the prayer be never so good , yet except the person bee accepted from whom it comes , the lord regards it not : you know in the old law , the blood of swine was reckoned an abominable sacrifice , yet if you take the blood of sheepe , and compare them together , you shall find no difference ; it may be the swines blood is the better : then what 's the reason the swines blood is not accepted ? even because of the subject of it , it was the blood of swine , and therefore you see it was put downe , that it was an abominable sacrifice . so it is with prayer ; take the prayer of a saint , and the prayer of a wicked man ; it may be , if you looke upon the petition , or whatsoever is in the prayer it selfe , you shall finde some time the prayers of a godly man more cold , and lesse fervent : the petitions are not so well framed as the wicked mans : yet because this comes from such a person , the lord regards it not ; you know the condition is mentioned iames fift : the prayer of the righteous man availeth much , if it be fervent . now as this is required in the person , so there is somewhat required in the praier also , that is , that it be fervent and faithfull ; that it be fervent , you have it in the same place , the prayer of a righteous man availeth much if it be fervent ; that is , it must be a prayer made from the sence of the misery that is in us , & from the mercy of god , when a man takes a thing to heart , that he prayes for , and comes with confidence to bee heard , for that makes him fervent . this the lord will have , and also he will have it faithfull : iames the first , when the apostle exhorts them to praier , if any man want wisdome ( saith he ) let him aske it of god. but then marke , he carefully puts in this condition , see that he pray in faith , that is , beleeve that it shal be done unto him : now this faith includes repentance , for no man can beleeve that he shall be heard , except he make his heart perfect with god : if he allow any sin in himselfe , he cannot beleeve upon any good ground : therfore when i say it must be faithful , that also is included , we must regard no wickednes in our hearts , for in such a case , the lord heares not , hee heares not sinners . so that this you must remember ; first , the person must be righteous , and the prayer must bee fervent and faithfull , secondly , the other condition you shal heare in the text , it must be according to his will ; you must not thinke , whatsoever you aske , if you aske it loosely at gods hands , that it shall presently be graunted you : no ( saith he ) it must be according to his will , if you aske fire from heaven , that is not according to his will , and therefore you see , they that aske it , were denyed it , with this reason , you know not what you aske . likewise to ●it at his right hand , and at his left in heaven , which was another request of the disciples , he puts them by with this ; you understand not what you aske of the father , and therefore it must be according to his will. and that is the second . thirdly , we must aske it in time , in due season : so the promise is true , knock and it shall be opened to you ; but you know the foolish virgins knockt and it was not opened to thē ; what was the reason of it ? because they askt when the time was past ; for there is a certaine acceptable time when the lord will be found : and when that oportunity is past , he is found no more . it is true , that this life is the time of grace , but god in his secret counsell hath appointed a certaine time to every man , which is the acceptable time , the day of grace ; therefore he saith unto them , this day if you will heare : this day if you will come and seeke unto mee , if you will pray unto mee , i will heare you : when it 's past , the lord suffers not the doores to stand open alwayes , his eares are not alwayes open : therefore that condition must be carefully remembered , you must aske in time ; it is a condition that should be carefully thought on by us . for , for the most part , we fly to prayer as ioab did to the altar , hee went not to it for devotion ( for then he would have done it before ) but when hee was in distresse , when hee was in extremity , then hee fled to it , and therefore you know what successe hee had by it , it saved not his life . so we goe not to prayer for devotion , that is , out of love to god , to doe him that service ; but ( for the most part ) wee do it out of selfe love , when we are in extremity or distresse , wee passe the acceptable times he requires , and we goe to him in a time of our owne : for there is gods time , and there is our owne time ; gods time is to come to him when wee may do him service in our youth , in our strength in the flower of our graces : our time is to goe to him when we need him : will not a friend say ( when we never come to him , but when we have extreame need of him ) why do you come now ? you were not wont to visit me before , this is not out of love to me : even the very same answer the lord giveth ; goe to your idols ( saith he ) those that you served in the time of peace , and see if they can helpe you . the fourth and last condition is , that wee referre the time , the manner , the measure of granting our petitions to the lord. that is , we must not thinke to be our owne carvers , to thinke if it be not granted in such a manner , such a measure , or such a time , presently the lord hath rejected our petitions ; no , he that beleeves makes no haste : that is , he waits upon god , he stayes himselfe upon god , he is content to have it in that time , in that manner and measure , as best pleaseth the lord : for the truth is , we know not our selves what is meete for us , we are unto the lord just as the patient is to the physitian . the patient is importunate with him , for such things to refresh and ease him ; but the physitian knowes what best belongs to him , and when to give him such things , in what manner , and in what measure : so the lord knowes best what to doe : many times hee doth the same things that we desire , though he doe it not in the same manner : even as the physitià he quencheth often the thirst with berberries , or with such kind of conserves ; what though it be not with drinke , is it not all one so the thirst be quenched ? is it not all one whether a man bee hindred from striking me , or if i have a helmet to defend the blow ? sometimes the lord keepes not off the enemy ; but then he gives us a helmet to keepe off those blowes , to beare those injuries and evills that are done to us : he is a wise physitian , he knowes what manner , what measure , and what time is best , therefore that must be referred to him : now these conditions being observed , you must know that this great priviledge belongs to every christian , that whatsoever prayers he makes on earth , he is sure to bee heard in heaven , it is a wondrous priviledge , that which wee have all cause to stand amazed at , that the lord should so farre regard the sonnes of men , to grant them such a charter as this ; no more but aske and have , and what so ever you pray for , it shall be done to you . but a man is ready to say secretly in his heart when he heares it , this is too good to be true , that whatsoever i aske , i shall have . my beloved , i confesse , it is a hard thing to beleeve it as wee ought to doe : and therefore before we come to apply this , we will spend a little time in endevouring to convince you of the truth of it , that you may not doubt of it , that what prayers you make to the lord hee is ready to heare them . first , consider that whatsoever prayer you make , he takes notice of it , he observs every petition , there is not one petitiō that you make to him at any time , but he lookes upon it , he sees what the prayer is . and this thing although you thinke it common , ( and who is there that know not this ? ) yet ( my beloved ) to beleeve this , to thinke that god is present where i make my prayer to him , to thinke he stands and heares it , even as i speake to a man that stands and heares me , and understands what i say to him ; this is a great helpe to us . that this is true , see in . eph. . hee is in all , and through all , and over all , that is , the lord is in every man , hee passeth through every thing , his eyes runne through the earth , and he is over all , looking what secrets are in mans heart , what thoughts ; yea before hee thinkes them he knowes them , because hee seeth them in their causes : hee that is in a man , that lookes in all the secret corners of the heart , hee must needs see what thoughts he hath , what petitions hee putteth up secretly , even then when his mouth speakes not . and lest that should not be enough , saith hee , he is over all , you know one that stands on high , and lookes over all that is below , hee easily can see whatsoever is done ; so the lord , he is in all , he is through all , he is over al. but this is enough for that ; only i would have you remember , that he takes notice of all , he knowes thy prayers . but you will say ; i doubt not of that , i make no question but he heares me , and understands me well enough : but how shal i know that he is willing to grant the thing i pray for ? you shall see these reasons , in the . mat. where our saviour urgeth this very point , that we have now in hand , from the . verse downeward ; aske ( saith he ) and you shall have ; seeke , and you shall find ; knock , and it shall be opened unto you ; here is the promise ▪ for ( he backs it with these . reasons ) every one that asketh receiveth ; and he that seeketh , findeth ; and to him that knocketh , it shall be opened unto him : as if he should say ; ye have this reason for it , why you should beleeve it , that it is no more but aske and have ; for ( saith he ) all that ever asked have obtained ; all that ever have sought , have found ; all that ever have knocked , it hath beene opened unto them . that is , looke through the whole book of god , & see what prayers ever have beene made to him , and you shall finde , that there is not a prayer mentioned in all the scriptures . but it hath beene heard . now when we have such a cloud of witnesses , it is a strong reason , when it is said to us that there were never any prayed but were heard . why , you will say , there were many prayed that were not heard ; did not david pray for his childe , and was not heard ? did not paul pray to be delivered from such a temptation , and was not heard ? my beloved , it s true , they were not heard for the particular , but yet i dare be bold to say , that david was heard at that time , though ( i say ) not in the particular ; for though his childe was taken away , yet you may see the lord gave him a childe of the same woman , with much more advantage ; he gave him a childe that was legitimate , which this was not : he gave him a childe that exceeded for wisedome , salomon was the child that he had : so that the lord did heare him , and gave him this answer , as if he had said to him , david i have heard thee , i know that thou art exceeding importunate ; thou shalt not have this , but thou shalt have another childe which shall be better . and so he saith unto paul cor. . christ reveals this unto him ; paul ( saith he ) though i grant thee not this particular request , in the manner that thou wouldest have me , ( to take away the pricke of the flesh which thou art troubled with ) thou shalt bee a greater gainer by it , thou hadst better have it than want it ; whē paul understood that it was a medicine , and not a poyson as hee tooke it to be , hee was content and resolved in it ; and a man resolveth not except he be a gainer . he saw that gods power was manifest in his weakenesse , and hee saw himselfe humbled by it ; and when he saw that god gained glory and himselfe humiliation by it , he was content to be denyed in it ; so i say , whosoever asketh findeth , you shall never finde any example but that whosoever sought to the lord as he ought , he was certainely heard , or else he had somewhat that was better granted to him instead of it . and this is the first reason that is used heere . the second reason is this ; what man among you , if his son aske bread , will give him a stone ; or if he aske a fish , will give him a serpent ? if you then that are evill , know how to give good things to your children , how much more shal your heavenly father give good things to them which aske him ? ( saith hee ) you bee not able to perswade your selves of this truth , because you know not the father , for he dwells in light inaccessable , you are not acquainted with him , saith our saviour : i will helpe you out with an argument that you better understand ; even upon earth ( saith he ) take but a father here , a father that is ill ( but the lord is full of goodnes ; fathers have but a drop , but a sparke of mercy in them , whereas the lord is full of mercy , as the lord is ful of light , he is the god of all comfort ; ) yet , ( saith hee ) this father ( when his sonne comes to aske him bread ) he is ready to give it him , he is full of cōpassion and tendernes toward him ; doe you not thinke that our heavenly father is as true a father as he , that hee loves you as well as he whose compassion and pitty is much greater ? doe you not thinke hee is ready to heare his children when they call upon him ? o this is a strong and unanswerable reason , and this you see is backed in ioh. . you see there the love of the father how it is expressed to us ; i say not unto you that i will aske the father ( saith he ) the father himselfe loves you ; marke , as if he should have said , let this be one ground to you to think your petitions shall be granted , and that they are not onely granted for my sake , for ( saith hee ) the father himselfe loveth you , and hath a great affection to you , that is in naturall parents , there is a naturall affection to their children ; so if i were not immediatly to present your petitions ( though that be not excluded ) yet ( saith hee ) the father hath such an affection to you , that he cannot choose but heare you ; i say not ( saith he ) that i will aske the father , for the father himselfe loves you . so that this is the second reason which this promise is there backed with , the love of the father , that hee cannot find in his heart to deny us , even for that affection that he beareth to us . wee will adde a third reason that wee meet here in the same chap. . iohn , . in that day you shall aske in my name ▪ verily , verily , i say unto you , yee shall aske the father in my name , and he will give it you ; it is brought in upon this occasion , when our saviour christ was to goe from his disciples , they were ready to complaine , as we see in the verses before , they were ready to say with themselves , alas , what shall wee doe when our master shall be tooke from our head ? our saviour answers them , you shall doe well enough , doubt you not , for though i be not with you ; yet ( saith he ) go to the father in my name , and whatsoever you aske of him , you shall have it : so that hee answers that objection , when a man is ready to say : it s true , i know that a father is exceeding loving to his children : but it may be , my carriage hath not beene such , i am full of infirmities , i have much in me that may turne the love and affection of my father from me . put the case you have , yet christ adds this for your comfort ; if ( saith he ) the father will not doe it for your sake , yet doubt you not , if you aske in my name , he will doe it ; doe we not see it usuall among men , that one that is a meere stranger to another , if hee get a letter from a friend , he thinkes to prevaile ; and he doth so , because though it bee not done for his sake ( it may be hee is a stranger , one that deserved nothing at his hands ) yet such a friend may deserve much : and when we goe to god in the name of christ , this answers all the objections whatsoever you can say against your selves , it is all satis●ied in this : i goe in his name , i am sure he hath supply , i am sure hee is no stranger , i know hee hath deserved it , &c. last of all , as he loves us , and because we aske in the name of christ , is ready to heare us : we will adde this , that he is ready to heare us for his owne sake , hee is a god hearing prayer , saith the psalmist , that al flesh might come to him , even for this cause he heares , that men may be encouraged to come and seeke to him ; for if the lord should not heare , then no flesh would come unto him ; that is , men would have no encouragement , no helpe ; therefore he saith , he is a god hearing prayer , doubt ye not , hee will doe it for this purpose , that hee might have men to worship him , that men might come and seeke unto him . besides that , hee shall be glorified , thou shalt call upon me in the day of trouble , i will heare thee , and thou shalt glorifie mee ; now the lord is desirous of glory ; it was the end for which he made the world . but in not hearing our prayer , hee loseth this glory ; by hearing our requests , the more wee are heard , the more glory and praise we render unto him . like wise he doth it for the spectators sake ; moyses often presenteth that reason , lord doe it , what will the heathen say ? and lest thy name be polluted among them , they will say thou hast brought out a people , and wast not able to deliver them . so david often , there are many instances in that ; i say , for the lookers on sake he is ready to doe it . all this is enough to perswade our hearts , that hee is ready to heare us , that when prayers are made to him on earth , ( so the conditions be observed ) they are surely heard in heaven . now to apply this : first , if the lord bee so ready to heare , then this should teach us to bee more fervent in this duty of prayer than commonly we are ; for to what end are such promises as this , but to encourage us to do our duties ? when wee heare that prayer is of so much efficacy , that it prevailes with the lord for any thing , shall we suffer it to lye by ( as it were ) and not make use of it ? if a drug , or a pretious balme were commended to us , and it were told us , that if wee made use of it , it would heale any wound , it will heale any sickenes , and this and this vertue it hath : will a wise man suffer it to lye by him , will he not use it , and see what vertue it hath ? and when it is said unto us , that praier is thus prevalent with the lord , that it is thus potent , that it is thus able to prevaile with him for any thing , shall wee not make use of it , when we are in any distresse , when wee need any thing : when we have any disease , either of soule or body to heale ? let us flye to this refuge that himselfe hath appointed . if a king of the earth should say to a man , i will be ready to doe thee a good turne , make use of me when thou hast occasion ; he would be ready enough to do it . now when the lord of heaven saith , aske what you will at my hands , and i will doe it ; shall we not seeke to him , and make use of such a promise as this ? beloved we are too backward in this ; we should be more aboundant in this duty than we are , we should make more account of it . for whatsoever the case be , if you doe but seeke to the lord , if thou doest but set downe thy resolution with thy selfe : well , i see it is a thing ( if i looke upon the creature and the meanes ) i have little hope of , but the lord is able to doe it ; and therefore i will goe to him , i will weary him , and i will not give him over , i will not give him nor my selfe any rest , till i have obtained it : i say it is impossible thou shouldest faile in such a case . onely remember to be importunate , for an importunate suiter hee cannot deny . you know the parable of the unjust iudge . you know also the parable of the man that is in bed with his children ; when the widdow was importunate , when she knockt and would give him no rest , he gives her redresse ; the other riseth and giveth his friend as many loves as he will , saith the text ; yea though she were not his friend , ( for this is the meaning of it : ) if , saith he , the lord had not much love to you , if hee had not such an affection , if you did not come to him in the name of christ whom hee loves , in whom he is ready to grant whatsoever you aske , if hee were not a friend to you ; yet for your very importunity , he is ready to do it . as the unjust iudge ( for that is the scope of the parable ) hee had no minde to grant the widdowes request , hee had no iustice in him to move him , he had no mercy nor compassion , yet for very importunity he graunted it . remember and observe the condition , for this is commonly a fault among us ; when we goe to prayer , we thinke that the very putting up of the prayer will doe it . no , there is more required than so . as it is the error of the country people , when they heare say , that such an herbe is good for such a disease , they are ready to thinke , that ( howsoever it be tooke or applyed ) it will heale the disease ; no , it must be applyed in such a manner , it must bee used in such a fashion . so it is with prayer , you must not onely doe the duty ( and therefore when wee exhort you to it , not onely to call upon god , for men are ready enough to doe that , especially in the time of distresse , ) but with these conditions i have named . you know gehazi when hee had got the staffe of elisha , hee went to the child , but it was not the staffe that could raise the child from death to life , there was something more required . so in prayer , it is not meere prayer that will doe it , there is something else , there must be other conditions that must bee observed . for wee are wont to doe with it , as those conjurers were wont to doe with the name of iesus ; they thought if they used the name of iesus , it was enough : but yee know what answer the spirit gives them , iesus we know , and paul we know , but who are yee ? so i say , we are wont to doe in this case , we thinke it is enough to make our request , and that is all . no , there is somewhat more required , you must make your request in such a manner as ye ought . then i adde this further , that when thou makest them in such a manner , yet thou must not thinke to be heard for thy praiers sake : that is another thing we are apt to faile in . when wee have made fervent prayers , and have beene importunate with the lord , wee thinke now surely we shall not faile . no , you must know this , the promise is not made to the prayer , but to the person praying . you shall not finde throughout the whole scripture , that any promise is made thus , because wee pray fervently wee shall be heard : but it is made to the person praying , the prayer is but the instrument , but the meanes by which the blessing is conveyed to us , is a meanes without which the lord will not doe it , for the promise is made to the party . a cold prayer ( so there be no neglect in it , so a man seeke the lord , and pray as well as hee can , ) it will prevaile sometimes as well as a fervent prayer : who indites the petition , who makes the prayer fervent ? surely not thy selfe , but the holy ghost : he makes request in us , sometimes hee makes thee more fervent , hee enlargeth the heart more : sometimes againe the heart is more straitned in the performance of this duty : but both may come from the same spirit . not but that wee have cause of much comfort , when wee are able to pray fervently , for this is a ground of our comfort , that when we pray fervently , it is an argument that the holy ghost dwels in our hearts , and that our prayers are dictated by him ; it is an argument , that our prayers come from a holy fire within . and therefore fervent prayer may give us hope of being heard , but yet it is not meerely the prayer , but because it is an evidence that it comes from a right principle , that it comes from the regenerate part , and is made by the assistance of the holy ghost it is not the very fervency that prevailes . and therefore when you heare this , that the lord is ready to heare , i say make that use of it , bee fervent in this duty , remember the conditions : and yet withall know , that you are not heard for the very prayers sake , but for iesus christ his sake . he makes every praier acceptable , hee mingles them with his sweete odours . and if you object , o but i am a man full of infirmities . you know how it is answered in the fift of iames , ( saith he ) eliah when hee was heard , he was a man , and a man subject to passions , & to the like passions that wee are : as if he should say , do not thinke that eliah was therefore heard , because hee was an extraordinary prophet , for it was because the lord had made a promise to him , and hee comes and urges that promise to the lord , and therefore the lord heard him . so ( saith hee ) should every one of you , if you have the promise , you may goe and urge it , as wel as eliah did : though you be subject to many infirmities , eliah was even so . you know there are infirmities and passions expressed in the scriptures that he was subject to . and this is the first use we are to make of it , to be frequent and fervent in this duty , since wee have such a promise . secondly , if wee have such a promise , then wee should learne hence ( when we have put up our prayers at any time ) to make more account of them than we doe : for the truth is , that we pray for the most part for fashion sake , many a man saith thus with himselfe : i will seeke the lord , if it doe me no good , it will doe no hurt ; but if wee made that account of our prayers as we should , we would performe this duty in another manner ; but we doe not make that account of them as wee ought . wee thinke not with our selves that the prayers that wee make are surely heard ▪ ther be many evidences of it ; what is the reason , that when wee seeke the lord , we doe it so remisly that wee have scarce leasure to make an end of our prayers : we are so ready to hasten and goe about other businesse , wee are ready to turne every stone , to use all meanes to seeke the creatures with all diligence : but who prayes to the lord as he ought , to worke his heart to such a fervent performance of that duty as hee should ? men have scarcely leasure , for it is usuall with them when they have businesse to doe , and enterprises to bring to passe , they are exceeding diligent to use all meanes ; and yet are remisse in the chiefe : what is the reason els , that wee see the doores of princes and great men so full of suiters , though there bee porters set on purpose to drive them away ; but the gates of heaven are so empty ? it is indeed because wee doe not beleeve our prayers are heard , wee do but make our prayers for fashion . what is the reason likewise , that we use prayer in the time of distresse ( if it will be an effectuall meanes to helpe us , when all other meanes faile , ) why use we it not before ? but that is an argument that wee trust not to it , seeing we use it , onely in the time of extremity : for if it be not effectuall , why do we use it then ? if it be effectuall , why do not wee use it till that accident ? therefore this use wee must further make , when wee heare that the lord heares our prayers , to make more account of them than wee do , to thinke that our prayers when they are put up to the lord shal be heard . say thus with thy selfe , well , now i have prayed , and i expect that the thing should be granted that i have prayer for , when i seeke to the lord. it 's true , i deny not but wee must use the meanes too , wee must lay the hands upon the plough , and yet pray ; both ought to be done , as sometimes we use two friends , but we trust one ; wee use two physitians , but we put confidence in one of them : in like manner wee must both pray and use the meanes , but so as wee put our chiefe trust in prayer , it is not meanes that will doe it . but the truth is , wee doe the quite contrary : it may be , we pray and use the meanes , but wee trust the meanes , and not the prayer : that is a common and a great fault among us , it is a peece of atheisme , for men to thinke the lord regards their prayers , no more than hee regards the bleating of sheepe or the lowing of oxen , to thinke he heeds them not . and it s a great part of faith to thinke that the lord harkens to them and regards them , as certainely he doth . but you will say , i have prayed , and am not heard , and have sought to the lord , and have found no answer . well , it may be thou hast not for the present , but hast thou stayed the lords leasure ? ( for that is to be considered in this case , ) sometimes the lord comes quickly , he gives a quick answer to our requests ; somtimes he staies longer : but this is our comfort , that when the returne is longer , the gaine is the greater : ●s we see in trades , some trades have their returne very quicke , it may be the tradesmens money is returned every weeke , but then their gaine is so much the lighter ; but when their returne is flower , as is your great merchants , when it stayes three or foure yeares , wee see the ships come home laden , bringing so much the more : so ( for the most part ) when our prayers do stay long , they returne with the greater blessings , they returne loaden with rich cōmodities . let this be an encouragement to us though i stay , the lord will grant it ; and thinke not with thy selfe , i made such a prayer long agoe , i found no fruit of it ; for be sure , the lord remembreth thy prayer , though thou hast forgotten it , the prayers that thou madest a good many yeares agoe , may doe thee good many yeares hence . may not a man pray to have his child sanctified , to have him brought to better order ? it may be hee lives many yeares , and sees no such thing , yet in the end , the prayer may be effectuall : so likewise it may be in many cases , you see there are many examples for it : abraham prayed , he stayed long ; but you see it was a great blessing that he had , when he prayed for a sonne , you know what a sonne hee was , he was a sonne of the promise , in whom all the nations of the earth were blessed . so david when the lord promised him a kingdome , hee staied long for it : many such examples there are . therefore comfort thy selfe with this : though i stay long , this is my hope , this is my encouragement , that sustaines me , if i seeke the lord , and waite upon him , hee will come with a great blessing , the gaine shall bee heavier and greater , though the returne be not so quicke and sudden . last of all , when you heare such a promise as this , that whatsoever you aske you shall bee heard in it ; you shall hence learne , to spend some time in the meditation of this great priviledge that the saints have , and none but they ; this i propound to every mans consideration ; that those that are not christians , that is , those that are not regenerate , may know what they lose by it ; and those that are , may understand the happines of their condition , that they may learne to magnify it , and to blesse themselves in that condition , that they have such a great priviledge as this : it is no more but aske and have , therefore that which in the third place i exhort you to , is this , namely to spend time in the meditation of it , to consider what a great advantage it is ; david cannot satisfie himselfe enough in it : in . and . psalmes ; lord i love thee dearely : hee cannot prayse enough , and why ? i sought to thee in distresse , & thou heardest me ; i called upon thee , and thou inclinedst thine eare to my praier . i say , consider this mercy as you ought to doe , it is part of the thankes we owe to the lord for so an exceeding priviledge , that whatsoever our case bee , it is no more , but put up our requests , and wee shall bee heard . when there was a speech among some holy men ( as you know that man that was named in the story ; ) what was the best trade , he answered , beggerie ; it is the hardest , and it is the richest trade . now he understands it not , of common beggery ( for this is the poorest and easiest trade , that condition he puts in ) but ( saith hee ) i understand it of a prayer to god , that kind of beggery i meane ; which as it is the hardest , nothing more hard than to pray to god as wee ought , so withall there is this comfort in it , it is the richest trade of all others ; there is no way to inrich our selves so much , with all the promises that belong either to this life , or to that which is to come : even as you see among men , a courtier , a favorite in the court , get● more by one suite , ( it may be , ) than a tradesman , or merchant , or husband man gets with twenty yeares labour , though he takes much paines ; for one request may bring more profit , may make a courtier richer than so many yeares labour and paines : so in like case a faithfull prayer , put up to god , may more prevaile with him , wee may obtaine more at his hands by it , than by many yeares labour , or using many meanes ; and therefore it is a rich trade , and great priviledge , a priviledge that we cannot thinke enough of , that wee cannot esteeme enough . you have heard of a noble man in this kingdome , that had a ring given him by the queene , with this promise : that if he sent that ring to her , at any time when he was in distres , she would remember him and deliver him ; this was a great priviledge from a prince , and yet you see , what that was subject unto ; he might be in such a distresse , when neither king not queene could be able to helpe him ; or though they were able , ( as shee was in that case ) yet it might be sent , & not delivered : now then consider what the lord doth to us . hee hath given us this priviledge , he hath given us prayer , as it were this ring , he hath given us that to use , and tells us whatsoever our case is , whatsoever wee are , whatsoever we stand in need of , whatsoever distresse wee are in , doe but send this up to me , ( saith hee ) do but deliver that message up to me of prayer , and i will bee sure to relieve you . now certainely what case soever wee are in , when we send up this , it is sure to be conveyed , whersoever we are : againe , whatsoever our case is , we send it to one that is able to helpe us , which a prince many times is not able to doe . this benefit we have by prayer : that whatsoever we aske at the lord● hands , wee shall have it . now consider this great advantage which you have ; it is expressed phil. in these words , be in nothing carefull ( saith the apostle : ) and that you may see wee have ground for this generality , in nothing bee carefull , but in all things make your requests knowne unto god. that is , whatsoever your case bee , i make no exception at all , but whatsoever you stand in neede of , whether it concernes your soules or your bodies , your name or your estate ; yet be in nothing carefull . this is a great matter : there is none amongst you that heares me now , but sometime or other hee is carefull of something or other , for which he is solicitous : now when a man hears such a voyce from heaven , that the lord himselfe saith to us , bee carefull for nothing , doe no more but make your request knowne , it is well enough , i will surely heare in heaven , and grant it ; it is a great comfort . beloved , comfort your selves with these words , and thinke this with your selves , that this is that charter , & great grant that the lord hath given you , and to none but you , that what prayers you make to him , hee heareth you . but it will be objected , why is this said so generally ? that wee must in nothing be carefull , but in all things make our request knowns ? for then if a man were but a poore man , it is but going to the lord , and asking riches , and hee shall have them ; if a man were sicke of an incurable disease , it were no more but going to the lord , and hee should be sure to be recovered ; if a man hath an enterprise to bring to passe , it is no more but goe to him , and it shall be done : what is the reason then , that godly and holy men have not these things granted to them ? to this i answer , you must understand it with this condition , even as it is with a father ( i will prove it to you by that , ) suppose he should say to his sonne , i will deny thee nothing , whatsoever i have , i will deny thee nothing but thou shalt have part in it ; though he say no more , yet we understand it with these conditions . first , that if his childe shal aske him for that , that is not good for him , or if the child should refuse to have that done , or pray his father and say , i beseech you doe it not , when the father knowes it is good : here the father is not bound hee thinkes : as for example , if a father sees his childe needes physick , it may be , the child finds it bitter , and therefore is exceeding loath to take it , it makes him sicke , and is irkesome unto him , so that hee earnestly desires his father that hee may be excused , that he might be freed from it ; in this case , the father will not heare him , for hee knowes the child is but mistaken . on the other side ; if the child aske something that is very hurtfull , if he aske for wine in a feaver , the father denyes it him ; no , ( saith hee ) you are mistaken , i know your desire is that you might have health and recover , and this i know will hurt you , though you know it not ; this the father understands , and therefore he puts in that condition . so when the lord saith , in nothing be carefull , but in all things make your requests knowne : if you mistake the matter at any time , and your prayer shall not bee the dictate of the spirit , ( so that yee alway make request according to his will ) but the dictate of your owne hearts , and shall bee the expression of your naturall spirit , and not the lords spirit : in this case there is no promise of being heard , and yet the lord makes his word good , be in nothing carefull , but in all things make your requests knowne . secondly , a father when he saith to his child , i will deny you nothing , but you shall have part in all that i have , yet the child may carry himselfe so , that the father , upon such an occasion may deny him , and bee ready to say unto him ; well , if you had followed your booke , if you had not runne into such disorders , if you had not bin negligent to doe what i gave you in charge , i would have done it : in this case , the father withholds the blessing that hee will bestow upon his child ; not because he is unwilling to bestow it , but because he would thus nurture his child , he useth it as a meanes to bring him to order : so the lord saith to moyses , that because he had spoken unadvisedly , because he had not honoured him before the people , at those waters , the waters of strife , therefore the lord tels him by the prophet , he should not goe into the good land : and so he tels david , that because he had sinned against him , hee would not give him the life of the child : so the lord saith to us sometimes ; i will not grant you this request ; for though i bee willing to grant it , yet this is one part of the discipline and nurture that i use to my children , that such a particular request , i will deny you for such an offence ; as worshipping of idols , &c. beloved this is not a generall denyall , & this is not for our disadvantage , but it is a helpe to us , it makes us better , that sometime we should be denyed : knowing hereby that it is denied to us for our sinne , that we may learne to come to the lord , and renew our repentance , and to take that away , that we may come to prevaile in our prayers with him . thirdly , when a father is willing to grant it , yet hee will thus say to his child , though i be willing to doe what you aske at my hands , yet i will not have you aske it rudely , i will have you aske it in a good manner , and a good fashion . ( for when wee come to call upon god , & come in an unreverent manner , in such a case the lord heares not . ) or againe , hee will say to his child ; i am ready to heare you , but you must not aske in a negligent manner , as if you cared not whether you had it or no : so the lord saith to us ; i wil have you to pray fervently , you shall aske it , as that which you prize . againe he will say to his child : i am willing to bestow this upon you , but i do not give you this mony , to spend it amisse , to play it away , to spend it in trifles , and geugawes , that will do you no good : so saith the lord , i am willing to give you riches , but not to bestow upon your lusts . thus speakes the father to his child , when hee comes to aske , hee tels him hee must come in such a manner as becomes a child , hee must speake to him as to a father , he must sp●●ke with confidence to receive it : so also the lord tels us , wee must come in faith ; so that ( in a word ) this is to be remembred ; that though the lord promise , that hee will give whatsoever we aske , and bids us , in nothing be carefull , but make our requests knowne ; yet notwithstanding this , hee would have us to understand that our requests be made in such a manner as they ought to bee . last of all , it may be the father is willing to doe it ; but hee makes a little pause , hee will not give it presently , and suddenly to his child , though he purpose to bestow it upon him , that he may come by it with difficulty ; so the lord useth to with-hold his blessings many times , that his notes, typically marginal, from the original text notes for div a -e doct. . doct. . psal. . . reason . . deut. . . matth. . . deut. . . psal. . . sam. . . vse . . psal. . . sam. . obiect . answ. obiect . answ. psal. . . luk. . . . iames . . deceipt . . cor. . . sam . . chr. . . psal. . . phil. . . acts . . deceipt . . answ. eccles. . . obiect . answ. cor. . . deceipt . . answ. luke . . &c e●cles . . . deceipt . . answ. p●● . . . prou. . . heb. . . vse . . io● . . . luke . . doct. . luke . . iam. . . answ. luke . . quest. answ. chro. . acts . . mat. . . quest. answ. reason . . luke . . tim. . . mat. . . mar. . . , . quest. answ. rom. . . . . rom. . . pro. . . pro. . . gen. . . pro. . . mat. . . quest. answ. mat. . . quest. answ. mat. . . vse . psal. . . notes for div a -e doct. . what this spirituall death is rom. . ● . rom. . . chap. . . . to . obiect . answ. the kindes of spirituall death . mat. . . the symptomes of spirituall death . cor. . . obiect . answ. psal. . . psal. . . obiect . answ. prov . ● . pet. . . the degrees of spirituall death . rom. . . , , , rom. . . heb. . . acts . . tim. . . mar. . . rom. . . obiect . answ. . answ. . ioh. . . . obiect . answ. ephes. . . obiect . answ. rom. . . ioh. . . . obiect . answ. obiect . answ. obiect . answ. obiect . answ. vse . gen. . . . cor. . . cor. . . quest. answ. the characters of thos● that are spiritually dead . tim. . . iude . hosea . . iude . mar. . . sam. . . . . mar. . . quest. answ. ephe. . . col. . . thes. . . psal. . ● . the markes and signes of those wh● are spiritually dead . obiect . answ. psal. . . . psal. . . . mat. . . obiect . answ. obiect . answ. vse . esay . . ioh. . . ier. . . esay . . phil. . . gen. . . ier. . . vse . vse . cor. . . levit. . . . * * the sacrament is administred twice every terme , and sometimes thrice . that there is a spirituall life . matth. . cor. . & . cor. . . quest. answ. answ. quest. eay . . luke . . matth. . . esay . . quest. answ. col. . . phil. . . heb . . obiect . answ. what spirituall life is . psal. . . ioh. . . rom. . . vse . ephes. . . exod. . &c. rom. . . . act. . . act. . . vse . matth. . . answ. quest. cor. . . . ioh. . . matth. . . rom. ● . . ioh. . . . . ioh. . . . vse . . signes of spirituall life . object . answ. obiect . answ. obiect . answ. act. . . matth. . . mark● . . . psal. . . math. . . act. . luk ▪ . . . math. . motiues to stirre men up to desire and seeke this life . mark. . . thes. . . . tim. . . phil. . . cor. . . prou. . . ioh. . . gen. . . object . answ. luk. . . luk. . . to . eccles. . . ioh. , . iud. . . . ier. . . c. . . c. . . the meanes . to get this spirituall life . obiect . answ. obiect . answ. act. . . to . heb. . . . object . . answ. obiect . . answ. cant. . . obiect . cor. . . to . ioh. . . . ioh. . . . . . sam. . . . . heb. . . ioh. . . . quest. answ. matth. . . ioh. . . doct. . gen. . . reasons of the point . ioh. . . rom. . . gen. . . king. . . . quest. answ. gen. . . ioh. . . mark. . . . ioh. . . gal. . . ioh. . gen. ● ioh . · cor. . and cor. · act . math. . obiect . answ. obiect . answ. vse . ioh. . , . cor , . . . act. . . cor. . . rom. . . . pro. . . pro. . : matth. . . cor. . . cor. . . luk. . . the meanes how to heare profitably . math. : gen. . . matth. . . cor. . . math. . . ephes. . . exod. . cor. . . thes. . . num. . . heb : . . . ▪ psal. . . object . answ. duet . . . act. . gen. . . pet. . . psal. . cor . . luk. . . cor. . . psal. . . dan. . . obiect . answ. math. . luk. . . rom. . . rom. . . notes for div a -e doct. . quest. answ. col . . r●m . . . . . . . quest. answ. quest. answ. reasons of selfe denial quest. answ. math. . . math. . . math. . . vse . . king. . vse . rom. . . math. . . . revl . . . obiect . answ. vse . . quest. answ. quest. answ. quest. answ. vse . , phil. . . object . answ. meanes to deny our selves . obiect . answ. obiect . answ. math. . . vse . doct. . rom. . . quest. . answ. prov. , object . vse . . tim. . . obiect . answ. vse . obiect . answ. obiect . answ. object . answ. vse . , thess. . . ier. . . luk. . . cor. . . matth. . . rom. . . vse . mark ▪ vse . , object . answ. vse . . doct. . object . answ. obiect . answ. obiect . answ. object . answ. object . answ. what is it to follow christ , and how we must follow him . object . answ. mat. . . vse . . obiect . answ. vse . , mat. . math. . differences betweene the falles of the saints and other mens . psal. . . psal. . . psal. . . psal. . . vse . . notes for div a -e doct. . doct. . cor. . . math. . . math. . , . cant. . . psal. . . prov. . . sam. . . gen. . , isaiah ▪ . tim. . . answ. quest. hest. . . dan. . . . . levit. . . cor. . . vse . cor. . . quest. answ. quest. answ. quest. answ. cor. . . cor. . . math. , . . answ. quest. cor ▪ . pet. . , tit. . . hab . . cor. . . pet. . . . gen. . ● math. . luk. . . quest. answ. math. . . gen. . . answ. quest. rom. . , gal. . . ioh. . . iam. . . luk. . . levit . , . . . eccles. . . sam. ▪ . quest. answ. cor. , , . gen. . . gen. . . , , gen. , , , cor. . . ier. . . ezech. . ▪ cor . ester . , , exod , . , rom. , , king ▪ . . iam , . . iam. . . math , . . doct. cond . esay . . ▪ iames , . , psal. , ● , iohn , , cond . luke . . . matth. , . . . cond . : cor , . . iudg. . . cond . esay . . ▪ chron. . . psal. . ● . psal. . . quest. answ. quest. answ. math. . . . . quest. answ. psal. , . psal , ▪ , exod , . . . vse . . luk. , , , . luk. . . king. , . act. , . rom. , . . obiect . answ iam. . . vse . . object . answ. vse . quest. answ. numb . . . psal. . , . sam. . iam. . . iam. . . plenitudo fontis, or, christ's fulnesse and man's emptinesse a sermon / preached by iohn preston ... preston, john, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing p a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) plenitudo fontis, or, christ's fulnesse and man's emptinesse a sermon / preached by iohn preston ... preston, john, - . [ ], p. printed for iohn stafford ..., london : . reproduction of original in the university of illinois (urbana-champaign campus). library. eng jesus christ -- person and offices -- early works to . sermons, english. a r (wing p a). civilwar no plenitudo fontis: or, christ's fulnesse, and man's emptinesse. a sermon preached by iohn preston, $c. preston, john f the rate of defects per , words puts this text in the f category of texts with or more defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion plenitudo fontis : or , christ's fulnesse , and man's emptinesse . a sermon preached by iohn preston , &c. cor. . . what hast thou , that thou hast not received ? if thou hast received it , why dost thou boast , as though thou hadst not received it ? london , printed for iohn stafford , and are to be sold in bracke horse alley , . ❧ to the anti-arminian : or , to every good christian reader . good reader , pliny the great naturalist , taxeth some of the greeke , and latin writers in his time , of folly at the least , for sending abroad their empty and worthlesse pamphlets with an over-praise in the title , promising much at the first sight , but utterly deceiving the reader in his further search : but he that shal with judgment reade this sermon , will finde somewhat more then a naked title to commend it . sometimes the workman graceth the worke : sometimes the worke the worke-man ; but behold in this treatise they kisse each other , and are joyned together as a white rose & a red rose in one sweete posie . but , that both have beene abused in the first impression hereof , it appeareth as clearely ( by the manuscript ) as the splendant sun within earths spangled canopy : for al those passages , which will make the arminians to stumble and ( without doubt ) to fall in some measure , are ( by the imprimatur-ist ) deleted ; as if arminianisine were englands true doctrine . but now for thy comfort ( dear christian ) thou hast the author's sermon as it was preached before king iames , without the least diminution ; and i send it out with that prayer , or benediction that iacob sent with his sonnes into aegypt ; god almighty give thee mercy in the sight of the man : in the sight of the great man , that thou maist make him humble : of the poore man , that thou maist make him content : of the stubborne man , that thou maist hammer , and supple him : of the penitent man , that thou maist bind up his wounds & sores . of every man , that thou maist touch his conscience , and wound his soule . amen . thine in the lord iesus , p. b. christ's fulnesse , and man's emptinesse , &c. john . . of his fullnesse we have all received grace for grace . saint augustine in his booke de c●vitate de● seemes to stand amazed at the majesty which appeares in this first of iohn , above all other passages of holy writ . and calvine saith , he doth in this chap : detonare ab alto , giving it the chiefest instance wherein a divine ●upendious authority appeares beyond all the writing of men iunius saith , that he was uever strucken with an apprehension of the diety , till he read this first chapter , affirming it to be the first and chiefest cause of his conversion from atheisme to a sincere imbracing of christianity , you may see it in his life written by himselfe . and in all this chapter , i finde not a richer and fuller sentence then this which describesto us the fullnesse of christ . the parts of it are three . first ▪ here is a fulnesse attributed to christ . secondly , this is not a respective but a diffusive fulnesse , that is , fulnesse not shut up in its owne bankes , but running over for our benefit and use . of his fulnesse we have all received , that is , all that ever had any grace took it from this heap , drew it from this fountaine . thirdly , these receits are amplified by the variety of them , grace for grace . that is , christ hath given to us for all the graces which he received of his father for us ; graces answerable , as the seal is said to give to the waxe print for print , character for character , or as a father is said to give to the sonne lymbe for lymbe , member for member , though not of the same bignesse and measure . in the same sense christ is said to give to us grace for grace . so that now you see here a full shop , many buyers or receivers , choise of wares , or rather to use the scriptures similitude : a full table , many guests , variety of dishes : of his fulnesse we have all received grace for grace . we begin with the first . this fulnesse is attributed to christ in . respects . . in regard of his person : so hee was full . . with an increate fulnesse : for as the glory of god filled the temple that moses could not enter in : so the humanity of christ which answered to that type , was filled not only with the effects of the diety as then , but with the diety it selfe , which is therefore said to dwell in him corporally or essentially . . hee was moreover filled with a created fulnesse , and so hee was said to be full of all divine good things , which iohn reduces to two heads , grace and truth . truth which comprehendeth all the vertues of understanding ; and grace which comprizeth all beauties and perfections of the will . secondly , this fulnesse is attributed to christ in regard of his offices . as a prophet . he was full of all the treasures of wisedom and knowledge ? so that all the light which the world ever had came from him as a prophet . all the revelations which adam , abraham , and noah ever had ; all the visions which esaias , ieremy , and the rest of the prophets ever saw ; all the mysteries which ever were declared to paul and iohn , came from him , they all received their light from this sun , which from the first morning of time shone to the darke world , without setting more or lesse , though the darkenesse comprehended it not . secondly , hee was ful as a priest , full of fauour with god , whence he hath audience , alwais full of compassion to man , whence he is ready to entertaine any suits or suitors ; full of merit , whence sure to prevaile in all his requests and intercessions . he was full as a king , full of authority , all power was given him , in heaven & in earth , full of strength and might to desend his servants , and to resist his enemies till he hath made them his soot-stoole . lastly , full of royall munificence , whence ready to supply the wants of his servants , and to give them in the end a large recompence of reward . thirdly , this fulnesse is attributed unto christ in regard of righteousnesse , hee was full of all righteousnesse originall & actuall , active and passive generall and particular , whence we have these b●nifits , following , . that hee who was so full himselfe is able to make us full , if we want faith or love , or any other grace . . by this we know what a mediator we have to deale withal even with one full of love , full of patience , full of tender compassion which may invite us to come to him . ‑ lastly , we have this comfort that though our righteousnesse be very weake and small , yet in him we are compleate , coloss. . fourthly , this fullnes is attributed to him in regard of his effects . scarce was there ever any action that christ did , but you shall see a fulnes in it . at the first miracle that ever he wrought , he filled water-pots with wine , afterwards he filled guests with loaves and fishes , so that twelve baskets full of broken meates were taken up ; so he filled the netts with fishes till they were ready to breake againe , and which was the best fulnes of all , he filled the disciples with the holy ghost in the day of pentecost , and often afterwards , whence they are said to be full of joy , and the holy ghost . if we would know the reasons ; it is partly in regard of christ himselfe , hee was the corner stone , therefore there is reason hee should be the fairest in all the building . he was the prince of our salvation therefore it was meet he should be like saul higher than all the people by head and shoulders , farre exalted above all principalities and powers . but chiefely it was in regard of us and out emptinesse , that with his fulnes hee might replenish our vacuity , otherwise wee could neither have seen him nor received of him . not have seene him , for the glorious beauty of his godhead was too bright for our eyes to behold . it was therefore reason that it should be put into the lanthorne , or vaile of christs humanity , that in that we might behold it . nor could we have received of it , for the diety is an inacces sible fountaine ; it was reason therefore that christs humanity should be the cesterne or conduit-head to receive it for our modell and use . but here one question must bee answered . steven and other saints are said in scripture to be full of the holy ghost , and how differs this from the fulnesse of christ ? i answer , first they were said to be full according to their measure , christ out of measure , as a little dish may be said to be full as well as the ocean . so they were said to be full , because filled according to the narrownes of their present capacity . but christ wa● full according to all d●●ensions , length , breadth , and depth of fulnesse . secondly , in them there was plenitudo vasis ; in christ , plenitudo fontis , that is , there was in them a derived participated fulnesse , but in christ there was a fulnes like the fulnes of a fountaine springing from himself , which is well expressed by the schoolmen , when they say , that the fulnes of the saints and of christ differ , as ignis and ignita , the one like torches kindled , the other like fire it selfe , for the fulnes of the ocean is too little to expresse this ; for if you take a drop or two from it , it is so much lessened , rather the fulnes of the fire , which lights a thousand torches , yet is not it selfe diminished . thirdly , in them there was a comparative fulnes . steven was said to bee full in regard of other lesser saints , but in him there was an absolute fulnes without all limits , without all comparison . what shall we now deduce hence for application to our selves ? first , that which is also the scope of the evangelist in this place ; this should invite us to come to christ , and to take of this full heape . this incentive paul often uses to inflame the desires of the gentiles to come to christ , even the riches of that fulnes which is in him , which in the fulnesse of time began to be exposed to all commers , as he saith , hidden before , but now fully revealed ; seen before but in types and shadowes , now with open face ; before preached but to a few , now to every creature under heaven ; before the spirit was given but by drops , but now he that hath ascended on high , and led captivity captive , hath so given gifts to men , that he hath filled all things . let us therefore be exhorted when we heare of such a fulnesse , not to take the grace of god in vaine , but labour we to have our part in it , that as those corinthians , we may be made rich in christ filled with all knowledge and every grace . content not your selves therefore to know this onely , for that is our common fault to content our selves with the notions of such things without practise . but go to christ as bees to a meadow that is ful of slowers , as merchants to the indies that have full mines , that you may experimentally find your selves returning from 〈◊〉 full fraught with the treasures of truth and grace . in other things fullnes invites us much ; ioseph's full barnes in aegypt drew iacob and his sons thither : canaan was a land ful●●ow●ng with milke and honey , and that invited the israelites to seeke it : solomons abundance and fulnesse of wisedome , caused the queene of sheba to come out of the south to his court . in every thing fulnes doth much allure and affect us . the covetous man though he spend but little , yet he desires to take it from a full heape , as he saies de pleno tollere acervo . how much more then should this fulnes of christ worke on us , especially since there is in hi● not onely a repletive but a diffusive fulnes ; not onely plenty , but also bounty ? but alas , if we looke upon the waies and actions of men , we shall find that men seeke a fullnesse in every thing else , almost , a fulnesse in pleasure and delights , a fulnesse in honour and preferments ; but this full honey combe is almost every where despised , but happy hee , the bent of whose heart god hath turned the right way to seeke a fullnes of faith and wisedome , and a fullnesse of the holy ghost , who cares not though he be empty of any thing else , so hee bee full of these ? though a looser in other things , so a gainer in these . such a one hath chosen the better part which shall never be taken from him . secondly , if there be a fulnes in christ , we should answer it with ●ulnes of affection on our parts , fully beleeve and trust in him , fully love and adore him , fully delight in him , for it is reason the affection should be answerable to the object . a little excellency desires little love and esteeme ; more excellency more love , but wher there is a fulnesse of al excellencies , that we shold procecute with fulnes of ●ll our affections . all the excellency in the creature in comparison of this , is but as a drop to the ocean , and a sparke to the whole element of fire . therefore if we propo●tion our affections to the object , which ought to be the rule and square of them , we should bestow on the creature but a drop of love and delight , but the full streame of our affections should be carried to him , in whom is the fullnesse of all perfection . it is true indeed , that as men hide treasure from theeves under straw or baser covering , so god hides this ful excellencie from the world under a b●se outside , that his secret ones only might find it out , and others seeing , might not see , but stumble at it . thus he hid christ himselfe under a carpenters sonne , so hee hides divine misteries under the meane elements of bread and wine , so the wisedom of god is hidden under the foolishnesse of preaching : and under sheep-skins and goat-skins , as the apostle speakes , were hidden , and such as the world is not worthy of , yet there is such a fulnes of excellency notwithstanding : for if ever wee saw beauty in sun , moone , stars , men , women , &c. or if ever we● found delight in musicke , meates , drinks , friends , &c. all mu●● needs be more abundantly in god , who is the author , maker , & giver of all these ; as solomon reasons ; he that made the eye , shal not he see , so he that made all these things , shall he not have them eminently in himselfe , for as the worth of many peeces of silver is comprized in one piece of gold , so all the petty excellencies which are scattered abroad in the creatures , are all united in god , yea the whole volume of perfections , which is spread through heaven and earth , is epitomized in him ; why do we not then with paul , trample upon the pompe and glory of the world , for the excellent knowledg of christ ? why do we not with david turn away our eyes , hearts , and affections from beholding vanity , and pitch them all on him ? why do we not re-collect our selves , and gather up out affections and thoughts , which are scattered and busied about a thousand tristes , and bestow them all on him , in whom is the fulnesse of all excellency beauty , and perfection ? thirdly , if there be a fulnesse in christ , then let us be content with him , having our hearts filled and satisfied with him . first , in regard of spiritual things . goe we not to the brookes of teman , the broken 〈◊〉 , and pe●●ers packs of rome , as saints , merrits , churches treasury , &c. for if there be a fulnes in christ that needs not for in him we are all compleat . secondly , for temporal things let us be content with him alone , for he is our fullnesse even in them a so for the better conceiving of this we must know that the first adam brought a generall e●ptinesse through all the world , for though the world be full of p●mp● and pleasures , as iohn calls them , lust of the flesh lust of th●●ye &c. yet it is properly empty , because not full of that it should bee : even as we say a well is empty , though it be full of ayre , because it is not full of water which should be in it : for emo●●nesse is not so much , absontia entitatis a●absenti● entitatis debitae . hence therfore not onl●y the hearts of men , but the creatures are said to bee empty , hence solomon saith ecclesiastes the . chapter , vanity of vanities , 〈◊〉 is but vanity , that is emtinesse : and rom. . the creature is subject to vanity : that is emptinesse : through him that sub jecteth it . hence the hearts of men are not satisfied with the world , but as the prophet speaks : they eat and are not filled , they drink and behold their soule is empty , because the creature is now but as the huske without the graine , the shell without the kernell , full of nothing but emptinesse , and being empty in it selfe , cannot give us satisfaction ; but christ the second adam hath filled all things againe , epes . . last verse . he fils all in all things , that is , not only the hearts of ●en , but the things also . it is the newter gender . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . hence we may observe , that many finde a want in the midst of plenty , their hearts finde no rest or satisfaction in al they enjoy , but with the holy regenerate man it is much otherwise , though he have but a little wealth , a little food and rayment , yet there is a secret fulnesse put into that little which makes it fit to give him satisfaction , which is the meaning of that of the psalmist , psal. , . a little thing to the righteous , is better then great riches to the wicked , because in that little it being filled with the blessing of the second adam , they finde a fulnesse , whereas the wicked finde an emptinesse in the midst of their greatest aboundance . if there be a fulnesse in christ , then what though there be a fulnes of sin and guilt in us , yet there is a fulnes of grace in him able to remove it , and take it away . a fulnes of mercy to receive our supplications , a fulnes of merit to make an attonement for our foulest sins , a fulnes of favour to prevaile with his father in any requests . if therefore there be a fulnes of grace in christ , as there is , be not discouraged , though thy sins abound , yet his gra●e abounds much more , they cannot be so out of measure sinful , as he is out of measure merciful . remember but the two metaphors used in scripture , i wil scatter your sins as a mist , and they shal be drowned in the bottom of the sea . now the sun by reason of its great force can scatter the thickest mist , aswel as the least vapour : the sea by reason of its great vastnes can drowne mountaines , aswel as molehils ; so christ by reason of that vast fulnes of grace which is in him , is as able , yea as forward and willing to forgive the greatest sins aswel as the least , i say as forward and willing for mercy , though it be a quality in us , yet it is a nature in god : now what is natural , there is no unwillingnesse or wearinesse in being that , as the eye is net weary with seeing , nor the eare weary with hearing ; therefore though our sins be never so great and many , yet if this condition be observed , that wee lie in no knowne sin , that we have a ful and resolute purpose , god bearing witnesse to our consciences not to doe the least evil , nor 〈◊〉 the least good , in a word that wee make out hearts perfect to god in al things , for without this condition there is no remission of sins . but if this condition be observed , i say that although out ●●●nes be never so great any many , yet they are not gone beyond the price which hath beene paid for them , nor beyond the grace of him wi●● whom we have to doe , for there is a fulnes in him . now i beseech you take not this exhortation in vaine , for there is nothing more effectual to heale a rebellious disposition , to instil saving grace , to cause a sinner to change his course , then to be fully perswaded that he shal be received to mercy , and that his sins shal be forgiven in christ : even as the theese , while the hue and cry is after him , never returnes willingly : rebels and pyra●es whiles the proclamation of rebellion is out against them , never come in : but if there be a proclamation of pardon , yea and of some great advancement , if that be beleived once , that , and noting else causeth them to come in , and to become faithfull and loyall subjects . therefore let this fulnesse of mercy in christ be an effectuall motive to us all , to come in to lay down the armes of rebellion , to choose god for our good , and to give up our selves wholly to him , to serve him with perfect hearts & willing minds , all our dayes . so much for the first part . the second part i wil as briefely dispatch , and not meddle with the third , lest i be tedious . of his fulnes wee have al received whence the second point is [ that al grace is received ] for as al stars shine in the light of the sun ; so doe al the saints through grace received . what else distinguished iohn from iudas , simon peter , from simon magus ? but onely christ , who shone upon one , and not upon another , when they sate both alike in darknesse , and in the shadow of death . the scripture is evident for this , phil. . . the deed is wrought in us by god , and not the deed onely , but the wil also which produces that deed , nor that onely , but the thought also which begat that wil . for we are not able so much as to thinke a good thought of our selves . cor. . so 〈◊〉 grace , yea 〈◊〉 preparation to grace , and ab●●●● to accept grace are al from god : contrary to what arminians affirmeth : and not of our selves , and that for th●●●e reasons . because nothing can worke beyond the spheare of its owne 〈◊〉 , the eff●ct exceed●th not the cause , therefore it is impossible for corrupt nature either to beget supernatural grace or to 〈◊〉 any action preparing , or bending , or inclining the wil to it : for as the water cannot heate ( which is an act● 〈◊〉 above the nature of it ) until an higher principle of heat be first infused into it ; no more can meere nature doe any thing tending to saving grace , having no principle in it selfe whence it can raise it . and if it ●e objected ( as it is by the arminians ) that though grace doe al , yet to accept or reject it , to wil or nil it , is natural to man as a free agent . i answer : that to wil , is natural , but to wil wel , is supernatural , and must rise from a higher wel-head than nature is . for as an hatchet wil cut when handled but with a common hand , but not make a chaire , or stoole , or any artificial thing except it have influentiam artificis quatenus artifex , the influence of a● artificer as he is an artificer ; so though to wil be natural , yet , to wi● wel , to doe a supernatural worke in a supernatural and holy manner , it cannot except it have the influence of a supernatural agent to direct and guide it . if a man might accept grace or refuse it , as he would . god were no god , because he might be crossed by his creature , and his own wil should not absolutely beare rule , especially in that great matter of beleiving , and not beleeving , and in putting difference betwixt man and man in the matter of salvation and damnation : for according to arminius , though god did heartily desire the conversion of such a man , and offered him al the meanes of grace that could be , yet it is stil in the fice choise of his wil to convert , or not to convert ; their onely answer here is , that seeing god hath made a decree , that man shal be a free agent , though he doe most earnestly desire the conversion of such and such men , yet because he cannot disa●ul his decree , he doth , and must leave it to the liberty of the creature to doe contrary to even that himselfe desires . but what is this else but to put god into such streights as darius was in , who would faine have saved daniel , but because of his decree he could not ? and if griefe in spirits and angels be but re●isus voluntatis , a reluctancy of the wil , as the schoolemen affirme , what is this else but to attribute griefe unto god , and so to detract from his blessednesse . thirdly , if all grace be not received , but a man may accept it or reject it as he will , how can it be solved , but that a man must rejoyce and boast partly in himselfe , contrary to paul's rule , and not wholly in the lord , for aske the question of all that are saved , what is the reason that you are saved rather then another , their answer must needs be ; i out of the liberty of my owne will , did receive and use well the grace offered , when another did not . so that according to arminius , the saints in heaven are not a jot more beholding to god then the damned in hel , for the offering of grace on gods part , was a like common to both , only he that is in heaven , may thank his own wil that he chose it , when onother refused it . they have nothing here to answer , but onely that the meanes of grace are dispenced by god with some disparity ; but what is that when they maintaine such freedome of wil , that he who hath the greatest meanes may reject grace , and he who hath the least , may accept it ? other reasons there are , but that i hasten : as that grace is not grace without being received , no more then a man can be a man without reason , or a gift can be a gift without being given , for no lesse doth it imply contradiction to suppose it to be a grace , & yet not to be freely bestowed by god and received by us . secondly , bowing of the will is an effect of grace , and grace is an effect of the spirit . now the spirit breaths , when , where , & in what measure it listeth . againe , if grace should spring out of our soile it should be but a flower of grasse , for all flesh is grasse , but the grace of the mediator is of a more durable nature , a flower that ●ades not , and a spring which is not dryed up . hence . correlaries . one to rectifie our judgment . the other to direct our practise . the first shewes us the errors of arminius , who hath but refyned the old pelagianisme , a dangerous errour : for arrianisme was like a land flood that overflowed the whole world , but was soone dayed up againe , because it had not a spring to maintaine it , but the best ages of the church had in them as he called . multas fibras virulentiae pelagianae , because it is an errour agreeable to nature & reason , so that we have a spr●ng within our own breast to nourish and main●●ine it . b●●now to keep close to the point in hand , this point sheweth the e●●or of arminius and pelagius , who ascribe the beginning preparations and ability of accepting grace to our own free will , although the complement to god . whereas you see by what hath been said , that not only the fuller streames , but every drop of grace is received from his fulnes . this errour proceedes from 〈◊〉 not distinguishing a right betwixt acquisite habits and infused , indeed in the acqu●●te , the acts goe before the habits , and prepare for them , but with infused habits it is clean contrary ; it is with them as it is with the naturall powers of the soule , wee have first the faculty of seei●g be●ore we doe see , and the faculty of hearing before wee doe heare , so it is in infused habits , we have first the habits before we exercise the o●●rations of them , for even as the wheele doth not run that it may be made round , but it is first made round that it may run so the heart doth not first do the actions , whereby it is put into a right frame , but it is first fa shioned and made a new creature by grace , and then it doth actions , and brings forth fruits wo●thy amendment of life , for what is said of the soule is as truly said of grace , it doth , fabrica●● sibi domicilium , prepareth a room for it selfe , useth no harb●nger , for nothing can prepare for grace but grace . and if it be objected , as arminius doth in his book upon the . to the romans , that such as seneca and socrates , were much enlightned , did approve the law of god according to the inward man , and had a kind of universall common grace . i answer , that this priviledg cannot be denyed to many among the heathen , that as alch●mists , though they misse the end , yet they finde many excellent things by the way . so though they failed of the right end , the glory of god , yet they were not destitute of many excellent common gifts , wherein though one did go faire beyond another , as seneca beyond nero , and so others , yet as they say of sins , they do all alike passe the●rule of rectitute , though some goe further beyond than others , so were they al alike destitute of or●ginal righteousnesse , although some more elongated from ●t than others , al are alike dead in sins , though some ( as dead bodies ) more corrupted and putrified than others . and if it be objected , as it is by arminius , to what end then are exhortations and threatnings , the propounding of punishments , and rewards , if it be not in our power to accept grace , & refuse it as we wil . i answer , that as the raine although it fal aswel upon rockes and heathes , as upon v●●●●●● and fruitfull places , yet no man asketh to what end is the first and latter raine ; so exhortations & admonitions though they fal aswel upon the reprobates , and those that are desperately wicked , as u●on those that are docible and capable of better things , it is to no se●●e folly to aske to what end they are , seeing as the raine , so they are to many beneficial and useful . so much for the first corollary , which serves to rectifie judgements . the next is for practise . if al grace be received , then deferre not repentance , for no repentance is accepted , but what proceeds from a sanctifying grace , and that as you see is received , that is given by god as he wil . it is not in him that willeth , nor in him that runneth , but he hath compassion on whom he wil have compassion , and whom he wil , he hardeneth , rom. . . as i said before , the spirit breatheth where , and when it listeth . therefore we should as millers , and mariners are wont to doe , who take the gale when it commeth , because they know the winds are not at their command : suppose a man were to passe the seas within da●s upon pain of death , if the wind should blow the second day , third day , or fourth day , no wise man would omit the opportunity , because he knowes the winds are not in his power ; so , if the spirit shal breath into our hearts good motions of turning to god unfainedly in our youth , at . . or when over , it is the greatest wisedome in the world to take the opportunity , and not to put it off , who knoweth whether they wil be had againe 〈◊〉 no : how many thousand are now in hel who tho●ght to ha● repented , and did not because they neglected those breathings 〈◊〉 the spirit where they were offered ? for there are certaine acceptable times , after which god offers grace no more : happy he that knowes that day of his visitation , and as our saviour speaketh , the things which belong to his peace , in that his day , which ierusalem did not , which made christ to weep over it , and which saul did not : and the jewes in ieremiah's time did not , when god forbad ieremy to pray for them . for as there were certaine times when the angell moved the waters in the poole of bethesda , and he that then stepped in , was healed ; so there are certaine acceptable times , wherein god troubles the hearts of men by his spirit . happy is he who then steps into a good course , that he may be healed to salvation . i say there are certaine times , wherein god doth ( as it were ) thaw and soften the frozen hearts of men . and it is wisedome then with the husband-man to put in the plough , while the ground is soft : for the heart in such a case is like iron in the furnace easily fashioned , but stay till it be cold , and it will not be wrought upon . i beseech you therefore let us be exhorted to take the opportunity , and not be like to those whom isayah complaines of , who like bulrushes how down their heads for a day , while some storme of inward or outward trouble is upon them , but when a faire sun-shine day comes to dry it up againe , lift up their heads as upright as ever before . if a man would sit downe and call his thoughts together but for one half hour , and consider this seriously , i have but a little time to live here , it is another place where i must live for all eternity , and it shall be with ●●e for all this etern●ty , as i spend this short time . i say if this were thoroughly considered , i wonder that any thing else should take up the intentions and thoughts of a mans heart , but only how to make sure his salvation . but alas we are robbed of our selves through worldly delights , and doe magno conat● , magnas ●●gas agere , and so we spend our lives . but if we would not have with the merchant , forturam rudentibus ap●am , that is , an estate hanging upon ropes , and depending upon uncertaineties , especially seeing grace whence repentance proceedeth , is as you see received , and not in our power . but wee mistake repentance , and that is the cav●e we defer it , it is not as it is commonly thought , a sorrow for our sinnes onely , nor a ●●cere leaving of sinnes out of feare of hell , and desire to be saved , which a man may doe out of the strength of naturall wisedome , providing for his owne safety , but it is a much different thing , viz. putting life into a dead man : ephesians . . making a man a new creature , corinthtant . . a change of the whole frame of the heart . as if another soule dwelt in the same body , as he saith ; ego non ego . in a word , when a man is cleane another man , then he was serving of god out of an inward propensnesse and having the whole bent of his disposition turn'd to delight in the law of god without these by-respects . and that this may yet be made clearer , and put out of all doubt , i would aske but this question ; that repentance which men take up in age , or in times of extreamity , whence proceedeth it , if from selfe love , as it usually doth in such cases , because the soule is then strongly possessed with an apprehension of death and hell , and another life , then there is no more then nature in it , for the streame riseth not higher then the fountaine . a beast would doe as much , which sinking into danger , would struggle to save it selfe . but if it proceed from love to god , why was it not done sooner , why not in the flowre of our youth , yea when it is done soonest , would we not be heartily sorry that it was not done sooner , if it proceeded out of love to him . and if it thus proceed out of an holy love to god , it cannot arise but from his holy spirit : the breathings of which spirit as they are most free , so are they most pretious . therefore when such a sparke is kindled in our hearts , let us bee carefull to put fuell to it , and not suffer it to goe out againe . al the creatures in heaven and earth cannot helpe us againe to them , yea the best ordinances are but as pens without inke , or empty conduit-pipes which give not a drop of true grace . except christ who is the fountaine please to conveigh it by them . you know the famous story of francis spira , what bitter cryes hee used upon his death bed : o that i had but one drop of faith ▪ one of the mottons which i have beene wont to have , but yet could not have them ! but died with those desperate words in his mouth , i am d●mned . therefore let us take heed how we let such motions rise up like bubbles in us , and breake againe ; or goe our like sparkes upon wet under , lest often checking , and snibbing , and quenching the spirit , in the end we be guilty of resisting the holy ghost , and god shal swears in his wrath that we shal not enter into his rest . [ where by the way observe , that this doctrine teacheth us not to be idle , and leave al to god , as they slander it ] but as paul maketh the consequence , because god worketh in you both the wil and the deed , therefore worke out your salvation with feare and trembling . armin●●s contrarily , our selves worke in our selves the wil , and the deed ; therefore we need not worke out our salvation with any such feare and solicitude , since we may doe it at our owne pleasure and leisure . but it wil be said this is a hard case , although a man would repent , yet he cannot ? though he desire to serve god , yet it is impossible . therefore to take away this scruple , we must know that god is exceeding free and open-handed in giving grace ( if it may be taken in time ) and if we wil not believe it , iohn commeth here and telleth you , i have received of his fulnesse , and not onely i , but al we have received , that is , al other saints that either are , or have beene : and since iohn's time , many thousand thousands : and shal not such a cloud of witnesses perswade us ? if a beggar doe but heare of an open house kept , or a great dole , it affects him , and invites him to goe : but when he sees many come from it with armes-ful , and lapsful , and baskets-ful , then he is confident : that addeth wings to him ; so if a sick man doe but heare of a famous physitian , or a healing wel , it stirs him up to goe and try : but when he meets with and comming from the wel , and telling him , i have beene there and am healed , i have beene there , and am made whole , then he maketh no question ; so doth iohn here , al we have received of his fulnesse : like a bird that hath found out a ful heape and calls his fellowes to it . say not therefore , on my sinnes are so great , and my wants are so many : but rather thinke thus with your selves , if there was grace inough for so many , there is surely inough for me : onely you must receive when it is offered in the acceptable time , lest often gr●●ving the spirit , god suffers his spirit to strive no longer . gen. . . but ( as i said before ) sireare in his wrath that you shal not enter into his rest . if al grace be received , then let us be affected as receivers [ in thankfulnes towards god ] the most gracious are the most grateful , [ in humility towards men ] for what have wee that wee have not received ? and shal our purse or vessel boast 〈◊〉 selfe against another , because the owner hath put more gold , or more precious liquor into it , than into another , it may be of the same , or a better worth ? or shal the w●l which glistereth with the sun beames exalt it selfe against another which stands in the shadow , as if it had lustre from it selfe , and not borrowed from the sun . . let us be affected as receivers , in begging grace at gods hands by prayer . therefore it is said to be the b●cket of grace , and it is a true observation that a man of much prayer , is a man of much grace . now prayer is either private , or publique : [ private , is that wherein we expresse our private and particular occasions to god every day , wherein we renew repentance & covenants with god , of abstayning from the sinnes we are most proue to , and of doing the duties to which we are most unapt , in a word , that wherein we doe every day set our hearts streight before god in al things . this is the very life of religion , and in this we must be very frequent and servent , binding our selves with an inviolable resolution to keep a constant course in it , but of this there is no doubt . [ the next is publique prayer , of which because it is more questioned and not received by all with that reverence it should , i wil adde a word or two of it , and conclude . that a set forme of prayer is lawful , much need not to be said , the very newnesse of the contrary opinion is enough to shew the vanity and falsenesse of it : it being contrary to the judgment of approved councells , learned fathers , and the continual practise of the church . tertullian , who lived not much above an hundred yeares after the apostles death , saith in his booke de oratione , premissa legitima & ordinaria oratione , ius est superstruendi petitiones , &c. which sheweth that they had some ordinary set allowed prayers , to which , afterwards some were added at more liberty . in origen's time , who lived very neere tertullian's time : it is evident that there were set formes of prayer used in the church : for in his th homily upon ieremy , he repeateth and expoundeth some passages of them , upon which occasion illiricus saith . tune temporis certas quasdam foro●●las orationum s●●e dubio habuerunt . basil in his . epistle saith , that in his time there were letanies used in the neocesarean churches , and ambrose in his time affirmeth : vsum laetaniarum ubique ●sse frequentem . constantine the great prescribed a set forme of prayer to his souldiers , set downe by eusebius in his fourth booke . and calvin in his . epistle to the protect● of england saith , that he doth greatly allow a set forme of ecclesiasticall prayers , which the ministers should be bound to observe . but as i said before of the lawfulnesse , there is little question . that which is chiefely to b●●●prehended , is of a secret disesteem of publique prayers ? by 〈◊〉 of which , many neglect to come to them , and they 〈◊〉 doe it in a perfunctory and overly manner , which is an extreame fault . better were it , that men would came to this disjunction ; either it is lawfull to use them or 〈◊〉 ; if not , why doe they not wholly abstaine , and if they ●●lawfull , why doe they not use them constantly , and in a reverent and holy manner . one thing there is , which if it were well considered , would breed in the hearts of men another esteem of our publique prayers then there is . and that is , that besides the end of obteyning the things we want ( wherein yet publique prayer hath the promise ) there is another end in praying , and that is to worship god , and to performe a service to him , for preving of which , there are two places of scripture un-answerable , luke . . hannals worshipped god by fasting and prayers , the word used is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which is the proper word for worship , acts . . they ministred to the lord and fasted , the word used is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , whence the word liturgy is derived . this me thinkes should breed in the hearts of men a reverend esteeme of this duty . besides , how straight is that which is objected against the lawfulnesse of it , as that the spirit is stinted , when wee are fettered with words appointed . answ. the freedome of the spirit stands not so much in the extent of the words , as the intensnesse of the zeale wherewith they are uttered . besides if this argument were good , it would swell against conceived prayer , for if he that heareth , hath a larger spirit then he that prayeth , there is to him the same stinting o● restraint . againe it is objected , that we cannot pray for occasionall necessities . therefore we bind not only to a set forme : but men may , and ought to use besides , private prayer , wherein we may expresse our private , accidentall , and particuler occasions . and if they be more publique , there are prayers before and after sermon , wherein the minister is left at more liberty ? and if it be yet more generall belonging to the state or church , we adde it to the publike prayers , as it is in the gun-powder-treason , times of war , dearth , &c. but there needs not much be said to convince the judgement : that which is chiefely to be desired , is , that they may be better observed , and more esteemed , especially seeing our publique prayers be holy and good , ( and which should be a greater inducement ) the church hath commanded them : and if the church be to be obeyed in indifferent things , as it is , much more in appointing of gods owne ordinances . and if a set forme of prayer bee lawfull , then the lords prayer must needes excell , being dedicated by christ himselfe , and is therefore to bee more frequently used , and withall reverence both in minde and gesture . nor doth this want the practise and approbation of the auncient , it is cyprians speech . quanto efficacius impetramus quod petimus christi nominae si ipsius oratione petamus . and saint augustine . disce et retinete orationem dominicam , et inter omnes sanctos consono ore proferatis . thus if we shal shew our selves affected as receivers , in using both publicke and private praier , we shall find that successe which iohn and the rest found , who of his fulnesse received grace for grace . finis . notes, typically marginal, from the original text notes for div a e- plin. pr●efar . hist. natural . d. w. leaves in some places . gen. . . notes for div a e- the first part . . in regard of his p●●son . . in regard of his offices . 〈◊〉 〈◊〉 o● his r●●hteousnesse . . in regard of his effect . . reasons from christ . . from our selves q●●st . answ. vse . simile . object● . object . answ. object . answ. corol. . the saints submission and sathans overthrow. or, sermons on james . . by that faithfull and reverend divine, iohn preston, doctor in divinitie, chaplaine in ordinarie to his majestie, master of emmanuel colledge, sometime preacher of lincolnes-inne preston, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the saints submission and sathans overthrow. or, sermons on james . . by that faithfull and reverend divine, iohn preston, doctor in divinitie, chaplaine in ordinarie to his majestie, master of emmanuel colledge, sometime preacher of lincolnes-inne preston, john, - . 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conversion the true picture of iohn preston dr. in diuinity , and sometimes preacher of lincolnes-inn . the saints svbmission , and sathans overthrow . or , sermons on iames . . submit your selves therefore unto god , resist the divell , and he will flee from you . by that faithfull and reverend divine , iohn preston , doctor in divinitie , chaplaine in ordinarie to his majestie , master of emmanuel colledge , sometime preacher of lincolns-inne . london , printed by i d. and are to be sold by peter cole at the signe of the glove in cornhill , neere the royall-exchange . . the contents . svbmission to god what pag. . it must bee with the whole heart . reason , god will have the whole heart or nothing . the inward man must bee subject . reason . rebellions of the inward man what . thoughts vaine , wicked , . affections . manifest . . secret rebellions of the outward man what . . speeches . . actions why we must bee subject to god , . reasons . vse to justifie god . vse to humble us signes of submission to god. . motives to submit to god , . why we must resist the divel , satan is our adversary . how sathan tempts . . by substracting the means god useth to bring men to himselfe . . by laying snares and baites . sathans subtiltie appeares . in fitting his baites according to mens callings , . fitting them according to occasions and opportunities offered . . in the glosses hee covers sinne withall how to resist satan . we must have our hearts filled with grace . we must remove all false friends , viz. our lusts . how to root lusts out of the heart , and how to know it , . wee must seeke to christ for helpe . three things hinder christ from helping us . first , unfruitfulnesse . secondly sins unrepented of . thirdly , thrusting our selves into temptation . wee must resist the divell , . we must watch and pray . we must resist the divell at first motion . doctrine . whosoever doth truly resist the divel , shall get the victory of him . . reason . . reason . . reason . objections answered page the . to . vse . reproofe of those that doe not resist the divell . vse . the fearfull estate of those that have not put satan to flight by resisting which are of two sorts . first those that never resisted satan at all . . those that after resisting a while fall back . three causes of falling back . . vse of exhortation not to faint , be satans temptations what they will. satan tempts concerning , . our effectual calling . our iustification . . our sanctification . signes of yeelding to satans temptations . . when wee lay aside our weapons . . when we are lesse troubled at the temptation . . when sinne prevailes more . helpes against satans temptations . . wee must use strong meanes . viz ▪ fasting and prayer , with diligent use of the word . . wee must get strong reasons against strong lusts . we must labour willingly to undergoe tentations & waite till god send deliverance . the saintes svbmission and sathans over-throw . iames . . submit your selves therefore unto god : resist the divell and he will flee from you . in this whole context from the beginning of the chapter to the end of this verse , the apostle doth five things , first he reproves his dispersed brethren of the iewish nation for divers of their sinnes . secondly , he shewes the cause of all these sinnes : thirdly , the meanes to avoide them . fourthly , the hinderances and impediments hereof that it takes not effect . lastly , the way and course to be taken for the removall of these impediments . the sinnes or vices here principally taxed are foure . first , their contentions , illustrated from the cause of them , vers , . viz. their lusts which fought in their members , from whence come warres saith hee , and fightings among you ? come they not hence even of your lusts that warre in your members . secondly , their remissenes in prayer , set forth by the effect of it , not obtaining their desires , verse . yee lust and have not &c. yee fight and warre yet yee have not because yee aske not . thirdly , their asking amisse or not praying according to the will of god , declared by the cause of it verse . yee aske amisse , that yee may consume it upon your lusts . fourthly , their covevetousnesse or immoderate affecting the things of this earth , aggravated from the nature of the vice and gods affection to it , its , enmity with him , vers . . yee adulterers and adulteresses , know yee not that the friendship of the world is enmity with god. for the second particular the the cause of all these sinnes and lustes is set downe vers . . doe yee thinke saith he , that the scripture saith in vaine , the spirit that dwelleth in us lusteth to envy . the corrupt frame of our nature alwayes inclines & stirs us up to that which is evill . the third particular , the meanes to avoide these lusts , wee have expressed in the beginning of vers . . but he giveth more grace . fourthly , the hinderances and impediments of this grace that it takes not effect are two , first , pride of heart , a vaine conceit of a mans owne sufficiency and uprightnesse before god. secondly , yeelding to temptations & snares , to each of which in the last place , the apostle applies an exhortation , wherein he shewes how these hinderances may bee removed , if the iewes of the dispersion desire to remoove the first , they must submit themselves to god ; if the latter they must resist the devill , submit your selves thereefore unto god , resist the devil , and he wil flee from you . so then you see what the words of this text containe , a double exhortation , and upon what occasion propounded . for the better understanding of the first exhortation , wee may consider these particulars . first , what the submission here required is . secondly , what are the reasons to enforce it . thirdly , the uses of the point . for the first , this submission may be thus described , it is a gracious frame of the heart whereby the whole man doth submit it selfe unto the law of god , in all things & in all estates . for the particulars in this description , they may thus be explained , first the heart must be brought into a right frame and order , concerning this frame & order of the heart see , chron. . . and isa. . . this frame must be of the whole heart , it 's called a gracious frame to distinguish it from that evil frame of heart which is in wicked men mentioned , gen. . . the reason why this gracious disposition of the heart is required , is , because god at the first did plant his image in man , wherby hee was set in an excellent frame , and this image god requires to be repaired againe in man , even the same image for substance though not for degree : the same for all the parts , though not for the perfections of the parts , and therefore we finde that the regenerating of a man to be the renewing of gods image in him . this gracious frame of heart god hath promised to his people , as wee may see , ezek. . . a new heart will i give you , and a new spirit will i put within you , i will take away the stony heart out of your flesh , and will give you an hart of flesh : the fulfilling of this promise we may see , rom. . . this image of god therefore must be restored in the soule as appeares , cor. . . as wee have borne the image of the earthly , so shall we beare the image of the heavenly , ephes. . , ▪ it's required that christians should be renewed in the spirits of their minde , and that they should put on the new man which after god is created in righteousness and true holinesse . now in adam this image was perfect , in us it 's imperfect , in him it was as the light in the ayre at noone day , when the sunne shines in his strength , in us it 's as the light in the aire at the dawning of the day , then the light is in every part of the aire , though not in the same degree , but it increaseth more and more , untill the perfect day . hence those words of salomon , prov. . . the path of the iust is as the shining light , that shineth more and more unto the perfect day . this renewing of gods image is also called the new man , the new birth , ephes. . . now we know that a child in the wombe hath all the parts that a man hath , but onely there wants the strength of these parts : so it 's likewise in the new regenerate man. here it will be objected , that no man is able to come to this perfect renewing of gods image . to which i answer , that a man may , and every man must attaine to it , otherwise all his labour is in vaine , the heart had as good never a whit be changed , as not wholly ; an instrument unlesse all the strings be in tune , wil make no good harmonie , one string out of tune will marre the harmonie as well as more . the reason why there must be this whole change is , because god will either have the whole heart or nothing . the holy ghost will not dwel● in the heart unlesse it be a polished temple , and the whole frame set up : no man will dwell where there are but a few postes and studdes set up towardes the rearing of the building . object . if the heart must be renewed , how comes it to passe that there are many rebellions both of heart and life in the best men ? ans. there are so indeed , but their rebellions , differ from the rebellions of the wicked , for first their rebellions are betweene the flesh and the spirit , between their spirituall reason and their carnall reason : betweene carnall affections and spirituall , which shall get the preheminence . but the rebellions of the wicked are between one lust and another , one carnall affection and another , their rebellion is against the providence of god and the light of nature which is in them . secondly , there is difference in regard of the end of their rebellions ; the godly ●are to rebell against god least they should displease him , and ●oose their sweet communion with ●im : but the wicked 〈◊〉 rebelling feare on●y the punishment which will follow , ●●ey feare god as the malefactor feares th● judge . secondly , it follow in the descriptiō , tha● by the gracious fram● of the heart , th● whole man be mad● subject &c. by th● whole man , we ar● to understand the inward man and th● outward . first , the inward man must be made subject , that 〈◊〉 the heart . for go● especially require● the obedience of the heart , see therefore the wise-mans counsell to this purpose , prov. . . and the apostles , heb. . . the reason hereof 〈◊〉 , because god sees ●ot as man sees , he ●udgeth not as man ●udgeth , according to the sight of the eyes . god especially looks to the heart , because that is the spring-head ●●om whence all the streames of our speeches , & actions flow now we know i● the spring-head b● slimie and muddie the streames flowing from it must neede● be slimie & muddie but if that be faire & cleare the streames will be so also , thus it 's with the heart , the heart is as the chiefe wheele in a clocke which sets all the res● on going , an unskilful man cannot judge of the clocke but by ●he sound ; the artificer lookes to the ●●ward workman●hip of it ; so likewise , god especially ●ookes to the heart . the like wee see ●en in some sort use ●o doe , for when a ●an hath injurie offered him , he presently lookes with what heart the o●●er did it , if he did it ignorantly or against his will , hee who hath received the wrong , will better beare with him 〈◊〉 but if the other did it of malice , then he takes it more heinously . we shall finde therefore in scripture , that god lesse esteemes faire performances with a● corrupt and crooked heart , then an upright heart with weake performances . the first of these was in amasia , chr. . . the latter in david , who though ●e had many great ●lippes , yet was a man ●fter gods owne heart : now the rebellions of the inward man , or of the heart , are either in thoughts or affections ; rebellious thoughts are either ●aine or such as are wicked . first vaine thoughts are rebellious , for it's rebellion as well , not to doe that which is commanded , as to doe that which is forbidden . if a prince should come to a subjectes house , and he instead of entertaining him , should continue vainly talking and prating with some base fellow , it would be counted wonderfull neglect and contempt : the like offence doe they commit who when they should entertaine god in their hearts have them filled with vain thoughts , and so banish god from them . none indeed are free from these rebellions , yet we must continually strive against them , for here is the difference ; the wicked have them with delight , or at least without reluctancy : the godly although they have them , yet it is with much striving against them , and continuall sorrowing for them , so that they get daily more and more strength against them the second sort of rebellious thoughts are such as are wicked , and that either for substance or manner , evill thoughts for substance are all those , whose objects are evill , as when a man thinkes how he may fulfill any particular lust . these evil imaginations are one of those seven things that are abomination to the lord. pro. . . these six things doth the lord hate , yea seaven are an abomination unto him , a proud looke , a lying tongue , and hands that shed innocent bloud , an heart that deviseth wicked imaginations &c. such evill thoughts have the covetous man , the malicious man , the envious man , for the fulfilling of their particular lustes . if we would have god delight in the beauty of our soules , wee must wash our hearts from wickednesse according to gods counsell , ier. . . o ierusalem wash thy heart from wickednesse that thou mayst be saved , how long shall thy vaine thoughts lodge within thee ? as dirt cast upon the face takes away the beauty of it : so the beauty of our soules is stayned and defiled by wicked thoughts : that common proverbe was certainly invented by the divel , that thoughts are free for god more respects the heart then outward performances . rebellious evill thoughts for the manner , are such as having a good object yet are conversant about that object after an evill maner : & these againe when a man is either conversant after an evill manner about things that are holy , or that ●re civill . about holy things , as first about god , either when a man thinkes there is ●o god , and these are most blasphemous thoughts , or when a man conceives not ●right of god. thus ●oore silly people ●hinke god to be an ●ld man sitting in ●eaven . secondly , ●bout the word of god , and his attri●utes , when a man is not perswaded aright concerning them . these evill thoughts againe are two-fold , either they are manifest , such as men perceive to be in themselves : such rebellious thoughts the pharisees had concerning christ , and simon magus , concering the buying of the holy ghost with money : or else they are simple and not reflexed , such as men perceive not to be in themselves , and yet in truth are in them , as may be discovered by their lives and courses . he that lives a presumptuous life , shewes that he hath a secret rebellious opinion of the mercy of god : he that lives a desperate life , shewes that hee conceives amisse , ( though it may be he sees it not ) of the justice of god. those that are of civill things are of three kindes , the first is when a man thinking of some civill thing , thinketh that he can of himselfe with his own power compasse the same , such the apostle blames who say not with their mouthes but rather in their heart we will go into such a citie , and there wee will buy and sell and get gaine , iam. . . after he addeth vers . . that they did rejoyce in their boastings , that is , in that which they thought they were able to doe , but indeed were not . now oftentimes the man that hath such rebellious thoughts , if he misse of his expectation hecomes impatient . the second kind is when we make our selves the ends of our own actions these kinde of rebellious thoughts the prophet zacha● blameth , chap. ver when yee did eate and when yee did drinke , did you not eat● for your selves , and drink● for your selves ? thus men sinne when they eate onely to satisfie their hunger , and to strengthen them fo● the fulfilling of some ●ust . both these kindes of evill thoughts are ●oyned together in that proud speech of nebuchadnezar , dan. . ● . is not this great babel , which i have built for the house of the kingdome , by ●he might of my power ●nd for the honour of my majestie ? the third kind is , when wee ●hinke of civill things with putting some ●rustin them , chearing up our selves in regard of them , this the rich man doth whe● he makes his wealth his strong citie , as salomon speakes , pro. . . that is , when he thinkes himselfe as safe by reason of his riches , as a man doth when hee is in a strong and well fenced city . thus the rich man in the gospell did luke . . when his barnes were ful● then he bids his soule take her rest , not before , although god was as neere him before as then , so then his trust was in his riches , but if we consider his sudden destruction , we shall see the folly of that his trust . the second kinde of the rebel●ions of the heart are ●n the affections ; and ●hese are two-fold , ei●her manifest , earnest and boyling affections , such are commonly the markes of the wicked , such a boyling lust after honour was in haman : the like was in ahab after naboths vineyard : the like affection is worldly griefe which makes many pine away , or else they be more secret , such as are not yet stirred up into act . this secret thirsting after riches was in balaam , see numb . . the like secret affection was in hazael which the prophet told him of , though he little thought it to be so , yet it afterwards proved true , as appeares king. . . that these secret lustings are rebellious and therefore odious in gods sight , is evident , because his spirit never dwelleth in any heart where they are , because they defile the heart according to that of our saviour , out of the heart proceed evill thoughts , murders &c. these are the things which defile a man , math . . . now the spirit delights not to dwell in a polluted heart , and though wee see not these secret lusts in our hearts , yet gods spirit sees them , for he sees not as we see . god knowes the secret good motions of his spirit in our hearts rom. . . and therefore also the secret corruptions of our hearts , although we see them not our selves . it concernes us therefore especially to looke to our hearts , the thoughts and affections thereof . the hypocrisie of amasia and ioas was manifest at last , because their hearts were not upright . the rebellions of the outward man follow ; which are either in speeches or actions . both these are expressed , isa. . . ierusalem is ruined and iuda is fallen , because their tongue and their doings are against the lord , to provoke the eyes of his glory . rebellious speeches consist either in the vanitie or rottennesse of them . first , there must be no vanitie in our speeches , we must as the wise man speaketh , ponder our words , not speake any thing , till having pondered it , we find it to be of sufficient waight , worth the uttering . did we seriously consider , that we must give account of every idle word , that every idle word is a rebellion , we would surely make more conscience of idle words then wee doe . secondly , rotten speeches are such wherewith there is joyned some corruption ephes. . . the contrarie to these are called gracious speeches , col. . . now there are two sorts of either kind ; a speech is called gracious , either because it proceedeth from some inward grace , that is called a zealous speech which proceeds from the affection of zeale ; or else because it ministers some grace to the hearers , or stirres up some grace in them which lay dead before : so those are corrupt speeches , which either proceed from some corruption in the speaker , or stirre up some corruption in the hearer . our speeches should be poudered with salt. col. . . unlesse they be seasoned with grace , they are like unsavoury meate which for want of salt becomes putrified pro. . . the tongue of the iust man is as fined silver , that is , his words are pretious as silver , and like fined silver , they have no corruption joyned with them : but the heart of the wicked is little worth , and therefore his words cannot be gracious . rebellions in actions are , either the omitting of some good commanded , or the committing of some evill forbidden , the omission of some good is rebellion , although there concurre not an act of the will at the same time for the omission , first because the will at the same time doth concurre with the doing of some thing which should not then be done : that the doing of evill is rebellion against god , as the committing of murder or adultery none will deny . next it followes in the description , that the whole man must be subject to the law of god , viz. the law of righteousnesse , not the law of sinne , which reignes in our mortal members , and that in all things , and in all estates as well prosperitie as adversitie . there are two sorts of professors , sometimes the true professor , the upright man when he grows fat , strikes with the heele , whereas before in adversity he subjected himselfe to the lord ; like an horse which being kept low , will easily be ruled by his rider , but being pampered and kept very lusty and fatte , lifts up the heele against him , and will not suffer the bit . contrarily others , so long as they continue in an even and pleasant course will subject themselves to god , and his service , but when afflictions come , when god leadeth them through craggie and thornie wayes , then they will goe no further , the reason is , because their feete are not shod with the preparation of the gospell of peace , they have not that peace of conscience which will make them willing to passe through all estates , which is like shoes to the travellers feet . we know he that is well shod will easily passe through craggy and thorny wayes , whereas hee that is not so shod , dares not . thus much for explication of the point : in the second place follow the reasons to enforce the exhortation , & from every word a reason may be gathered . first , seeing every sinne is a rebellion against god , let this the rather move us to submit our selves unto him , that we may not be so great offenders as traitors . the second may be taken from the person of god , to whom we are exhorted to submit our selves , first in respect of his greatnesse over us , this reason the prophet malachy useth chap. . . secondly , in respect of his goodnesse towards us , who is so mercifull a father to us , this we may see urged , isa. . , . isa. . , . the third may be taken from our selves who are exhorted to this duty . first consider that we are all his creatures , we hold our being , and all that we have continually from him , therfore it concernes us to yeeld all homage to him , the more a man holdeth of his lord , the more homage he oweth him secondly , we are all his servants , therefore we are not to fulfill our owne lusts , or to obey sathan , but only to doe our lords worke ; yea we are not his servants only , but besides bought with a deare price , even the precious blood of his onely sonne , cor. . . when a man hath bought a servant and that at an high rate , he expectes the more and better service to be done by him . thirdly , we are all his children , therfore we must yeeld all duty & obedience to him , this reason the apostle useth , pet. . , . as obedient children fashion not your selves according to the former lusts in your ignorance , but as hee which hath called you is holy , so be yee holy in all manner of conversation . lastly , we are all the temple of the holy ghost : a temple that is consecrated to holy uses must not be profaned by putting it to common uses , this is sacriledge ; so when we are temples consecrated to the holy ghost it's sacriledge to profane these temples , to put them to base uses , this reason the apostle useth , cor. . . what ? know yee not that your ●ody is the temple of the holy ghost which is in you , which yee have of god , and yee are not your owne ? &c. we now come to the uses of that which hath beene delivered . this serves to cleare the justice of god who punisheth sinne with eternall death both of body and soule . obj. sinne being a rebellion , deserveth indeed punishment , but death seemes to be too severe a punishment . ans. when we heare that a rebellious childe is put to death , we judge him worthy of it & to have deserved it of his father , because the child received life from the father his father is so farre above him , and deserved well at his hands . by the same reason may god in an higher degree punish every sin with death . obj. but it seemes much that god should punish one sin with eternall death . ans. the reason hereof is because the rebellions of the wicked are continuall . if they would cease to rebell and submit themselves to god , he would cease to punish . againe it 's just because god set before adam life and death eternal , for him and his posterity , as by justice for his obedience he should have had eternall life , so for transgression he and all his deserved eternall death . this may also serve to humble us for our sinnes , seeing the least of them is a rebellion against god. the reason why many goe on quietly in their course of sinning is , because they consider not that god is highly provoked to anger by the same . for the better working of this humiliation in us , let us consider a few meanes . the first is to make catalogues of our sinnes , to set them in order before the light of our countenance , for otherwise god will surely set them in order before the light of his countenance . by setting them in order before us is meant that we should set the greatest in the first ranke , and so accordingly in order , untill we come to the least , so that it is needfull to know the greatnesse & heinousnesse of every one of them . for the better understanding of the greatnesse of every one of them , let us consider but this ; a traitour , if after his treason committed , the king sends out his proclamation to take him , and he after a third or fourth proclamation , will not yet come in , it doth much more aggravate the offence , so often as we have despised the word & not hearkned to the reprehension for our rebellions committed , so often have we refused to be called in , when the king of heaven hath sent out his proclamations for us ; therefore we cannot but conceive our former rebellion to be much more aggravated therby , therfore our soules should be humbled for it , for the multitude of our rebellions : it will be objected that we cannot possibly number them , yet a speciall meanes to discover them unto us will be to examine our selves by the word . for although a man have never so many spots about him , yet if he have not a glasse to looke in , how will he espie them ? if a man come into an house in the darke , though it be all besmeared with slime and dirt he cannot discerne it without bringing a light with him ; the word is this light which wil discover to us the foulenes & corruption of out soules and hearts , the reason is , because god only is able to search the heart , and find out the corruptions thereof , it is he that made the heart , and not man , therefore it is too deepe for him to search , the wisedome of god is contained in his word , hence the word will helpe us in the searching of our hearts , here by the way we may note why so many suddenly fal into despaire . god doth suddenly kindle a cleare light within them , whereby they come to see the foulnesse of their sinnes and the multitude of them , which having never looked into before , they deeply apprehend that it 's impossible for them to obtaine mercy , and so despaire . the second means , after we have set our sinnes before us with their aggravation , is , then to stay long in the consideration of them , many at the ripping up of their sinnes will be ready to say lord have mercy upon me , but this is not sufficient . hence is that usuall doctrine , that repentance is a continued act . a sparke of fire under wet wood will not at the first flame out , yet with continuall blowing at length it may burne : that sparke of grace which is smothered in a mans hart at the first sight of his sinnes , will not kindle his affections , but at length with continuall meditation , it will breake forth , and may work much remorse . the prophet blames the people , that in their humiliation they did but hang down their head like a bulrush , isa. . is it such a fast that i have chosen ? a day for a man to afflict his soule ? is it to bow downe his head as a bulrush &c. they did wel in humbling thēselves , but their fault was in that they did not continue the same but were like the bulrush , which whilst the storme or blast of winde lasteth , hangs downe it's head , but after lifts it up againe . david in his repentāce , had alwayes his sins before him , psal. . . the more he considered it the more humiliation it wrought in him . the third means is , we must have the spirit of god to soften our hearts , or else all our labour will doe no good , an hard stone while it so continues , will not be bruised with a blow , but being changed into flesh , a little blow wil bruise it . our stonie hearts must be turned into flesh , before they can be broken with consideration of our sinnes , which is only the worke of gods spirit , this point is gathered out of zach. . . those who have had the greatest measure of sorrow for their sins it hath bin wrought in them by the spirit of god. but how shal we attaine to this spirit will some say ? our saviour tells us , the way is to aske and pray for it , and confirmes the same by an argument , luk. . . if yee being evill know how to give good gifts unto your children : how much more shall your heavenly father give the holy spirit to them that aske him ? obj. if we were children indeed as our saviour there argueth , it is likely god would heare us , but we are not for answer hereun to marke the parable beginning at the . vers . and continued to the . verse , the conclusion is verse . i say unto you though he will not rise and give him , because he is his friend , yet because of his importunity he will rise and give him as many as he needeth . god is our friend , if we could so perswade our selves ; if we cannot , if we continue constant and fervent in asking , god will at length heare us for our importunity , and give us as joyfull an answer as the woman of canaan had after her repulse , this may the more comfort us , the longer we expect an answer with patience , the better and more comfortable answer shall at length be given us . many think that they want not this humiliation for sinne , but let such examine whether they have left off their course of sinning which they lived in before , this will be a speciall signe of their repentance . if a man have done thee an injurie , and pretend that he is very sorry for it , yet if he offer thee the same wrong againe and againe , thou wilt judge that he did but dissemble : so he doth but dis - dissemble in his repentance , that doth continue in sinne sorrowed for , that keepes the same course of sinning still . another use may be of exhortation , to our selves , to our whole man , inward ond outward , that we rebell not any longer , but submit our selves unto the lord. for the farther enforcing hereof let us consider . first , some signes of this our submission . secondly , the motives to it . thirdly the means to attaine it . for the first , the signes of this submission the first may be respect to gods word , and delight in it , if we neglect his word and are not moved with the judgements and promises therein contained , then are we rebells . that subject that heares the proclamation of his prince read , with the punishment annexed to be inflicted upon such as breake it , neglectes the same , regards not the punishment , but manifestes his contempt of them , shewes that he will not obey that law of his prince , but rather rebels against it . that neglect of gods word is a signe of rebellion is most evident , isa. . , . . now ( saith the lord by his prophet ) goe , write it before them in a table , and note it in a booke , that it may be for the time to come , for ever and ever , that this is a rebellious people , lying children , children that wil not heare the law of the lord , which say to the seers see not , and to the prophets prophesie not unto us right things , speake unto us smooth things , prophecy deceites . a common excuse of simple people is , that they are not booke learned , though they delude their owne consciences , yet god is not mocked , he that made the eye shal not he see ? he that made the understanding shall not he know ? god knowes that this is but an excuse , and that sloath and negligence is the true cause that they have no more knowledge in gods word , these thinke they have knowledge enough , and therfore need no more ; but this will be tried , if they examine their desire to know more , & their delight in gods word , which alwayes accompanies knowledge . thus the apostles reason stands pet. . , . if they had tasted how gracious the the lord is , then as new horne babes they would desire the sincere milke of the word , that they might grow thereby . act. . paul tells them that he had revealed to them the whole counsell of god , intimating that he had bin in fault , if he had kept the least part thereof secret : although the pastour , if he be not diligent to teach be in fault , yet that excuseth not the people : though god requireth the blood of the people at those pastours hands , that doe not feed them , yet the people perish notwithstanding . god oftentimes complaines that his people perish for want of knowledge : but poore silly people perswade themselves that to have much knowledge is not required of them , but of schollers and pastors ; this obstacle will be taken away if we compare cor. . , , . with heb. . . and . . we know although a man take no poyson nor lay violent hands upon himselfe , yet if he refraine the taking of his meate , he will soone famish , though a man abstaine from murder , adultery , and such heinous sinnes as will bring destruction to his soule yet if he take not the food of the soule , the word of god , his soule must needes famish . obj. but if we should spend much time in getting knowledge our estates would decay . ans. christ saith the contrary , math. . . first seeke the kingdome of god , and the righteousnesse thereof , and all these things shall be added unto you . surely the cause why many decay in their estates notwithstanding their continuall toyle , and labour , is , because they seeke not the kingdome of god first : because salomon asked wisedom , we see he wanted not riches & wealth , but had them in abundance . let us take the prophets counsell in this case mal. . . bring yee all the tithes into the store-house , that there may bee meate in my house , and prove mee now herewith , saith the lord of hoastes , if i will not open you the windowes of heaven , and powre you out a blessing , that there shall not be roome enough to receive it . a speciall motive hereunto should be , the consideration of their miserable condition , who wander not being guided by the light of the word . they are like a traveller who is to take a great journey in the night , and knowes not the way , yea , that wants a lanthorne to give him light . see further two fearefull judgments denounced against the people which profited not by gods word , but were uncapable of being taught the same isa. . . , . neglect also of the fearfull judgement denounced in gods word without trembling at them is fearefull rebellion , the punishment whereof we may see , ier. . . so likewise not to be moved with the promises contained in gods word , is an evill signe , that we have not submitted our selves , to the lord , it is wonderfull that so few come under christs banner , and fight his battailes , seeing there are such excellent and incomparable priviledges promised to such as doe , heb. . , . whereas king cyrus wanted not souldiers , after he had proclaimed that they who were gentlemen should be made knights , they that were knights lords ; surely if christs promises had bin of this kinde , he should have had more followers then now he hath . another signe of rebells is to obey sathan and not god , his his servants wee are whom wee obey , rom. . . here many will say , they defie satan , but let them learne of the centurion , that they are surely satans servants , if when he bids them doe this , they doe it when he bids them come they come , the godly indeed may somtimes be violently lead captive of satan , but they are never his subjects for they never obey him willingly , nor confesse themselves to be his servants . the wicked man walkes with his face towards hell , his back towards heaven , yet somtimes he may looke backe but not long together : wheras the righteous man walkes with his face towards heaven , & his backe towards hell : and although sometimes he fall backward , yet he recovers himself quickly and goes forward , like a ship which sayles from east to west , which though it be turned backe with some storme or tempest , yet when that is over , it sayles forwards , as before . another signe of a rebell is to purchase goods and lands in the enemies countrie , that shewes he doth not purpose to returne . the world may be called the devills countrie and therfore he who setteth his affections upon any thing here , and labours to purchase the same , hath this signe of a rebell : for no man can serve two masters , luk. . some will object that they seeke for wealth out of a provident care to provide for themselves and those who belong to them , not because they make riches their treasure or set their hearts upon them . therefore these must thus examine themselves , if they esteeme their riches above any thing else , care for the increasing of them more then for any thing else , if they do , they make riches their treasure a man ascending upon an hill , the higher he ascends , the lesse all things beneath seeme unto him . so when a man is ascending up to heaven in his conversation , the higher he goes , the lesse esteeme will he have of all earthly things here below . that which a man makes his treasure he spends most of his time , if if not all in increasing of it , and he who doth thus with his riches , makes them his treasure . the rich man may further know , whether he trusts in his riches by the effectes of his trusting in them , as by his feare of loosing them , by his griefe for their losse , and his joy in getting of them . he trusts in his riches when his heart failes , if they faile , as a cripple trusting to his crutches , when they are taken away , his legges faile him , hee can goe no further . thus we have the notes or signes of tryall : now follow two or three motives to perswade us to this duty of submission . first , consider that we shall never have successe in any thing , so long as we continue rebells against god. for the feare of the wicked shall bee hrought upon him , prov. . . an excellent example hereof see , ier. . the wicked man alwayes either misseth of his desire , or if it be fulfilled , it turneth to his great hurt . when god suffers the wicked worldling to grow rich according to his desire , he either takes from him the use of his riches , or else suffers him so wholy to set his affections upon them , that he forgets god , which is worse . another motive should be the fearefull judgements that are every where denounced against the wicked & rebellious , psal. . . isa. . , . they are very emphatically compared to a swelling wal and a broken vessell . thirdly , another motive should be the mercies that god bestowes upon his faithfull subjectes . he is as full of compassion and bounty unto them , as the sunne is full of light , or the sea full of water . lastly , another motive should be the easinesse of christs yoake , and compare herewith how base a master the devill is , how hard his yoake is , and withall how small his wages , a little pleasure here & eternall paine hereafter . now christs yoake becomes light and easie by these meanes . first , they that take this yoake are strengthned to beare it : if a childe had an heavy burden layd upon him , and his strength accordingly increased , he would beare it with ease . secondly , they who beare this yoake delight in it , it becomes easie , what will not become easie to a man if he delight in it ? the hunter delightes in his sport , and therefore endureth winde and weather to follow it the second sermon . iames . . vers . . submit your selves therefore unto god : resist the devil and he will flee from you . the second exhortation followes , resist the devill and hee will flee from you . which words containe two particulars . first , the exhortation it selfe , resist the devill . secondly , the encouragement hereunto which may stirre us up to the performance of the duty , and hee will flee from you . for the first exhortation , resist the devill ; surely beloved there is no need of motives to stir up christians to take up this exhortation , as a man being set upon by a lyon needs no perswasion to flee from him , for that he will do as fast as he can , onely desires to have some way shewed him whereby he may escape : so the christian which truely sees in what great danger he is continually , by the continuall lying in waite for him of satan , needs no exhortation to flee from him , & shun him , only wantes a way to be shewed him , wherby he may escape this great danger . therefore passing by all such motives as might be here propounded , let me set down only three particulars implyed in the text . first , the devill is our adversary . secondly , we must be furnished with strength and weapons , to resist him . thirdly , we must put in practise this strength , and use these weapons , otherwise they wil not profit us . for the first , that satan is our adversary and that we must resist him , and fight with him ; though wicked men that are dead in their sins take no notice of it , yet it 's evident by scriptures eph. . . wee wrestle not against flesh and blood , but against principalities and powers , against the rulers of the darkenesse of this world , against spirituall wickednesses in high places . if the devill were not our enemie why should the apostle here exhort us to resist him ? so that text , pet. . . is most evident for this purpose . bee sober and vigilant , because your adversarie the devill goes about like a roaring lyon seeking whom hee may devoure . here we see what kinde of adversarie he is . first , his strength appeares in that he is called a lyon. secondly , his fiercenesse and crueltie , in that he is called a roaring lyon. thirdly , his diligence in that he is said to walke about seeking whom he may devoure . that satan is our professed adversary , and takes all occasions hee can of tempting us , appeares , partly by experience , partly by reason . by experience as eve in paradise was tempted by satan , so at this time we have many experiences of the like kinde , in witches , to whom the divell hath appeared in sundry shapes , as many of them have confessed and others also have seene , so that it cannot be doubted of . and surely if satan take upon him a voyce to be heard of the outward eare , as he did to eve and doth now to many vvitches , then without doubt he being a spirit can much more by a mans phantasie present things to the minde , and so speake to the minde . further also it cannot be doubted , but that he can make and frame propositions and reasons , & present them to the minde , and perswade by these his reasons as we see in eve , gen. . and this truth is also evident by reason , those which are usually called faedae tentationes cannot but be suggested by satan , as will appeare , whether we consider the manner of the suggestions , or the matter of them . first for the manner by which they are cast into a mans minde , that they come not accidentally appeares , in that they come so often , and continue so long . many have bin troubled with them for many yeares together . againe , they come not by discourse , as appeares from the suddennesse of them , in that they are cast into a mans minde without any former thoughts which might bring them in . againe , that they come not by the strength of a mans affections , appeares in that he doth presently abhor them , in many there is no consent at all given to them , it remaines therefore that they must needes proceed from satans suggestion . secondly , it appeares in the matter of temptations , as to instance in that one for a man to kill himselfe , seeing it 's a principle deeply grafted into every creature ( as it cannot be otherwise ) to preserve it selfe its own life , this thought in a man to seeke all meanes to kill himselfe , cannot come by any other meanes then by the suggestion of satan , for we never knew any other creature willingly worke it 's owne destruction , onely the swine in the gospell into whom the devil had entred . therefore surely man but by the devills perswasion ( man being a reasonable creature may be moved with reason ) would never doe it . here it may be said that reason will move a man to under-goe a lesse danger to escape a greater , and for this cause men make away themselves . with the heathen indeed , who knew neither heaven nor hell this might prevaile , but how can this be true in a christian ( i meane one borne in the church ) who is perswaded there is a hell for the wicked ? can any such man be so fearelesse and so voyd of reason , as to cast himselfe into hell which he seekes to shunne ? would any man standing by the fire , voluntarily throw himselfe into the fire that he might not be burnt ? or cast himself into the water , that he might not be drowned ? the reason is the same here . there are two speciall wayes by which satan useth to tempt men , the first by subtracting the meanes god useth to call men by to himselfe . the second is , by laying snares and baites of his owne . for the first , there are three meanes , by which god useth to unite man unto himselfe . the first and principall is his word , the second his mercies , the third is afflictions . which two latter serve to quicken the first and make it ef - effectuall . concerning the first his word , satan labours to frustrate it many wayes either by keeping it from men so he kept s paul from comming to the thessalonians to preach the word , thess. . . we would have come unto you , even i paul once and againe , but satan hindered us . or else keeping men from the word as in the parable luk. . , . or if men come to heare it by making it unprofitable unto them , either by making them delight only in the pleasantnesse and sweetnesse of the style wherein it is delivered , and so neglect the word : as if a man should only delight to behold the curious workmanship of a peece of cloth he hath , and never use the same to cloath himselfe with , or by making them delight in observing the defectes and infirmities of him which preacheth , so that the sermon being ended their whole talke is of the slips and infirmities of the preacher these men are like a strainer through which the pure and good milk runs without stay , only the haires and motes remaine behind . or else satan doth it by making men at the hearing of the word to be senslesse & stupid either by blinding their eyes that they cannot discerne the truth , thus saith the apostle , cor. . . the god of this world hath blinded the mindes of them that beleeve not , least the light of the glorious gospell of christ who is the image of god should shine unto them . or by hindering their assent that they cannot receive the word nor beleeve it : so that though the word be a hammer , yet it cannot breake them ; though it be a sword yet it cannot enter into them . and further if the hearer arise with some good purposes in him ; to reforme his courses and lead a new life , whereas the right way is now presently to worke them on his heart ; satan labours forthwith to quench them or to steale them away : if there be likelihood of reformation and turning , then presently he presents to a man his beloved sinnes which he is loath to part with , to see if they will stay him ; and calls to minde the reproches & ignomines which will surely attend upon that profession : he suggestes that he wil never be able to undergoe it , in regarde of the strictnesse and rigour of it , with many other difficulties by this meanes oftentimes , the good motions which were in a mans minde become but a cloud which satan bloweth over . a second meanes to quickē the former are gods mercies , the goodnesse of god is said to lead us to repentance rom. . . despisest thou the riches of his goodnes , & forbearance and long suffering not knowing that the goodnes of god leadeth thee to repentance , the word there signifies a leading proper to man. these mercies of god often become snares to that wicked , according to the imprecation of the psalmist , psal. . . cited by the apostle rom. . . let their table be made a snare , & a trap , a stumbling blocke & a recōpense unto them . thus , riches are a great blessing of god and so iacob accounted of them , yet when they increase , satan tempts men to set their hearts upon them , and so to make an idole of them . thus wit and learning are gifts of god , but when a man hath them in any good measure , satan temptes him to seeke his owne praise by them , and so to neglect gods honour . so likewise preferment which should make a man more usefull and profitable both to god and his church to how many is it made a snare , who make it the end of their desires ? thus when a man is in fauour with the prince or some great man whereas he should make the use of it which nehemiah did , yet he useth it for his own turne , for sinister endes . the third meanes followes , namely afflictions , when a man will not profit by the bare word , these open a mans eares , and seale to him the instruction , according to that in iob . , , , . whereas before the word did fume in his braine , afflictions make it sinke downe into his heart . this effect especially appeares in such a sicknesse , wherein a man takes deepe apprehension of death . for if any thing will change his heart , then in all likelihood is the time ; but in many although their purposes and resolutions at that time bee changed ; yet afterward being restored to health , these good motions are stollen out of their hearts by satan , and they become the same men they were ; so that their sicknesse hath beene but like a sudden showre , which falling into a great water makes a sound , and for the present doth much trouble the same , but presently the force of the motion being past , the water returnes to his former calmnesse . their sorrow is but like the hanging downe of the head of the bull-rush for two or three dayes , in the time of a storme or tempest , which being over , immediatly it lifteth up the head againe . such sorrow was that of the hypocriticall iewes , taxed , isa. . . is it such a fast that i have chosen ? a day for a man to afflict his soule ? is it to bow downe his head like a bulrush , and to spread sackcloth and ashes under him ? wilt thou call this a fast , and an acceptable day to the lord . thus much concerning satans first way of tempting ; now wee come to speake of the second , which is his great diligence , and wonderfull subtiltie in laying his snares and baites . our adversaries diligence appeares in the innumerable snares he layes for us ; his snares and baites are in so many things as any corrupt affection of man is set upon . in peace most commonly his baites are pleasure , gaine , preferment ; in anger revenge ; in extremity seeking to unlawfull meanes ; so that his baites are every where . any thing which is an object to these filthy iusts which are in a mans heart , he useth as gins and traps to captivate us in ; in all things he layes some baite or other to catch us by : in our affections hee strives to have us immoderate and carnall : in our thoughts first vaine , and then blasphemous : in company prophane , in receiving of benefits unthankfnll : in crosses , impatient and distrustfull ; as his diligence , so likewise must wee know his subtiltie to bee wonderfull , which appeares many wayes . first , by the fitting of his baites and tentations unto a mans divers calling , condition , and disposition : as the water of a fountaine is conveighed thither whither it naturally tends by the chanell , so satan useth our seveverall dispositions , as chanels to conveigh the corruption of our heart that way it tendeth . thus he fitted the covetous disposition of iudas with a baite of thirty peeces . he inflamed aspiring human with the baite of preferment ; so likewise hee fitted achitophel . thus hee fits all men tempting them to such lusts as he knowes they are most addicted unto . we must therefore consider our personall sinnes , wherein the divell doth most usually foyle us , and take heed lest hee againe foyle us in them . hee which is subject to anger , let him take heed of that passion especially . he which is given to covetousnesse , let him especially take heed to the baites of profit . let not the angry man looke upon the covetous to see his fault , lest he forget his owne ; nor let the covetous looke upon the angry man to see his fault , lest hee forget his covetousnesse but let every one consider his owne personall faults , and take especiall heed lest he bee overtaken in them . secondly , the divels subtiltie appeares by fitting his baites , and tentations to all occasions and opportunities offered . hee did not alwaies tempt david to murder , but when opportunitie was offered to adulterie : he tempted peter upon an occasion to deny his master ; that this is most true , every christians private experience will tell him . when herod had made the people wonder at his eloquence , the divell tempted him to assume the glory to himselfe , which brought that fearfull judgement upō him thus when they are called to any publike duty , then satan tempts them , and tels them , this is a fit occasion to shew your selves , to winne estimation among men , so the true end of that duty is neglected . as adversitie is the time of tryall , so is opportunity . vpon all opportunities the divell tempts men to some sinne or other . hence the apostle , cor. . . exhorteth the corinthians to forgive the incestuous person amongst them , and to comfort him , lest otherwise the divell might have more power over him , and tempt him to despaire , or some such sinne ; ye ought rather to forgive him , and comfort him , lest perhaps such a one should bee swallowed up with overmuch sorrow , wherfore i beseech you , that you would confirme your love towards him . hence it stands every man in hand , when satan drawes him into some sinne by occasion , as by evill company , or the like , then to consider and looke what sinne he is most exposed unto by that occasion , and so to defend himselfe that satan foyle him not . thirdly , his subtiltie appeares in the convenient glosses , which hee covers sin withall , whereby he blinds a mans judgement , so that either he sees it not to be a sinne , or else he sees not the punishment of it . so that as a blind man knowes not whether hee goe aright or no , or when he is right : no more doth hee ; hee useth two meanes to blind mens judgements in this manner , first by stirring up in them some immoderate affection , which whiles it raignes , hinders the judgement from discerning aright of things . as the eye of a man when it is troubled sees all things amisse , and not as they are indeed , yet afterwards the impediment being removed , it sees things as perfectly as before : so when the mind of a man is distempered with anger , or some immoderate affection , hee judgeth not aright of kings , but being carried with violence of passion doth many things amisse , afterwards when his distemper is ceased he comes to his right judgement , and plainly sees how he was deceived before . secondly , hee doth it by hindring us from applying the rule aright to our actions . thus in vsury , when a man is possessed with the love of money , and takes great delight in it , that man is not able to apply the rule in scripture to himselfe , whereby this his sinne is forbidden . satan is so crafty , that he invents sundry distinctions , whereby he perswades him of the lawfull toleration hereof . so when the rule in scriptures for ministers is , that they ought to care and bee solicitous onely for their flocke to feed it , yet few can apply this rule to their actions , but seek chiefly their owne gaine & preferment . when a man beholds a thing through his affection , like as his affection is , so seemes the thing to be , like as a man when hee sees any thing through a glasse , the object seemes to bee of the same colour that the glasse is : thus affection deceiveth a man. but these things though they are hidden from men here , yet for the most part at their death they are layd open before them , the immoderate affection that hindered judgement is then taken away , and satan also who blinded men before , makes things appeare unto them as they are . who sees himselfe thus beset with his adversary , and desires not to have strength and weapons wherby he may resist him ? which is the second point . the strength and meanes whereby we may resist him , are especially these three ; first , to have our hearts filled with grace , that so the di●ell may find no roome to enter . secondly , to cast ●ut our false friends , which when our adversary assailes , will turne from us and take his part ; these are our wicked lusts . thirdly , to seeke this help from christ , we have no strength of our selves , it is hee onely which can helpe and uphold us . for the first , wee must have our hearts filled with grace , which is an especiall meanes , the reason may bee gathered out of the parable , luk. . , . when he commeth he findeth it swept , and garnished ; that is , voide of goodnesse , empty of grace : were it not for this hee could not have entered , our hearts therfore must be filled with grace . the conscience of man is like a strong fortresse , out of which he casteth this his enemy who had possession of it , or like an house wherein the divell dwelt and tooke delight , which when hee is cast out of , hee goeth up and downe through dry places , that is seeking to get in , and enter into some others ; seeking rest and finding none , that is not able to enter into any others , hee returnes againe , and as an enemy cast out of a strong hold , if hee bee not withstood by a garrison , gets possession again ; so if satan returning findes not a garrison of graces and vertues fortifying the man , if there be but the least roome voide enters againe into him , which if the conscience had been full of grace he could not have done . as in nature , non datur vacuum , there is no place empty ; so in the heart of man there will be something or other , if it be not filled with good thoughts , it will be filled with bad : if it bee not filled with the graces of gods spirit , it will be filled with satans temptations . this may rather be called emptinesse then fulnesse ; a thing is said to be empty , when it is voide of that it should be filled withall . a well when there is no water in it , is said to be empty , though it be full of ayre . so long as the true fulnesse of gods grace tastes in our hearts , so long the divell cannot enter , but when there is not this fulnesse , then according to the measure of vacuity more or lesse , satan entring into a man doth possesse him . moreover , as there is a double emptinesse , so there is a double fulnesse . first , there is an emptinesse of knowledge , such was in those gentiles of whom the apostle speakes , rom. . . professing themselves to be wise , they became fooles : and vers . they became vaine in their imaginations , and their foolish heart was darkened . answerable to this there is a fulnesse of knowledge , and of all the graces of gods spirit . such is that which the apostle prayes for , coloss. . . wee cease not to pray for you , and to desire that yee might bee filled with the knowledge of gods will , in all wisdome , and spirituall understanding . ephes . . for this cause i bow my knees unto the father of our lord iesus christ , that yee may bee able to comprehend with all saints , what is the breadth , and length , and depth , and height , and to know the love of christ which passeth knowledge . secondly , there is an emptinesse of conversation , voide and empty of the duties which are performed in a good conversation . this is called vaine conversation , pet . . yee were not redeemed with corruptible things , as silver and gold , from your vaine conversation , received by tradition from your fathers . so likewise there is a fulnesse of conversation opposed to this emptinesse , when a mans whole life is filled with the fruits of gods grace , such the apostle prayes for phil. . , . this i pray , that yee may approve things that are excellent : that yee may bee sincere , and without offence till the day of christ , being filled with the fruites of righteousnesse . wee must labour to have this fulnesse of grace in our hearts . for as inke sinkes into wet paper , and runnes abroad upon it , but when the paper is covered with oyle , it slideth and sinkes not : so when the divell offers his snares to any empty heart , they enter in and foile him , but when the heart is fortified with the fulnesse of grace , satans baites cannot take hold , nor enter in wee may discerne when this fulnesse is , there is no roome for vaine thoughts , for unchast desires , for any immoderate affections . one would think an empty heart could not bee discerned so well : as wee know an empty barrell by the sound , so wee may discerne whether there be this emptinesse in men , or no , by their speeches and actions . vvee must have this fulnesse of conversation , wee must alwayes be exercised in the fruites of godlinesse , never without some good speeches , actions , thoughts , or affections . when we are not busie in gods service , the divell takes an occasion to tempt us to serve him when wee are not doing some good , the divell tempts us to some evill . but whether is any man able to have this fulnesse of conversation here required ? it is sure , every christian ought to have this fulnesse . secondly , it is sure every true christian hath the same in some measure which may thus be expressed ; all the actions of a christian life may bee reduced to these three heads . either they are actions of his generall calling , as he is a christian , so they are all good ; or secondly they are actions of his particular calling , which if not done for any by-respect , but all for a good end in obedience to god , they are good also . or thirdly , they are such actions as further a man in doing his duty in either of these callings , which doe either strengthen him , as eating and drinking , which being used without excess , make us fitter for our callings , being good actions , or else they are recreations to refresh us , which also used as the former are good actions . if all these actions may be good , as wee see they may , seeing a christian may be alwayes performing some of them , hee may alwayes bee doing good , ( according to the substance of his actions ) though there be many imperfections in them , and so may have the fulnesse of conversation . vvhen wee are idle satan takes hold of us , and looke how much we are empty , so much roome the divell takes up in our hearts . vve must therefore take heed that we be neither idle nor ill occupied ; we must put on the whole armour of god ; we must not onely put on the brest-plate of righteousnesse , and leave off the sword of the spirit , but wee must put on the whole armour of god , if there be but one part left naked and uncovered , there the divell will bee sure to wound us . the second means whereby wee are to resist satan , is to remove all false friends , our lusts , and corruptions , which lye in our mindes , and like tinder are ready to take fire by the least sparke of tentation . therefore s. iames tels them , it was their lusts which caused contention amongst them . it may be spoken to our comfort , that satan hath not power to compell any to evill . daemon non dicitur iussor , sed incensor vitiorum , he cannot move the will and affections , onely by gods permission hee may somwhat move ●he phantasie by cer●aine objects : but it ●s mans corruption which yeeldeth to his tentations , tha● makes him so much prevaile with me● this is plainly shew●ed , iam. . . every ma● is tempted , when hee i● drawne away of his own● lust , and enticed . act. . ● why hath satan filled th● heart , ( saith peter to a●nanias ) to lye to the hol● ghost , and to keepe back● part of the price of th● land ? so that sata● doth no more , the● if a man should per●wade to evill , onely is ●perswasions are ●●ronger , and farre ●ore subtill , therfore peter asked ananias●hy ●hy he suffered the ●ivell to fill his heart , ●hich implyes it was ●is yeelding to him , ●hich caused the di●ell to prevaile . so ●hen david returned ●●om the slaughter of the philistims , and the wo●en came out of all the ci●●es of israel to meet saul , sam. . , , . it is sayd that saul being● exceeding wroth tha● the singers ascribe● to david tenne thou● sand , and to him bu● one , hee had an ey● that is , an evill eye● on david , from tha● day forwards , and ( i● is added ) on the mor● row ( this his corrup●tion of envy having made place for it ) th● evill spirit came upo● him . thus in iuda● the strength of his covetousnesse made way for the divels ●entation : if the same ●entations had beene offered , or cast upon ●ny other of the disciples , they would never have taken ●lace , because they wanted this corrup●ion of covetousnesse which was in iudas . this advantage satan ●ath of us , he knowes what sinnes all men are most given to , by reason of their corruption . therefore when hee tempts them with objects answerable to their corruptions , hee knowes they cannot , ( or if they can , very hardly ) resist them ; hee tempts the drunkard with company which wil draw him to fall into that sinne ▪ because hee knowes the drunkard cannot refuse such company being offered . the lascivious hee tempts with an unchast object , which he knows hee cannot resist . thus he makes mens corruptions betray them , although some corruption and lust may be still , and dead in a man for a while , yet when a fit object is offered , if it be not fully mortified , it will take hold , and shew it selfe . but by what means may these corruptions and lusts lying in a mans heart be removed ? onely by repentance : when our hearts are hardened and made senslesse with these corruptions , and with the custome of sinne , the sorrow of repentance can onely humble the heart , and mollifie it againe , and make it fit to take another impression ; as waxe when it is melted loseth the stampe it had before , and is plyable to take any other ▪ so the heart being softened throughly by the sorrow of repentance , loseth the former stamp which sinne had left upon it , and is ●●dy to take another . but a little sorrow is not sufficient to mollifie the heart enough , it must be a deepe sorrow and continuall ; wee may perhaps by a little sorrow cut off the tops of sinne , but unlesse the ground of our hearts bee sufficiently broken , wherein sinne had taken roote , the rootes of our sinnes will still remaine ▪ how shall a man know , whether his lusts bee sufficiently rooted out of him ? this may be a speciall signe that they are ; when any such objects are offered , which prevailed with him before , if now there bee in his heart a true hating and loathing of them , so that they cannot prevaile with him againe : but if the like objects work on him againe , it is sure his lusts remaine still in him . the third meanes whereby we may be enabled to resist the divell , is by seeking to christ for helpe , of him onely wee have spirituall strength ; hence the apostle exhorts the ephesians , besides , putting on the armour of god , to bee strong in the lord , ephes. . ● . the conies which the wise man speakes of , prov. . . if they come out of their rocks , lye open to bee devoured by the lyons & other wilde beasts : so also if wee be out of our rock , we are exposed to the greedy desire of the roaring lyon , the divell and his tentations ; it is not sayd that wee are stronger then hee is , but he which is in us , christ , is stronger then he which rules in the world let us learn wisdome of the conies , which though they bee very weake , yet because they make their houses in the rocks , and continually keepe in them , no wilde beast can devour them , though we be never so weak , yet if we will flee to our rock christ , and alwayes rely on him , we need not feare the divell , and all his tentations , if there were any strength in our selves , this might not seeme needfull , but seeing adam before hee fell , having such strength could not resist the divell in paradise , much lesse can wee now ; our onely strength is by faith in christ. as gideon was to send away a great part of his hoast by gods command before hee could overcome the midianites , so must we cast away all confidence in our selves , before wee shall be able to overcome the divell by relying on christ. we must therfore cast our selves wholly upon god , and relie on him , and say with iehosaphat , wee know not what to doe , o lord , but our eyes are upon thee , chron. . . we must take heed of assuming any strength to our selves , when god raiseth a man up , he thinkes that he rose , partly by his owne strength , this is to take away the glory which belongs to god alone , and greatly to dishonour him : we see that those who trust in their owne strength , are often suffered very grievously and desperately to fall . so peter when in confidence of his owne strength , as may appeare math. . . hee followed christ into the high priests hall , then the divell tempted him and gave him so fearefull a foyle . this and the like examples should teach us to bee very thankfull to god , that hee hath preserved from such like falls hitherto , & to cleave the neerer to him , that we may not in the like manner bee foyled hereafter . but some may object , that grace is a very good thing , and therefore a man may trust in his owne grace ? this is all one to number the people with david , and to make flesh our arme . to make flesh our arme , is no more then to trust in some creature , grace is a creature created in man by the gracious worke of gods spirit , therefore to trust in a mans own grace is to make flesh his arme . vve must withall know this caution , that there are three things which will constraine christ to forsake us , and not help us at need . the first is unfruitfulnesse , when god finds not the increase of his grace , which he lookes for in us , the figtree was cursed , because it bare no fruit when christ expected to have found fruit upon it . god layed waste and destroyed his vineyard , because it was unfruitfull , after much cost and labour had been bestowed upon it , god looked it should have brought forth grates , and it brought forth wilde grapes , is . . the same is expressed in the parable , math. . . the reason hereof is , because god will not suffer his name to be taken in vaine , by whatsoever god is knowne , that is his name , so that the graces of god , which after a speciall manner are the names of god , he will not suffer to bee taken in vaine , he will not suffer that they should be idle in a man , decaying daily , and never increased . the second hindrance is any sin that lyes in a man unrepented of , as we may evidently see rom . thess. . . the reason why this makes christ with-hold his helpe from us , is , because one ●●nne makes way for another , and causeth another , not onely effectivè , making a man the more ready by custome to commit sinne againe , but also meritoriè , for the committing of one sinne , is often a punishment for the committing of some other sinne before . the third hindrance is , the thrusting of our selves into battel ; therefore we alwaies reade that the israelites ( whensoever they went out to battell without asking counsell of the lord , ) fell before their enemies . as it is with the head , so it must be with the members . our head christ iesus was tempted of satan being led aside by the spirit into the desart . moreover , we are gods champions , and if we goe out to battell without his leave , wee are not in his wayes , and therefore have no promise of protection or defence . when hee which is our full strength doth leave us , what strength have we to resist our adversary . let us consider the example of salomon and paul ; salomon because hee tooke a wife of the aegiptians contrary to gods command , and so thrust himselfe into tentation , was left to himselfe ; and so fell shamefully . s. paul was led into tentation , there was given him a prick in the flesh the messenger of satan to buffer him , therefore gods grace was sufficient for him , and he overcame the tentation . this reproves many who travell for pleasure , or to see fashions , and that goe to battell without gods sending : therefore they speed thereafter , for they never returne without some wound taken , and that many times mortall . this they are to consider , who thrust themselves upon occasions of sinning , us into evill company , where they have no promise of gods protection . the third generall thing drawne out of the text was , that we should put in practise the strength we had , and stirre up those graces which are in us ; this the apostle especially aimes at in this place , exhorting them to resist the divell ; for all these graces will doe us no good , except we put them in practise , and stirre them up in us . we are therefore continually to watch and pray ; this ward wee are to keepe over our selves , is not easie , no , not then when any tentation is newly overcome , for then another is ready to enter : so that wee must be like the builders of the temple , which held a sword in the one hand , and built with the other , being in continuall feare of their enemies : wee must watch continually armed , when we have least care , then is sathan most powerfull over us ; wee must have our hearts both hard and soft , hard to resist all the tentations of satan , & impressions which hee would set upon them : but soft to receive any grace , or impression from the spirit of god. vve must not quench the spirit , but the fiery darts of satan , that wee may performe this , three duties are required of us . first , wee must by all meanes labour to bee acquainted with the policies of satan , as s. paul testifies of himselfe that he was , and to the end wee may see his policies , wee must pray unto god to open our eyes , and enlighten our mindes , that wee may have a sight of them , and that is here worth the observing , which some divines hold concerning the fall of the angels , that it was onely through the want of stirring up those excellent things , and lights of knowledge which were in them , that brought them to their fall ; the want of this was also the cause of adams fall . secondly , we are to runne over all the tentations wherwith satan hath tempted us , and see his manner of proceedings , and what policies hee hath used , that so when the like policies come againe , wee may be able to resist him , knowing how hee did formerly deceive us . why should satan every day grow more and more subti●e to tempt us , and wee not grow more and more acquainted with his policies to resist him ? the second duty is to resist him at the first , for when wee give place unto him at the first , then god doth in judgement give us over to him , and suffers him to overcome us : see this in the example of saul , sam. . , , . now for the divell to take place in us , and overcome us , differ not as may appeare , ephes. . , . let not the sunne goe down upon your wrath , that is , let not the divell overcome you in this , neither give place to the divell . although by every sinne the divell doth not take place , yet every sin makes more roome for the divell , untill at the length hee enter . marke what the prophet hosea saith , chap. . . they have made their hearts ready like an oven , whiles they lye in waite : their baker sleepeth all the night , in the morning it burneth like a flame of fire . here then wee see , that as an oven if there bee but little fire left in it over night , yet if the baker sleep & quench it not , yet in the morning the whole oven is as hot as fire , and flames as fire : so if there bee the least sparke of sinne left in a mans conscience , if hee neglect , and doe not quench it at the first , it will quickly get strength and flame forth , so that it will bee very hard to quench it . many who have given way to vain & idle thoughts , and have carelesly given themselves to idlenesse and ease , at length have become altogether in satans power : like as a soft thing yeelding at the first , presently receives impression , their hearts being once polluted , presently all their affections receive the same impression . it is the heart which setteth the seale upon all the actions , like . as a seale which alwayes sets the same impression on the waxe which it hath it selfe . the third duty is , wee must resist him in every sinne whatsoever , and not in some sins onely . although we overcome many sins whereunto satan doth tempt us , yet wee doe not overcome satan , unlesse wee overcome all sins whatsoever . every sinne is as it were a doore into a mans heart whereby the divell doth enter ; now suppose all these doores were shut but one onely , the divell could enter into the house of our hearts by that one doore , and possesse them as well as if there were more doores . suppose a mans house hath many doores , although all bee shut but one , a man may as well take possession by entring at one , as if all were open : also every sinne is a snare : what matter is it , whether satan hold us fast by many or one ? the divell hath many weapons whereby hee playes with us , and though we can beate him at many , yet if hee be but too hard for us at one , that is sufficient for him , for hee can slay us with that one weapon : and what matter if hee slay us with a pen-knife , or a speare , a great sinne , or a little one , for sure it is , that the least sinne seene and continued in , or delighted in , is sufficient to keepe us in the divels power , and for the divell to hold us fast with . the third sermon . iames . . vers . . submit your selves therefore unto god : resist the devil and he will flee from you . thus much hath hitherto been spoken of those words of the text , resist the divell , now wee come to the second part , the promise , in these words , and hee will flee from you . this is a promise of incouragement to resist the divell , because they that doe so shall surely overcome . the like argument the apostle useth , rom. . thus captaines use to encourage their souldiers in hope of victory ; when we have fought with satan a long time , and yet find not that we prevailed , presently wee are ready to saint , and to give over battell : now to prevent this , we have here a promise of victory . yea , the words intimate something more the divell shall flee from you ; wee shall not onely prevaile against him , but also wee shall be lesse tempted by him hee shall depart from us , wee may see this in our owne head christ , math. . ● hence then the doctrine ariseth ; that whosoever doth truly resist the divell , shall get the victory of him . which victory is double , both generall , according to the generall resolution a man hath to resist satan in all his tentations , and also particular in every tentation . for proofe of this doctrine wee have those words , pet. . . the lord knoweth how to deliver the godly out of tentation , and those cor. . . god is faithfull , who will not suffer you to bee tempted above that you are able : but will with the temptation also make a way to escape , that yee may be able to beare it . this promise go● performes , either by encreasing the strēgth and patience of him that suffers , or else by lessening the affliction and tentation according to his strength . the reasons of this doctrine may bee these , the first is taken out of rom. . . where the promise is this , sinne ( that is originall corruption ) shall ●ot have dominion over us , ●en neither shall the ●ivell himselfe have ●ominion over us , ●ut sinne , saith the a●ostle , shall have no do●inion , therefore not ●e divell . the second reason ●ay be , because wee ●e in christs kee●ing , pet. . . we are ●ept , saith the apo●●le , by the power of god , ●rough faith unto salva●●n . christ is our shepheard , and wee his sheepe , so that hee will take care for every one of us , hence those most sweet and comfortable words ▪ ioh. . , . my sheep● heare my voyce , and ● know them , and they follow mee . and i give unto them eternall life , and they shall never perish , neither shall any man plucke them out of my hand . yea , christ testifies of himselfe , iohn . . . that hee had not lost one of those whom his father had given him . besides , if the death of christ was able to reconcile us unto god , then much more his life being a more powerfull meanes , shall preserve us to eternall life , this is the apostl●● owne argument , rom. . . o much more , being iustified by his bloud , wee shall bee saved from wrath through him . for if when we were enemies , we were reconciled to god by the death of his sonne : much more being reconciled , wee shall bee saved by his life . and although wee have not this preservation for our owne sakes , yet god will preserve us for his owne names sake , we being his portion , the lords portion is his people , iacob is the lot of his inheritance , saith moses in his most divine songs deut. . . surely god will not loss his portion , therefore hee will preserve his children which are his portion . the third reason is drawne from the weaknesse of our enemy , with whom we fight , namely satan , who hath received his deaths-wound , and over whom christ hath triumphed , as appears col. . hee hath spoiled , saith the apostle , principalities and powers , and hath made a shew of them openly , triumphing over them on his crosse . now the divels strength is not taken from him , but he is spoyled of that liberty which he had before , of exercising his power upon us ; for hee had power as a tormentor once over us , and liberty to use that power , but now all his liberty is taken away , and therefore hee onely tempts and afflicts the children of god by permission , and hee can goe no further then god permits . hee could not tempt iob at all , untill hee had permission from god , and then also hee could afflict him onely after that measure , and by that means which god suffered him . for the further clearing of this truth some objections that may be made , and which use to arise would be answered . if indeed in the time of tentation i were perswaded that i were truly in christ , then i should not doubt to get the victory , but in tentation i cannot finde this perswasion . some men are in the state of grace , others are not . now this promise indeed , as all of the like kind , pertaine to them that are in the state of grace ; and for such , in tentation they are neither to beleeve satan , nor their owne reason ; for a man in tentation , is like one in a swound , who hath no use of his senses , let a man therefore consider his former life , whether there hath beene any reformation in that ; whether he hath felt a change in his heart , which if he can find , whatsoever he feeles for the present , he needs not doubt but hee is in christ. now amongst other signes this is a speciall one , if he can find that hee doth truly resist the tentation , not for the avoiding of vexation or perplexity that doth accompany it , but for the avoiding of sinne which hee is tempted unto . otherwise , if the party bee not in the state of grace , then first he must apply to himselfe the promise of sanctification , and must beleeve his engrafting into christ , before he can have the promise , or apply to himselfe the victory . but it may bee objected , that a man may beleeve a falshood , which hee is not bound to doe . for answer hereunto we must know that there is , a twofold act of faith , the first is to cast a mans selfe upon christ for the remission of his sinnes , and this is sufficient for justification as appeares , rom. . . to him that worketh not , but beleeveth on him that iustifieth the ungodly , his faith is counted for righteousnesse . after this application truely made , will follow love , repentance , and obedience . the second act is a reflex act , whereby a man is perswaded that hee doth beleeve , from whence ariseth spirituall joy . hence the apostle in his prayer for the saints at rome , rom. . . phraseth it thus , now the god of hope fill you with all ioy and peace in beleeving . he that will exercise this second act of faith before the former , beleeves a falshood , otherwise if a man have the former , hee ought to exercise the second , and then hee needs not doubt of the victorie in tentation . many have had experience of the contrary , so that although they have often and long resisted satan , yet they are still foyled by him . though indeed they be foiled for the present , yet they get more strength afterwards , according to that , rom. . . all things worke for the best unto those which love god , to them who are called according to his purpose . yea further , the divell failes in both his ends in tempting them , his first end is to have his house swept , the other to have it garnished , that is , to empty the heart of grace , and to strengthen sinne in him , now this endevour to strengthen sinne , is frustrated , both in regard of the guilt and power of it ; first , for the guilt he is not able to make that plaine against us , because god accepts of our persons , and nothing in the old man can hinder god from accepting the new man in us . and although upon the committing of every sinne there doth necessarily follow a guilt , yet repentance & the righteousnesse of christ comes betweene , and hindereth the same from redounding upon the person of the beleever . secondly , in regard of the power of sin , his tentation makes not sinne have more dominion over us , or more sway in us , but the contrary , like as the water of a well that hath mud at the bottome , although some may thinke it the fouler for the mudde , yet it is the clearer . so the corruptions of a mans heart being stirred by tentation , after become lesse , this being an occasion of their purging , for hereby a man sees his corruptions which lay dead before , and so labours to purge his heart from them , see this evidently in hezekiah for his failing , which is set downe . chron ▪ . . he had a profitable end of it , as is expressed vers . . david had a secret trusting to the multitude of the people before he numbred them , although he saw it not in himselfe , but as soone as he had numbred them , his heart smote him , and then he was humbled for his sinne . secondly , tentations are so farre from emtpying us of grace , that they increase it in us divers wayes . first , because they drive us neerer to christ , to seeke him , they make us fitter to receive him , for wee must be emptyed of our selves , before we are fit to receive christ. secondly , because they increase humility in us , which is the ground of all gods graces , so that there is no grace but hath his rooting herein , that tentations doe humble us , and empty us of all conceit of our selves , appeares plainly in the example of paul , cor. . . thirdly , because grace is purified by afflictions , as spotted clothes , are clensed by washing , and like as gold is purified by the fire ; so then the meanes which satan useth to winnow out the good corne , and to leave the chaffe , to purge out the pure gold , and leave the drosse , the same meanes god turnes to the contrary , to winnow out the chaffe from the good corne , and to purge out the drosse from the pure gold . another answer to the former objectio● may be this , thoug● god suffer satan t● foile his children , ye● in the end they over●come and becom● conquerors , as in bat●tell a man may re●ceive many foyles● and many wound● of his enemies , and yet in the end overcome him . but wee have had experience , that many have lyen under a ●entation to their ●eath , and have not ●eemed to have over●ommed it , how ●ould these prevaile ●ver satan ? for answer , wee ●ust know the spirit ●eing in the child of god tempted , there ●ust needs bee some ●ct and fruit of the ●pirit , although the ●arty himselfe dis●erne it not , and this ●orke of the spirit is such as god accepts ▪ rom. . , . so the● the victory is in truth though not in shew , and therefore as profitable to them but here this caution must bee added , that wee looke not to overcome whilest we stand still and remain idle , wee must performe our duty , before wee can expect that god will performe his promise , we must therefore resist the divell . god keepes and preserves us , but it is by means , as appeares pet. . . god keepeth us through faith unto salvation , and the apostle s. iohn saith , that hee who hath a true hope , will purifie himselfe as god is pure , ioh. . . although god be said to keepe us , yet wee are said to keepe our selves , which is to be done by a carefull use of the meanes which god hath appointed . if a patient should professe that hee had committed his life unto the skill of the physitian , and wholly depended upon him , whereas notwithstanding hee would neither abstain from the things which his physitian told him to bee hurtfull , nor take any thing which hee prescribed , were this man to be beleeved ? the like may be said of him who professeth , he desires to get the victory in ten●ations , and that he depends upon god wholly for it , and yet never useth the meanes god hath appointed for it . now these are especially three , two whereof are things to be abstained from , namely reasoning and conferring with satan and gazing upon the object , one thing is to be done to get the armour of salvation , to be girt with it , to have the shield of faith especially ; there is none which hath beene overcome in tentation , but he hath failed in one or all of these . eve failed in all , she conferred with the serpent . secondly , shee gazed upon the object , the fruit of the forbidden tree . thirdly , she used not the shield of faith , to reject the lyes of the serpent , who said you shall not dye at all , when god had said to the contrary . the like wee see in davids tentation , hee gazed upon the object till he was taken , neither did he use the armour of salvation as he ought to have done . iob failed in neither of them , when as hee said , iob . . i made a covenant with mine eyes , there is his resolution , for not reasoning or disputing with his corruptions ; why then should i thinke upon a maid ? there is his resolution for not staring upon the object , for what portion of god is there from above ? and vers . . it is evident that it was faith in beleeving the threatnings of god towards the wicked , whereby he was terrified from walking in their wayes ; is not destruction to the wicked ? saith hee , and a strange punishment to workers of iniquity ? doth not hee see my wayes , and count all my steps ? now followes some consectaries or vses from the former doctrine , the first may be for reproofe of those who stirre not up themselves to resist the divell , notwithstanding they have the promise here made them : such are those who by custome , and the bad inclination of their natures , give themselves to some lusts which they never set themselves against , and herewithall they excuse themselves , it is their weaknesse and inclination of their nature , they must be borne with , their heart is good , and their mind is good , but to these bee it spoken , their excuses wil not defend them , for if they would resist as they ought , the promise is made to them , they should not faile to overcome . this is the excuse usually made of most men for some principall lust that raignes in them . but whereas they have the promise of god for victory , there should be no doubt of overcomming : and whosoever doth not last out these anakims , these lusts , which are his deadly and sworn enemies betimes , hee shall find they will be pricks to his sides , and thornes to his conscience , even all his life-time , and at the houre of his death especially . the second vse is for tryall . herē wee may have a rule to try whether we have resisted satan or no , and surely most fearfull is their estate , who have not put satan to flight by resisting , but are put to flight by him in yeelding , and of these there bee two sorts ; first , those who never resist at all . secondly , those who after resisting a while fall away , and give over . first for those who never felt any combat of satan , and know not what his assaults meane , it is impossible that they should bee escaped out of satans power , he will never leave his possession so easily . we see when he was cast out of one , whose body hee did but possesse , before his departure , he rent and tare him , and will he so easily leave the possession of a soule , which is his more proper seat ? how then can any man think he hath gotten the victory in this spiritual combate when he hath not stricken a stroake , nor felt any blow , none are christs souldiers , or those whom he came to redeeme , but such as are described , isa. . , , . the apostle saith , rom. . . yee have not received againe the spirit of bondage to feare , &c. intimating that they received that , before they received the spirit of adoption ; whosoever therefore hath not felt any assault from satan , sure it is that as yet satan raignes in him as his king , and those men who themselves have had no skirmish with satan , for the most part censure rashly of such whom they observe to bee more fearefull of offending in lesser matters . yea , indeed they judge foolishly of the wayes of god , having had no experience of them . but the estate of the second sort who fall away is most fearfull , and those men become most dangerous of all , and greatest enemies to the most sincere professors , because they have had some knowledge in the wayes of god ; that the estate of these men is fearfull appeares heb. . . if wee sinne wilfully after wee have received the knowledge of the truth , there remaineth no more sacrifice for sinne , but a certaine fearefull looking for of iudgement , and fiery indignation , which shall devoure the adversaries ; and verse last , wee are not of them who drawe backe unto perdition . here is implied , that such as draw back doe it unto perdition . now that these men resisted not truely appeares , because they fell away , for if they had they could not but have gotten the victory . men use to bee deceived in this kind three wayes , and when any of these happen they fall away . first , when men thinke they sorrow and repent for their sinnes , whereas indeed it is for the punishment and smart which they feele for them , thus did the people hos. . . it was for the losse of their corne and wine for which they howled , they had onely an outward humiliation , there was no crying to god in the heart ; so much the lord testifies by the prophet , they have not cryed to mee with their heart , when they howled upon their beds : they assemble themselves for corn● and wine , and they rebe● against me . the same people are compare● to a brittle bow , vers . . they stood bent with many faire promises , but when they came once to be proved , they failed of their pretences , as a brittle bow that knaps asunder being tryed , thus many are humbled for some present affliction that lyes upon them , or for the avoyding of some sensible trouble , when they have no resolution to repent , and turne to god , it is seldome done , but in passion , and so continues not . evill men never doe good but in passion , as good men never doe evill but in passion ; but when the blast of passion is over , then every man goes his owne way , the good man forward to heaven , the wicked man forward to hell . this was the fault of the second ground , which thogh it received the word , yet brought forth no fruit , because the seed had no rooting . secondly , it may be that the reasons which perswade a man at the first to breake off his sins , are not strong enough , and therefore when stronger reasons are brought on the other side , hee is not able to resist , but is constrained to yeeld , and so fall away ; he doth like a king , which with ten thousand souldiers would goe meet his adversary with twentie thousand , and so is overcome . thirdly , a man will breake off some sins though not all , and so thinke hee repents , whereas there remaines some speciall corruption which he will not part withall , and therefore when religion and this lust shall stand in opposition , religion must give way , and thus he falls from the truth , of this sort were hymeneus and alexander , tim. . . the third vse is for exhortation , nor man ought to faint , bee satans temptations what they will , for there is a promise of victory which ought to sustaine every one . now satans temptations are of three sorts , either against a mans effectuall calling , and the certainty thereof , or else against a mans justification , or thirdly against a mans sanctification . first for our effectuall calling , wee have the spirit of god which doth witnesse the same to our spirits , and all the difficulties here arise from the want of our full resolution to resist satan consider what christ saith , math. . . my yoke is easie , and my burden light ; the difficultie hereof , that satan would make us beleeve to bee , in leading a christian life is not so . christs law is there called a burden , because it is so to our corrupt nature , and it is also called a yoke , because it containes a man within the bounds of his obedience , as the yoke containes the oxe in his ranke , and order , but as soone as the burden of sin , which is truly a burthen , becomes heavy and irksome to us , then the burthen , of gods law will bee light , and when the yoke of sin is heavy to us , then the yoke of the law will be easie and light . satan therefore is a lyer , as he alwaies hath beene , when he tells us , of the heavinesse of christs yoke , for if we bring with us a resolution to beare it , a will and an endevour , christ will make it easie to us . secondly for our justification , a christian in this tentation , must imitate iob , who being tempted very strongly in this kinde , yet held his hold , and it will alwayes be to his praise that hee did so ; as a christian ought not to conceive his corruptions to bee lesse then they are , so also hee ought not to conceive the graces of god in him , to be lesse then they are : his faith ought never to faile to lay hold on its object , so that although god for a time seeme to hide his face ; yet as wee doubt not , but the sunne shines when it is under a cloud , so even then the christian ought not to doubt of gods favour , but to beleeve that the light of his countenance will againe shine out . thirdly , to overcome tentations against our sanctification , let us take up the duty commended by the apostle , cor. . . watch yee , stand fast in the faith , quit you like men . the apostle himselfe as a good captaine , leades this way which hee points out to others , as we may see cor. . . i keepe under my body , and bring it into subjection , left that by any meanes when i have preached to others , i my selfe should bee a castaway . it was the sinne and ruine of the israelites , in that they would not beleeve the victory , which god promised to them in subduing the canaanites , and so it will bee our ruine also , if we beleeve not the promise of god for victory over satan . we must know that we are as well to beleeve the promises of our sanctification , as of our justification , as may be gathered from that of the apostle iames . . if any man want wisdome , let him aske of god , and it shall be given him . the same may bee said of any other grace , and it followes ver . . let him aske in saith and wa●er not , for ●ee that wave●eth , is like a wave of the sea ; he is like a wave , in that hee is carried backward & forward without any constancy . let us therefore stirre up our selves to resist satan , and not to faint in the combate , for satans chiefe end is to weary us out , that so we may give over , for so long as wee continue striving , hee getteth no victory ; the victory is then gotten , when we give over ; if wee give not backe , but beleeve , and continue striving . we shall bee sure to be saved , h●b . . . here because some think they have overcome , when they have not , it is necessary to know the signes of yeelding unto satan , which are these ; the first signe is , when wee lay aside the weapons of our spirituall warfare , as , to pray lesse , to heare the word of god more seldome , to forsake religious company , to avoide occasions of sin lesse , and when wee doe not continue , to use these weapons wherwith satan is resisted , then surely wee yeeld unto him . secondly , when a mans griefe and trouble , such as use to accompany the resisting of satan , are lesse , and his security more . there is a twofold peace of conscience ; the one ariseth from yeelding to satans tentation , after a man hath beene long sollicited by him . the other ariseth from victory by a constant resisting : the former is proper to the wicked , the other to the godly . thirdly , when sin begins to prevaile in a man more , which is then , when a man begins to have a fuller purpose of sinning afore-hand , lesse reluctancy in the committing of it , and when hee passeth over it more steightly , and with lesse griefe being committed . these are the signes of yeelding unto satan . now followes some helpes against him to procure the victory . first , wee must know that strong lusts will not be overcome but by a strong meanes . dangerous diseases are not cured but by strong potions , and more then ordinary medicines . many not considering this , have not gotten the victory over their lusts , which otherwise they might have done . lusts are of two sorts , some are naked and simple , cōming onely with their own force , stirre up thy selfe , that thou maist resist these , for so shalt thou bee sure to overcome . others are whetted on by satan , & his force doth accompany them , such a tentation was that of s. paul , cor. . . he had a thorne in the flesh , and the messenger of satan to buffet him ; it is most likely that the corruption was in his nature before , but now it assailed him more powerfully in regard of the force of satan , which did accompany it . these tentations comming with more force then their owne , must bee resisted by us , with more power then our owne ; the chiefe meanes are two , first prayer , and fasting joyned with it to sharpen the duty , eph. . . secondly , the word diligently read , and meditated upon , for as the enemies are not carnall , neither are the weapons carnall . this word is the wisdome of god , and the power thereof may bee seene , prov. . . the commandement , saith salomon , is a lampe , and the law is a light : and reproofes of instruction are the way of life . psal. ▪ . the law of the lord is perfect , converting the soule : the testimony of the lord is sure , making wise the simple . secondly , we must get strong reasons against our strong lusts , the lusts of our flesh are called deceitfull lusts , ephes. . . that yee put off according to your former conversation , the old man , which is corrupt according to the deceitfull lusts ; they deceive a man , and this is the reason they hold a man fast so long : therefore sinnes are called errors , and ignorances ; contrarily , the new man is renewed in knowledge , col. . . and have put on the new man , which is renewed in knowledge , after the image of god which created him . for the removing therefore of our lusts , the understanding which was before deceived , must bee rightly informed of the truth , and then bee confirmed in it by sound reasons : which being done , the understanding will change the will , and affection . so for the lust of anger , it is said to rest in the bosome of a foole , eccles. . . bee not hasty in thy spirit to bee angry : for anger resteth in the bosome of fooles . folly then being the cause of it , the readiest way to bee cured of it , is , by having the judgement rightly informed , which being strengthened with reason , will move the affections so s. peter calleth the lusts of the flesh , the lusts of ignorance , pet. . . because these lusts proceed from their ignorance , they then who have their judgements truly informed , will with greater case , overcome a corruption by opposing strong reasons against it : but when a mans judgement is inclined to the contrary , then hee hath lost the victory for lusts get place . thirdly , wee must labour to undergoe willingly the tediousnesse of a tentation , and patiently expect , till god send deliverance . first this makes many a man weary , when hee sees , notwithstanding his resisting , that his corruptions grow stronger and stronger : but wee must know that our corruptions are not alwayes the greatest , when they seeme so to us : if when we truly resist them they seeme stronger , it is a signe wee have more spirituall feeling in us then before ; we must not thinke to overcome them without any trouble , for wee are commanded to crucifie our lusts , which crucifying necessarily imitates paine . secondly , this makes many weary under tentation , when after diligent use of the meanes , they find no fruit nor ease . but this should not discourage them , for the meanes will have their effect in the end . like as sinne though it lye quiet at the doore a great while , yet at length will call downe some heavy judgement ; if wee sowe to the spirit , wee shall be sure to reape of the spirit . none of our grones , none of our teares , which wee shed in this case will bee lost or spent in vaine , for god will put them in his bottle , as holy david saith , and will surely reward them see this in the example of cornelius , act. . . thy prayers and thy almes are come up for a memoriall before god. fourthly , we must avoide irksomnesse , wee must consider , that it is part of the obedience , god requires at our hands , patiently to undergoe a tentation , and therefore it behoveth us , of duty to doe it . finis . notes, typically marginal, from the original text notes for div a -e vse . vse . . vse . signes notes for div a -e obj. ans. vse . vse . vse . vse . quest. ans. . vse . quest. answ. quest. answ. object . ans. . hindr. . hindr. . hindr. vse . the third generall . notes for div a -e doct. reas. object . answ. obj. ans. object . answ. object . answ. vse ▪ vse . vse . remaines of that reverend and learned divine, iohn preston, dr. in divinity, chaplaine in ordinary to his majesty, master of emanuel colledge in cambridge, and sometimes preacher of lincolnes-inne containing three excellent treatises, namely, iudas's repentance. the saints spirituall strength. pauls conversion. preston, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) remaines of that reverend and learned divine, iohn preston, dr. in divinity, chaplaine in ordinary to his majesty, master of emanuel colledge in cambridge, and sometimes preacher of lincolnes-inne containing three excellent treatises, namely, iudas's repentance. the saints spirituall strength. pauls conversion. preston, john, - . [ ], , [ ], - , [ ] p. printed [by john beale] for andrew crooke, london : . the words "iudas's repentance. .. conversion." are bracketed together on the title page. printer's name from stc. signatures: pi² a-z⁴ a⁴ ( a + chi , [sec.]⁴) b- p⁴ q² . 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reverend and learned divine , john preston , d. in divinity , chaplaine in ordinary to his majesty , master of emanuel colledge in cambridge , and sometimes preacher of lincolnes-inne . ●●ntaining three excellent treatises , namely , ivdas's repentance . the saints spirituall strength . pavls conversion . hebr. . being dead , hee yet speaketh . london : printed for andrew crooke . . ivdas his repentance . or , the lamentable effects of a startled conscience . delivered in eight severall doctrines , raised from the third , fourth , and fifth verses of the . chapter of the gospell by st. matthevv . all the usefull and profitable observations of that late reverend divine iohn preston , dr. in divinity , chaplaine in ordinary to his majestie , master of emanuell colledge in cambridge , and sometimes preacher of lincolnes-inne . printed at london for andrew crooke . . the contents of jvdas repentance . doctrine i. svch as a mans life is , such is his name after death . page reason . i. god blessethor curseth man according to his workes . p. in regard of his truth . ibid. in regard of his glory . ibid. reas. ii. manappeareth like himselfe . p. reas. iii. other men in the end speake truth without enuie or feare . p. use i. not to be secretly wicked , for god is a publike rewarder of all . ibid. use ii. to cleansethe heart from sinne by daily repentance , left sin should rot the name . p. use iii. to encourage good men , their ill reports shall soone vanish p. to discourage wicked men , their good reports shall not long last . p. doct. ii. sinne seemes small before it be committed , after , most vile and hainous . p. reas. i. lust blindes the eyes of our understanding . p. reas. ii. the divell lessens the sinne before committed , aggravates it afterward . ibid. reas. iii. god leaves a man to himselfe . ibid. good men , for sinne , sometimes of god , left to themselvs ; for increase of gods glory . p. for awakening their consciences . ibid. the reason of insensiblenesse in grose sinnes . p. use . to beware of the divels subtile temptations . ibid. satans deceits to draw man into sinne , are ; promise of pleasure , profit , &c. p. hope of escape , and going to heaven . p. hope of leaving it when we will. p. neerenesse to vertue . p. pronenesse of nature . ibid. turning away the thoughts to something else . p. beginning by degrees . ibid. doct. iii. tishard to discerne false repentance , confession , and restitution , from true . false repentance goes very farre , both in respect of the reasons drawne from the grounds , and concomitants . p. i. the grounds of false repentance : . selfe-love . p. common gifts of the holy ghost , to disapprove the foulenesse of sinne. p.   hate the uglinesse   aiarnall apprehension of beautie , sweetnesse and excellencie in gods wayes . ibid. good education . ibid. ii. false grounds of confession : passion . p. evident discovery of sinne .   torture of conscience .   iii. false ground of restitution , is the burthensomenesse of sinne . ibid. use i. to shew the vanitie of popish doctrine . ibid. use ii. to exhort men to try whether their owne repentance be true or false . p. two things hinder this judging of a mans selfe : i. vnwillingnesse to search : the causes whereof are , along perswasion of ones good estate . . a desire to taine some delightfull sinne . ii. inability to judge helpes to judge whether ones repentance be true or false , are by i. inward differences : five . an inward inclination to holy duties . p. an abilitie to performe good purposes . p. a particular apprebation of holmesse . p. a detestation of all sinne . ibid. a love to god in his attributes . ibid. ii. outward effects : constancie . p. an uniformitie in life . p. generalitie of obedience . ibid. the godly man differs from the wicked in his relapse . in using all meanes against his sinne , and shunning all occasions . p. in not allowing himselfe in it . ibid. in labouring to overcome it . ibid. in increasing more and more in grace . ibid. differences betweene true and false confession , are : confession of the least and secretest sinnes . p. constancie . ibid. a good ground , namely humiliation . ibid. differences betweene true and false restitution , is , a cheerefull ( not unwilling ) restoring the things we love and delight in . ibid. vse iii. to teach men what to judge of others repentance . p. use iv. to shew the wofull case of such as have not gone so farre in repentance as iudas did . ibid. doct. iv. good things are approved in wicked mens consciences , whether they will or no. p. reas. i. because it is not in mans owne power to iudge as he list , but from the light of conscience . p. reas. ii. because godwill have glory from all his creatures . p. use . i. to teach us to thinke well of the waies of god. ibid. use . ii. not to be discouraged with any opposition . ibid. doct. v. mans nature apt to excuse sinne after t is committed . p. reas. i. actuall sinneleaves darknesse in the minde . ibid. reas. ii. it begets passion that corrupts the judgement . p. reas. iii. it weakens the faculties of the soule . ibid. reas. iv. it drives away gods spirit from us . ibid. use . to flye sinne , that blindes our eyes , and binders our receverie . ibid. use ii. being falne , to remember how apt we are to excuse sinne . p. doctr . vi. companions in evill least comfortable in times of extremitie . p. reas. i. gods justice , who sets them one against another , that joyne against him . p. reas. ii. mans nature , apt to love treason , hate the traytor . ibid. reas. iii. their owne love being gaine or somebase end . ibid. vse i. to make us beware how we joyne with wicked men . ibid. doctr . vii . the greatest comfort in sinne proves commonly the avost discomfortable . p. reas. i. the curse of god. ibid. reas. ii. sinne makes the soule sicke . ibid. vse i. to make men take beed how they turne from god to sinne . p. doct. viii . gods wrath and sinne , charged on the conscience , are exceeding terrible and insupportable . p. what horror of conscience is , shewed in six questions . qvest. i. how horror of conscience wrought . by gods spirit . p. by the divell . ibid. notes to discerne by which of these t is wrought , are , by the falsehood mingled with the trouble of conscience . by the affection it striketh in us . by the extremitie of anguish it causeth . by the manner of doing it . p. qvest. ii. what a condition such are in ? ibid. qvest. iii. whether god sends it for a punishment , or preparation of grace . ibid. qvest. iv. what is to be thought of those that are in such trouble of conscience . p. qvest. v. how to be discerned from melancholly . ibid. qvest. vi. whether it may befall the childe of god in the estate of grace . p. as in joy a good thing .   the conjunction of that to us .   the reflect knowledge thereof . so in griefe a bad thing .   the conjunction of that to us .   the reflest knowledge thereof . reasons of the doctrine . i. sin and gods wrath in themselves the greatest evils . p. reas. ii. gods presence is taken from them . ibid. reas. iii. the sensiblenesse of conscience . p. use i. to labour to keepe a good conscience . ibid. use ii. to shew the miserable condition of such as goe on in sinne , altogether insensible of the burthen thereof . p. use iii. to teach us the way to obtaine pardon , is earnestly to sue for it above all other things . p. the right way to get pardon is , to labour , i. for humiliation by the law. the law humbles , p. . by declaration of the fault .   . by commination of punishment .   ii. for comfort by the gospell . the way to see the fault , is , . to looke on some particular grosse sinne . p. . to consider the corruption of nature . ibid. faith in christ , and a particular application of the promises is the best way to be sure of mercy . p. iudas repentance . matth. chap. . vers . , , . then when judas , which betrayed him , saw that hee was condemned , he repented himselfe , and brought againe the thirty peeces of silver to the chiefe priests and elders , saying , i have sinned in betraying of innocent blood ; and they said , what is that to us , see thou to it . and when he had cast downe the silver peeces in the temple , he departed , and went and hanged himselfe . these words doe containe the repentance of iudas after his great sinne of betraying christ ; the summe of them is to shew what sentence hee had cast upon him . the parts of the words are these five : first , a description of iudas , one who betrayed christ. secondly , the occasion of his repentance ; which is set forth by the circumstance of time ; when he saw he was condemned . thirdly ; the repentance itselfe , in these words , he repented himselfe , and brought againe , &c. of which repentance there are three parts : . he made restitution of that hee had taken , hee brought againe the thirty silver peeces . . he confesseth his sinne , saying , i have sinned in betraying innocent blood . . hee shewes himselfe sorrowfull , so that if it were to doe againe , he would not doe it ; which is another effect of his repentance . fourthly , the entertainment that hee had of the chiefe priests and elders afterward . wherein observe , . they excule themselves , saying , what is that to us ? although they had little reason to say so ; for if hee had sinned in betraying christ , then much more they who were the causes thereof . . they lay more burthen upon him , looke thou to it . fifthly , the issue of all this ; wherein is set downe , . what comfort hee had of those thirty silver peeces ; he cast downe the silver peeces . . what judgement god inflicted on him , hee made him his owne executioner ; he departed , and went and hanged himselfe . these are the parts of the words . first , for the description of iudas ( one that betrayed christ. ) from whence observe , the doctrine is this , that looke what a man is in his life-time , such shall bee his name in the end ; if their lives have beene bad , their names at their death will be according ; if good , their report shall be thereafter : as it is here plaine in judas , hee hath his name according to his desert . i deny not , but for a time a good man may bee evill spoken of , and an evill man may be magnified : for the former , wee may see it in many places ; our saviour christ himselfe was little regarded of the scribes and pharises ; david may for a while be despised ; paul may be reproached ; and so ioseph , and many others . for the second , wicked men for a while may have good report ; iudas may so carry himselfe for a while , that none of the disciples would so much as suspect him for a traytorto his master . but behold the end of these men , it shall surely bee according to their deeds : let ieroboam carry a faire shew , let ahab have a good report for a while , but marke the end of these men ; for ieroboam , who mingled his owne devices with the worship of god , behold , he hath his brand set upon him for his perpetuall infamy ; ieroboam the sonne of nebat , who made all israel to sinne , king. . . and although amazia made a great shew , yet at last was marked for an hypocrite ; so ahab at last was branded with a name of eternal disgrace . on the centrary side , good mens names shall flourish at their death , though it may bee before disgraced . david , although hee had committed many grievous sinnes , yet at the last his name was most honourable : and thus is that verified , god blesseth the righteous , but the name of the wicked shall rot , prov. . . now to come to the reasons of this doctrine , why the lord doth reward every man in the end according to their wayes in their life time . the first reason hereof is taken from god himselfe ; he blesseth and curseth mens wayes according to their workes ; therefore needs must it bee that hee must blesse the godly , but curse the wicked ; hee maketh their names to rot , and rotten things soone stincke : hence is it that names of so many are so infamous after their death . and this the lord doth for two reasons . first , in regard of his truth , he cannot be corrupted . and therefore as men are indeed , so hee blesseth or punisheth them ; and although men may be deceived , yet he cannot ; for hee knoweth the way of the righteous , and the way of the wicked shall perish , psal. . . secondly , in regard of his glory ; i will honour them that honour me , saith the lord : if those that dishonour god should be honoured ; or if those that honour god , should be dishonoured , it would be an impeachment to his honour ; but god is tender over his honour , and therefore by no meanes will he suffer it so to be . the second reason is drawne from the men themselves ; ordinarily men will bee like themselves : feigned things quickly returne into their owne nature , if good mettle be covered over with bad , the bad will soone weare away , and the good will appeare ; and on the contrary side , if bad mettle bee covered with good , the good will soone weare away , and the bad will be seene ; so a godly man may have some slips , but at the last it will appeare what he is ; and an hypocrite may have many a good fit , yet sooner or later he will shew himselfe to be like himselfe . the third reason is taken from other men ; at the end envy ceaseth , and then their consciences that before did but whisper , shall now speake aloud in their eares , that they have beene good men : on the other side , for wicked men , it may be they have beene great men , and so they dare not speake as they thought , but then feare shall be removed , and then they shall use liberty of speech : for why are wicked men well spoken of in this life ? but onely because that men dare not speake their minds ; but then , when both envie and feare shall be removed , then shall paul be paul , and iudas shall be iudas . now the vses are these three : first , if mens names shall be according to their hearts in their life times , then take heed that thou keepe not an evill heart in secret ; for god who sees thy sinnes in secret , will reward thee openly ; god sees thy secret prophanenesse , thy secret covetousnesse ; surely without thou doest speedily amend , god in the end will give thee a name accordingly : on the contrary , art thou secretly upright , holy , &c. god certainly who seeth it , will in the end plentifully reward thee ; for if we have not credit with god , surely all glosses and shifts will doe no good : so that this is true both as well for the evill as the good . let every man therefore looke to his owne conscience , and see how the case standeth with him . art thou an hypocrite ? god will even set a brand upon thee , as he did upon cain which shall never be seperated from thee , no more then the shadow from the body ; thou shalt never have a good name with men ; yea , and rather then thy wickednesse shall be hidden , the very birds of the ayre shall disclose it ; and although it may be thou thinkest that thy power or authority wil shield thee from an ill report , yet i tell thee thy expectation will much be frustrated . secondly , this should teach us daily to renew our repentance for our sinnes ; for although it may be our sinnes be remitted , yet unlesse we doe daily by repentance cleanse our hearts , god at the length will bring us to shame ; and as iosephs brethren , who because they did not repent them of their sinne against their brother , were many yeeres after grieved and troubled for the same . therefore as you love your names , by daily repentance make up the breaches of your heart and life ; for thus did the prophet david . who would ever in the least manner have immagined that he , after his great sinnes of murder and adulterie , would have recovered his name ; yet because that he unfeinedly , even from the bottome of his heart repented , behold at the last he recovers againe his name , and in the end dieth both full of riches and honours . so likewise iob , though he was in his life time very impatient yet because that he repented him of it truly ; afterward he is honoured for his patience ; and hence is it that saint iames saith , remember the patience of iob. a good name cannot but must follow grace and vertue , no lesse then a sweet smell will needes follow flowers and sweet oyntments . if then thou hast committed any sinne either in secret or openly , wilt thou have thy good name recovered before thou dye ? be sure to make thy heart sure by repentance . thirdly , let not good men be discouraged for evill reports that they may here have for a time , nor let not evill men be encouraged for the good reports for a time they may have ; for at the last all evill reports that are cast on the godly shall vanish away , and all the good report that the wicked have had shall quite forsake them , and every one then shall plainly appeare what he is : the reason of this is , because the reports of the wicked have no sure rooting . indeede certaine it is , that the godly often have an ill name , yet most sure is it , that at the last god will make their goodnesse to breake forth as the sunne when it hath beene long darkened . yet here must be one caution premised , that our hearts be substantially good . i denie not but a man may have some blemishes , but we must daily labour to keepe our hearts unspotted of the world : we must behave our selves blamelesly ; but how ? not by stopping the mouthes of men ; but we must keepe our selves unspotted of the world , and arme our selves against it , by abstaining from sinne . if paper be well oyled , cast inke upon it , and it will soone returne off againe , but if it be not oyled it will stay on ; so if our hearts be well oyled against the world , by our innocent carriage , then if they have ill reports cast upon them , they will not remaine qut off againe presently ; and so againe on the contrary side . and thus much for the first part of my text. . the time [ when he saw he was condemned . ] hence learne againe , that sinnes are commonly covered and glosses put upon them untill they becommitted , but after they becommitted they seeme most vile and odious . this is plaine here in iudas , before he committed this sinne it seemed a matter of nothing unto him , but after behold how hainous it is . sathan herein is very readie to deceive us , as wee may see in manie examples . thus delt he with dauid when he went to number the people , when ioab represented the sinne to him well enough , yet it seemed nothing to him , but he must needs have it done , then afterwards see how hainous it was to him , insomuch that it made him cry out , saying , i have done exceeding foolishly . but should we trace the whole bible , we can findeno better example then this of iudas ; christ had given him so manie warnings , saying , one of you shall betray me : and againe , i have chosen twelue , and behold one of you is a divell . and againe , it were better for that man , by whom the sonne of man shall be betrayed , that he had never beene borne : yet all this would not serve , but the luster of the thirtie silver peeces had so blinded his eyes , that he could not see . now for the reasons . the first reason is taken from a mans selfe ; our lusts within us are so strong that we cannot see the sinne ; as was that in cain : for the properties of these lusts are to cast a mist before our eyes , and to blinde-fold us thereby . as when a man doth any thing in his anger , while his anger lasts , he thinketh that he doth it with reason , but afterward he judgeth himselfe for it , and considers the thing as it is in itselfe ; so is it when a man is blinded with his lusts , he goes on in sinne , perit enim judicium , cum res transit in effectum . the second reason is from the divell , who covers our sinnes before they are committed with some bairs ; for hee knowes no fish will bite at a bare hooke : so sinne at the first is covered with profit , pleasures , &c. or else he laboureth to minse it with distinctions , but when it s committed , then he sets it forth in its owne proper colours . the third reason is from god himselfe , who giueth men up oftentimes in his just judgement ; and then use all the perswasions and reasons in the world , and you cannot move them from it : hence is it that the apostle speakes , rom. . . as they regarded not to know god , so god gave them over to a reprobate sense , that they were not able to discerne of the truth : which is a metaphor taken from a toughstone , which is able to discerne betweene true gold and false ; but when the vertue of this touch-stone is taken away , then it cannot difcerne ; so in like manner , when as god shall give a man up to commit sinne , and take away his right minde , he cannot discerne evill from good , no more then a blind man can judge of colours ; yea , and he is no stronger to resist any tentation , then sampson was when his haire was cut off , to resist his enemies . indeed i deny not but that god may sometimes for sinne , leave good men to themselves ; thus god delt with ezekias , chron. . . who because he had shewed the embassadours of the prince of babyion all his furniture , it is said god left him to himselfe . and this is done for these two reasons : first , because god is willing to it for his owne glory . secondly , because by this their consciences come to be awakened , and begins to ring a loud peale in their eares . but here we must know , that there is a great difference betweene gods leaving of wicked men to themselves , and good men to themselves . for first , for wicked men , their conscience is awakened , but not soundly untill the day of death , although they may have some remorse and sorrow before . but commonly god awakes a good man sooner . the sinnes of a good man are either lesser or greater ; if lesser , he is sooner awakened ; if greater , he is awaked with greater difficultie ; for a grose sinne is alwayes most dangerous ; this yee may see plainly in david , when he had cut off the lap of sauls garment , hee quickly perceived his sinne ; but when he had committed the foule sinne of adultery , he was more a great deale insensible of that . the reason why wee are so insensible in grose sinnes is this , because when a godly man commits but a little sinne , for all that his heart stil remaines in good temper ; but when he commits a great sinne , then its all out of order , and cannot perceive it so soone . even as a man , if he hath a great blow on the head with a staffe , he is lesse sensible then if he had a little scratch or rench ; so is it with gods children in committing of sinne . now the use is this : seeing that this is the divels craftinesse , first to cover sinnes before they be committed , let us then when we are assaulted with any tentation , take heed ; let us not beleeve that that sinne is little , but rather let us demurre and consider a little the matter ; if thou hast any good motions in thee , execute them speedily ; but if thou art tempted to wickednesse stay a while , and consider a while . it s the note of a foole to goe on he regardeth not whether ; but it s the signe of a wise man , to see a danger a farre off , and escape it . consider what will follow thy sin . at the first iudas thought that thirty peeces of silver would have made amends for all , but after he was condemned , he repented for his former folly . if before we sinne we could but feele the sequences , we would never commit it ; if we could but see the blindnesse of minde , the horrour of conscience , the hardnesse of heart that will inseparably follow them , we would certainly shun them ; for is any man so mad as to thinke that if a man felt the surfeit first , before he eat the sweet meat , that he would then eat it ? no surely : so could we but see the punishment now that will follow a little pleasure , surely we would reject all the pleasure . let us therefore be so wise for to looke to the baits that the divell casts before us , for he is cunning and subtill , and its good for us to thinke so . we usually labour and strive against evill company , to abstaine from them ; why should we then meddle with the divell , or be in his company ? evah was drawne to sinne through conference with him , although it may be at the first she intended it not . gaze not at all upon these baits of sathan . and if he doe presse sore upon you , consider the consequents that will certainly follow , and say as iezabel said ( though after another manner ) had zimri peace , who slew his master . if he tempt thee to lying , then say , had annanias and saphira peace , who lyed to the lord ? if he tempteth you to other sinnes , looke what the scripture saith against such sinnes ; as if he intice thee to commit fornication , remember that of the apostle , commit not fornication , as some did , whereof dyed three and twenty thou sands : or say thus , had onan peace , who sinned in thus doing . doth he intice thee to drunkennesse , say with thy selfe , had nabal peace , who died not for his churlishnesse , but for his drunkennesse ; so for any sinne in generall , doth he intice thee to it , looke to the plaine words of the scripture ; for there is no sinne without bitternesse . but now to the intent we may the better be able to avoide his baits , let us consider the deceits and glosses which he useth to put before us : which are these : his first deceit is , that he seldome tempts one to the committing of one of the lest sinnes , but he promiseth either profit , pleasure , or some reward . now to this i answer , first , here consider , if thou doest not deprive thy selfe of a greater pleasure , even of the pleasure of a good conscience , surely that will bring more joy and comfort then any earthly thing can , yea , and at the last , more advantage in outward things then sinne . secondly , when he tels thee of his profitand pleasure ; tell him that he cannot be as good as his word , for the pleasures of sinare but for a season , and in the midst of these pleasures there is griese . now there is a double misery in every sinne : first , that which is inherent , which is the sinne itselfe . the minde can never take contentment till it have the proper object ; and every thing taketh pleasure when it is as it should be , otherwise it doth not , but as alegge or an arme being out of joynt , is full of paine and griefe ; so when the mind and faculties thereof are distracted , they were as it were out of joynt , and full of griefe . the pleasures of the wicked have sorrow with them , but the sorrowes of the godly have joy . secondly , as to good actions there is pleasure adjoyned , so there are also some wils which follow every sinne . sathan hee presents before our eyes faire pleasures , when he tempts us to hainous sins ; but he never shewes us the paine and griefe that will follow . thus did he with our saviour , when he tempted him , shewing him all the kingdomes of the world , and the glory of them ; but never did he shew him the griefe . thus likewise did he when he tempted the jsraelites , shewing them their flesh-pots in egypt , and their onions , &c. but he never shewed them the grievous paine and servitude that there in making brickes they did undergoe . his second deceipt is this ; he tels us , that though we sinne , yet we may escape and goe to heaven notwithstanding . i answer : doe but remember what god saith to this temptation , deut. . . when hee shall heare the words of this curse , if hee shall blesse himselfe in his heart , saying , i shall haue peace , although i walke according to the stubbornenesse of mine owne heart , quasi dixit , though i commit such and such sinnes , yet notwithstanding i shall goe to heaven ; but marke what god saith , i willnot be mercifull unto that man , but my wrath and my jealousie shall smoake against him , every curse that is written in this booke shall light upon him , and his name shall be ro●ted out from under heaven . so esd. . . i will disanull your covenant , and your agreement with hell shall not stand , qvasi dixit , when a man thinkes he shall efcape hell , and goe to heaven , though he commitsinne , he doth , as it were , make a covenant with hell , but god saith that covenant shall not stand . so esd. . . destruction shall come suddenly on them , and they shall not know the morning thereof . indeed , perhaps they say , we will repent in the meane time ; but i wish them seriously to consider the fore-named places . thirdly , the divell tels us , that though we commit finne , yet we may leave it when we will. but for the answer of this ; know , it is a meere delusion ; for can a black-moore change his skinne , ier. . . suppose a black-moore should be warned to come before a prince with a faire skinne , and have a weekes space to prepare himselfe , and deferre it untill the last day , thinking he could doe it soone enough ; would he not be accounted a foole ? yet a black-moore shall sooner change his skin , then a wicked man depart from his evill way . sinne is like to sicknesse , it weakens the strength of the mind , of the judgment , and affections , and takes away all our purposes which we had at the first . if a man that is sicke can keepe his strength , then may a man that lives in finne keepe his , and rouze himselfe up by repentance at his pleasure ; but it is not so , its god onely that giveth repentance , now the spirit bloweth were it lusteth . if you say , i will be sorrowfull , forsake my sinnes , and repent when sicknesse comes , this will hardly prove true repentance , for iudas did so . this repentance most commonly riseth from selfe-love ; every creature loveth his owne safety ; so at death a man is willing to leave sinne , but this comes from nature and selfe-love , because he would not goe to hell , and most commonly thesemen , if it please god that ever they recover out of their sicknesses , they fall into the same courses againe . fourthly , he will excuse our sinne by some vertues wherewith it hath affinity ; he will put on us palliata vitia , those vices that have some neerenesse to vertue i answer : howsoever the divell may use such distinctions to helpe out his baits to sinne for a time , yet in the time of trouble they will not hold out , but appeare as they are indeed . fifthly , he makes men beleeve their nature is prone to it , and they cannot leave it . if i were as such and such men are indeed i could abstaine , but my nature is such that it will not suffer me . i answer : thou must know that this doth not excuse but aggravate thy sinne ; if thy nature be prone to any sinne , know , that the sinne is much more grievous : we loathe a toad because of the venomous nature of it ; so god loatheth our nature , because its sinfull . as a drunken man that murthers another commits a double sinne , one of drunkennesse , another of murther , which comes from drunkennesse ; so , if our nature be prone to any sin which we commit , it s a double sinne ; first , in that it is naturall to us and originall : secondly , that we commit thereby originall transgressions . we had you know , a part in adams sinne by propagation ; now if we have a hand in it our selves by our strong inclinations thereunto , wee our selves are causes thereof : likewise let us not therefore goe about to excuse our selves with this , that because i am of an other temper then another man , i may take more liberty , and god will beare with us herein ; for god certainly will beare with us the lesse . sixthly , he will turne away thy thoughts from the sinne , and fasten them on something else ; so iudas , his eye at the first was fastened on the thirty peeces of silver , but afterwards he thought of his sinne . for this i commend unto you davids practice , i considered my wayes , and turned my feet unto thy testimonies . so looke thou first upon thy sinne before thou commit it , and labour to see his cunning therein . if david had seriously looked on the sinne of adultery before he had committed it , he would never have done it ; hence is it that the wise man councelleth us , prov. . last . ponder thy wayes aright , &c. and this is commonly the greatest deceit of all . seventhly , helabours to draw men on to sinne by degrees , by a little and a little ; he never aggravates the sin at the first , but extenuates it . i answer : when water hath gotten a little passage , it will soone make a great breach ; one little wedge makes way for a greater : so it may be a man commits but a little sinne at the first , but afterward the divell drawes him to commit greater . a man that commits sinne is as one in a quicke sand , who sinkes deeper and deeper : or as a little sparke that kindles a great fire . seeing therefore the case standeth thus , we ought to resist the beginnings of sin , and give peremptory deniall to the first temptations . and thus much for this point . now followeth the third point , viz. the repentance of iudas in these words , hee repented himselfe , &c. which repentance of his consisteth of three parts . . his restitution , he brought againe , &c. . his confession , i have sinned , &c. . he was sorrowfull . from which repentance of his learne this doctrine , that there is a false repentance , confession and restitution that is very like the true repentance , confession and restitution , and can hardly be discerned . this repentance , consession and restitution which iudas made was not true , yet it was very like to true . such was that of saul , ahab , and the rest . such is the repentance of many at this day , who in some good mood , or in some afflictions seeme to repent ; but this repentance breakes as bubbles , and vanisheth as the lightning in the ayre . this repentance is false , yet so like the true , that the difference betweene them is very hard to discerne , although in themselus they differ much ; as true gold and counterfeit are hard to be discerned asunder by us , although in themselves there is a broad difference , as much as betweene gold and copper . this false repentance may goefarre , . if we consider the substance of it . . if we consider the concommitants . first , if we consider the substance , it may goe farre , for , . he may seriously consider his wayes . . he may have a kinde of sorrow for his sins . . he may sue for pardons for his sinnes , as doe many hypocrites . . he may desire faith and repentance , as francis spira did . but here wee must know that there is a twofold desire of faith and repentance . first , from a selfe-love , not out of a love to the graces , but feare of hell ; and this may be in false repentance . secondly , from a love to the graces , having sensibly tasted them ; this desire is grace . . there may be an amendment for a time , as did saul and pharaoh . . he may come to that passe , that if the sinne were to be committed againe , he would not doe it for all the world , as iudas . secondly , trve repentance and false are very like in respect of their concomitants . . this false repentance may cause a remorse , yea it may bring forth teares , as we may see in saul , sam. . . he lift up his voice and wept . . this false repentance may cause confession , freely and fully , as did pharaoh , exod. . . taking shame to himselfe , and ascribing glory to god : thus did saul , sam. . . he confessed that he had sinned exceedingly , so that one would have thought that it had beene true . . it may cause them to fast and pray for pardon , as did ahab , kings . . but it was not in truth , but onely in the time of his misery . . they may come to restitution , as iudas did . . they may bring forth some fruits of amendment of life ; so that verie farre this false repentance may goe ; as the second and third ground . and now behold true repentance in substance and concomitants ; what can you finde more in it ? hence it is that so many are deceived with false repentance , which is so like the true ; but bring them to the touchstone , and you shall finde a broad difference betweene them , as after you shall see . now the reasons of this point are taken from the false grounds from whence repentance comes , which are these : . it comes from selfe-love ; when sinne proves hurtfull ; and the hurt is neere at hand , then it may worke , but all out of selfe-love . an hypocrite when he finds fire in the sinne , hee throwes it away , but when once the fire is out of the coale , hee will play with it , and foole himselfe , hee feares onely the fire , not the foulenesse of sinne ; he hates the sting , not the sinne . . this repentance comes from the common gifts of the holy ghost , which a carnall man may have ; as , first , hee may disapprove the foulenesse of sinne . secondly , hee may hate the uglinesse thereof . but here we must know that the light of nature is extinguished in some more then in others ; as no doubt but that it was rife in iudas . when sinnes rightly are propounded to us , farre we may goe in false repentance . thirdly , their repentance comes from the beauty , sweetnesse , and excellency a carnall man may finde in gods wayes , which may make him amend and turne unto god for a while : as in the time of iohn baptist , they confessed and turned to him ( but it was but for a while ; ) the reason was , because he was a burning and a shining light , and they rejoyced in his light . so the second ground found a sweetnesse in the word and left all , but yet returned , as pet. . latter end . some in the excellency of preaching may see a sweetnesse , and rejoyce a while , but yet returne againe to their sinnes . fourthly , their repentance may arise from a good family , company , or ministry : thus ioash , ( chro. . ) good , while iehojada lived , which seemes to be thirtie yeeres ; so vzzia , chro. was good all the dayes of zacharia ; so many are good while they are under carefull governours , and in good company ; so long as good meanes last they will be good . i cannot compare such men better then to the swine , which whilest they are in faire meddowes keepe themselves cleane ( which is no thanke to them , but the place ) but as soone as they come to the mire they tumble in it ; so will these men , so soone as opportunitie is given them . . so likewise confession may arise from false grounds . first , from passion , being in good moods , they confesse sometimes , not otherwaies ; but sound humiliation , as a spring , makes us alwayes ready to confesse . secondly , from some evident discovery of his sinnes ; when the light shines so in his eyes , that he cannot but confesse ; as saul when he evidently saw davids kindnesse , could not but confesse . thirdly , from some extorting cause ; as here did iudas , when god and his conscience prest him to it ; so did pharaoh when he was under the racke . thirdly , restitution may also arise from false grounds . there was a great difference betweene the restitution of iudas and zacheus , iudas was sicke and opprest with his silver peeces , as a man of meat in his stomacke ; therefore no wonder though hee would be rid thereof ; but zacheus did it most willingly and freely . this sheweth unto us the vanity of the popish doctrine , which makes but three parts of repentance , confession , contrition , satisfaction , all these had iudas , yet who can say he truly repented ; one may doe all that they say , yet be damned . let men then looke to themselves that have not gone as farre as iudas , namely , have not repented , confessed , and restored ; for though these be in false repentance , yet are they in true also ; onely in false there are these onely , in true there is these and more also : for as the guilt in counterfeit gold ( which makes it like the true ) is good ; so the fault is , that it is not throughout , such as the outside is ; so these things in false repentance are good , the fault is , that their grounds are not good also . and againe , they which have gone as farre as iudas , and seeme to have repented , let them try themselves , and take heed they be not deceived . now there are two things that hinder us from judging aright of our estate . . vnwillingnesse to search . . unability to judge . first , unwillingnesse to search , and the causes of that are these : first , because they have beene long sure , and others so judge of them , and therefore now they are loath to call in question their estate : but let such know , that nothing can establish their state more ; for either your repentance was sound , and then the more comfort unto you if you search , or else it was not sound , and then the sooner you discover the falsenesse thereof , the sooner you may amend it . . it is because they are unwilling to make their hearts fully sound ; they would not be perfect ; they will have some sinne to dally with : but this is great folly in men , for want of one steppe more to misse heaven , and to make shipwracke in the haven of their happinesse . secondly , inabilitie in judging , not being able to judge whether wee have truely repented or not . to helpe this ; consider whether your repentance arise from a naturall conscience , or an heart truely changed , for that is all in all . if your heart be changed ; and from that , and not from a naturall conscience enlightned , ariseth your repentance ; but this is hardest of all to know . you may know it two waies . . by the inward differences . . by the outward effects . first , by the inward differences , and they are five : first , if it come from an heart truely changed , thou shalt finde thy selfe doing all holy duties with a naturall inclination , as the fire to ascend ; although thou meetest with many impediments , yet never leavest striving , but inwardly delightest in gods law . a naturall conscience may doe much , but never make us inwardly from the bent of the heart to will good ; now in spirituall things , it s more to will then to doe ; as saint paul would have the corinthians not onely to doe , but also to will. hence is it that nehemiah desires the lord to heare the prayers of them that did desire to feare him : this is the very character of a saint ; the naturall conscience , if there were no hell , would sinne , love it , and use it ; but inwardly to desire holinesse for it selfe is an infallible signe ; so that were there no heaven nor hell , yet hee would choose holinesse , and could doe no otherwise , when it is his meat and drinke ( as our saviour speaketh ) to doe gods will. now a man soundly an hungry , will eat though not hired ; so would he doe the workes of holinesse though there were no reward . if you have this disposition , sure i am you have truly repented ; if you have not , feare , and labour after it . secondly , the naturall conscience tells us this should be done , urgeth it , and blames if it bee not done ; and hence ariseth hearty resolution and purposes , but it never enables to doe it , therefore hee never performes what he purposeth ; but a heart truly changed enables us to doe it : as paul saith , i can doe all things through christ : not some , but all ; whereas the naturall man cannot but sinne , because ( as saint peter sayes ) the will is not stirred nor changed ; therefore although much may be done , yet it will downe againe ; as a stone , if not changed into fire , though it be lifted up , yet it wil fall downe againe : now the naturall conscience cannot change the will , therefore cannot he resist finne ; but the true convert can say , he can be chast , he can resist lusts , and the like ; the other say ( and say truly ) they cannot but sinne , for the naturall conscience cannot change , and therefore they grow wearie of it , because it is not naturall ; if they were truly changed , they would doe it with ease . thirdly , the naturall conscience can goe no further then it 's enlightned ; it may approve formall civill living , and holinesse in the generall , but it cannot so approve of holinesse in the particular , that the stricter any man is , the more they approve him , and desire to be like him : a man truly spirituall is burthensome to a natural conscience , though never so much enlightned ; the high degrees of holinesse doe make him distaste him . wherefore canst not thou delight in them that are good ? thou hast care to feare . fourthly , the naturall conscience may make a man abstaine from many sinnes , but hee abstaines from none out of a detestation and hatred of them : he may indeed hate a morall vice , because hee may have a morall vertue contrary to it ; but hee cannot hate sinne , for nothing is contrary to sinne but grace , which he hath not : if therefore you abstaine from sinne out of a hatred to it , it 's certaine you are changed ; else though you abstaine , it 's but from a naturall conscience . moses and lot abstained from uncleannesse , so that they wept and were vexed , that was a signe of change ; else abstaine never so much , it 's not true grace . but if thou hatest it because it's sinne , and hatest all sinne both small and great , it 's certaine thou art changed . fifthly , the naturall conscience may make us love some good men , and god also with a naturall love , because hee giveth them some good blessings ; and may rejoyce in god with some flashes of joy ; as , hebr. . but to love god in his attributes with the love of delight and conjugall love , to love him because he is holy , just , &c. this an heart unchanged cannot doe ; and the reason is , because that all love of delight ariseth from similitude ; and none thus love god , which are not changed , and so like him . but you may say , how can i know this love of god ? i answer , it 's easie enough to be knowne . for , . he that loves god , keeps his commandements . . the commandements of god are not burthensome unto him . but besides this , you may know in your heart whether you love him or no , as you can tell if you love a friend , for then your heart will be toward him , you will delight in him ; now if these signes be not in you , you may justly doubt that your repentance is no more than the repentance of iudas was . . but now because these inward effects of sound repentance are hard to be discerned , wee will now consider the outward effects of true repentance , which are foure . first , constancie ; true repentance holds out , all false repentance is inconstant ; for it ariseth from passion which is ever inconstant , and therefore the repentance comming from it , must needs be inconstant ; whether it be from feare or from novelty of holinesse , or perswasion , or companie , or some sudden joy , what-ever it be ( not being a true change ) it ceaseth , as heat that arising from rubbing goes away when the rubbing is ended ; but it would continue if it arose from a soule giving life to the body . indeed i confesse some passion may stay longer then other , as ioash , amazia , but when once iehoida dyes , they will cease . secondly , an evennes & uniformity in their lives ; counterfeits cannot ever be the same , but the godly are still the same , in all courses and places : indeed they may be often uneven from the suddennesse of the occasion , as the newnesse of the ayre in the new country , may make one sicke , but it kils not ; so a godly man , in what place or time soever ; remaines the same , thogh he get disadvantage by it ; as a sheep falling into a ditch may be fouled , but is a sheep stil ; but the wicked is cleane another man ; he casts off the passion of goodnesse , and is cleane changed ; but the godly man cannot cast off his nature , because he is borne of god , therefore cannot sinne ; that is , in the manner he did before . thirdly , generality of obedience ; the hypocrite ever rowles some sweet morsell under his tongue , and so doth something wherein he savoureth himselfe , but the godly man leaves all sinnes . but you will say , the godly also have some beloed sin , & some infirmities to which they are inclined i answer : there is a great difference between the hypocrite and the godly man ; for an hypocrite purposely keepeth some roome for his sin ; but the godly man desires to be reproved , & will willingly suffer admonition , and desires no exempt place for his decrest sins , but would thorowly be tried . but you will further object , that godly men both have and doe often relapse ? i answer : he differs much from the wicked : for , . the godly man strives against that sinne most to which he is most inclined , by using all meanes against it , and shunning all the occasions thereof , which the wicked man doth not . . although the godly man relapse , yet he never comes to allow himselfe in that sin : the wicked , finding sin pleasing , sits downe and followes it : as saul , who purposed not to persecute david , but finding it pleasing to his lust , continued therein . pharaoh for a time would let the people of israel goe , but afterward for his pleasure stayed them . . they differ in the issue ; the godly man gets the victory over his sin , but sin gets the victory over the wicked man. . hypocriticall repentance is violent and earnest at the first , & slack afterwards ; but true grace grows more and more : false , is like a land-flood , great on a sudden , but quickly dried up again , but in true grace it 's as in a naturall birth , the begining is small , but it growes stronger and stronger ; hypocrites are hot at the first , but quickly grown coole . i deny not but that a godly man may abate of his strength of grace as a childe may fall sicke and abate of his strength and beauty ; but it 's but a sicknesse , and commonly after it they shoot up the more : so the godly , though for a while they may be sicke , yet afterward they grow in grace the more for that sicknesse . the motion of the wicked is violent , swiftest at the first , but slacke afterward ; but the motion of the godly is naturall , slowest at the first , but after it 's swifter and swifter . . having already shewne the difference betweene true and false repentance , i will now shew the difference betweene true and false confession . true confession is an infallible signe of grace ; many thinke it an easie matter , but to confesse aright is a very hard thing : many confesse for some by-ends , or some extorting cause ; but true confession hath these three properties . first , it 's particular ; it confesseth the least and secretest corruption in the heart ; and not onely grosse sinnes : but the hypocrite , although he may confesse some grosse sinnes , yet never comes to full particular confession . secondly true confession is constant , but false is onely in some good mood , or in some affliction , as sicknesse , &c. thirdly , true confession ariseth from a good ground ; namely , a base conceit of our selves , a true shame , and an earnest desire onely to glorifie god , with a full purpose wholly to debase themselves , and a perfect resolvtion to forsake the sinne hee confesseth , which the wicked never doe . . restitution that is true and right , differs from false . because hypocriticall restitution is in necessitie when hee cannot helpe it , but it 's a burden to him , then hee casts it away as a dogge doth his vomit , when he is sicke by it ; thus iudas restored ; but when we care for it , and it 's pleasing to us , then to restore it is a signe of grace ; thus did zacheus chearefully , when hee might have kept it . the hypocrite restores as the merchant that casteth his goods into the sea , unwillingly ; yet will rather lose them then his life . thus have we seene that there is a false repentance , confession , and restitution , much like to the true , and how they differ . then seeing there is such similitude betweene false repentance and true , this should teach us what to judge of such mens repentance which is onely in the time of sicknesse ; it 's greatly to bee feared that it 's even such as iudas his was , false and hypocriticall , onely in some mood . lastly , if this repentance of iudas was not true , what shall wee thinke of them that have not gone so farre as iudas did , to repent , confesse , and restore , surely this is the case of many now adayes ! all these things that were in the repentance of iudas , are good and commendable in true repentance , but we must exceed it before wee can come at heaven ; and therefore if they that doe not exceed it shall never come there , what shall become of those that come farre short of it ? next , marke the name iudas now gives christ ; he calls him innocent ; i have sinned in betraying of innocent blood . whence learne , that those things which are good , are approved to mens consciences , whether they will or no. iudas confesseth christ innocent now ; this put not a new conceit of christ into his conscience , but made him confesse what before he thought in his conscience to be so . but some may say , that many men that are worthy instruments of gods glory , find envie and hatred here amongst men ? indeed it 's true ; but it will bee but for a short time before the mist will be expelled from before their consciences ; and afterward , although their consciences for a while may be tongue-tyed , yet they will openly approve them to be good men , as iudas here did christ. first , because it 's not in the power of men to judge as they will , but they must judge according to the light of conscience that is in them , they cannot but see what 's presented unto them by conscience : as the eye being open cannot but see what is shewed to it ; and it 's so naturall to the conscience to see truth ; for light is put into the conscience even of the wicked by god himselfe : hence is that that the evangelist saint iohn sayes , ioh. . the light shined in darkenesse : where by light is meant the naturall light of conscience , which although it maketh not men obedient to the truth , yet it maketh them to acknowledge the truth . therefore conscience by the schoolemen is called a virgin , because it is not defiled by untruths , but ever murmurs against evill , and assents to truth and good ; it may be opprest somewhat , but ever keepes it selfe streight in judgement ; therefore the false judgement of the wicked comes not from conscience , but from lusts , which when they are gone ( as in death , or often before ) then they speake the truth . secondly , because god will have glory from all the creatures that hee hath made , and they cannot but acknowledge it to be right ; therfore they which sinne against the holy ghost , though they hate goodnesse , because they count it not good to them , yet in it selfe they thinke it to be good ; therefore the devils beleeving and trembling comes from their conscience . this should teach us to thinke well of the waies of god , although others speake against them ; for it is for some secret cause , and inwardly they doe approve of them in their consciences while they live , and oft witnesse the same at their deaths . . be not discouraged for any opposition or hatred that thou shalt meet withall ; what though they hate thee , yet they have that within them that will approve thee : wee cannotapprove our selves to their wils , affections , or lusts ; but whether they will or not , we may approve our selves to their conscienees . it is therfore a basenesse when we labor to approve our selves to any by doing evill ; the best way is to approve our selves to their consciences , and take davids course , who when micholl scofsed at him for dancing before the arke , sayes , if this bee vile , i will yet be more vile ; so shall i bee had in honour of the virgins : so likewise , art thou hated for religion ? labour to exceed in that ; so shall they honour thee in their consciences ; and it 's better to approve thy selfe to their consciences , for they indure ; then to their lusts , for they are vanishing , and their good opinion of thee shall vanish . hee that reproves , shall finde more favour in the latter end , then he that flatters ; because he approves himselfe to the conscience , this onely to the lusts . now followes the carriage of the elders towards iudas ; they excused themselves , ( saying , what is that unto us , looke thou to it ? ) although they were the chiefest agents therein . whence learne this doctrine , that there is a marvellous aptnesse in the nature of man , to excuse a sinne when hee hath committed it . the pharises here were the men that moved and hired iudas to betray christ : iudas was but the instrument they used ; and they had purposed to have put him to death , although iudas had never betrayed him ; yet they say , what is that to us ? thus also adam having done that that was directly contrary to gods command , yet excuseth himselfe . thus did the kings of israel ; as asah , when hee had committed an evident sinne , he would not acknowledge it ; but when the prophet comes to tell him of it , hee falls a threatning of him . thus also did amaziah . first , because all sinne after it 's committed , leaves a blot in the minde , which is compared to a shadow , which darkens the minde , so that it cannot see : for that that the apostle sayes of hatred , joh. . . that such an one as hates his brother , liveth in darkenesse ; the same may bee said of all other sinnes . secondly , because actuall sinnes increase the passion which at the first made us commit it ; now the stronger the passions are , the more is the judgement corrupted . thirdly , because sinne worketh on those faculties which should judge , it weakeneth the judgement , and is like a blow on the head that taketh away all sense . fourthly , because actuall sinne grieveth the holy ghost , and makes him depart , and it is hee onely that convinceth us of sinne ; and therefore how can we see when hee is gone , that enlightneth us ? and when this holy spirit is gone , then in comes the evill spirit which puts into us false reasons , and so we by them excuse our selves . the use is , first , therefore to let us take heed of declining from god , and falling into any sinne , seeing it 's so difficult a thing to get out of it againe . what makes us to recover , but a sight of our sins ? now falling into sinne , blindeth our eyes , wherefore it must needs be very hard to recover . seeing then it 's so hard to recover , take heed of first falling into sinne ; for a man that is a little fallen into sinne , is like a man in a quicke-sand , ready to sinke deeper and deeper . suppose a man doth pollute gods sabbaths ; at the first there is sorrow for it ; afterward he beginnes to doe it more and more ; but at last he doth it with delight . what is said of uncleannesse , is true of all sinnes : prov. . . shee wipes her mouth ; i. e. excuseth : so that although she must needs confesse it to be a sinne , yet in that case shee accounteth it none . secondly , if thou art fallen into any sinne , remember thy aptnesse to excuse it , and labour to get out as soone as thou canst . . remember what thy judgement was of that sinne before thou fellest into it , although now thou judge it small . thy judgement is like a glasse ; before it is crackt , it shewes true ; but after it is crackt , it representeth things otherwise then they are . thinke with thy selfe therefore how ill once thou thoughtest that sinne ; and seeing thy owne judgement is blinded , helpe thy selfe with other holy mens judgements concerning that sinne . . labour to abstaine from the acting of that sinne , and so will light come in againe by a little and a little , and then thou wilt see the uglinesse of it ; for no man sees the uglinesse of a sinne , untill first he comes out of it . and now we come to their answer . what is that to us , looke thou to it . from hence againe learne this doctrine , that for the most part , in the time of our extremity , wee have least comfort from those which were our companions in evill . iudas here comes to the high priests , which were his companions in the betraying of christ ; but they give him poore comfort , what have wee to to doe with that , looke thou to it : miserable comforters to a man in his extremity . now the reasons are taken , first , from gods justice ; it 's just with god , when men joyne against him , to set them one against another . thus he set abimilecke and the men of sechem one against another : god sends an evill spirit betweene them ; he can make enemies to be friends , and friends to be enemies . there are abundance of such examples in hystories . secondly , from mans nature , which is apt to love the treason , and hate the traytor : he hath a love to the lust , and so may love the treason ; hee hath a principle in him to hate the traytor . thirdly , from the nature of their love ; it 's for commodity or gaine , or some by end or other , and therefore when the commodity ceaseth , that also ceaseth ; yea , and often turnes to hatred , as ammons love to thamar did . this should teach us to take heed how wee joyne with men to doe evill : it 's better to joyne to their consciences in doing well , for their consciences will continue ; then to their lusts , for they wil end , and then their love to you wil end also . hence it 's said in the proverbs , that he that reproveth , shall finde more favour in the end than he that flattereth . many rejoice in the love of evil company ; but all that love is but like glasse sodered together ; when god sendeth the fire ( as he did to abimilecke ) to melt that , they fall asunder , and all their love ceaseth . now the next thing is , hee cast downe the thirty peeces of silver . and here the doctrine is this , that , that that is the greatest comfort , when god once turnes his hand against us , proves most discomfortable . iudas here thought these thirty peeces of silver a great matter , but when once god moved his conscience , he casts them away : so , suppose a man get favour , honor , riches , or any other thing naughtily , it will prove but a trouble . . from the curse of god ; although the thing in it selfe be good , yet god ever mixeth some evill with it , which maketh it bitter . stollen bread is sweet , but god filleth the mouth with gravell . all misery with gods favour is most sweet , as pauls imprisonments , and whippings , and iosephs : but on the contrary side , all pleasure , with gods displeasure , is bitter . . because sinne makes the soule sicke , and then it 's never well , untill it casts up ; and thus iudas , the thirty peeces , burdening his soule , must cast them up . many goe on in sinne , and are never troubled . as in our bodies , though there be ill humours , yet they make not a man sicke untill they be stirred ; so doth not sinne untill god stirres it , as here hee did in iudas , and then it makes us sicke . this should therefore move men to take heed how they turne saile for their owne advantage . suppose by going from god thou gettest what thou wouldest , yet god can make that comfort to prove but a burthen unto thee , as hee did iudas his thirty silver peeces . be therefore content to lose all before thou lose god. now followes the event of all , hee went and hanged himselfe . whence learne , that gods wrath and sinne are exceeding terrible and unsupportable , when they are once charged on the conscience . this made iudas to hang himselfe . doe but a little consider mans nature , how loth to destroy himselfe , how afraid to be killed , and you shall find it to bee some great matter that must cause him to make an end of himselfe , and to cast himselfe into that which he feared ; namely , hell : thus heavy is sinne when god once chargeth it on the conscience , that it maketh a man doe all this . indeed sinne was as heavy before , but then it lay at our foot , and we felt it not ; but when god layes it once on our shoulders , and on our consciences , then shall wee feele the burthen thereof to be farre beyond all torments that can be imagined . see this in christ , when god did but charge our sinnes on him , how intollerable werethey ? now for your better understanding of this point , i will first shew you what this horror of conscience is ; which i will doe by explaining these five questions following . by what meanes is this horror of conscience wrought ? two wayes : sometimes by gods owne spirit ; sometimes by satan . first , it 's done by gods owne spirit , when by it the mind is enlightned to see that he is in bondage by reason of sinne ; hence it is , that it is called the spirit of bondage , rom. . secondly , and more frequently , by satan , when hee , by gods permission , doth vexe and terrifie the soules of men , and drive them to despaire ; and this is called horror , and the vexing of the soule . now whether this horror of conscience bee wrought by gods owne spirit , or by satan , we may know by these foure differences : . if wee find any falshood mingled with this trouble of conscience , then it comes from the divell ; for the holy ghost mingles no falshood , but onely enlightens , and shewes the truth : light makes a thing seeme as it is . . you may discerne of it by the affection it striketh in us ; for that that the devill causeth in us , striketh a hatred of god ; but that that gods spirit worketh in us , causeth a servile feare . . you may know it by the extremity of anguish it causeth ; gods spirit worketh by meekenesse and consolation ; but the divell worketh by extremity of terror and feare . . you may know it by the manner of doing ; for the divell doth it disorderly , suddenly , and violently , without any equality ; but the spirit proceedeth orderly : first , it enlightneth the mind , and then it raiseth objections ; and so goeth on by a little and a little ; but the devill worketh violently . hence is that that satan is said to buffet paul ; for all buffeting betokeneth violence . indeed , sometime the spirit doth unequally , but yet there is a great difference betweene satans working and his . what is to bee thought of such a condition ? i answer , that such a condition being simply in it selfe considered , is very miserable ; because it estrangeth and draweth the heart away from god , yea , and from christ , who is the end of gods works , and so therefore must needs be a most haynous sin ; but yet as god useth it , it is a signe , or one of the first steps to faith ; and a good meanes to subdue and weaken the stubbornnesse of our hearts . quest. how may wee know whether god intends this for a punishment , or for a preparation of grace ? answ. you may know it by the event ; for when god doth it for the salvation of the creature , then after it there followes grace ; but if it brings not grace after it , if there be onely a plowing and no harvest , the pricking with a needle , and no thred , then it 's a sparke of hell fire , and the very praludium of hell . what shall wee then thinke of those that never had this horror and trouble of conscience ? their estate for all that may be very good ; for this vexation is not absolutely needfull , although humiliation is ; wherefore if thou hast it not , seeke not after it ; for god useth many meanes : yet thou mayest take hence occasion the more to try thine estate . whether comes this horror from mellancholly , or how shall wee disceme it from mellancholly ? if thou apprehend sinne and the wrath of god , then it is horror of conscience ; for when the faculty is pinched upon the right object , to wit , sinne ; then it 's no melancholly ; but in horror the conscience is pitched upon the right obeject , viz. sinne ; for that is the proper object of the conscience : as for melancholly , that is not griefe , but extendeth griefe ; as varnish is not colour , but doth extend the colour . indeed melancholly may bee joyned with it , and draw it forth , but it comes not wholly from that , but from some other inward principle . as the fatnesse of the soyle may bring forth the corne the sooner , but yet that is not the cause thereof , but the root that it hath . againe i answer , that all diseases are healed by their contraries ; if that this were melancholly , then might it be healed by merry company , which is the contrary unto it ; but if it bee the horror of conscience , then must it onely be healed by the apprehension of gods love in jesus christ. whether may it befall the childe of god to be in this case after he is in the estate of grace , or not ? i answer , that this extremity of horror which iudas here tasted of , never befals the childe god after he is in the estate of grace ; and my reason is this , because that as perfect love casteth out all feare ; so where there is some love left , there is no perfect feare . indeed gods children are never wholly without feare , rom. . yet in their greatest feare there is in them the root of comfort remaining . there are many examples that may bee brought to prove the same , but i know none like that of our saviour christ , who although he was in such unspeakeable horror of conscience , that it made him cry out , my god , my god , why hast thou for saken mee ? yet this horror was mingled with faith , comfort , and the assurance of gods favour . so gods children may have such sorrow , and be so drunken with wormewood , that it may make them not to know what to doe ; yet in all this griefe the fire of gods love is not quite extinguished , but there are some sparkes thereof remaining under these ashes . here is a caveat to be given of two things . first , let those that are in this disposition of minde , take heed of that that satan in this condition may labour to bring us unto ; for then they are in a disease ; and those that are in a disease , incline unto some thing : take heed then of polluting the sabbath , and other sinnes that hee may intice thee to ; for sanus and aeger differ , the one desires one thing , the other another . secondly , something must bee done positively for the healing of our griefe : when that we are in sorrow , wee must pitch it upon the proper object , to wit , sinne ; and put away all worldly sorrow , for that bringeth death ; but sorrow for sinne , that bringeth life . all these things thus being expounded , the point is manifest , that sinne and gods wrath being charged on the conscience are exceeding terrible . indeed , when the burthen lyes on the ground , we feele it not , but when it lyes on our shoulders : so , before this horror is charged on the conscience wee feele it not , but then is it exceeding terrible . it is with griefe as it is with joy : there are three things in all joy . . there is a good thing . . there is the conjunction of that good thing to us . . a reflect knowledge thereof . so also in griefe there are threethings . . there is a bad thing . . the conjunction of that to us . . the reflecting of the understanding , whereby we know the hurt that comes to us thereby . when a man feeles , and sees , and knowes his sinne , then is it unsupportable , and the reason thereof is , because that then a mans spirit is wounded , and cannot beare it selfe . the reasons of this point are these three : first , because that sinne and gods wrath are in themselves the greatest evill , as righteousnesse and gods favour are the greatest good : men may thinke that punishment were the greatest evill , but it is not ; for that is but the effect of sinne , sinne is the cause thereof ; now we know that the cause is alwayes greater than the effect : now when god shall open our eyes to see this sinne and gods wrath , then it will be an insupportable burthen . this is the reason that at the day of judgement the wicked shall cry , hils and mountaines fall upon us , to hide us from the presence of the judge , because that then god shall open their eyes to see their sinnes ; which if hee should doe now while they are here on earth , would make them cry out as much . as it is with comfort , so it is with griefe : if we know not of it , it affects us not : as the army that was about gebezai , it comforted not him , because hee saw it not : so for griefe ; although hell and damnation be about us , yet if we see it not , wee doe not regard it . the second reason is taken from gods manner of working on the spirit of the creature ; hee then leaveth it ; now wee are to know , that the greatest comfort the creature hath , is the fruition of gods presence , & the greatest griefe is his absence ; if we want that , wee are deprived of all comfort ; as if the sunne be absent , wee are deprived of all light . if there were but a little comfort remaining , that would serve to hold the head above the water ; but if all comfort bee gone , it then presently sinketh . the proper object of feare and griefe , is the absence of good , and prelence of evill , and both them come by the privation of gods presence . the third reason is taken from the nature of conscience it selfe when it is awakened , because that then it is sensible of the least sinne ; for every faculty , as it is larger , so it is more capable of joy and griefe ; therefore men are said to be more capable of joy and griefe , than the bruit beasts ; and in man the soule is more capable than the body ; and in the soule , conscience of all other parts most capable ; and as the conscience is capable of the greatest griefe , so also of the greatest comfort ; it is capable of the peace of god , which passeth all understanding . and surely this horror of conscience is nothing else but a sparke of hell fire , which the heathen had some inkling of , when they sayd they were exagitated with the furies . seeing then that the wrath of god is thus insuppartable , this should teach us in all things especially to labour to keepe a good conscience , and to labour to be free from the guilt of sinne : if the wrath of god be the greatest evill , then should the whole streame of our endevours be to take heed thereof , by labouring for to keepe a pure conscience : proportion your care herein to the good that will come thereby ; it will bring the unspeakeable comfort ; without this labour to keepe a good conscience , thou wilt neuer have thy heart perfect ; therefore labour for it , consider the good it bringeth : men busie their heads here to the utmost for other things , as for learning , credit , riches , honour , and all because they thinke that they are worthy their labour ; let us then but consider the fruit that this peace of conscience will bring ; let us but gather up our thoughts that are busied so much about other things , and but consider this a little ; which if men would but doe , they would spend more time about it then they d ee ; for now these things are done but by the bye , and have not that tithe of the time spent about them that should be , which we spend about other things : but let such know , that it is but a folly to goe about that worke with a finger which requires the strength of the whole body : when this worke of the building of grace doth require the whole strength of a man , and we put not our whole strength thereto , it is no marvell if we doe not prosper therein . let us therefore seriously consider our wayes , let us consider with what tentations the devill daily assayeth us ; consider that it were as good get ground of the raging sea , as of raging lusts ; consider these things with thy selfe ; i am verily perswaded , that the chiefest cause why there is so much deadnesse in those that belong unto christ , is , because they consider not their wayes . take time therefore to consider thy wayes . it is no wonder to see men complaining of their weaknesse , when as they will not labour to keepe a good conscience ; it is all one as if a sluggard should complaine of his poverty , or an idle scholler should complaine of his ignorance . be exhorted therefore to prize the peace of conscience , spend the chiefest of your cares for it ; what if you loose some few other things , so you get that , they are all nothing in comparison to that ; but the common fashion now is to spend but a little time in such things as these are , and so thinke that enough too . this sheweth us the miserable condition of those that still lye in their sinnes , it may be they thinke the burthen thereof to be light , and account it not ; but when the burthen of their sinnes shall be layed upon them , they will finde to be intollerable ; now while the burden lyes not on their shoulders they feele it not , but when god shall once say , let him beare the burden of his sinnes , we shall finde them to be unsupportable , even able to presse us downe to hell , as here they did iudas . the common fashion of men is not to regard what sinne they runne into for the escaping of some outward crosse , thinking that to be the greater , but they shall one day , to their cost , finde the contrary , that these outward punishments and losses are nothing in comparison to the inward ; that as outward cold and heat is nothing to the inward , the heat in summer is nothing to the heat of the feaver ; so that these outward crosses are but as the heat in summer ; inward , like the heate of the feavor . but it s a wonderfull thing to see how men , like little children , rejoyce and tremble at appearances . children cry not at things to be feared , but at things not to be feared ; as hobgoblins , and the like , they cry : so doe men most commonly feare those things that are but umbrae doloris ; for outward evils are like the scabbard without the sword , which cannotcut ; they are only inward evils which are like a deepe pit , out of which we cannot be recovered . set your hearts therefore in a right disposition of judging of sinne , that you may judge aright thereof as it is in it selfe ; labour to apprehend gods wrath for sinne , and beat downe those lusts that like mists hinder us from the sight thereof : judge of sinne as the scripture judgeth of it , for that is the true glasse ; judge of these outward things as they are ; see how you should judge of them in the day of death , and so judge of them now , and by this meanes you shall foresee the plague , and prevent it . seeing then that sinne is so unsupportable when once it is charged upon the conscience , this should teach us earnestly to sue for pardon for it above all other things , if we meane to have it . it is now become the fashion of the world to pray for the pardon of their sinne in a superficiall manner ; but such shall never obtaine it , but only those that are fervent in prayer for it : for god will be glorified of every man , both of the unjust and just . . for the wicked , he will be glorified of them at the day of judgement , in their destruction . this is the meaning of that place , rev. . . behold , he commeth with clouds , and every eye shall see him , and they also which pierced him : and all kindreds of the earth shall wayle because of him . but for his owne servants , those that he calleth he first woundeth ; he causeth them for to see their sinnes , and the pittifull case they are in by reason of them ; and then he causeth them to see him in his attributes of love , mercy and judgement ; and maketh them to sue unto him for pardon , as a man condemned , and ready to be executed : and thus he is also glorified by them . seeke therefore for the pardon of your sinnes ; if you did but feele the burthen thereof a while , as iudas did , you would : if you cannot see your sinnes , labour to see them . some may here say , how shall wee doe to get pardon ? we desire it with all our hearts . use a right method . . labour to be humbled by the law. . labor to be comforted againe by the gospel . . for the law that must humble us . . by the declaration of the fault . . by the commination of punishment . which thou must apply unto thy selfe . . thou must apply unto thy selfe the corruption of thy nature , by reason of thy sinnes . . thou must consider what thou hast deserved for this thy sinne : thefirst being as the jury , that tels a man hee is guilty ; the second being as the judge that pronounceth the sentence of death . this is the way to be humbled , and so to come to sound repentance . thus did paul with foelix , act. . he reasoned of temperance , righteousnesse , and judgement to come . . he reasoned of righteousnesse and temperance ; that is , he told him what righteousnesse and temperance was required of them that should be saved . . he added judgement to come ; that is , he threatned the terrors of the law , and so made himto tremble . so likewise let us doe , first consider what righteousnesse , temperance , purity and holinesse is required of them that would be saved ; then in the second place considerthe judgement that is threatned if we doe not performe these things . now that we may the better see the fault , . fasten thine eyes upon some particular grosse sin , as suppose it be of drunkennesse , uncleannesse , lying against the conscience ; see if thou art guilty of such sins first , as the woman of samaria did by her adultery , ioh. . so david , when he had committed adultery , first he saw that , and the seeing that , hee came to see the corruption of his owne nature : for it is a loud sound that must first awaken a man , then being once awakened , he will heare lesser sounds . . after thou hast thus done , then consider the corruption of thy nature ; looke on all the faculties of the soule , see how they are out of square ; the understanding is dulled , the conscience , when it should cry , then it s still ; and when it should be still , then it cryes ; the memory ready to forget good things , but prone to retaine privy grudges towards our neighbors ; the will wil do a thing when as the understanding tels it , that it is contrary to gods will , & therefore should not be done ; and so likewise for the other affections ; all which when we have done , let us looke on the streightnesse of the law , & the crookednes of our lives , how short we come of doing that we should , and then see what we have deserved for it . . this being done , let us comfort our selves with the promises of the gospell , for grace can never truly be wrought , untill by the gospell we beleeve , humiliation cannot do it : we must therfore know that god is exceeding merciful more thē we canimagin , and lay hold upon his love in christ , by a true faith . every man knowes that god is mercifull , but we are not fit for to receive his mercy . i answer ; you know not what mercy is ; it may be thou thinkest , if thou hadst more repētance , or more humiliation , then thou wert fit for mercy ; but thou art deceived , for the more thy heart is out of order , the fitter thou art for mercy ; for the greates thy sin hath bin , the more will his mercy be seen in the forgivenes therof . and therfore never look what your sinnes have been in time past , but see what your purpose & resolutiō is for the time to come ; and ( which is the hardest thing to do ) labor to beleeve in christ for the pardon of thy sins , and apply the promises to thy self , for a sin is never soundly healed until we apply the promises ; for unlesse we apply the promises , we cannot truly delight in god , & untill we do truly delightin god we cannot hate sin , & thinke well of god & goodnes . and therfore , to conclude all , let us here be exhorted to labour for faith above al things which daily will increase grace in us . finis . the saints spiritvall strength . excellently and amply set forth in three doctrines drawne from ephes. . . that he would grant you , &c. by the late reverend and learned preacher , iohn preston , dr. in divinity , chaplaine in ordinary to his maiesty , master of emanuel colledge in cambridge , and sometimes preacher of lincolnes-inne . london : printed for andrew crooke . . the contents of the saints spirituall strength . doctrine i. strength in the inward man is to be desired above all things , of every good christian , page a twofold strength : naturall : strength in mind p. supernaturall , body .   supernaturall strength proceeds . from the evill spirit , to worke evill , ibid. . from the sanctifying spirit , to doe good , p. spirituall strength consists in , bearing wrong patiently , ibid. thriving under afflections ,   beleeving against reason ,   the description of spirituall strength . p. of weakenesse , two kinds : . of grace . p. . of relapse . ibid. of weakenesse , two degrees : . sensible , in the will and affections . p. . in the change of the heart . generall , in all parts of the soule . p. particular , in some parts weake , though generally strong . ibid. reasons of the doctrine . i. strength in the inward man fits us for many imployments . ibid. reas. ii. it brings most comfort : for , it makes us d ee all things with facility . p. it makes the soule healthy . ibid. it brings cheerefulnesse into the heart . p. it brings plenty of all good to the soule . ibid. it strengthens against temptations . ibid. use . i. to reprove such as care not to get this spiritual strength . p. let them consider , the excellency of the inward man , fitting for great imployments . p. by it they are made like unto the image of god. p. by it they are inabled to doe things honorable to god. p. .   profitable to men .   it is an immortall soule they labour for . p. differences betweene the naturall and spiritual strength : . the spirituall strength goes further than the naturall . p. it inables a man , to see more . p. , . to doe more .   to judge better .   to increase in all parts .   ii. it hath another beginning , gods spirit ; another end , gods glory . p. iii. it hath a strong faith . p. a double worke of faith : to empty a man of all his owne righteousnesse . to stir up a desire after god in christ. ibid. iv. it leads a man to the power of godlinesse . p. v. it is alwayes joyn'd with reluctancy of will. p. use . ii. to exhort all men to labor for strength in the inward man. p. motives to perswade hereto , are , comfort lyes most in the inward man. p. it is pleasing to god. p. it prospers the outward strength . p. it is the being of a man. p. vse . iii. to direct a man how he should get his inward man strengthened . p. meanes to strengthen the inward man , are , . abounding in spirituall knowledge . p. . diligence in the use of the meanes . p. rules to be observed in using the meanes . . to use all the meanes , p. . to performe holy duties strongly , p. . to be constant in the use of the meanes , p. . not to depend on the meanes without god. ibid. . labouring to get rectifi'd iudgements . p. signes of a rectifi'd iudgement ; constancy , strong affections to good , p. patience under the crosse , p. hardnesse to be deceiv'd with the things of the world , p. strength in the time of try all . p. . removing excuses and hinderances . p. hinderances are , . the spending strength upon other things , p. . strong lusts and unmortifi'd affections , ibid. . the getting spirituall courage and joy . p. . the getting a lively faith . p. . the getting of the spirit . p. doct. ii. all saving grace , or strength of grace a man hath , proceeds from the sanctifying spirit . p. the spirit strengthens the inward man : . by infusing into the soule an effectuall operative and powerfull faculty , p. . by enabling the soule to doc more than it could by nature , ibid. . by putting new habits into the soule , p. . by giving efficacy and power to the meanes of growth . p. use . i. to teach us , hee that hath not the holy ghost , cannot have this strength in the inward man. p. signes to know whether a man hath the spirit , or no : . fulnesse of zeale . p. . doing more than nature can . p.   holinesse . p. . examination of the meanes by which the spirit came into the heart . p. you may know whether the spirit was receiv'd by preaching of the word . by a deepe humiliation that went before . p. by a thorow change in the soule . p. . putting life into the soule . p. 't is no true life , . if but the forme of godlinesse , p. . if not in a feeling manner , p. . if onely for a time . ibid. . by trying whether it be the spirit of adoption , . manner of working , p. . carriage of words and actions , a mans conversation , p. to doe evill of set purpose , and to bee forc'd unto evill unwillingly , is the maine difference betweene the wicked and holy man. p. use ii. to exhort us above all things to seeke the spirit . p. benefits that come by having the spirit : a good frame of grace in the heart . p. an ability to beleeve things hee otherwise would not . p. the breeding heavenly and spirituall effects in the soule . p. holy affections doe much advantage us , . because wee are the better men . p. . because they are the meanes of good . p. . because they enlarge the soule . ibid. . because they cleanse and change the heart . doctr . iii. the spirit is a free gift . p. . how said to bee a free gift in five particulars . p. use . to terrifie those that be not sanctified by the spirit , lest they be deprived . p. meanes to get the spirit . i. knowledge of him . p. simon magus , and some men , now commit the same sinne in three particulars . p. ii. faith. p. iii. an earnest desire joyn'd with prayer . p. iv. obedience . p. v. wayting on the meanes . the saints spiritvall strength . ephes. . . that he would grant you according to the riches of his glory , to bee strengthned with might by his spirit in the inner man. these words are part and the summe of that divine prayer that paul made for the ephesians : the principall thing that the apostle prayes for , is this , that they may bee strengthned by the spirit in the inward man : and this hee sets downe in such a manner , that he answereth all doubts that might hinder the ephesians from obtaining of this grace . for first , they might demand this of paul , you pray , that we might be strong in the inward man , but how shall we ? or what meanes shall we use to get this strength ? the apostle answers to this , and tels them , the meanes to be strong in the inward man is , to get the spirit , that you may be strengthned by the spirit in the inward man. secondly , they might demand , i , but how shall we doe to get the spirit ? the apostle answers to this , you must pray for him , for your selves , as i doe for you : for , i pray that he would grant you the spirit , that you may be strengthned in the inward man. thirdly , they might demand , but what should moove god to give us his spirit , and to heare our prayers ? to this the apostle answers , that the motive-cause is , the riches of his glory , that hee would grant you according to the riches of his glory , that you may be strengthned by the spirit in the inward man. fourthly , they might demand , i but what shall we be the better for this strength if we get it ? to this the apostle answers in the verses following , then saith he , you shall be able to comprehend with all the saints , what is the length , and the height , the depth , and the breadth of the riches of the love of god towards you in christ , now in that the apostle above all other good things that hee wishes vnto them , prayes for this , that they may be strengthned by the spirit in the inward man , i gather this point . that which is to be desired of every christian and to be sought for above all things , is this , that he may be strongthened in the inward man. i gather it ●●●r it thus . paul was now to pray for some good to the ephesians , and considering what might bee most profitable for them , he makes choice of this above all other good things , making it the summe , and substance of his prayer , that they may be strengthened by the spirit in the inward man : i shall not need to prove it by any other place of scripture , because this in hand sufficiently proves the point , as being the maine scope and intent of the spirit in this place , to shew the necessity of this doctrine of strengthening the inward man. but for the more fuller explaining of this point , we will first shew you what this strength is , and then we will come to the uses . there is therefore a twofold strength : first , there is a naturall strength : secondly , there is a supernaturall strength . first , i say there is a naturall strength , and this is when a man is naturally strong either in the parts of his body , or in the gifts of his mind : as for example a strong memory in a man , that is a naturall strength ; and so other qualities of the mind : so likewise when a man is strong in the parts of his body , as in his armes or legges or necke , these are naturall strengthes , but this is not the strength , that is here meant . secondly , there is a supernaturall strength , and this is twofold , the first is a supernaturall strength , which is received from the evill spirit , that is , when satan shall joyne with the spirit of a man to doe evill , then he addes a supernaturall strength , and so makes him to doe more or suffer more then otherwise by nature he is able to doe : with this spirit are all the enemies of the church strengthned withall . paul himselfe before he was converted was thus strengthned : and so was hee that killed the french king , hee had more then a naturall strength to undergoe all those torments , and not to shrinke at them : but this is not the strength here meant ; but there is ( . ) a supernaturall strength , and this is that strength which comes from the sanctifying spirit whereby a christian is able to doe more then naturally he could doe , and this is the strength , that is here meant in this place , and with this strength all the saints are strengthned withall . this was the strength that eliah , stephen , iohn baptist , and the apostles had : this made them speake boldly in the name of christ. but you shall the better understand what this strength is , if you doe but consider the particulars of it which are these : the first particular in which this spirituall strength is seene is this , if a man can beare any wrong patiently without seeking revenge any way , it is a signe that they are spiritually strong : the second particular , wherein this spirituall strength is seene is this , if a man can thrive under many afflictions rejoycing under them , he hath this this strength : as in the acts . it is said of the apostles that they departed from the councell rejoycing that they were thought worthy to suffer rebuke for the name of christ : hee that can beare some troubles hath some strength , but to beare great troubles is required great strength , that is , to stand fast to christ to professe his name there ( as the holy ghost saith in revelation . vers . . ) where satan hath his throne must needs be a great supernaturall worke of the spirit : the third particular wherein this spirituall strength is seene , is this , if a man can beleeve though hee hath all reason and strength of reason against him , or if a man can doe all things of knowledge , this is to be strong in the inward man. but to goe further , that you may the better know what this strength is , i will give you a description of it , that is , i will describe what the strength of the inward man is more fully . first , i say it is a generall good disposition or right habite , temperature , or frame of the minde , whereby it is able to please god in all things . i say it is a generall good disposition or right habite , because , if it be onely in some particulers , and that at sometime onely , it is not strength : as for example , to have a passion to good , and not to continue argueth not strength in the inward man : or to have the understanding strong , and yet to have the will and affections weake to good , is not to be strong in the inward man ; but they must be all strong : as for example , a man or a woman is not said to bee perfectly beautifull , except they be beautifull in all parts , for beauty is required in all parts ; so likewise a man is not throughly strong , but imperfectly , except hee bee strong in all parts : strong in the understanding , strong in the will , strong in the affections , &c. secondly , i call it a temperature or right frame of the mind , because it sets the soule in order , that is , it sets a new habite on the faculties , and fixes the soule on fit objects for these habits : the soule was before like a disordered clocke that went at randome , every thing was out of its place , but when the strength of the inward man comes into the soule , it frames it anew , and puts it into a right temper againe . thirdly , i say , whereby a man is able to please god in all things , because it sets a good hew upon all our actions : for as varnish makes all colours fresh : so doth the inward man , it sets a deepe dye upon all our actions ; a glasse upon them , and makes them beautifull : nothing without it will hold tryall : every thing that hath the tincture of the inward man upon it , will hold good : this sets the stampe of holinesse upon them : and therefore they are acceptable to god. now that you may know the better what this strength is , you must first labour to know what weakenesse is : by weaknesse i doe not meane weaknesse before a man be converted , for that cannot properly be called weaknesse , but wickednesse : and therefore know that this weaknesse , which i speake of here , which is proper unto christians , is of two sorts ; the first is weakenesse of grace , as in the cor. . . i speake unto you as unto babes in christ , that is , as to those that are weake in knowledge , babes . the second kind of weakenesse is this , when one , that hath been strong is new falne sicke , and weake into a consumption of grace that hee cannot use grace , and his strength , so as formerly he could : now they who are weake in the first sort of weakenesse , grow strong ; but they who are weake in the second sort , grow weaker and weaker : therefore if there be any here that are such , that hath once truely lov'd god and his kingdome , but now is falne unto the love of the world , that once was lively and quicke to good , but is now backward and cold , my counsell to them shall bee the same which christ gives unto the church of ephesus , revelation . v. . to remember and repent , and to doe their first workes , lest their candle-sticke be taken from them ; let them remember what they were in times past , and what they are now , and then let them humble themselves and turne againe into the right way and bee ashamed of themselves , that they runne so farre away from christ ; and that in time , lest their candlesticke be taken away from them , lest these opportunites to good , and the offer of grace be taken from them . againe as there are kinds of weakenesse , so there are degrees of weakenesse . as touching that kind of weakenesse that followes upon a relapse , ( to speake of this first , ) there are two degrees of this . first , sensible : secondly , unsensible . first , i say , sensible , and that is when the understanding is good , but the will and affections are desperately wicked : the understanding , i say , is good in regard of the good it knowes , whereby the weakenesse that is in our wils and affections becomes sensible unto us . secondly , there is a weakenesse , unsensible , and that is such as cannot be felt , and this is when men change their opinions of sinne , when they have thought otherwise of it then now they doe : as for example ; before , they thought every sinne a great sinne , but now little or none at all : now as touching that weakenesse , which followes upon the new birth , there are two degrees likewise of this ; the first is generall , the second particular : the first is a generall weaknesse , and that is when the iudgement , will , and affections are all weake . when a man is weake in all the whole parts of the soule : the second degree , is a particular weaknesse , and that is when a man is generally strong and yet weake in some parts ; as for example , a ship may be strongly built or generally strong , and yet having a leake in it cannot bee said to be strong in all parts , because it hath that leake ; that is a weakenesse in one part of it : so the soule may bee generally strong , and yet weake in some particular : therefore a man must take heed of all particular weaknesses . now by way of opposition unto these weakenesses you may conceive of inward strength . but to come unto the reasons wherefore we should strengthen the inward man ; and they are these . the first reason wherefore you should be strong in the inward man is this , because it will fit you for many imployments , it will make us goe through much worke with great ease , to performe the weightiest duties of religion in such manner as otherwise wee could never be able to doe , and this should perswade men the rather , because god rewards men according to their workes : it is not riches , beautie , honour , or dignitie that prevaile with god in his giving the reward , but according to our workes so shall his reward be . and this reason should make men to haste to get into christ , because the longer they are in christ , the stronger they are in the inward man. the second reason wherefore you should desire to be strong in the inward man is this , because it brings most comfort and cheerefulnesse into the soule . ( ) because it makes us doe all that we doe with facilitie and easinesse , so that that which we doe is easie unto us ; as for example , a man that is weake in iudgement and weake in understanding , any high point of religion is wearinesse unto him , because hee wants a capacitie to conceive : now that which is not rightly conceived or understood , wee have little or no comfort or delight in it , but it is irkesomenesse and wearinesse unto our nature : whereas the same things unto a man that is of a larger capacitie are easie unto him and hee delights in them ( . ) the more strength a man hath in the inward man , the more health he hath in his soule , for as it is in the body , the more naturall strength , the more health ; so in the soule , the more strength in the inward man , the more healthfull in grace ( . ) it brings the more cheerefulnesse into the heart , because it brings christ and god thither , who is the god of all comfort and consolation , as the apostle calles him there . for that must needs be the best thing in the world to be strong in the inward man ; and the joyfullest heart , that hath his inhabiting with god , and christ. ( . ) because it brings sufficiency and plentie of all good into the soule , and we say , that if a man hath a good outward estate , he is like to hold out if a famine should come ; so it is with a christian if he bee strong in the inward man , though a famine should come , hee is likely to hold out and keepe that which he hath : but on the contrary , when a man is poore in the inward man ( as it is with a body that is weake ) every thing that it hath is ready to be taken away . but as a bowle that hath a byas , the strength of the arme takes away the byas , so strength in the inward man takes away the byas of shame and reproach , which otherwise would draw us to despaire , and makes us to goe on stoutly and to beare afflictions strongly ; babes you know cannot beare that which a strong man can , neither are they able to hold out in any thing as a strong man is able . therefore that you may hold out , labour to be strong in the inward man , ( . ) because it strengthens a man against temptations , and therefore the apostle saith , bee stedfast and unmooveable , for it makes us to stand fast in christ , so that nothing shall breake us off from christ ; neither temptation , nor affliction , nor reproach . contrary , what is the reason that temptations presse men so sore as they doe , but because they are not carefull to grow more strong in the inward man. this showes how they are to be blamed , that seeke this strength least of all , or not at all ; for let us looke upon men , and we shall see how busie they are , to get the riches and honour , and pleasure of the body ; but few or none regarding this strength which is the riches , and honour , and pleasure of the soule : for the health , beauty , and strength of the outward man , all take great care , spend much time about them , much labour in them , to adde any thing unto them ; but for the beautie of the inward man , they care not for that , they respect not that : all their care is , for their backes and bellies , still regarding the things that may raise their outward estate , but never minding the strengthning of the inward man ; which will appeare more plainely by this . aske but such men why they doe not pray , or heare , or receive the sacrament oftner then they doe : to this you shall heare them answer , that they cannot for businesses ; they have great employments in the world , and they must not neglect them , to doe such and such things ; as if the inward man were neither worth the getting or having . and yet these men will be as good men as the best . againe , see it in your selves : this day is appointed for the strengthning of the inward man , but how doe you neglect it , how often were you in prayer , and holy meditation before , or how often since have you seriously considered on the things that you have heard , or how have you cast aside your occasions of businesses in your callings , or whether be they not now fresh in your memories : nay , doe not your hearts run after them , even now when i am perswading you to the contrary ; if they be , whatsoever you say of your selves , you have not the care you ought to have , to grow strong in the inward man. and yet that you may see , that you have good reason to strengthen the inward man ; first , you old men , consider you and bethinke with your selves , how soone your inward man may be throwne out of doores . therefore you have great cause to strengthen it , and grow strong in it . secondly , you young men , as for you , you have need to strengthen the inward man , because as there is a time of springing and growing strong for you in the inward man , so there is a time of not springing , that is , when you will have much to doe to keepe that which you have , without increasing of it ; therefore whilest the time is , take heed of neglecting the time ; it is no rule to be followed , that god cals at all times , for thou know'st not whether he will call thee and therfore do thou labor to grow strong in the inward man , & to perswade you the more consider these particulars . . cōsider the excellency of the inward man that it wil fit you for great imploymērs ; as for example , it will make you to see god in his holinesse and to converse with god , & to have such a holy familiarity with him , as will joy the soule : this will bring you so acquainted with god , that you wil be esteemed of him as one of his familiars : therefore this shold perswade you to strengthen the inward man. secondly consider , that you are to be made like unto the image of god , if you will be saved ; but this cannot be , except you strengthen the inward man , and therefore the apostle saith , pet. . as he that hath called you is holy , so bee you holy in all manner of conversation : that is , seeing you are called unto such a high place , as to be the sonnes of god by grace , what a base thing is it for you to stoupe unto base things ? what a base thing were it that an eagle should stoop at flies ? and although it is unseemely in that creature , yet men doe the like , and are not ashamed : men will stoope to the world , and will bee any mans vassall , and bee any thing what any would have them to be , if it may but inlarge their outward estate . but beloved there is a great losse and basenesse in it : for what is gold , or honour , or pleasure to christ , grace , and holinesse ? in every thing wherein there is losse , it grieves and paines vs : we grieve when we see wheate given unto hogs , which would bee mans meate : wee grieve when we set up a faire building , on which we have bestowed much cost and labour , and then to have iim , and chim to dwell therein , and not our selves : and if we be subject to grieve for these things , then how much more have we cause to grieve , when we see men give themselves unto their lusts , that is , they give their soules to bee a harbor for their lusts , which ought to be a temple for the holy ghost . thirdly , consider that it is the inward man that enables a man to doe those things that are honourable unto god and profitable unto men ; no man can truely honour god that doth it not by the strength of the inward man ; neither can any man truely be said to profit another , except what hee does , flowes from the inward man unto him , therefore the apostle saith , col. . . set your affections on things above , and not on things below : but satan comes and robs us of all the good that otherwayes we might doe : and first he robs us of our selves , by stealing from us the strength of the inward man : and then secondly , he robs our parents of us , making us the objects of their griefe : and thirdly , he robs the church , and commonwealth of us , by making us unprofitable instruments ? and beloved , if you looke into the world , you shall find it true ; as for example , looke unto young men , they are busied in eating and drinking , and rising up to play , but never regard at all the strengthning of the inward man ; whereby they may become profitable unto all . when the soule is unto some , but as salt is unto meate , onely to keepe it from putrifaction : and the body , that is put into the soules place : but what is the reason we put it thus , doth not this prove that true , which salomon saith , i have seene servants ride , and masters goe afoote . when you imploy your selves and spend your time and paines in getting of outward dignity , in decking the outward man , and little regard the beautifying of the inward man , you preferre drosse before gold , copper before silver : you set the body in the soules place , you set the servant on horsebacke , but the master must goe on foote ; in a word , you doe not things like or beseeming christians , and on the contrary you doe things like your selves , when you preferre the inward man first . fourthly , consider that it is an immortall soule : why doe you labour for the meat that perisheth , in the use of it ; that is , why doe you dote upon the outward man that perisheth in the getting , which perisheth in the using , that will stand you in no stead if you keepe it ? and why doe you not rather labour for the meate that perisheth not ? why doe you not labour to get the strength of the inward man which is of an immortall substance that will never fade nor perish in the use : you have built a temple heere , which is in it selfe a good worke , but i say , except you build also in your soules the temple of the inward man , all your labour , all your paines and all your cost is but lost labour : it will perish and stand you in no stead when you shall need it . and this is one maine drift of the scripture to shew you the vanity of earthly things , that you should not set your affections upon them , because they perish in the use , and that you should not lay out money for that which profiteth not , as the prophet speakes . consider therefore that it is a spirit , and againe borne and infused into this body to beare rule there , and the body to be but a servant to the inward man. but that you be not deceived , there is a naturall strength whereby some men will goe very farre , and there is a morall strength , and yet take heed you rest not in that : not that i speake against naturall strength , because it comes from god and is good . for i say , we doe not take away those affections , but we alter and change them , and therefore i beseech you looke that you doe not content your selves with them , but labour to strengthen the inward man. and here a question ariseth , seeing that there is a naturall and spirituall strength , how shall a man come to know whether the strength which hee hath , be a naturall , morall , or spirituall strength : yet as i said , we doe not destroy naturall strength , but we use it as men doe wild horses and beasts , they tame them , to make them fit for service ; so we should use these as meanes to carry us unto their right ends . we will therefore come to shew the differences betwixt the naturall and spirituall strength . the first difference is this , the spirituall strength goes further then the naturall strength . looke what the naturall man with the naturall strength can doe , the spirituall man can doe more , he can goe further both in degree and measure : and the reason is , because grace elevates nature , it brings it unto a higher pitch ; grace is unto the soule as a prospective glasse is unto the body , it brings that which is a farre off , to be as it were nigh at hand , it turnes a man to see things in a more excellent manner : for as water that is elevated by fire , so is he that hath this strength ; that is , he is abler to doe more then a naturall strength can doe : this was that which made a difference betweene sampson and other men , he had a naturall strength , and he had another strength to doe more then another man could doe : and that this strength doth goe further then a naturall strength , we will proove by these particulars . first , the spirituall strength enables you to see more , and to prize grace more ; the naturall strength shewes you something in your journey , but it shewes you not unto the end of your journey ; whereas the sight that the inward man brings unto the soule , addes unto it ieremy . . then shall yee know mee ; that is : they knew mee before , but now they shall know mee in another manner then before : grace presents things unto the soule in another hue . secondly , in performances : all naturall strength leads a man but unto a forme of godlinesse , but this strength gives a man power and abilitie to doe good . labour , therefore , labour for this strength that your hearts may be in such a frame of godlinesse , that you may doe gods will in earth as the angels doe it in heaven , which the carnall man will never doe : he that hath not this strength , he will never labour to please god after that manner , because hee cares not for grace if he can but escape hell , but the spirituall man will not be contented to have the pardon of sinne , except he may have grace and holinesse too . thirdly , it inables him to goe further in iudgement , the naturall man he cares not , if hee can get but just so much holinesse as will bring him to heaven ; but the spirituall man will not be contented with any answer ; but it is with the spirituall man as it is with the sun ; the cleerest sun-shine showes the most motes ; the cleerest glasse the best ; and best water is next the fountaine ; even so when the spirituall man is strong in the inward man , it sees the more motes and bracks in the spirituall strength , and labours for more strength against weaknesses , which a naturall man cannot conceive of , as pet. . . they thinke it strange that you run not with them into the same excesse of riot ; they know not the reason , or they cannot conceive what should keepe you from loving such and such vices which they love : like blind men , they heare the pipe , but they see not the persons that dance , so they heare the pipe , but they see not the rule by which the spirituall man goes ; as a countrey-man that comes and sees a man drawing the geometricians line , he marvels what he meanes to spend his time about such a thing , when as hee that drawes it knowes that it is of a great use : fourthly , in degree , that is , in the generality of the growth , when you grow in every part proportionably : a naturall man may grow in some parts , but not in all parts ; as for example , he may have a large capacity of knowledge in divine truths , yet he hath but weake affections to god : or it may bee his affections are strong , but his iudgement is weake : or it may be hee is strong in both , that is , he knowes the good , and after his manner of loving , hee loves the good : but yet there is such weakenes in the wil , that he will not yeild any true obedience unto god : but it is not thus in the spirituall strength , that is , in the growth of the inward man , for that leads him unto all growth in all parts : now in the naturall growth , wee say , it is not a proper augmentation , except there bee a growth in all parts : as for example , if a man should grow in one member , and not in another , as in the arme , not in the legge , we would not say that it were a growth , but a disease , and that many humours of the body were met together in his arme , and that it were rather a signe that it should bee cut off from the body , then a helpe unto the rest of the body ; even so the growth in any part of the soule , if it bee not universall , rather hurts then helpes , that is , it rather showes a disease in the soule , then the health of the soule : but the true spirituall strength , that growes in all parts : so much for the first difference . the second difference is in the beginning and ending of that strength : it hath another alpha and omega : for the strength of the spirituall man is wrought by the spirit and word of god ; as thus , the principles of religion being taught him out of gods word , hence there is a spirituall strength conveyed into the soule , for i say , no man can receive the spirit of this spirituall strength , but by the gospell , therefore consider what the goodnesse is that you have , and how you came by it , whether it came by the gospell or no , if it did you shall know it by these particulars . first , examine whether ever you were humbled : that is , examine whether by the preaching of the law , you have had such a sight of sinne , that hath broken your hearts ; if thus in the first place you came by it , it is a signe that it is the true strength , for this is the first worke of the spirit , when it comes to change the heart of a christian , and to make him a new creature ; first , throughly to humble him ; secondly , examine whether there hath followed a comfortable assurance of gods love in christ , which hath not onely wrought ioy and comfort against the former feare , but also a longing desire after christ , and holinesse , therefore if the holinesse that is in you be throughly wrought , it doth proceed from the spirit , for this orderly proceeding of the spirit doth make it manifest , but as for the naturall strength , it hath not such a beginning , it is not wholly wrought by the word , it may be he hath beene a little humbled and comforted by the word , but it is not throughly and soundly wrought by the same word : but is a meere habituall strength of nature pickt out of observations and examples . againe as the spirituall strength hath a different beginning , so it hath a different end : the end of them are as farre ( if not further ) differing as their beginnings : for as the holinesse that is in a holy man , ariseth from a higher well-head , so it leads a man to a more nobler end then the naturall strength : for the end of the spirituall mans strength is gods glory , that he may yeild better obedience unto god , that hee may keepe truth with him and keepe in with him that he may have more familiarity with him and more confidence and boldnesse in prayer ; in a word , that hee may be fit for every good worke : but the end of the naturall strength , is his owne ends , his owne profit and pleasure , and his owne good ; for as the rise of any thing is higher , so the end is higher , as for example : water is lift upon the top of some mountaine , or high place because it may goe further , then if it were not : so when a man is strong in the inward man , he is set up higher for another end , and that is to please god , and not himselfe , and thus much for the second difference . the third difference is this , he that is spirituallystrong , is strong in faith . the strength of the inward man is faith : but the strength of the outward man is but morall strength , an habituall strength of nature : it is faith that gives strength : a man is not a strong man in christ , or in the inward man that hath not a strong faith . strong faith makes a man or woman strong : that is , it is that which makes a difference betweene a spirituall man , and a naturall man : for as reason makes a difference betweene men and beasts , so faith makes a difference betweene a holy man , and a wicked man : as for example , take a philosopher that doth excell in other things , as in humane knowledge : such goe beyond other men , yet in matters of faith and beleeving , they are as blind as beetles ; and the reason is this , the one sees and doth all things by faith , but the other onely by the light of nature and this is the same that the apostle speakes of in hebr. . of weake they became strong , that is , because they had faith , and were strong in the faith , and trusted and beleeved , and hoped in god , therefore they became strong , they did that which other men could not doe that wanted faith . sisera might doe as great things as gideon ; but here is the difference , gideon doth them all out of faith , but the other doth them but from nature , and so socrates may in worldly things , be as wise as paul , that is , as wise in understanding , and in policy by reason of excellent outward parts as paul : but here is the difference , paul doth all things out of faith , but socrates doth not : therefore the apostle saith , tim. . . wee are strong because we stand in god : that is , we have a strong faith in god , and that makes us to withstand all the assaults of men and divels . i say , this is that which makes a difference betwixt us and the men of the world . diogenes may trample under his feete the things of the world as well as moses , but moses by faith chose rather the one then the other , hebr. . . faith in christ made him to choose grace before the things of the world : but it was not thus with the other , his contempt of earthly things , was not out of faith , as moses was , who had respect unto gods commandement , and to his promise ; for then and not till then is a man spiritually strong , when hee will let life and riches , and honour , and pleasure , and liberty , and all goe for christ : the naturall man will never doe this , this is the onely property of faith , a supernaturall worke , and change in the soule , and therefore the holy ghost saith , they suffered with patience the spoiling of their goods , that is , they let them willingly goe ; life and liberty and all shall goe ere christ shall goe . a noble roman may doe something for his countrey , and for himselfe but there is a by-end in it , he doth it not in a right manner unto a right end , but the spirituall strong man doth all things in a spirituall manner unto a saving end , the one doth it for vain glory , but the other in uprightnesse of heart : for there is a double worke of faith . first , it empties a man , as a man that hath his handfull cannot take another thing till hee let his handfull fall , so when faith enters into the heart of a man , it empties the heart of selfe love , of selfe will : it purgeth out the old rubbish , that is naturally in every mans heart , and lets all goe to get hold on christ , all shall goe then , life , and honour , and profit , and pleasure , and hee is the truly spirituall man that can thus loose the world to cleave to christ , and miserable are they that cannot . secondly , as it empties the heart of that which may keepe christ out of the soule : so in the second place he seekes all things in god , and from god , that is , he first seekes gods love , and gods blessing upon what he doth injoy , and then he goes unto secondary meanes , and uses them as helpes : but a man that wanteth faith , he will not let all goe for christ , hee will not seeke first unto god in any thing , but unto secondary meanes , and then if hee faile , that is , want power to supply , then it may be he will seeke unto god : and hence it is , that he will not loose his life , or liberty , or honour for christ ; because he sees more power and good in the creature then in god. againe , this makes the difference betweene christian and christian , namely faith , and hence it is , that some are weake , and others are strong ; hence it is that some are more able then others for the greatest duties of reiigion : as for example , caleb and ioshua can doe more then the rest of the people , and what is the reason , but because they were stronger in the faith then others , and so paul said of himselfe , that he could doe more then they all , because paul had a stronger faith : for the truth of a mans strength , is knowne by his strength of faith that he hath , whether he be naturally strong , or spiritually strong , for this is the first worke of the spirit after the humiliation of him in the conversion of a sinner , namely , to worke faith in him ; and no sooner faith , but as soone by degrees , strength , and then the promise followes faith , he that beleeveth and is baptized shall be saved , but he that beleeveth not shall be damned , marke . . and this is the course that wee take in preaching : first wee preach the law unto you , and we doe it to this end to humble you , and to breake the hard disposition of your hearts , that so they may be fit to receive christ , and when we have throughly humbled you then wee preach unto you the gospell , beseeching and perswading you to beleeve in christ , for the pardon of sinnes past , present , and to come ; and to lay downe the armes of rebellion which you have taken up against christ and you shall be saved , but yet notwithstanding , you are neither humbled by the one , nor perswaded and provoked by the other , but are as the prophet saith , you have eyes and see not , you have eares but you heare not , seeing you doe not see , and hearing you doe not heare ; as for example , when a man is showed a thing , but yet hee minds it not , when the eye of the minde is upon another object , that man may be said to see and not to see , because he doth not regard it , or a man that hath a matter come before him , he hears it , but his minde being otherwayes employed he regards it not , in which regard hee may be said to heare and not to heare , because he minds it not . and what is the reason that though wee preach the law and the iudgements of god so much unto you , beseech and perswade you so often to come in and receive christ and you shall be saved , time after time , day after day , yet we see no reformation at all ? what is the reason that the word wants this effect in you , as to humble you , and that you are no more affrighted with the iudgements of god then you are , and that you remaine as ignorant and carelesse as ever you were , the reason is , because you doe not beleeve : you want a true saving & applying faith , for if you had that , the word would worke other effects in you , then it doth . if one should tell a man that such or such a benefit or legacie is befalne him , that would raise him unto great honour , though before hee lived but in a meane condition , now if this man did but beleeve it , then surely he would rejoyce . truly so , if you did but beleeve that christ , and grace , and salvation were so excellent , and that holinesse and the strengthning of the inward man , would bring you unto so happy a condition and estate as to be the heires of heaven , you would rejoyce in christ and grace only . againe , if you did beleeve that the word of god is true , and that god is a just god : if the drunkard did but beleeve that drunkards shall be damned ; or if the adulterer did but beleeve that no adulterer should inherit the kingdome of god & christ ; or if the prophane person and the gamester , did but beleeve that they must give account for all their mis-spent time and idle words , and vaine communication , they would not sport themselves in their sinnes as they doe . againe , if men did but beleeve that god calles , whom and when he lists , and that many are called , but few are chosen , that is , here is a church full , but it may be but a few of you shall be saved ; i say , if men did but beleeve this , they would not surely deferre their repentance , they would not put off the motions of the spirit , but they would strik whilest the iron is hot , and grinde whilest the wind blowes , but men will not beleeve , and therefore it is that they goe on in sinne as they doe : it is not so for earthly things , men are easily brought to beleeve any promise of them : as for example , if one should come and tell a man of a commoditie , which if he would but buy and lay by him , it would in a short time yeeld a hundred for one ; oh how ready will men be , to buy such a commoditie with the wise merchant , mat. . . they wold sell al that ever they had to buy this : oh that men would be but thus wise for their soules : beloved i tell you this day of a commoditie , the best , the richest , the profitablest commoditie that ever was bought , even christ and grace , and salvation ; which if you will but lay out your stocke of grace to buy him , you shall have him , that is , if you have but a desire to receive christ , and lay him up in your hearts , i tell you it will yeeld you a hundred for one . nay , christ the commoditie himselfe saith , in marke . he that for saketh father and mother , and wife , and children , and life for my sake , shall receive a thousand-fold in the life to come : but men will not beleeve it , but a time will come when you shall see it to bee true : and befoole your selves , that you lost so precious a bargaine as christ and salvation is , for the disbursing of a little profit and pleasure , but as i said before , the difference lyes here , men want faith , and hence it is , that they neglect the strengthning of the inward man , and are so over-burthened with losses and crosses , because they want faith ; and so much for the third difference . the fourth difference is this , the naturall strength leades a man but unto a forme of godlinesse , but the spirituall strength leads a man unto the power of godlinesse : i call that the forme of godlinesse , when a man doth performe , or doe any thing with carnall affections not to a right end , and this is knowne by this , when they fall away from that stedfastnesse , or forme and show of holinesse that they seemed to have : this forme of godlinesse is the same with that in heb. . a tasting of the word of life , and yet notwithstanding fall away : they seemed to have tasted of saving grace , and to have the power with the forme , but it was not so , because they continued not : they lost that forme which made them seeme to bee that which now it appeares they were not . againe , i call that the power of godlinesse which is performed by the divine power , force and efficacy of the spirit . rom. . . it is said , that the gentiles , that were not under the law , did by nature the things contained in the law : that is , they did it by the efficacy and power of nature . semblable unto this is that of the same apostle , tim. . . in the latter time men shall come in a forme of godlinesse , that is , with a forme in show without substance or power of the spirit : but the inward strength which is the inward man doth not onely teach you to doe , but also it teacheth you how to doe them ; but men that have but a common strength , have some bubles to good and they seeme to have this strength because they have the law of nature written in their hearts and they may promise much and yet he is not spiritually strong , because he cannot doe spirituall actions in a spirituall manner , for hee goes about that with a naturall strength which should be performed with a spirituall strength , pet. . . who are kept by the power of god through faith , unto salvation : when a man is truely regenerated when he hath not power of his owne to doe the will of god , then hee hath the spirit to helpe him , that is , they are not onely kept by the power from evill , but also they are inabled to doe good by it . the fifth difference betwixt the naturall and spirituall strength , is this , that which proceeds from the spirit is alwayes ioyned with reluctancy of the will , but in the naturall strength there , as no reluctancy , because there is no contraries , but in the spirituall man there is two contraries , the flesh , and the spirit , and you know these can never agree , but they are still opposing one another as for example , a man that is going up a hill , he is in labour and paine , but a man that is going downe a hill goes with much ease : so there is much labour and paine , which a spirituall man takes to subdue the flesh , but the naturall man hath no reluctancy at all : he hath no fighting and strugling with corruption , but he goes without paine because hee is but one , and one man cannot be divided against it selfe , but in every spirituall man there are two men , the old man , and the new man , the flesh and the spirit , and hence growes that spirituall combate , gal. . . the flesh lusteth against the spirit , and the spirit against the flesh , that they cannot doe the things that they would : these two men in a regenerate man strive for masteries , and so hinder one the other . yet know also that in the naturall man there may be reluctancy in the will against some particular sinne , as covetousnesse may strive against pride , and pride against nigardnesse , yet not fight against it as it is a sinne , but as it crosseth and thwarteth his pride . againe , know that a naturall man may have reluctancy in some part of the soule , as in the conscience , which is sensible of sinne ; and hence it may convince the man and the rest of the faculties , notwithstanding they are at peace : but where this spirituall strength is , it is in all parts not one faculty against another but all are fighting against sinne in the whole man : now the reason that there is not this reluctancy against sinne in every faculty in the naturall man , is , because hee wants saving grace ; grace is not in the faculty opposite unto the corruption that is in it : but in the holy man there , is and therefore he is like rebecka ; they have two in them , iacob and esau : the flesh and the spirit , and paul complaines of so much , rom. . i finde another law in my members rebelling against the law of my minde , that is , i finde something in me that is contrary unto me : in my members , that is in my body and soule , notwithstanding ; first , i hate the evill of sinne as being most contrary unto grace , but yet i cannot avoyde it , i cannot doe the things that i would : but the naturall man doth not hate the evill of sinne otherwayes then as it brings punishment : secondly , i delight in the law of god in the inward man , that is , howsoever i am violently carried unto the committing of sinne , yet it is against the desire of his soule , he hath no pleasure , he can take no delight in it for his delight is in the inward man : but the naturall man takes gods lawes as burthens , and therefore he will not submit himselfe unto , them because he is not strong in the inward man : hee promiseth , but he performes not ; hee yeilds , and yeilds not ; he yeilds to something , but not to every thing : and thus much for this last difference betwixt the naturall strength and the spirituall strength . is it so , that the strength of the inward man is to be desired above all things , then as it was in the first place for reproofe , so in the second place it may serve for exhortation to all men , that they would labour to grow strong in the inward man , and that they would now at last gather the fragments of their thoughts and desires which have beene formerly set to get other things , and now wholly imploy them for the getting of this strength , and so much the rather because other things are but as the huske without the kernell , or as the scabberd without the sword , which will doe a man no good when hee stands in need of them ; as for example , to bee strong in riches and honour and credit , and ( and yet this is all the strength that most men desire ) will doe no good when yee come to wrastle with sinne and death . but for to be strong in the inward man who seekes or enquires after it ? i know you would be strong in all earthly strength : but i beseech you above all things labour to be strong in the inward man. it is the folly , weakenesse , and sicknesse of men , they looke all without the doores , unto the strength of the outward man , oh that i could but perswade you as i said before to gather the rest of your thoughts and desires together and set the soule in a frame of grace that you may mortifie these inordinate affections which keepe backe the strengthning of the inward man as covetousnesse , pride , pleasure , love of vaine glory , and the like ; then it would bee but an easie worke and no burthen unto you to strengthen the inward man ; but here men sticke , the way is too narrow , it is a hard matter to perswade men unto it , that there is such excellency in the one and not in the other , that grace is the better part . therefore that i may the better prevaile with you to strengthen the inward man , i will lay downe some motiues to perswade you to it . the first motive to move you to strengthen the inward man , is , because your comfort lyes most in the inward man : even all your comfort and therefore to strengthen that , is to adde unto your comfort : as for example , the sunne brings comfort with it because it brings light , therefore the more light the more comfort , so the more of the inward man you have , the more light and ioy . now the reason wherefore the inward man brings the most comfort is , because it is the greater faculty , and the greater the faculty is , the greater is either the joy or the sorrow , as for example , take a man that is troubled in minde . none so humble , so penitent , so sorrowfull as he : and therefore it is said , that the spirit of a man will beare his infirmities , but a wounded spirit who can beare ? a man may be able to beare any outward trouble , but the griefe of a troubled mind who can ? on the contrary take a man , that is at peace with god , who so joyfull and comfortable as he ? now the outward man is the lesse faculty , and therefore it is capable of the lesse comfort : it doth not in any measure know what true comfort and ioy there is in the inward man : againe , what joy the outward man hath in outward things , it is but in the opinion of the inward man , they comfort no more , but as they are esteemed of the inward man , if the inward doe not esteeme them as worthy the reioycing in , they will not bring comfort ; againe , all the paines and labour that you bestow on the outward man is but lost labor , that will bring you no great advantage : but the strength of the inward man will arme you against losses , and crosses , and reproach , that you shall meete withall in the world , whilest you are in the way to heaven : againe , consider that though you bee strong in the outward man , yet you are moveable ; subject to shaking and fleeting ; but it is otherwayes with the inward man , it makes a christian sted fast and unmoveable ; it will so establish the heart in grace , that he will stand firme unto christ in all estates . it is with the outward man as it is with the seas , though the strength of the streame runne one way , yet if the wind blow contrary , it moves and stirres , and strives , and disquiets it : so when losses , and crosses come , they breake the frame and strength of the outward man , but the inward man is like the dry ground , let the winde blow never so violent , yet it moves not , it stands firme . againe , in the abundance of outward things there is no true contentednesse : neither in the want of them , where the strength of the inward man is , is there cause of dejectednesse . this we shall see in adam and paul : adam though hee was lord of all things , and had the rule of all the creatures yet when hee was weake in the inward man , what joy had hee , nay what feare had he not , when he hid himselfe in the garden ? againe , looke upon paul in the want of these outward things , he is not dejected at all , as in acts . . it is said , that when paul and silas were in prison in the stockes , the prison rung for joy : now what was the reason of it , but this because they were strong in the inward man ? and therefore you see that all true joy is that which comes from grace within , and when you rejoyce in that , your rejoycing is good , you stand then upon a good bottome ! alas , you thinke to have contentment in your riches , but you will be fooled by them : they will deceive you , if you build upon them you will build without a foundation , and goe upon another mans legges : now were it not farre better for you to get legges of your owne , and build upon a sure foundation ? and this you shall doe if you will strengthen the inward man. againe consider , that if you doe not strengthen the inward man , you will have wicked thoughts in your hearts and evill actions in your hands ; were it not better to bee strong in the inward man and to have holinesse , and grace in the heart ? let this therefore move you to strengthen the inward man , because your comfort lyes most in the inward man : thus much for the first motive . the second motive to moove you to strengthen the inward man , is this : if you labour to strengthen the inward man , you shall thereby please god. if a man had never so much strength , yet if it be not the strength of the inward man hee cannot please god , he cannot performe any holy dutie , in such a holy manner as god will approove of , and therefore the prophet saith , that god doth not delight in any mans legs . he cares not for any mans strength , be it never so great and excellent , except it be the strength of the inward man , and on the contrary , hee regards the holy man with his strength , though outwardly weake , as in esa. . . i will dwell with him that is of a contrite and humble spirit , hee that is of a contrite spirit , he is spiritually strong , and therefore i will dwell with him : now what is the reason , that men seeke so much the favour of princes , but because they may be exalted unto honor , then why should not you much more labour to be in favour , and have familiaritie with god , who is the king of kings , and lord of lords , who hath power to exalt one , and pull downe another ; now if we could but bring our hearts to beleeve this , that in strengthning of the inward man , wee should get and grow in favour with god , then men would be stirred up to set upon this worke : yet withall , you must know that by the strength of the inward man , you doe not please god by merit , for so christ onely , and none but christ pleaseth god : but when you strengthen the inward man you please god , by object , because you chuse grace and holinesse , and his favour above all things : merit was the same argument which christ used unto his father , when hee would have his father to glorifie him , ioh. . , . father i have glorified thee on earth : i have finished the worke , &c. therefore , father , glorifie me , that is , i have merited this at thy hands , that thou shouldest glorifie mee , because i have perfectly pleased thee in doing thy will. but an argument drawne from the object , is that , which christ useth to his disciples , herein is my father glorified , that you bring forth much fruit : when you grow strong in the inward man , and can bring forth fruite agreeable unto his will you please god : and therefore it is , that the scripture sets forth the members of christ by the olive tree , and by sweete oyle , the one full of fatnesse , the other full of sweetnesse ; so the inward man makes a man fat , rich in grace and oyle , as the nature of it is , to cheere and beautifie the countenance , so doth grace ; it sweetens the soule , and makes it beautifull unto god : therefore let this moove you to strengthen the inward man , that thereby you may please god. the third motive , to perswade you to strengthen the inward man , is this , because this inward strength drawes on the outward strength , that is , it makes the outward strength more prosperous . now who would not thrive in the things of the world ? but if you turne it , the contrary will not hold so , for the outward strength will not draw on the inward strength ; therefore our saviour saith , seeke you first the kingdome of heaven , and the righteousnesse thereof , and then all things shall be added unto you ; the way for you to thrive in the outward man is , first to get strength in the inward man ; seeke you first grace and christ , and holinesse : and then the effect will follow , all things , that is , what you shall stand in need of , shall be given you , and esa. . . the lord saith , o that my people had but a heart to consider , that is , oh that my people would but bee wise ; first , to strengthen the inward man , and then as it followes , your prosperitie should be as the floods , then your outward strength and prosperity should abound like floods : againe prov. . . the wise man saith , that the reward of holinesse is , riches , and honour , and life : hee that is strong in the inward man , shall have whatsoever may be necessary or good for the outward man : and therefore wee should strive to grow strong in the inward man , that is , to be full of grace and wisedome , especially against evill dayes against they come , that when they come wee may have strength to beare them : now the inward man will beare a mountaine of afflictions and reproches , which will presse and squeese the outward man to powder : the spirit of a man will beare his infirmities , but a wounded conscience who can beare ? if the inward man be weake , who can beare , the burthen of afflictions and the like , but if the inward man be strong then the will , will beare a part , & the affections will beare a part with the conscience , and so the burthen will bee the lighter , but if you be not strong in the inward man , it is unpossible that you should beare them : therefore let us not busie our selves about fantasies , and vaine things that will stand us in no stead , but let us labour to strengthen the inward man. the fourth motive , to perswade you to strengthen the inward man , is , because a man is that which he is , in the inward man , a man without the inward man , is but as a scaberd without a sword , that is , worth nothing , and therefore the wise man saith , that the righteous man is more excellent then his neighbour , the excellency wherein he doth exceed him , is in the inward man : and therefore christ in the canticles , when hee would set forth the excellency of his spouse , hee saith , that shee was fairer then the daughters of men , shee is fairer in regard that shee is stronger in the inward man , shee is all glorious within , psal. . . that is , the holy man doth as farre exceed the naturall man in beautie , as pearles exceed pible stones , or gold brasse , or silver copper . i know any man doth desire to be in some excellency , i say , it is a propertie in nature to seeke out some excellency : then is it not the best wisedome to seeke it in the best things in the inward man ? now as there is meanes to bee rich in the outward man , so there is meanes to be rich in the inward man ; therefore i beseech you , use the meanes that you may be rich in grace and holinesse , prov. . , . the wise mans speech there , may serve to set forth the excellency of that man , that is strong in the inward man : there are . things , saith he , that are excellent , a lion , a hee goate , a grey-hound , and a king , before whom there is no standing . so he that is strong in the inward man : first , hee is as a lion , that is , he is strong in grace : secondly , he is as a grey hound , that is , he is swift in the performance of all holy duties : thirdly , he is as a hee goate , profitable to god and the church . fourthly , he is as a king , to rule and over-rule his base affections and lusts . every spirituall man is a king , because he beares rule in the soule , but it is not so with a wicked man , his lusts rule him : hee is a slave and not a king , and therefore the apostle saith , let not sinne reigne in your bodies , to obey it in the lusts thereof . if it once reigne it will rule , and if it rule you must obey , unto whatsoever drudgery or slavery it enjoynes you : therefore labour to get strength in the inward man , and know also , that you shall not onely be free from the inward slavery of sinne , but also you shall keepe your excellency , and therefore it may be said of every one that is weake in the inward man , as iacob said of reuben , gen. . . thou art become as weake as water , as if hee should say , thou wast that which thou art not now : thou wast excellent , but now thou hast lost it . so i say unto you , if you lose the strength of the inward man , you will lose your excellency : now no man would willingly lose his excellency ; if you would not then , you must keepe strength in the inward man. in the . psalme , the psalmist sets forth the excellency of that man that is strong in the inward man , he shall be like a tree that is planted by the rivers of water . first , hee sets forth the propertie of the spirituall man , he shall be greene . secondly , his stabilitie , he shall be as a tree planted , that is , which shall not easily be pluckt up . thirdly , his perpetuitie , his branches shall never wither , he shall never grow unseemely to god. fourthly , his fruitfulnesse , he shall bring forth fruit in season , that is , hee shall be fruitfull in grace ; but on the contrary , when a man growes weake in the inward man , it will be farre otherwaies with him , he will bee like a tree that hath lost both sap and roote , leafe and fruit , set in a barren soyle with withered branches , and fruitlesse , fit for nothing but the fire : but if a man can keepe his strength in the inward man , neither reproach , nor disgrace , nor shame , nor the divell shall be able to make that man miserable . therefore keepe the image of the inward man safe , whatsoever becomes of the outward man. and there is good reason why you should keepe the inward man safe , because it keeps the soule , and directs it unto its right end . in eccles. . the wise man saith , all things are vanitie and vexation of spirit : when a man loses his happinesse in the inward man , though hee keepe the outward man secure , yet it were but vanitie and vexation of the spirit . for hee goes besides the rule he should goe : there is a rule unto every creature that it is to goe by , and the neerer the creature comes unto the rule , the more excellent is the creature ; but if it goes besides the rule , it loseth its excellency : as for example , the fire and water are excellent creatures if they keepe to their rule , but if they exceed their rule , then they become hurtfull : so the rule of the soule is the inward man , that he grow in grace and holinesse , and the closer you keepe to this , the more excellent you are : therefore that you may keepe your excellency , which you cannot doe , except you strengthen the inward man , let this moove you to doe it . in the third place , this may serve for direction for you may say unto mee you have showed us what this inward man is , and the differences betwixt the inward strength , and the outward strength and you have also laid downe motives to move vs to strengthen the inward man , but alas , how shall we strengthen the inward man : what meanes shall we use to doe so ? to helpe you in this worke i will lay downe some meanes by the use of which you may bee strengthned : but before i come unto the particulars , it will not bee amisse to stand upon the generall , and a little to perswade you , but to desire to be strong ; for if you could but bring your hearts unto this , but to desire to be strengthned , it will be a great meanes to move you to prevaile against whatsoever may seeme to hinder you from it ; i say , if you did but desire it : if you did but know the excellency of the inward man , it would worke a holy desire in you , and a true desire will let no meanes escape , that may further it . this is the same meanes that christ uses unto his disciples , when he would have them in love with faith , if you had faith , yea , but asmuch faith as this graine of musterd seed , you should be able to remoove mountaines : if you did but know the excellency of this grace of faith , you would desire it , and if you did but desire it , you would never rest till you get it : so if you did but prize grace , and the inward man at a high rate you should bee sure to have him : you know the promise , matth. . . blessed are they that hunger , and thirst after rightcousnesse , for they shall be satisfied : therefore if you could but bring your hearts unto this frame as to hunger after the inward man you should have him , or if you can but bring your hearts unto this temper , as to desire him , or seeke after the strength of the inward man you should find him : prou. . . if thou searchest for her , as for silver , and diggest for her as for hid treasure , then thou shalt find , &c. if you did but esteeme the inward man , as men doe silver , and prize it as a rich treasure at a high rate , then the effect would follow , you should find : so then , if you will desire salvation , and happinesse , and the strength of the inward man , you shall bee saved ; but you will never thrive in grace till you have a desire to thrive , grace will not grow till there be a desire wrought in the soule : for when men doe not delight in the inward man , they never grow in grace and holinesse ; they are not as trees planted that bring forth seasonable fruit but barren : doe what you will to it , the soyle is naught , for the spirit hath not yet tilled the heart , and sowne in it the first beginning of the seeds of grace , which is a desire after it : now , as it is good in the bodily sicknesse to know the meanes of recovery , so in the sicknesse and weakenesse of the inward man : it is good to know the meanes by which it may be strengthned , therefore we will now come unto the particular meanes for the strengthning of the inward man. the first meanes to strengthen the inward man is to abound in spirituall knowledge : because the more knowledge the more strength , for the spirituall knowledge of divine truthes is the strength of the soule ; for as the soule is unto the body , so is the knowledge of the word unto the inward man. the body is dead without the soule , not able to doe any thing , so the inward man without this spirituall strength which is wrought in the soule by the saving knowledge of the word , is nothing but weakenesse , thereforé the apostle saith , pet. . . as new borne babes desire the sincere milke of word , that yee may grow by it : knowledge in the word will make them grow in christ : the contrary unto this we see the apostles upbraides in the corinthians , cor. . . and heb. . . because they were weake in knowledge , hee cals them babes , for saith hee , hee that is not expert in the word of righteousnesse , is a babe , therefore labour to abound in spirituall knowledge . i presse this the more because i feare many of you are weake , because you are ignorant ; you want this spirituall knowledge : you know in our ordinary talke we count ignorance folly , when a man doth any thing that he should not doe , or would not doe , if he did but understand himselfe ; we say , that man is weake in judgement , or it is folly in him : surely this weakenesse in the inward man is folly indeed ; and a man cannot show his weakenesse more then to bee weake in spirituall knowledge , and yet you must know , that a man may have much knowledge , as worldly knowledge , and the knowledge of divine truthes , and yet bee but weake in the inward man : for there is a knowledge of arts , which fils the braine with knowledge ; but the spirit goes no further , that is , it doth not sanctifie that knowledge in the heart ? againe , there is a knowledge of the spirit , which is an operative working knowledge , which goes with this other knowledge , and leads it to sanctification and is practicall ? but yet i say you must know before you can be strong ; there must be some proportion betweene the spirituall knowledge , and the spirituall strength : as for example , one man eates and is fat , another man eates and is still leane ; so some have asmuch as others have , and yet are not so strong as others , and yet wee say , fatnesse comes by eating , so doth the strength of the inward man by knowledge : and where the lord workes by his spirit , by his spirit i say , the most knowledge ; there is most strength : therefore i beseech you labour for a full measure of saving knowledge , for a working , purging , convincing , operative , and powerfull knowledge . and this i doe not onely speake unto you that are weake , but also unto you that are strong , that you be carefull to adde unto your knowledge : for what is the reason that you doe not grow in grace , but because you are not carefull to adde more knowledge unto that which you have : it may bee you picke some good things from some sermon , or good booke , but presently you forget it , you doe not make it your owne by meditation , and so it doth you no good ; but if you would be carefull to adde unto it ; you would grow stronger in the inward man then you doe : and here is the misery of vs builders ; other builders when they have built a house , the owner lookes to it himselfe , and keepes it in repaire ; but when we have done what wee can to build you up in the inward man , and thinke that you will put to your hands your selves , when we are to further the worke of grace , you begin to pull downe your building againe your selves , by your loose lives : by following your pleasure , your sporting , and gaming , and prophaning of the lords day . therefore you must labour to grow in knowledge , if you will grow strong in the inward man. the second meanes to bee used , if you would grow strong in the inward man , is this , you must bee diligent in the use of the meanes , as the wise man saith , the hand of the diligent maketh rich ; as diligence in a calling makes rich , so where there is much diligence in the use of the meanes of grace , there is much strength in the inward man ; but no man gets spirituall strength , save they that are diligent , and therefore this is the reason , that men are not strong in this spirituall strength ; because like the sluggard , they are not diligent in the use of the meanes , they take no paines for grace , and therefore it is that they get no increase : for according unto the proportion of your paines , so is the inward man strengthned , and as you use them more diligently , so you find the strength of them more operative and powerfull : for it is in the soule , as it is in the body , if you bee not diligent and carefull to feed the body , it will wither and consume away , and grow weake ; so if you feed not the soule diligently and use the meanes constantly , you will breed weakenesse in the soule , and the more secure and remisse you are in the performance of holy duties , the weaker you are : it may be you thinke it will not weaken you to neglect private prayer ; but omit it once , and it will make you carelesse , and the more you neglect , the more unfit and undisposed you will find your selves ? so you may thinke you may prophane one sabbath , neglecting therein the duties required , and serving not god , but your owne lusts : but beloved , it will make you secure , the more a man doth in this kind the more he may doe : for this is true in every art every act begets a habite , and a habite brings custome : so it is as true in good things , the beginning of good brings many particular good things , and therefore if you can but get your hearts in a frame of grace , you shall finde a supply of grace , because christ saith , whosoever hath , to him shall bee given : hee that hath grace , and is carefull in the use of the meanes by gods appointment , hee shall thrive in holinesse : for if you but once get the beginnings of saving grace and be industrious , and vigilant , and carefull to imploy them , you will in time grow strong : you know what christ said unto the servant that had used his talent well , he had more given him , so if you be diligent in the use of the meanes , the inward man will grow strong : but for the using of the meanes observe these rules . the first rule , that i would have you observe , if you would have the meanes effectuall is this , you must use all the meanes : for if you use but a part of the meanes you will not grow strong : at it is with the body , so it is with the inward man : a man for the health , and growth of the body , will use all meanes , labour in health , physicke in sicknesse , recreation for the whetting of the faculty : in a word , he will vse every thing that hee may strengthen the body , thus you must doe for the strengthning of the inward man , you must use all meanes as hearing the word , receiving the sacrament , prayer , meditation , conference , the communion of saints , particular resolutions to good , or else the inward man will not grow strong : these are the food that the inward man feeds upon , it is with the inward man , as it is with a plant , if you would have a plant to grow , then you must set it in a good soyle , you must digge about it , and dung it ; but if you bee carelesse where you set it , it will not prosper and thrive : even so if you doe not adde fatnesse of soyle unto the beginnings of grace ; if you doe not use all the meanes , as the communion of saints , and prayer , the inward man will not grow strong , but wither and dye ; you will bee dwarfes in grace , and holinesse . the second rule , if you would have the meanes effectuall , is this , you must looke that you performe holy duties strongly ; for then the meanes strengthen the inward man , when they are done with strong affections : when he useth them not remissely and coldly , for remisse actions weakne●● the habit : as for example , take water that is exceeding hot , and put cold water to it , and you will weaken it : so performe holy duties , and use the meanes of grace remissly and they will weaken the habit to good : it will worke an indisposition in the soule : therefore doe them strongly , with much zeale and strong affections , that the inward man may grow strong by the performance of them . the third rule ; if you would have the meanes effectuall , then you must be constant in the use of the meanes , forwhat is the reason that there is so litle thriving in grace , that men remaine cripples in grace ; but because they use meanes of growth , but by fits , and haltnesse , that is , they are not constant in a good course of life , they are still off and on the rule : sometimes the shot will bee short , and other times they hit the marke : they come seldome unto the meanes , now and then they pray , and now and then they make use of the communion of the lord ; this inconstancy jogles the faculty , and weakens the habite : and therefore it is unpossible that you should thrive in grace except you be constant : the apostle iames cals them vnstable men , let these never thinke to receive strength in the inward man , till they come to more constancy in good . therefore labour to be constant in prayer , constant in hearing , in meditation , in the sacrament , in conference , which if you bee not , you will not grow strong in the inward man. the fourth rule , if you would have the meanes effectuall , is this , you must take heed of depending upon the meanes without god. for know that the meanes without god , is but as a penne without incke , a pipe without water or a scabberd without a sword . they will not strengthen the inward man without god : for it is the spirit that puts life in the meanes , and yet you must not cut off the pipe from the well-head : you must not depend upon god without the use of the meanes , but you must use both : that is , first seeke to god and depend upon him for the strengthning of the inward man , and withall use the meanes constantly , because as water is carried from the well-head unto the pipe , and so from the pipe unto many places , so the meanes are as pipes to carry grace into the soule ? therefore use them and cut them not off by carelessenesse ; if you doe , you will cut off the strength of the inward man. the third meanes , if you would strengthen the inward man is this , you must get rectified iudgements : that is , you must see that your judgements are right : for men doe deceive themselves in their judgements ; they thinke that they have strong judgements , and that they are able to judge of things , when indeed they are marvellous weake . now that you may not deceive your selves , i will lay downe some signes of a rectifyed judgement . the first signe of a rectified judgement , is this , you shall know it by your constancy : so much constancy in good , and so much is your judgements rectified , and on the contrary so much inconstancy , and so much weaknesse ; as for example , when a man hath propounded a rule unto himselfe , and is not constant in it , it argueth that he is weake in his judgement , because he keeps not close to the rule ; or that there are stronger , or more arguments to the contrary , which makes him to fall away , and sit downe from the rule ; and he is thus posed , because he is but weake in iudgement : as for example , if a man should come and proffer a man one hundred pound , not to leave such an action , and another man should come and offer him two hundred pounds to leave it , if the man bee weake in judgement , hee will bee drawne by the greater reward , though it bee evill : therefore if you would not bee beaten , and made to sit downe by stronger seeming arguments , than you have indeed in your selfe , then you must get your judgements rectified : therefore examine your selves whether your judgements be rectified , which you shall know by your constancy in holy duties : if a little profit or pleasure will draw you away ; whatsoever you thinke of your selves , your judgements are weake . the second signe , whereby you shall know whether you judgements are rectified , is this , examine whether your passions be strong , for strong passions have weake affections unto good , when the passions of a man are strong , they weaken the understanding , they weaken the will , and the affections , as touching the truth , and therefore paul in acts . . when they would have made him a god , he cries out , we are men subject unto passions as you are , that is , full of weakenesse , as if he should say , your passion in this thing proves your weakenesse of judgement : therefore labour to have strong affections to good , for this strength in the affections , comes from the inward man. againe , the strength of the affections unto good , show the abiding of the spirit in the soule , as sam. . . it is said , that the spirit of the lord came upon saul , and he was angry : that is , his affections were strong for gods glory . in acts . . after that they were filled with the holy ghost they spake boldly : they had strong affections for gods glory , and therefore the spirit is compared unto fire and oyle : fire , that burnes and consumes , and oyle that mollifies and softens , so doth the spirit . therefore examine , whether you burne in the inward man : see whether you have strong affections to good ; if you have , you are strong , if not , you are weake : and againe , see what cheerefulnesse you have : examine whether your hearts are soft and tender , and plyable , then it is a signe that the spirit is there : it is true , a strong man may have passion , but it is but now and then , it continues not , it is not alwayes , yet so much passion as hee hath , so much weakenesse there is in him : therefore labour to overcome your passions . the third signe whereby you shall know whether your iudgements are rectified or no , is this , examine what contentment you have to beare losses and crosses . i gather this out of phil. . . i can , saith the apostle , want and abound , i can doe all things through christ that strengthneth mee , examine therefore when you are abused and reproached for christ , whether you can take it patiently , can you be content to suffer disgrace and reproach for christ ; if you can , then it is a signe that you are strong in iudgement , if not , you are weake , whatsoever you thinke of your selves . proverbs . saith the wise man , a wise man is knowne by his dignitie , so i may say , a man that is strong in the inward man , is knowne by his bearing of reproch without seeking after revenge againe : this man is spiritually strong in iudgement : therefore try your iudgements by your contentednesse . the fourth signe , whereby you shall know whether you have rectified iudgements , is this , examine whether you finde your selves easie to be deceived , if so , it is a signe that you are weake in iudgement , and therefore this is the argument that paul uses unto women , that they shall not usurpe authoritie over the man , tim. . . i permit not a woman to beare rule , because shee was first deceived , shee is easier to be deceived then the man , in the judging betweene good and evill : as for example , a man that is weake in judgement is like a childe , and you know that children will be wonne with counters , and feared with bug-beares ; so if you love the world and the things of the world and are wonne by them , feared with the losse of them , you are weake in judgement : againe , in things that are good in themselves , if you use them immoderately , and then seeke to excuse this by putting a false glosse upon your doing , you are weake in judgement : as for example , in studying the law , the thing in it selfe is good , but if by studying of it you seeke to excuse you from strengthning of the inward man , that you have no time and leisure , you are weake in judgement , because you are easie to bee deceived : therefore as you are affected with these things , and as they prevaile with you , so you may judge of your selves . the fifth signe whereby you shall know , whether your judgements are rectified , is this , examine what you are in the times of tryall ; as you are in these times , so you are either strong or weake , and so god esteemes of you ; for god esteemes a man strong , as he is in the time of tryall ; thus he approoved of abraham ; abraham in the time of tryall was strong , and paul in the time of tryall was strong ; and therefore god set a price upon them ; hee priseth them at a high rate , abraham is his friend , and paul is a chosen vessell , and not only when the temptation is past , but when the temptation is present , then see your strength whether you have strength to master particular corruptions , if in this time you start aside , you have flawes and much weakenesse in you : you are like a broken bow that will seeme for show , as well as the best , but when a man comes to draw it , then it breakes , so some men seeme to bee strong in christ till they bee tryed , but when they are drawne then they breake , they have no strength to withstand sinne ; and therefore it is that god many times sends temptations and afflictions to this end to try men , to see what is in them , whether they are such as they seeme to be or no : not that he knowes not before , but because that by his tryall , others may know what they are : and here god makes a difference in tryalls , some are tryed by small , others by great tryalls , partly because hypocrites may be knowne , and partly , because hee may stirre up the godly to get more strength ; as also to weane them from depending upon their owne strength ; therefore in esa. . . it is said , even the youths shall faint and be weary , that is , he that thought himselfe to be strong in his owne apprehension , shall proove weake ; and thus much for the third meanes . the fourth meanes , if you would grow strong in the inward man , is this , you must remoove the excuses and those hinderances , which hinder the groweth of the inward man , and these are especially two . the first hinderance is this , when you spend your strength upon other things , and not in the strengthning of the inward man ; this makes you not to grow strong in the inward man : therefore you must be wise to take away from these things , and spend more time , and take more paines in strengthning of the inward man : for this is the reason that you grow not , all your time and affections are after the things of the world , and how you may grow strong in that , that you cannot minde heavenly things . againe , you hinder the growth of the inward man , when you set your affections upon base and vile things , this hindereth the growth of the inward man , this man is a weak man in grace ; as for example , a man that hath money to bestow at market , if when he shall come there , he shall bestow it on bables , and not on the things that he went to buy , this man were a foolish man , especially he knowing , that he shall be called to an account for it , how he hath laid it out : even thus and much more foolish are men , when they spend their time on their pleasures and lust , which are base things , and not on strengthning of the inward man , they befoole themselves : and this is that which the wise man saith , that there is a price in the hand of a foole , but hee hath no heart . when men neglect the strengthning of the inward man , they forsake a great price , that would enrich them : but because they want knowledge , because they are weake in the inward man , they are not able to iudge in the inward man of spirituall things : therefore never bragge of your strength , except it be the strength of the inward man , and take heed of neglecting the time . paul would have the gathering for the poore to be before he came , that that might not hinder him from strengthning of the inward man , though that was a holy worke : it was a good speech of one , who after that he had spent much time in writing about controversies at last concludes , i have saith he , spent a great deale of time , but not in strengthning the inward man , the divell hath beguiled me , but he shall goe beyond mee no more : that time that i have , i will spend unto another end : it were wisedome in you to doe the like , you that have spent and doe spend your time about trifles and bables upon your lusts , conclude , that now for the time to come , you will gather your strength , and bend all your labour and paines to this end , for the strengthning of the inward man , and say in your selves , we had a price in our hands , that is , wee had much time whereby wee might have strengthned the inward man , but wee had no heart , that is , we were befooled , because we did not know the excellency of the inward man , but we will doe so no more , the time now that wee have , shall bee spent in this , how wee may bee strengthned in the inward man and grow in favour with god. the second hinderance that must be remooved , which is contrary unto the growth of the inward man is strong lusts , unmortified affections : there are inward hinderances which must be remooved before the soule can grow strong in grace ; these venome the soule , and keepe off the stroke of the word , it keepes the plaister from the sore ; as for example , if a man be wounded by an arrow , so long as the arrow head is in the wound no plaister will heale it : now as it is in the outward man , so it is with the inward man , if you retaine any lust , any beloved sinne , and so come unto the ordinances of god , you will come without profit , because the arrow head is in the wound , your lusts you keepe unmortified , and so long you cannot be healed , this keepes the plaister off the sore : you know what paines the humours of the body will breed in a man , when they gather into any part of the body , and how they will hinder the augmentation in other parts . so when these evill humours of the soule gather together , and begin to reigne and beare rule in the soule , it is unpossible that the soule should grow in holinesse till they be purged away , therefore be earnest with god to purge out these humours , whether they be profit or pleasure , or honour , or any other thing , and in thus doing , you shall strengthen the inward man , and the stronger that the inward man is , the healthfuller the soule is ; i say , it is unpossible that you should thrive in the inward man , so long as you retaine any sinne , and therefore our saviour saith , how can yee beleeve , seeing you seeke honour one of another , if you retaine the love of credit and reputation in the world , before grace , how can you beleeve ? you cannot be strong in the inward man. the fifth meanes , to strengthen the inward man , is this , you must get spirituall courage , and joy : you must get ioy in the new birth ; the contrary unto this , is discouragment , and sorrow , nothing so much weakens the inward man , except sinne , as discouragement : and againe , nothing so availeable to make a man strong , as courage and joy ; this was the meanes that nehemiah used , nehe. . when he would build up the wals of ierusalem , saith he , bee not discouraged or sorrow , for your joy , shall be as the joy in harvest . nehemiah had a great worke to doe , and what argument useth he to make them to hold out , but this to bee full of courage and joy : as if he should have said , if you hold your courage , you will hold your strength , and then the worke will be easie unto you : and this we see by experience : in war , great courage , where there is but little strength , will doe more then great meanes with little courage ; ioshua can doe more with a small army full of courage , then a great army with little courage ? againe , i say unto those that are travailing towards heaven , take heed of giving discouragements unto any , for this is the property of the divell , to discourage men : and therefore this is the reason that hee makes men doubt of their salvation , to feare their calling , to question gods love towards them in christ , that the way to heaven is narrow and hard , and god is pure and just withall , and thou thy selfe art full of strong lusts ; thou shalt never subdue them , it will be in vaine for thee to set upon them ; hereupon he is so discouraged , that hee neglects the mortifying of sinne : but be not discouraged , but know that strength to resist the least temptation is not of your selves , it is not your owne ; well then , if it comes not by any power of your owne , but it is by the strength of another . then for your comfort know that hee that gave you power against a small temptation , is also able and willing , and will certainely helpe you against a raging lust : and so likewise for the performance of holy duties , though you find your selves indisposed to pray , or heare the word , or the like , yet know , that it is god that fits the heart : hee can of unfit , make it fit , and of unwilling , make it willing : and remember the promise . luke . . hee will give the holy ghost unto them that aske him : hee will give such a supply of grace , that yee shall bee enabled to withstand any temptation , therefore if you would grow strong take heed of discouragements , and let one christian take heed of discouraging of another christian by any speech , action , or behaviour , and let ministers take heed of discouraging of their flockes : for it is the property of false prophets , to discourage the people from god. and this is the sinne of this land , especially of prophane people that never thinke themselves well , but when they are casting reproachfull speeches against those that labour to strengthen the inward man : but this discovers a great deale of corruption in them , and it is a meanes to pull downe the iudgements of god upon them . againe , take heed of discouragements , bee not cast downe when you meete with such as will revile you , and speake evill by you , this will weaken the inward man. the sixt meanes , if you would strengthen the inward man , is this , you must get faith : you must labour to bee strong in the lord , you must goe about all things with gods strength , and not with your owne : and therefore the apostle saith , when i am weake , then i am strong : cor. . . and i rejoyce in my infirmities , that the power of god may be seene in my weakenesse , that is , i rejoyce in those infirmities that discover my owne weakenesse to god , that i may not put any confidence thereby in my selfe . againe , i rejoyce in my infirmities , because they are meanes to humble me . againe , i rejoyce in my infirmities and weakenesse , because hereby i feele my weakenesse , that i may goe out of my selfe , and depend wholly upon god : therefore when you goe about any businesse , or performe any holy action unto god , as you must doe it in faith , so you must renounce all strength in your selves , and then god cannot but prosper your businesse or whatsoever good you goe about , when you goe about it with gods strength , as gideon did : and on the contrary the lord hath pronounced a curse against him , that shall goe about any thing with his owne strength . iere. . . cursed is the man that maketh flesh his arme , that is , that goeth about any thing in confidence of his owne strength without faith in me : thus you see , that if you would bee strong in the inward man , you must get saving faith in christ. the seventh meanes , if you would strengthen the inward man , is this , you must get the spirit , all other wayes will nothing availe you , except you get this , for this is that which makes them effectuall , and makes a difference betwixt men . sampson was strong , and so were other men , but sampson was stronger then other men , because hee had the spirit , and it is said of iohn baptist , that hee came in the spirit of eliah ; that which made a difference betweene iohn and other men was the spirit , he came in the spirit of eliah , hee had the same spirit that eliah had , and therefore hee had the greater efficacy , if iohn had not had this spirit , he had beene but as other men , therefore whatsoever you doe , labour above all things to get the spirit , nothing will strengthen the inward man , except you have the spirit , it is the spirit that makes the inward man to grow strong in the soule : and thus much for the meanes of the strengthning of the inward man , and for this point : we now proceed . [ by the spirit : ] the next thing that is to be considered , is the meanes which the apostle layes downe , whereby they may be strengthned in the inward man , and that is , to have the spirit : that hee would grant you , &c. that you may be strengthned by the spirit in the inward man : as if he should say , if you would know what will strengthen you , it is the spirit . hence note this point . that whatsoever saving , or sanctifying grace , or strength of grace , every man hath , it all proceeds from the sanctifying spirit : i say , all the saving grace , all strength of grace comes from the spirit , yet doe not mistake mee , as if i did exclude the father and the sonne , for they worke together in every act ; the father workes not without the sonne , the sonne workes not without the father , the father and the sonne worke not without the spirit , neither doth the spirit worke without the father and the sonne , for what one doth all doth : but i ascribe the worke of sanctification unto the spirit , because it is the proper worke of the spirit to sanctifie , and hee is the strengthner of all grace , that is , all grace comes from the father , as the first cause of all things ; and then throùgh christ by the spirit , grace is wrought in the soule ; therefore these three distinctions of the trinity is good , the father is of himselfe , the sonne is of the father , and the holy ghost is of the father and the sonne , that is , the holy ghost proceeds from the father and the sonne , and is sent unto the hearts of his children to worke grace , and holinesse in them , and it must needs be so that the holy ghost is the onely worker , and strengthner of grace , because proceeding from such a holy fountaine , as the father and the sonne is , he must needes bee holy , and the way to get sanctification and holinesse , is to get the holy spirit . for in a thing that is sent to sanctifie , two things are required ; first , hee that is sent to sanctifie must proceed from a holy fountaine , but the spirit doth proceed from a most holy and pure god ; therefore it cannot chuse but be a holy worke , that hee workes : secondly , the second thing required in him that is sent to sanctifie , is this , that he subsist in sanctification , that is , that he depend not upon another for sanctification , but that he be able to sanctifie himselfe : now this is the excellency of the holy ghost , he is sanctification and holinesse it selfe , that is , subsisting in sanctification and abounding in holinesse , and therefore able to strengthen the inward man. but that you may more fully understand this point , i will show you how the spirit strengthens the inward man , and works holinesse and sanctification , and this will appeare in foure things . the first way how the spirit strengthens grace in the soule , is this , by giving unto the soule , an effectuall operative and powerfull facultie , and that is done by rearing the inward man in the soule , and setting up the building of grace , and this hee doth by shedding abroad in the heart the blessed effects of grace unto every facultie : as the blood is infused into every veine , or as the soule goes through every part of the body , and so gives life unto it ; so doth the spirit goe through all the parts of the soule , by infusing spirituall life and power into them , and therefore the apostle calles it , eph. . his effectuall power , that is , he hath such efficacy in working , that he infuseth spirituall life unto the whole soule . the second way how the spirit strengthens grace is this , when he hath set up the building , and swept every corner of the soule , then he inables the soule to doe more then it could doe by nature , by putting new habits and qualities in the soule : as first , when a man can doe more then a naturall man can doe by nature , then the spirit hath added new habits ; as for example , any hand can cut with a chissell or the like instrument , but if he can by it make a picture , this is a worke above nature because no man can doe it unlesse he hath beene raught it . so when the spirit comes into the heart , then it makes a man to doe more then naturally he can doe : water you know the nature of it is cold , but if you would have it of another quality , then you must put a quality of fire into it . so the soule is dead , and cold by nature , but if a quality of the fire of the spirit be added unto it , then it will be able to do more then it naturally can doe : therefore examine what new habits and qualities be in you : whether you have a new habit of patience , love , hope , and experience , that is ; as patience begets experience , and experience hope , so where the spirit is , it doth beget new habits , and qualities in the soule , by which it is able to doe more then naturally it can doe : as i said , it first builds the house , and sweepes the roomes and then it fits , and furnishes the roomes with new habits and qualities of grace . the third way how the spirit strengthens grace , is this , when it hath given us new habits , then it inables and helpes us to use these habits to good . and herein appeares the power and excellency of the spirit , not onely to give spirituall life , and strength , but also to inable us to use that strength for the strengthning of the inward man : there may bee qualities , and habits in the soule , and yet want power to use them : as for example , a man that is asleepe , hee hath habits and qualities , but hee wants power to use them , or as a man that hath an instrument that will sound well , but hee wants skill to use it , so many men they have habits and qualities , but because they want power to use them , therfore they are not strengthned in the inward man : but he that hath the spirit hath withall power to use those habits to good : therefore it is said , that they spake as the spirit gave them vtterance , that is , they had power from the spirit , to speake , to doe , to use those habits which were in them : thus sampson by the power of the spirit , had power to use his strength , acts . . it is said that the apostles spake boldly , that is , they had power , for you must know that there may be common graces in the heart , and yet want power , but when the spirit comes , then it puts strength in the inward man to worke accordingly . thus it is said , that the spirit came upon saul , and hee prophesied , that is , hee was able to doe more , then before he could doe : and yet know that you may have true grace , and yet now and then for the present want action , you may want a power to doe ought with it , and it is then when the spirit seemes to absent himselfe from the soule , and this was that which the apostle spake of in heb. . brethren you have forgotten the consolation , that is , your spirituall strength and power be hid as dead and forgotten , but the spirit will returne , and you shall finde your power to good againe . the fourth way whereby the spirit strengthens grace in the soule , is , by giving efficacy and power unto the meanes of growth , which is a speciall meanes for the strengthning of the inward man , for as hee sets up the building , and furnisheth the roomes , and gives power unto the soule to use them , so that which makes all these effectuall , is this , when hee gives power and efficacy unto the meanes that are for the strengthning of the inward man : now you know that the word is the onely meanes to worke new habits , and qualities in us , to call us and beget us unto christ. and if the spirit should not adde this unto it : namely , efficacy , it would never beget us unto christ : therefore this is the meanes to make all effectuall , it gives a blessing unto the meanes of grace ; the word alone without the spirit , is as i told you , but as a scabberd without a sword , or a sword without a hand , that will doe no good though you should stand in never so much need , therefore the apostle joynes them together , act. . . he calles it the word of his grace , that is , the spirit must worke grace by it , or else the word will nothing availe you . againe , prayer is a meanes to strengthen the inward man , but if the spirit bee nor joyned with it , it is nothing worth , and therefore the holy ghost saith , pray in the holy ghost , that is , if you pray not by the power of the holy ghost , you will never obtaine grace or sanctification . the spirit is unto the meanes of grace , as raine is unto the plants ; raine makes plants to thrive and grow , so the spirit makes the inward man to grow in holinesse : therefore it is the promise that god makes unto his church in the scripture , that hee will powre water upon the dry ground . the heart that before was barren in grace and holinesse , shall now spring up in holinesse , and grow strong in the inward man , and this shall be when i shall powre my spirit upon them , therefore you see how the spirit doth strengthen grace in the soule , by building and setting up the building of grace in the soule , and then by furnishing the roomes with new habits , and qualities of grace , and then by giving power unto the soule to use those habits to good , and then by giving a blessing unto all the meanes of grace . the use of this stands thus ; if the spirit be the onely meanes to strengthen the inward man , then it will follow that whosoever hath not the holy ghost hath not this strength , and whatsoever strength a man may seeme to have unto himselfe , if it proceed not from the spirit , it is no true strength , but a false and counterfeit strength : for a man may thus argue , from the cause unto the effect : the true cause of strength must needs bring forth strong effects , and on the contrary that which is not the cause of strength , cannot bring forth the effects of strength : so i may reason , that no naturall strength can bring forth the strength of the inward man , because it wants the ground of all strength which is the spirit : and therefore you may have a flash or a seeming power of strength , such as the virgins had , matth. . that seemed to be strong in the inward man , but it was but a fained strength because they had not the spirit : it is the spirit that must give you assurance of salvation and happinesse . and i have chosen this point especially in regard of the present occasion , the receiving of the sacrament , before which you are especially to examine your selves whether you have this or no , which if you have not , then you have neither strength in the inward man , nor any right or interest unto christ : for i may well follow the apostles rule , that they that are christs have the spirit , cor. . . the spirit searcheth the deepe things of god , which hee hath revealed unto us by his spirit : ephes. . . you were sealed with the spirit of promise , rom. . . that they should bee raised by the spirit that dwelleth in them : and againe , as many as are led by the spirit of god , they are the sonnes of god : thus you see that it stands you upon to examine your selves whether you have the spirit : but above all places , there are two places , which prove the necessity of having the spirit , the one is this place which is my text , that you may be strengthned by the spirit in the inward man , and the other is the place which saint iohn hath in iohn . . by this wee know that we are translated from death unto life , because we love the brethren : it is a signe to judge of your spirituall strength by your love ; if we be united in the bond of love , it is a signe that wee have the spirit , and having the spirit , it is the cause that we are translated , that is , changed ; so that you must be changelings from sinne to grace , before you can be saved . examine therefore , what effectuall spirituall strength you have , what spirituall love there is amongst you , and so accordingly you may judge of your estates , whether you have any right or interest unto christ : and that i may helpe you in this thing , i will lay downe some signes by which you shall know whether you have the spirit . the first signe whereby you shall know , whether you have the sanctifying spirit or no , is this , if you have the sanctifying spirit you will be full of fire , that is , it will fill you with spirituall heat , and zeale ; now if you finde this in you , then it is the sanctifying spirit , and therefore iohn saith of christ , matth. . . that hee will baptize them with the spirit and with fire , that is , he will baptize you with that spirit whose nature is as fire , that will fill you full of spirituall heate and zeale , and therefore it is said , act. . . that they had tongues as of fire , and againe , it is said that the apostles were stirred up with boldnesse to speake , that is , when they saw god dishonoured , this spirit kindled a holy zeale in them , it set their hearts on fire , it set their tongues on fire ; so when the spirit enters into the heart of a christian , it will fill it full of heate , and zeale , the heart , the tongue , the hands , the feete , and all the rest of the parts will be full of the heate of the spirit . and it is unpossible that any man should have true zeale , except hee have the spirit : therefore it is said that they spake with new tongues , as the spirit gave them utterance , they spake with a great deale of zeale , of another nature and qualitie then they did before : well then , examine what heat and zeale you have in your actions ; so much heate , so much spirit : hee shall baptize you with the spirit and with fire . if you have the sanctifying spirit you shall know it by the zeale that is in you , in the performance of holy duties , therefore , i say , this is an excellent signe , whereby a man may know , whether he have the spirit or no. now , that a man may know this the better , i will make it cleere by this example ; take a bottle that is full of water , and another that is full of aqua-vitae , looke upon them outwardly and they are all one in colour , but if you taste , the one is hote and lively , but the other is cold and rawe , so if you looke unto the outward formall actions of wicked men , they have the same colour that the actions of the holy men have , but if you taste them , examine their lives , and search into their hearts , you shall finde a great difference ; the one of them it may be , may seeme to have life and heate in them , but they want the spirit : for they have neither a loathing of sinne , nor power to resist sinne ; they may put a false colour upon their actions but it will not hold , they may restraine some lusts for some ends , but such cannot master and subdue them , and it may heat a part of his heart , but it cannot heat all his heart ; but where the sanctifying spirit comes , it heats all the soule , kindles a holy fire in all the faculties , to burne up sinne which is there ; and this was the difference betweene iohn baptists baptisme , and the baptisme of christ. iohn would baptize them with water ; but christ in the spirit and with fire : therefore examine what heat there is in you against evill , and what zeale there is in you to good , are you cold in prayer , in conference , in the communion of saints , it is a signe that you have not the spirit : it may be you heare , and reade , and pray , and conferre , but see with what heat you doe them . is it with you in these things , as the apostle would have you to be in earthly , cor. . . . to sorrow , as if yee sorrowed not ; to use the world as if you used it not : doe you performe holy duties with that coldnesse as if you cared not whether you did them , or did them not , doe you heare as if you heard not , and doe you receive the sacrament as if you received it not , and doe you pray as if you prayed not , and doe you love as if you loved it not : then surely , you have not the spirit : and on the contrary , if you finde spirituall heat and zeale in you , a nimblenesse and quicknesse to good , it is a signe that you have the spirit , for it is the propertie of the spirit to heate the soule ; therefore the prophet saith , that the zeale of thine house hath even eaten mee up : intimating , i have such a measure of zeale wrought in mee by thy spirit , that i cannot see thee in the least measure dishonoured , but i must burne with zeale . therefore examine , what zeale you have for god and godlinesse ; are you hot for the things of the world , and cold for grace and holinesse ; whatsoever you thinke of your selves , yet you have not the sanctifying spirit . there is not a holy man or woman , that belongs unto christ , but they have this holy fire in them , and yet i would not have you to mistake mee , as if every christian did attaine unto the like heate and zeale as others doe : for you must know that some have more , some have lesse , according unto the measure of the sanctifying spirit that they have , but this you must know , that you must be full of heate , full in some measure answerable unto the measure of the sanctifying spirit ; but if you finde no heate at all in you , then you have not a graine of the spirit : not to be hot is to bee luke-warme , and luke-warmenesse , is that which god hates ; it is a temper mixt , which is both loathsome to nature and odious to god. revel . . . the laodiceans were neither hotte nor cold but luke-warme , that is , they had neither heate to good , nor so cold as to forsake the truth . sinne and holinesse stood in aequilibrio together , and they had as good a minde unto the one , as unto the other ; now because it was thus with them , therefore saith god ; i will spue them cut , and then in the next verse , hee exhorts them to be zealous and amend ; except you labour to bee hot in the spirit you cannot be saved . titus . . the apostle saith , that christ dyed , that hee might purchase unto himselfe a people zealous of good workes : this zeale must not bee a constrained zeale , but a willing zeale , and if there were no other motive to move men to bee zealous but this , because christ came to redeeme them , for this end that they might be zealous for his glory , if there bee any sparke of the fire of the spirit in him , it will burne at christs dishonour : and if christ came unto this end to make men zealous , then surely christ will not loose his end , but they that christ will save , shall be zealous : therefore i beseech you labour to be strong in the inward man , and labour to get the spirit that you may be zealous : but alas , men have drunke too much of this cup of giddinesse , they thinke they need not be so zealous as they are : but i say , if you be not , it is a signe that you have not the spirit : especially it stands men now upon , if they have any holy zeale in them to show it : i say , it is time you should show it when you see such halting betweene two opinions , show your zeale by hating , and abhorring popery , and by labouring to draw men from it : especially , now when we see men so desirous to goe into egypt againe , which is to be lamented in these dayes , for which the lord hath stretcht out his hand against us : but where is our zeale ? what spirituall heate is there in us , where are these men that at such a time would have beene hot and zealous ? nay , where are the generation of these men ? surely , they are all gone , for there is no heate and zeale left : it is true we abound in knowledge ; we have the same knowledge that they had , but we want their zeale and spirit , and we have the same gifts but we want their spirit : but let us now at length shew our selves to be in the spirit , to have the spirit in vs , by our zeale against evill . but you will say that many holy men that have the spirit , yet are not so hot and zealous against evill but are marvellous milde and patient : therefore a man may have the spirit , and yet not bee zealous . first , to this i answer , that holy men may have pits , wherein they may be falne . they may have drosse aswell as gold , and hence they may bee drawne by a strong passion and lust , not justly to weigh sinnes aright , whence ariseth remissenesse , and neglect , both in doing good , and resisting evill : but this in a regenerate man , i call but a passion because it continues not : for prayer , and the preaching of the pure word , will recover this againe , that is , will recover his strength and make him zealous against sinnes , but if you see a man ( whatsoever profession hee makes of christ ) that can winke at sinne , and not bee moved at it , and the word nor prayer doth not kindle this holy fire in him , then certainely that man is a dead man ; there is no sparke of holinesse in him : therefore i may say unto every holy man , as they were used to say to haniball , that hee had fire in him , but hee wanted blowing : so i say unto you if you have the spirit , you have heate in you , but if this heate doth not appeare at all times , or at sometimes , it is because it wants blowing ; for when they have a just occasion to exercise the strength of the inward man for gods glory , they will show that they have zeale in them , and be hot and lively to good , and not dead in sinne : for this is the difference betweene a man that is dead , and a man that is in a swone , take a man that is in a swone , if aqua-vitae and rubbing of his joynts will not recover him it is a signe that he is dead , so if the word will not worke heate in you , it is a signe that you are more then in a swone , you are already dead in the inward man : it is said of the adamant it will not be heated with fire , so i may say if the word will not heate you when you are rubbed with it , is a signe you are like the adamant dead unto grace . secondly to this i answer , that howsoever some men that are sanctified are not so zealous as are some hypocrites , which is true ; yet i say it is no good argument to say , that because counterfeit druggs , and wares have the same sent and smell , that the good wares have , that thererefore they are as good , or that the good wares have not the like ; but it were better to say that they have not the same , and that the difference is in this , that the affections have a false dye and glosse put upon them : and so there is a false and counterfeit zeale , and there is a true zeale . as there may be yellow peeces counterfeit , aswell as yellow peeces true mettall , so there may be counterfeit fire , as well as true fire ; this then i say , men may bee sanctified , and yet be milde , and not of so hot and fiery a disposition . they may not so burne in the spirit as others doe , but yet it is not good to conclude that it matters not therefore whether you be zealous or no : for howsoever it is true in him , yet it may be false in thee , and know also that this meekenesse is joyned with much holy zeale , though it be not outwardly expressed ; for as certainely , as where true fire is , there is heate , so where there is the spirit , there is zeale , therefore examine whether you have heate in you , if you have not , you have not the spirit . the second signe whereby you shall know , whether you have the sanctifying spirit or no , is this : if you finde that you are not onely able to doe more , then you could naturally ; but you have also holinesse joyned with it . this signe i make of two parts , because a man may do many things that may carry a show above nature and yet want holinesse ; but if they bee above nature , and then have holinesse joyned with them , then it is a signe that you have the sanctifying spirit . first , i say , it will make you to doe more then you could doe by nature , it puts another manner of strength in you , by which you are able to doe these things , which before you were not able to doe ; as for example , it will worke in you a patience above a naturall patience ; this wee see in christ himselfe when he was crucified he opened not his mouth , he was like a lambe ; he had more then naturall patience : this is true in paul , peter , and the rest of the saints . againe , it works in us love above a naturall love , therefore it is said , that christ was full of love , hee had compassion on the multitude . againe , it works in a man a joy more then naturall joy ; this wee see in paul and silas , when they were in prison they sang for ioy , and the disciples in the acts , rejoyced that they were thought worthy to suffer for christ. againe , it workes in a man boldnesse , above naturall boldnesse ; and therefore it is said , acts . . that they preached the word with great boldnesse , that is , with a boldnesse above a naturall boldnesse : and so luther , he was indued with this spirit of boldnesse ; because else he would never be so bold in the defence of the truth , if he had not had another spirit in him . againe , it workes in a man wisedome , above a naturall wisedome , . sam. . . it is said of david , that the spirit of the lord was with him : and therefore saul was afraid of him ; and so abimelech feared abraham , because he saw in him a great measure of wisdome and discretion . againe , it works in a man strength above naturall strength ; because with the strength of nature , they have another added to it . againe , it will make you see above a naturall sight ; therefore it is said , they shall not need to teach one another , but they shall bee all taught of god : they shall see into the excellencies that are in god. now examine your selves , whether you have the spirit or no , i say , by this if you have this power to worke above nature . for if you haue the spirit , you shall finde your selves able to keepe downe your lusts , have power and abilitie to sanctifie the sabbath , power to pray , power to heare , power to conferre , power to meditate , power to love , power to obey , all above nature ; a power to forsake life , and libertie , riches , and honour , pleasure , and all things if they come in competition with christ , which no man will doe except hee have the spirit . secondly , as it giues strength and other excellent qualities above nature , so it addes unto it holinesse ; it puts a tincture , and a good dye upon all your actions , it warmeth the gift of the minde , and puts the heart in a frame of grace : many men have a kinde of strength , but they want holinesse and sanctification with it ; now a man is said to bee a holy man , when the soule is separated and divorc'st from things that are contrary to its salvation and happinesse , and joyned and united unto christ wholly and totally ; then and not till then , is a man a true holy man : it is with a holy man in this case , as it is with a spouse , shee is separated from others , and united unto her husband : therefore they that have the spirit , have holinesse with it : the vessels in the time of the law they were holy vessels ; because they were appointed for gods worship : in like manner , when the spirit comes into the heart , it sanctifies it , and makes him a holy man , by making him in all his aymes and ends , to pitch upon gods glory , and this can no man doe till christ bee his . as in the canticles , the church saith , i am my beloveds , and my beloved is mine : that is , because hee is my husband , and i am his spouse ; therefore i will labour to be like him in holinesse , and our saviour prayeth for this holinesse for his disciples , iohn . . sanctifie them through thy truth , thy word is truth : the word is the meanes to worke holinesse in them : when the word comes , then comes holinesse , but when profit or pleasure comes to take place , then the spirit of holinesse is as it were pluckt from them , but when they have the spirit then they see the vanity of these earthly things , and therefore it is that men are deceived with false and counterfeit wares , because they want the spirit of discerning , but when the spirit of god comes into the heart of a christian , then it showes him the vanity of these things , and this he doth by enlightning the mind : and therefore it is that they are kept from playing the adulteresses with these things , because they have the spirit of discerning : now examine what strength above nature , what conjunction of holinesse have you with it , what spirit of discerning have you : are not these things in you ? then you have not the spirit . the third signe , whereby you shall knowne whether you have the spirit or no , is this , examine when , and by what meanes it came into the heart , this is the signe that the apostle makes in gal. . . did you saith hee , receive the spirit by the workes of the law or else by faith preached , that is , if you have the spirit , then tell me how came you by it , when , and by what meanes came hee first into the heart . but here all the question is , how a man may know whether the spirit be come into the heart in the right manner or no. to this i answer , that this you must know , that the onely meanes to receive the spirit into the heart , the right conveyance of the spirit into the heart , is by the word purely preached , when it comes in the evidence of the spirit purely , without the mixture of any thing of mans with it : and further you shall know , whether you have received the spirit by the preaching of the word , by these two things ; by the antecedent , and by the consequent . first , you shall know it by that which went before : if the spirit hath beene wrought by the word , then there will bee a deepe humiliation wrought in the soule for sinne , and then christ and the spirit comes into the heart , and begins to cheere up the dejected soule , and strengthens the inward man , and then thereupon there will be a thorow change wrought in the whole man , and it must needs be so ; because the nature of the spirit is , first to pull downe what mans corruption hath built ; and then to lay downe the foundation of the spirituall building , humilitie ; and then after to reare the building of grace in the soule ; as for example , if you would know whether the plants receive vertue from the olive or no : then you must know , that first they must be cut off , and then they must be ingrafted in , and then see , whether they have the fatnesse of the olive , and then , whether they beare the olive leaves ; so a man that hath not received the spirit by the word , hee shall see it by the ripenesse of sinnes , the corrupt branches , the bitter fruite that comes and is brought forth by him ; but on the contrary , if the word by the spirit hath cut you down and humbled you throughly in the sight of sinne , and then ingrafted you into christ , by working in you a saving justifying faith : and if it hath then made you fat and well liking in grace , that you have brought forth better fruit then you could before , then certainly the spirit came into the heart the right way , and workes in the right manner : but as i said , it will first humble you by the word , as in iohn . . the spirit shall reproove the world of sinne , of righteousnesse , and of judgement . first , he will reproove them of sinne , to humble them . secondly , of righteousnesse , because they have not beleeved the all-sufficiency of christ. thirdly , of judgement , that they might change their opinions , that they might doe these things , and bring forth such fruit as is agreeable unto god will. secondly , consider the consequence , that is , looke to the thing that followes the spirit where it comes : for where the spirit comes , it workes a thorow change in the soule ; i call it not a bare change , but a thorow change ; for as there may be a glistering shew of something that is like gold , and yet no gold : so there may be a cessation from sinne , and a change from sinne , but not truly or thorowly , and so not at all ; for what will it availe herod , to forsake some sinne , and like iohn well in some things , if he will not forsake all , and like iohn in the reproofe of all : in like manner , what if you change your opinions of some sinnes , what if you esteeme some sinnes to be sinnes indeed ; if you have not the like opinion of all , whatsoever you thinke of your selves , as yet you never had the spirit : therefore if you would know whether you have the sanctifying spirit or no in you , then examine , whether there be a thorow change wrought in you , that is , whether you doe not onely esteeme every sinne to be sinne , but also what spirituall life you find in you , i say , you shall know whether the holy spirit be in you by this , if you find your owne spirit dead in you , and christs spirit quicke and lively in you ; and this you shall know also by your affections ; if you have other affections both to god and christ , to holinesse & to the saints than you had before , it is certaine you have the spirit ; for this is that which followes the spirit , for when the sanctifying spirit comes into the heart of a christian , it works another kinde of love in a man , then a man naturally hath ; and again , it makes a man to live another kinde of life then he did before , thus it was with paul , in galath . . . thus i live , yet not i but christ in mee , that is , there is a proportion and likenesse , betweene the life of a christian and christ , that is , when the spirit enters into the heart , then it begins to put off the old man , and to put on the new man ; it will put off its owne spirit and strength to good , and put on christs wholly : yet mistake mee not , i say not , that the substance of the soule is changed , for the soule in substance is the same as it was before : but here is the difference , when the spirit comes , it puts new qualities and habits into it , alters and changes the disposition of it , gives it that sense which before it felt not , and that sight which before it saw not . hence it is throughly changed , in regard of the qualitie and disposition , to what it was , and yet in substance remaines the same : as for example , put iron into the fire , the iron is the same it was in substance before it came into the fire : but now it hath another qualitie , it was cold , and stiffe , and hard , and unplyable : but now it is hotte , and soft , and plyable , and this change is throughout in every part of it , and yet it is iron still . so it is with the spirit when it comes into the heart of a christian , he mingleth and infuseth spirituall life into all the parts of the soule , and therefore it is said ; if christ be in you , the body is dead as touching sinne : but the spirit is alive . the body is dead , that is , as touching raigning sinne : he is like a tree that wants both sap and roote , or as a man that is dead that wants a soule ; hee is now dead , whatsoever he was before : but the spirit is alive to god. therefore examine , if this thorow great change be in you , see then what death there is in you to sinne , and what life unto holinesse , i call it a thorow and great change : because a little one will never bring you in such a frame as to be fit for heaven . and againe , the apostle calles it a great change in rom. . . be you metamorphosed , that is , throughly changed , new moulded : againe , in corin. . . you are , saith the apostle , changed from glory , to glory : and therefore consider , that every change will not serve the turne , but it must bee a great change , as the changing of christs spirit for your owne spirit , which if you have , then you shall come out of every affliction , and every difficultie like gold out of the furnace , like cloath out of the die ; of lions you shall bee lambes , of serpents you shall be doves : therefore see whether this change be in you or no , if this change be in you , then when your old guests , that is , your old lusts shall come and finde that his old companion is cast out of doores , and that the soule is swept and cleansed , hee will not stay , but seeke abiding else-where : but on the contrary , if your opinions of sinne be the same , if you have the same lusts reigning in you , if you use the same evill company , and have the same haunts that ever you had , you have not the spirit , and so long as you remaine thus , doe you thinke that christ will come and sup , and dine with you , and yet you will not erect a building for him in your hearts : therefore if you would have christ and the spirit , then labour to get holinesse . the fourth signe , whereby you may know whether you have the spirit or no , is this : if it be but a common spirit you shall find that it will doe by you as the angels doe by assumed bodies , they take them up for a time , and doe many things with them to serve their owne turnes , but they doe not put life in them : such is the common spirit , but the sanctirying spirit puts life into the soule . wherefore examine your selves whether the spirit makes you living men , or no , for when the sanctifying spirit shall joyne with the soule of a man , it will make him to doe suteable things , and bring forth suteable actions : for as the body is dead without the soule , so the soule hath of it selfe no spirituall life to good without the spirit : wherefore as paul speakes of unchast widdowes , that they are dead while they live : tim. . vers . . so i may say of every man that hath not the spirit , they are dead men , dead to god , to good , to grace , to holinesse : i say , there is no life without the spirit , men are not living men , because they walke , and talke , and the like : but they are living men that live in the spirit , and by the spirit : and on the contrary , there is no true life , neither are men to bee esteemed living men that want the spirit . now for the examination of our selves by this rule , consider : first , wee have but an assumed body of grace and holinesse , when in the practice of life we assume unto our selves , onely the outward forme of godlinesse , but regard not the power : cleaving in our affections to that which is evill : and leaving the things that are truely good . i doe not say , when you hate good , but when you preferre evill before it in your choise , and set it at the higher end of the table , and serve it first , and attend upon it most , when that crosseth holinesse , but you will not againe crosse it for the love of christ ; when it is thus with you , whatsoever you thinke of your selves , you have not the sanctifying spirit , but a common spirit without life . secondly , you have but an assumed body of grace , if you have it not in a feeling manner : the sanctifying spirit workes a spirituall sence , and taste in the soule , that is , if you have the sanctifying spirit , then holy things will have a good taste , they will bee sweet unto you , it will purge out that which is contrary to the growth of the inward man : on the contrary , the common spirit will never make you to taste grace , as it is grace , or because it is grace , that is , grace will not bee a dainty thing , it will bee without a good savour . therefore examine what taste of good you have , whether you can rellish grace , or no ; if not , you have not the sanctifying spirit , but an assumed habit of grace , that is , a common spirit without the life of grace . thirdly , as assumed bodies are unconstant , that is , walke onely for a time , but they walke not alwayes ; even so if you have but a common spirit , you will not be constant in good , but off and on the rule . a man that is living in christ , you shall still find him living and moving , and doing the actions of the new man , a man that hath but a common spirit , may do somethings that are good , hee may keepe and presse downe some sinne awhile , but not alwayes ; neither then , because it is sinne , but because it crosseth his profit or pleasure or some other thing . againe , he may have some taste and rellish of spirituall things , but hee is not purged and cleansed by them ; first , he may walke as a living man walkes , that is , performe holy duties , but they are not constant in holy duties , neither doe they performe them in obedience , but out of selfe love , that is , they are still ebbing , and seldome flowing , they omit ofter then they performe . therefore let me exhort you that are alive , and have beene dead , be you carefull to prize your life , and you that have beene alive , but now are dead , that is , you that have falne from your holinesse , and zeale , and have lost your first love , and strength , labour now to recover it againe . and you that are alive , and yet are falling , let me exhort you to strengthen the things that are ready to dye : if there bee any here such , let them now humble themselves , and seeke the spirit with earnestnesse , that ye may be renewed , that ye may be strengthned , and quickned to good , and received to favour againe , but if you will not , but continue in this condition still , you have but a name that you are alive , but indeed you are dead . rom. . . it is said , that they that dye in christ shall live in him , if you once live the life of grace , and have received the sanctifying spirit , you shall never dye but live for ever in christ : this was the promise that christ made unto his disciples , and in them unto every christian that he would send the spirit , and hee should abide with them forever , therefore examine , if the spirit doe not remaine in you , and make you constant in good , it is not the sanctifying spirit . the fift signe , whereby you shall know whether you have the sanctifying spirit , or no , is this , examine whether it be the spirit of adoption : if it make you to call god , father , then it is the sanctifying spirit , gal. . . we have received the spirit of adoption , whereby we cry abba father , this is the property of the holy man ; no wicked man can call god father , because they have not amity with god , they neither love god , neither doth god love them . the apostle saith , i doe this to prove or know the naturalnesse of your love , they that have the spirit , they have as it were a naturall inclination wrought in them , to love god againe , and delight in god , and in the communion of saints ; and therefore our saviour saith , iohn . . it is my meate and drinke , to doe the will of my father : he that hath god for his father , will serve him willingly without constraint , as willingly as a man will cate meate . a man will eate and drinke without wages , he needs not have wages to doe that , so he that hath the spirit , he will delight in doing gods will ; hee would serve god , though he should give him nothing , and this that god is our father , it will raise some like affections in us to love god againe : so likewise in prayer , to have god to be our father , it raiseth some like affections in us , whereby wee doe not onely beleeve that the things we pray for , wee shall have : but we have boldnesse , also to come unto him , as unto a father , which no man can doe till he have this spirit of adoption ; therefore examine , with what confidence and boldnesse you pray , with what reverence you heare , with what affections you love ; examine whether you have the spirit , that doth make you to call god father . the sixth signe , whereby you shall know whether you have the spirit , or no , is this ; you shall know it by the manner of working ; if it change you , and lye combating in you , as gal. . . the flesh lusteth against the spirit , and the spirit against the flesh : if you have the spirit you will have a continuall fighting , and striving in the soule , and this will not onely be against one , or some more particular lusts , but it will be against all that it knowes to be sinnes : i say not , that there is onely a striving or a suppressing , but a lusting , or a striving and suppressing by way of lusting ; because a naturall man that hath not the sanctifying spirit , may keepe downe a lust for some by-respects , but it is not by lusting , it is not because his heart hates it , or suppresses it by another power then a naturall power ; for they retaine the love of sinne still : but the opposition and resisting of sinne in the godly , is by way of lusting ; because they hate the sinne and they fight against it with courage . therefore examine , what lusting there is in you , what hating of sinne , and then see with what courage and power you goe about the subduing of it . it is said , that iohn baptist came in the spirit of eliah , that is , he came with that spirit , that is full of power : you will fight but faintly against sinne , except you have the spirit . acts . they spake with great boldnesse , that is , they had greater power to speake then before , therefore the lord exhorts all men , in esa. . . trust not in them , they are men and not gods : as if the very name of men were weakenesse , they are men they have no power , it is god that hath power , and therefore trust not in them , but in every thing labour to see the power of god in it , and seeke for all spirituall power to good from god , and examine your selves , what power you have when you pray , what power have you to goe through it to the end , when you heare , what power have you to edification ; when you see evill , what power have you to avoid it , when you are offered the profits and pleasures of the world , what power have you to forsake them if they may proove hurtfull unto the inward man ; if you have strong lusts in you , what power have you to suppresse and lust against them ; therefore you shall know by this , whether you have the sanctifying spirit or no , by the manner of working of it . the seventh signe , whereby you shall know , whether you have the sanctifying spirit or no , is this , you shall know it by your carriage in your words and actions , and by your christian-like walking and holy conversation , and this is the same that the apostle speakes of , when he would assure them of their resurrection unto life , in rom. . . if you dye with christ , you shall also rise with christ againe , if your actions be the actions of the spirit , proceeding from the inward man , and have some resemblance with christ , shewing that you are dead with him , then you shall rise againe to life with him , and then in rom. . . hee comes unto the workes of the spirit , so many , saith he , as are lead by the spirit of god , they are the sonnes of god , that is , they are lead unto all holy actions ; and then he comes , in gal. . . unto the first fruits of the spirit : the fruit of the spirit , is love , joy , peace , &c. well then , examine , whether you have the spirit by the actions of the spirit , and by the working of the spirit , and by the teaching of the spirit : for it is the spirit , that is the doctor of the soule , that teacheth it all spirituall and saving knowledge , and therefore the lord saith , you shall not need to be taught of one another , for you shall be all taught of god ; that is , mens teaching will never be effectuall to worke grace and holinesse in you except god teach you by his spirit . now you must know that there is a twofold teaching : first , there is a teaching of beasts by man , that they may bee serviceable unto men , which may serve to put men in mind of this spirituall teaching ; for as god hath put such a nature into some beasts , that they cannot choose but obey being taught ; there is a kind of necessity laid upon them by god in the very instinct of nature : so when the spirit comes into the heart of a christian , it openeth another light in the mind , which makes them to doe gods will as hee teacheth them . and therefore the apostle saith , that i need not to teach you to love , for you are taught of god to love one another : that is , there is a kinde of necessity laide upon you : therefore you must needs love : i grant that sometimes a theefe may be in the high way , but it is for a booty ; and a holy man may be out of the way , he may have slipt aside the way ; but here is the difference , the one sets himself of purpose to do evill , but the other is forced unto evill unwillingly , and you shall know the difference betweene these two in these things , if a holy man have gone besides the way , assoone as the passion or temptation is once past , hee will returne againe unto the right way , hee will not goe forward nor stand still , but hee will returne ; but the other though in some sence he knowes it , and is told that he is off the rule , yet he cares not he will goe on forward : therefore examine , what fruits of the spirit doe you bring forth , and what way doe you delight in , are you in the way of holinesse ? doe you delight to pray , to heare , to receive , doe you love god and christ , and the communion of saints ? then it is a signe that you have the spirit , but on the contrary if you follow drunkennesse , and uncleanenesse , and prophaning of the sabbath and idlenesse , and goe on herein , as in your way you had never the spirit . againe , consider what are your walkes , that is , doe you follow your old evill haunts , now as fast as ever you did , it is a signe that you have not the spirit . againe , thinke not it will excuse you to say , whatsoever your actions bee , yet you have good hearts , you must know that your hearts are much worse then your actions , as i said before ; for if you had the spirit , it would not be idle in you , but as it makes the heart holy , so likewise it sends forth holy speeches , and actions unto the life . the working power of the spirit is excellently set forth betwixt eliah and elizeus . in that story it is said , that eliah cast his mantle about elizeus , then presently elizeus cryes out , let me goe first , and take leave of my father , and then i will goe with thee . eliah might have well reasoned thus with him , what have i done unto thee or what have i spoken unto thee , that you should thus reply unto me , as if i tyed thee to the contrary ; said i any such a word unto thee , that thou must not goe : but there was a kinde of necessitie laid upon elizeus by the spirit to goe with him , and therefore hee brake out into these words , that is , the spirit now entred into his heart , that he was not now his owne man , hee must goe whither the spirit will have him , and doe what the spirit bids him , and so we see in acts . . when the iewes came to peter , and commanded that he should not preach christ unto them , he answereth , that hee cannot chuse but he must preach christ : and in the beginning of the chapter you shall see the reason of it , they had received the holy ghost and they spake boldly : therefore you see that the spirit is not idle , but he is marvelous working and operative , therefore examine what power you have , what actions you have , and what fruit you bring forth . but you may say , that sometimes the spirit seemes to bee dead in the heart : therefore it is not alwayes working . to this i answer that the property of the spirit is alwayes to worke , and it doth alwayes worke , but he may sometimes withdraw his actions of growing , as when a temptation comes : and you are taken in it : there the spirit seemes to absent himselfe by with drawing his power , but notwithstanding he workes still , for at the instant , there is lusting , and labouring in you against it , and afterwards hee gives you power to returne againe . againe , it is not alwayes thus with you , but sometimes : thus much for this use . the next use stands thus , if the holy ghost strengthens us in the inward man , then let me exhort you above all things to seeke the spirit , because it will doe so : what would a man desire either for the outward or inward man ; if he have the spirit , he shall obtaine it , would a man be inabled to pray , would a man bee inabled to beare losses and crosses : would a man master particular lusts , is a man in bondage , and would bee set at liberty from sinne , is a man spiritually dead , and numbe , is a man spiritually affrighted with sinne ? would a ther they tooke away his strength ; and it weakens us , because it drawes the affections away from god , but when the spirit comes , then it casts us into another frame ; as appeares , if wee doe but compare these two places together , iames . . with act. . . saint iames saith , that the spirit lusteth after envy : it labours to carry us head long unto the committing of sinne , and to the doing of that which is evill ; but then comes the sanctifying spirit , and it stayes us and makes us to lust after good , that is , it binds up our hearts , and suffers us not to doe that which otherwayes wee would doe : therefore examine whether you are bound with another spirit that you doe not the evill that you would : then it is certaine that you have the holy spirit ; therefore paul in the place before named said , that he was bound in the spirit for ierusalem : as if he should say , the spirit of god bound up my spirit to goe , that i cannot otherwise choose , therefore what doe you meane to breake my heart , doe you meane to hinder mee , i tell you there is a kind of necessity laid upon me by the spirit , and i must goe whatsoever doth befall me : for it is the office of the spirit to bind up our spirits , and therefore in reuel . . . it is said , that iohn was in the spirit : that is , he was compassed about with the spirit : he was in the spirit as a man is in armour , it keepes i say our hearts in a spirituall disposition , that it shall not doe the evill that it would . the second benefit that a christian hath by the spirit , is this , it enables a christian both to see and beleeve the things that otherwise hee would not beleeve . i gather it from that place of the prophet , isai. . . where it is said , seeing they should see , and not perceive , and hearing they should heare , and not under stand : they saw but they wanted another sight , which is the sight of the spirit , and therefore they cannot see : a man may have great sight in humane things by learning , and philosophy , and the knowledge of arts and sciences , by these he may see both into naturall and spirituall things in some measure : but i say hee cannot see as hee should , except hee have added unto this another sight , which is the sight that the spirit brings ; and therefore it is called the opening of the eyes , and the boring of the eares , and it is the same that st. iohn speakes of , in iohn . . that the light shone in darkenesse , and the darkenesse comprehended it not : before a man have this sight of the spirit , whatsoever he sees , yet it is with a great deale of darkenesse , but when the spirit comes , it drives away this darkenesse , by giving us another eye to see thorow it . and the darkenesse comprehended it not , so that till a man have the spirit , he doth neither truely see , nor beleeve . you cannot beleeve till you have the spirit , but when you have got the spirit , then you will beleeve in christ. wee preach christ unto all and exhort you to beleeve , but what is the reason that some beleeve , and others beleeve not , but because they doe not see ; they want the spirit to shew them sinne , to humble them , and christ to comfort them : and therefore peter cals them purblind . as men that are purblind cannot see things a farre off , except they bee neere , so men without the spirit are but purblind , men that cannot see christ , and grace , and salvation a farre off , as neere : but if they had the spirit , then they would see them neere hand , that is , you would see a marvellous beauty in christ , and holinesse : it is that which the apostle speakes of , in cor. . . the eye hath not seene , &c. that is , he saw them before , but he saw them not in that manner hee sees them now , they are represented unto him in another fashion . againe , he sees them in another hue , hee sees another beauty in them , thus you see the sanctifying spirit openeth the eye of the understanding , to see more . a blind man might see if hee had but the faculty of seeing , so a spirituall blind man will see when hee hath the spirit . the third benefit , that a christian hath by the spirit , is this , it breeds heavenly and spirituall effects in the soule , as joy , and comfort , and the like : and therefore in iohn . he is called the comforter . first , i say , the spirit will beget joy in the soule , and therefore saith christ , hee will ( speaking of the spirit ) lead you unto all peace , and joy in beleeving : now i make a difference betweene joy and comfort thus ; joy is unto the soule , as a wall is unto a citie , the wall doth compasse the citie , and so is a defence for it , that is , it keeps pettie dangers out ; so doth joy , it walles and fences the soule , and keepes out many enemies , that otherwise would destroy it . ( . ) effect is comfort , and this i call a bulwarke : because a bulwarke is of greater strength to beate backe , and keepe out any that shall besiege it , and makes the citizens more secure ; so comfort is the bulwarke of the soule , against the greatest temptations and tryalls , it makes the soule secure , resting upon christ. ( . ) effect , that the spirit begets , is boldnesse , that is , there is no true boldnesse without the spirit : let adam witnesse it , aske him what boldnesse he had when hee hid himselfe from god , and what was the reason of it ; but because he wanted the spirit , and on the contrary , when the disciples had received the spirit , they spake with boldnesse . ( . ) effect , that the spirit begets , is , holy and heavenly desires in the soule , therefore the church in the canticles , when shee had got the spirit , shee had bred in her loving desires after christ , as in canticles . . shee is marvellous inquisitive where to finde christ ; for what is the reason that there is in men such a want of holy desires : but because they have not this spirit . ( . ) effect , that the spirit begets is holy indignation , that is holy anger , it is an effect of the spirit , and therefore the apostle saith , in . cor. . . what indignation or wrath , this he speakes in the commendation of the corinthians , men will not be angry with sinne as evill , till they get the spirit . ( . ) effect of the spirit , is holy affections ; it will make you to have heavenly affections to god , to grace , to the saints ; therefore the lord saith , ezech. . . i will give you a new heart : carnall men , they may doe something to make their children reverence them , or to love them , in regard of some domination , they may proffer an object ; but they cannot beget holy affections , this is the onely worke of the spirit thus to change the heart . ( . ) effect of the spirit , is this , it will purge the soule , it will cast out all rubbish out of the soule ; therefore the lord saith , that he will purge the sonnes of levi : as silver , that is , that they may be fit for the priesthood , he will purge out of them by the spirit , that which otherwise would make them unfit . and david often in psal. . vers . . . prayes that the lord would purge him , wash him , and cleanse him from his sinne , and then after hee prayes , for the restoring of the spirit , making the absence of the spirit , the cause of his uncleannesse ( . ) effect of the spirit , is this , it kindles holy affections to good in us . i said before , that the holy spirit workes holy affections in us , but now i adde that hee kindleth those affections in us to good , and this is that which gives us great advantage against sinne , i say , wee have no small advantage of the divell , but great advantage , when the heart is full of heavenly affections , and that for these reasons . the first reason is , because the more holy affections the better man , god accounts more of him : a man is esteemed of god as hee hath , or hath not holy affections ; a man is that which he is in his affections : a man is not a good man , because he knowea much , but he is a holy man , because he hath holy affections , that is , he is full of love to god , to christ , and to the saints . the second reason is , because holy affections , they are a meanes , or a second cause of good , they are the cause of good actions , as for example : for a man to suffer for christ , and yet not to doe it with holy affections , out of love unto christ , it is nothing worth ; therefore when the affections are right , they are drawne upward by the spirit , both to doe , and to suffer . the third reason is , because holy affections , they widen the soule , they make the soule large , for when holy affections are dead in you , the soule will begin to shrinke in ; even as cloath that is not throughly made , when water falles upon , it will runne in , but if you stretch it , it will come to the same length againe ; so when the spirit comes and workes holy affections , they widen the soule and make it large and firme : therefore that you may have large hearts in praier , in meditation , labour to get the spirit , that you may have holy affections kindled in you . the fourth benefit , that a christian hath by the spirit is this , it will make the heart good , because it is the proper worke of the holy ghost , to sanctifle the heart , to cleanse and change , and so make it good ; it is the worke of the spirit to worke repentance in us , a thorow change in us : i call repentance a thorow change , because men for the most part mistake repentance , taking that for repentance which is no repentance , men thinke that if they be turned this way and that way , from this sinne and that sinne , though it be not from every sinne and evill way , that they have true repentance , but they are deceived ; for repentance is a thorough change of the whole man , consisting both of soule and body , whereby the parts and faculties of both are turned a quite contrary way ; the heart is turned out of the way of sinne , into the way of holinesse : now that a partiall turning is not repentance , i will make cleare by this comparison : take any naturall thing , that is of an earthly substance , whose nature is to goe downeward , yet you may force it upwards by meanes that you may use ; as for example , water you know is of an earthly substance , and the nature of it is to descend , yet you see by the force and strength of the sunne , it is drawne upward ; first , into vapors , and then congealed into ice and snow , and raine , and then it will not rest till it descend againe : but there is another ascent of the fire , and that is upward and not forced , but naturally doth ascend up : even so a carnall man may doe the same things that a spirituall man doth , hee may keepe downe some lust , and he may forsake some evill , he may forsake his drunkennesse and uncleannesse , and his old evill haunts , yea he may doe some good , but yet he doth not forsake the evill , neither doth he doe the good , by the power of the sanctifying spirit , but by a naturall strength ; if he doth a good action , it is by constraint , he is forced by something spirit is a free agent , it workes freely of himselfe , therefore to whom it goes , it goes as a free gift . now that the spirit is a free agent , it appeares by this , that reason makes man to be a free agent , but it is the spirit that gives reason , therefore the spirit must needs be most free . thirdly , the spirit must be a free gift , by his carriage to them hee will save ; hee might have chosen the elder and not the younger , hee might have chosen esau and not iacob ; or if he would have chosen the younger , then hee might have brought him first out of the wombe , but he will not , because he is most free in his choice , he will save iacob and cast off esau ; and so he might have chosen honourable and noble men , to have both preacht the gospell , and to be all saved by the gospell ; he might have chosen them only , for salvation , but he will not , but the poore they shall receive the gospell , he will make choice of them for salvation ; he might have chosen simon magus , aswell as simon peter , but hee will not , therefore you see he is free . fourthly , the spirit is free , which appeares by the paucitie of them he choses , he is at libertie , he might have saved more , but this shows his freedome , he is not tyed to one more then unto another , the winde bloweth where it listeth , iohn . . hee calles when and whom he will : let them come in that my house may bee full : none shall come , no more , no lesse then i have chosen . fifthly , the spirit is a free gift , which appeares by the prosecution of his decree , both of election and reprobation ; nothing more free then the spirit is ; he might , as i said , have chosen esau and not iacob ; for there cannot a reason be given , wherefore he should chuse the one , and not the other , he will choose the wife and not the husband , hee will choose the husband and not the wife , hee will choose the childe and not the father , and hee will choose the father and not the childe : againe , he will choose this man and that woman , and not another man , or another woman ; and what is the reason of it , surely there can be no reason given of it , but because the spirit is free to choose and choose not : thus briefely i have shewed you that the spirit is a free gift . is the spirit a free gift , and doth it worke freely , then let them consider this and tremble , that are not sanctified by the spirit ; and in whom the spirit hath not yet wrought his good worke , least they may seeme to be deprived . againe , if the wind bloweth where it listeth , then it stands you upon , to doe as millars are wont to doe , to watch the opportunity , and grind : if the spirit doth blow upon you , if at any time the spirit doth kindle any sparke of grace in you , take heed of neglecting the opportunity : doe not say in this case unto the spirit , as festus said unto paul : that you will heare him another time ; but bee sure , if the spirit commands doe you runne , or if he cals be sure to answer him , least he call you no more . i have often told you , that there is a time when he will call you no more : therefore thinke with your selves what a time of darkenesse , and sorrow it will bee to you then , when with the five foolish virgins , you shall be shut out of heaven and happinesse : i say , there is a time when he will sweare that you shall not enter into his rest ; and doe not onely labour and watch for the opportunity , to take the spirit when it is offered , but labour to get the opportunity . vse the meanes whereby you may get him , and for your helpe herein i will lay downe some meanes whereby you may get the spirit . the first meanes to get the spirit , is this , you must labour to know the spirit : for what is the reason that men doe not receive the spirit , but because they know him not : they doe not know him in his purity , in his free working , in his incomprehensible greatnesse , in his increate holinesse ; and therefore they put off the working of the spirit . men thinke that now their sinne in this kind is not so great as simon magus was ; it is true say they , simon magus sinne was a great sinne , and worthy of punishment , because hee thought to have bought the spirit with money ; but if wee well consider mens dealings now with the spirit , wee shall finde that the same sinne is committed now : i say , men thinke they doe not commit this sinne of simon magus , when indeed you doe ; you know how great the sinne was in him , and what a judgement was inflicted by pronunciation against him , and your sinnes are as great and the same , but you know them not : and therefore let us compare them together , and you shall see that they are the same , and all one , and that in these three particulers . first , simon magus thought that the spirit might have beene had at any time , for he neglected the meanes , and despised that , presuposing , that at any time with a small reward hee might get it of the apostles ; what shall i give thee , &c. even so when you put off the spirit , is not your sinne , the same thinking that you may have him when you will , that you can have him at your pleasure to mortifie a strong lust , a sinne that you would be rid of : and for a sinne that is pleasing unto your nature , you can when you will subdue it , you can when you will forbeare it , and is not this one part of simon magus his sinne . secondly , simon magus thought it was in the power of men to give the spirit ; what shall i give thee , peter , for the spirit : and is not your sinne the same ; doe not many men thinke , that it is in the power of men , to give the spirit when all the time of their life they will neglect the calling of the spirit ; but in some great affliction , when they lye upon their death beds , then they will send for the minister , but not till then , as if it were in his power to give the spirit ? o sir , what shall i doe to be saved , can you tell mee of any hope of salvation , and the like . thirdly , simon magus , hee desired the spirit to a wrong end , namely , for his owne advantage , that upon whomsoever i shall lay my hands , they may receive the holy ghost ; and doe not men do the like they desire to have the spirit , and they could wish with all their hearts , that they had him ; but yet not for a right end , for gods glory , but for some carnall end of their owne , that they may be reputed thus and thus , but not to any other end . for know that a man may desire grace , but if the ayme of his desire be for his owne end , the desire is sinne , the same that simon magus was : therefore i beseech you deferre not , put not off the opportunity ; and remember what the lord saith , hebr. . . to day if yee will heare his voice harden not your hearts : this is the day ; now you have the opportunitie , the candle is in your hands , and you may light your soule by it , the word is neere you ; well , light your candles by it , you may now light them whilest the fire is here , but if you will not now , how will you when the candle is out , when you shall be either taken from the meanes , or else the meanes from you , therfore labour to know the spirit , and judge aright of him , if you would get him . the second means to get the spirit is to beleeve , and the best meanes to get faith is to be conscionable and constant in hearing the word preached ; the preaching of the word , is a meanes to get the spirit , and therefore the apostle saith , received you the spirit by the workes of the law , or else by faith preached ? gal. . you may know whether you have the spirit or no by this , examine whether you have gotten faith by the preaching of the word , our saviour saith , that the tree is knowne by his fruit : the branch cannot beare fruit , except it receive vertue and strength from the roote ; so if we get not faith in christ , and be joyned with him , wee shall never get the spirit : therefore if you would get the spirit , you must get faith : for faith is the knitting and drawing grace , it will draw the spirit into the soule , and it will knit him fast unto the soule , that he can never depart away from it : faith will recover the spirit if it seeme to want his power of working in the soule , it will returne him if he seeme to depart away , it will enlarge the heart if the spirit be scanted in it , it will widen the narrow bottle of your hearts ; and you know what christ said unto the woman in the gospell , so be it unto thee according unto thy faith ; therefore if you would get the spirit , you must get faith in your hearts , if you would get a large measure of the spirit , then get a large measure of faith : for what is the reason that men thrive not in the spirit , but because they thrive not in faith . the third meanes to get the spirit , is an earnest desire , joyned with prayer : to desire and pray earnestly for the spirit , is a meanes to get the spirit : an instance of this wee have in elisha , servant to eliah ; he earnestly desires and prayes that the spirit of eliah his master might bee doubled upon him : not that hee meant that hee might have asmuch more againe , but that hee might have a greater measure of the spirit , then other of the prophets ; and hee did obtaine his desire , for hee was indued with a greater measure of the spirit , then other of the prophets were : even so if you would but desire and pray earnestly for the spirit , you might get him . salomon desired wisedome , and prayed for it , and he had it , and that in a larger measure , then those that went before him ; so if you would pray for the spirit , you have his promise , luke . . that he will give the holy ghost unto them that aske him : and this hee doth speake by way of opposition , if you that are evill can give good things unto your children , then much more will god give you his spirit ; that is , if a man will bee importunate for grace , and the spirit , as a child will be unto his father for bread , then he cannot deny you . but you will say , if hee were my father , and i his child , then it is true he would give me his spirit , but alas he is not , for any thing i know , neither my father , nor i his child . to this i answer , suppose thou be not his child , in thy owne apprehension , yet looke backe unto the . verse . and see what importunity doth , though hee would not open the doore , and give him that which he would have , yet in regard of the importunity of him that asketh , he will open and give him what he would have : thus doe you though you may have a deniall sometimes , no answer at all , or an angry answer , yet take no deniall , and your importunity will at last prevaile with him : and to incourage you against former runnings out from god , the apostle saith , that he giveth and upbraideth no man , iames . . as no man meriteth at gods hand , so no man shall be upbraided with any failing to shame him ; he gives unto all men that comes unto him , without exceptions of person , without any gift freely , and reproaches no man , that is , he will not lay before him , either that which might hinder him from comming unto him , or him from receiving of him , he might doe both , but he will doe neither , and you know the promise ; the disciples , they must goe unto ierusalem , and he will after a certaine time send the spirit , but they must waite for him , and this they did by constant prayer , and they had the promise made good unto them , for the holy ghost came upon every one of them , in acts . . so if you be constant in prayer , what though for the present you get him not ; yet , at last you shall have him ; thus much for this meanes , if you would have the spirit , you must pray and desire him earnestly . the fourth meanes to get the spirit , is to obey him ; and this you doe , when you make him good entertainment , when you feed him with heavenly thoughts , and doe what he would have you to doe , but if you slight him , set light by him , and will not obey and be ruled by him , you will never get him , and this you doe when you resist , greive , and quench the spirit ; you resist the spirit , when you resist that light which the spirit hath wrought in you , when you fight against it , against its reason and arguments , this is a great sinne ; you grieve the spirit , when you mingle two contraries pavls conversion . or , the right vvay to be saved . as it is excellently well set out in divers doctrines raised from acts . . and he trembling , and astonished , &c. by the late faithful and worthy minister of iesus christ , iohn preston , dr. in divinity , chaplaine in ordinary to his majestie , master of emanuell colledge in cambridge , and sometimes preacher of lincolnes-inne . printed at london for andrew crooke . . the contents of pavls conversion . nothing can deject a sinner so much as the fearefull power of god. pag. three things cause an astonishment : suddennesse of evil . p. greatnesse   inevitablenesse   doctrine i. he that will receive christ or the gospell , must first bee humbled . p. humiliation , how t is call'd in scripture . . pricking of the heart . ibid. . poverty in spirit . p. . a melting heart . ibid. . a trembling at the word . p. humiliation of necessity to salvation , because without it men keepe backe from christ. two hinderances that keepemen from christ. . vnbeleefe . p. . neglect of christ , which is twofold ; . totall , refusing all offers of grace . p. . partiall , having a mixture of the love of the world , and christ. p. men compared to the three grounds in the gospel . p. whether humiliation bee absolutely necessary or no ? p. a two fold sorrow , preparative . p.   godly . p. godly and worldly sorrow differ in the objects . p. causes . ibid. effects . p. they are distinguished by the ingredients . p.   continuance . p.   event . ibid. the degrees of godly sorrow . p. the least measure of humiliation is that which makes a man beleeve in christ. p. use i. to examine our selves whether wee have received christ or no ; for it must be by a deepe humiliation . p. without humiliation no receiuing the gospell ; shew'd in five particulars . . a man will not find any need of christ. p. . he will not hold out to entertaine christ. p. . he will not for sake all things for christ. p. . he will not wholly depend on him . p. . he will not undergo any thing for christs sake . meanes to attaine humiliation of spirit , are , i. a rectifi'd iudgement . p. from a rectifi'd iudgement proceeds sorrow for sinne , in respest , . sinne is evill of its owne nature . p. . it is the greatest evill , because it deprives us . of the best outward good , which is god. ibid. . of the chiefest good within us : for , . it deformes the beauty and strength of the inward man. . it weakens grace within us . p. . it produces evill effects , ibid. . it needs the greatest medicine to beale it , even christ himselfe . ibid. ii. humility of heart . p. the way to get our hearts humbled , is , . to labour for some sense of holinesse . p. . to consider the punishment of sinne . ibid. iii. application . p. iv. bringing things to a propinquity . p. v. the removall of all excuses . p. excuses , or deceits , are , we doe as well as the best . p. we have as good meanings as the best . p. it is our nature to be thus and thus . p. our condition privilegeth us . p. the better the condition , the more reason to serve god. because a greater account is to be rendred . p. because their knowledge is the more . p. because a greater iudgement will bee inflicted . p. vi. the obtaining of the spirit . ibid. vii . a joyning the word with the spirit . p. the word will effectually humble us , if we get saving knowledge of the word . ibid. if we receive it as the word of god. p. if we bring it home to the conscience . p. three rules that the word by application may be effectuall to humble us . not to defer or put off the worke of the spirit . p. not to make too much haste out of humiliation . p. to proportion humiliation to the sinnes . p. use . ii. to exhort us to get our selves throughly humbled . p. motives hereunto , are , . all we doe , till we be humbled , is but lost labour . p. reasons hereof are , because a broken heart is the altar on which we must offer . ib. an humble soule is a fit habitation for gods spirit . without humiliation no keeping close unto christ. ib. . whatsoever profession we make , it is worth nothing without humiliation . reasons hereof are , because without humiliation a man withers , will not hold out in his profession . he will not grow strong in christ. ibid. good duties wil be chok'd , as the seed amongst thornes p. . there can be no sound cōfort without humiliation . two questions answered : what kind of sorrow meant here . p. whether it be of absolute necessity to salvation . signes to know whether we be truly humbled or no , are , i. to love much . p. motives to love christ , grace and holinesse , are , to consider the goodnesse and exoellency of the thing you are perswaded to . ibid. to consider the good you see in christ , is yours , if you be his . p. ii. to tremble at the word preached . p. iii. to be affected with the word when it comes in the edence of the spirit . p. in the word two things : meat . ibid. medicine . p. iv. to be little in ones owne eyes . p. v. to yeeld a generall obedience unto christ. p. humiliation fits the soule for obedience , because it makes a man see god in his holinesse and power ▪ it makes him desire the favour of god. ibid. it makes him chuse god to be his master . p. it tames the stubbornnesse of our nature . ibid. it makes him willing to suffer any thing for christ. p. vi. to prize christ above the things of the world . p. doct. ii. sinne in it selfe is full of griefe and bitternesse , and men shall finde it so , sooner or later . p. prov'd to be bitter . p. men shall find it so , for these reasons ; because otherwise god should lose his glory . p. every sinne is the breach of a just law. p. it is gods iustice to punish sinners . p. god suspends the execution of iudgement , because the time of punishment is not yet come . p. for the churches increase . p. for the good of some that are yet to be call'd . ibid. for try all of the heart . p. because their afflistions are greater than other mens , though they seeme not so : and that in these respects : because god denyes them grace . p. the prosperity of the wicked is a punishment . ibid. they wither and dry in their sinnes . ibid. they have many afflictions we know not of . p. use . i. to teach us not to delude our selves in the matter of afflictions . p. motives to forsake sinne , are , . sinne will make you ashamed . p. . if you sinne , god will beat you . p. god correcteth his children when they sinne , sor two reasons . because sinne is sinne with god , in whomsoever it is . ibid. because gods children are the temptes of the holy ghost , wherein god delights to dwell . p. six objections concerning gods punishing sinne , answered . p. . sinne will take away your excellency . p. . the least sin violateth the peace of conscience . p. . sin will bring upon you all manner of miseries . ibid. . sin can yeeld no true comfort or content . p. . sin is restlesse . p. . sin hath no familiarity with god , p. . if you live in sinne , god will shew no mercy . ibid. . sin breakes the covenant betwixt god & you . p. . sin is a theefe . p. . sin is the greatest enemy god hath . p. sin will make you come weeping home . p. no content so long as you live in sinne . p. sin will make you confesse your selves to be fooles . ib. sin will take you away from god , and god from you . p. motives to hate sinne in regard of god : . god doth take notice of all you doe . p. . when god strikes for sinne , his wrath exceeding bitter . ibid. . the longer god stayes from striking sinnes , the greater and terribler his stroke when it comes . p. doctr . iii. christ is exceeding mercifull and ready to shew mercy to those that are truly humbled . p. reas. i. because mercy pleaseth him . p. reas. ii. mercy is naturall unto god. ibid. reas. iii. god is rich in mercy . ibid. reas. iv. god is our father . ibid. use . i. to draw us close to god , because he is mercifull . ibid. object . my sinnes so many , so great , i feare christ will not receive me . p. answ . gods mercy is infinite , and so are not thy sinnes . p. use . ii. to exhort men not to neglest those meanes whereby grace is got . p. helpes , not to put off repentance , but to get grace , are to take the time and opportunity when grace is ofred . ibid. repentance is not in thine owne power . p. pavls conversion . acts . . and he trembling and astonished , said , lord , what wilt thou have me to doe ? and the lord said unto him , arise , and goe into the city , and it shall be told thee what thou must doe . in this verse wee have the first act of pauls conversion from being a persecutor to bee an apostle . in the words , there are two parts . the first is the manner of it : he trembled , and was astonished : secondly , the plyablenesse of his will , and hee said , lord what wilt thou have me to doe : but before wee come to any observations , we will open the words unto you . [ trembling . ] trembling is an effect of feare , which feare is seated in the affecttive part of the soule : for when the understanding apprehends any thing , whether good or evill , then the affections come and apply it , either unto joy or sorrow . now the affections may bee considered either in regard of good or evill : in regard of good , and that either present which breedeth joy ; or future , and to come , whence flowes desire : for desire is of some good , not present , but to come . secondly , i say , the affections may bee considered in regard of evill , and that likewise either as present , which breeds sorrow , or to come whence flowes abomination , or an affection , by which wee flye and shunne this evill . againe , if a man apprehends the good which is to come , as possible , though hard to be obtained , this breedeth hope . and so if the evill be apprehended as future , and hard to be shunned , it worketh feare . and this was pauls feare , he apprehended affliction , as comming , and hard to be avoided ; the iudge as terrible , and that there was no way to escape , and therefore hee trembled . he was in a great perplexity and feare , after that the lord had showne unto him a glimpse of his dreadfull power . whence wee may see , that nothing will so much deject a sinner , as when hee sees the fearefull power of god. when there is a crevis opened unto him , whereby hee who is a sinner sees into the holinesse and the purity of god , and the vilenesse of his owne nature , hence hee feares ; and therefore it was that adam feared , when he heard but the voyce of god in the garden : and the israelites could not indure the presence of god , because that it was terrible unto them . for they conceived as the scripture speaketh , that no man could see god and live : that is , see him according to the excellent greatnesse of his power , and majesty , but it would utterly overwhelme them , so that there should no longer life remaine in them ; whence was their feare . [ and astonished . ] this is another effect of feare , or a further degree of it : hee apprehends such a sight of the power of god , and of his owne estate , that is , this light did so shine into his soule , that hee was at a non-plus , not knowing what to doe , or how to escape . now there are three things that make an astonishment : first , if the danger bee sudden , for else it will not astonish , for that which is knowne before , will not cause astonishment . secondly , if it bee great , for a small evill wil not astonish a man , but when a man apprehends a great evill present , then he is astonished at it . thirdly , if it be inevitable : when a man is compassed about with it , that he cannot get out ; there is no doore to escape , but he must needs abide it , hence proceeds an astonishment : thus it was with paul. it was sudden , a light shoone ; it was great for he persecuted christ , for which he was strucken downe ; and it was inevitable , he saw no way to escape : it is hard for thee to kicke against the prickes , that is , it is in vaine for thee paul to set thy selfe against me and prevaile , there will bee no resisting without great danger : thus when hee saw no way , by no shift to escape , then he was astonished . i might note many doctrines from the words , but least i should be prevented in the maine , i will therefore omit them , and come unto the proper point intended by the holy ghost , which is this . that whosoever will receive christ , and be ingrafted into him , and receive the gospell as he ought to doe he must be first humbled : i say , it is necessary for the right receiving of christ , that a christian bee humbled . it is a necessary condition , because no man will receive christ till then : till hee bee cast downe , christ will not bee prized , grace will not be esteemed ; and then hee will see a necessity of christ and holinesse . now that humiliation is of such necessity , wee will prove by scripture , even by those phrases , by which this humiliation is set forth . first , it is called a pricking of the heart , acts . . and when they heard it , they were pricked in their hearts ; they had then broken hearts , they were thorowly humbled , and when it was thus with them , then they can inquire after christ , what shall wee doe to be saved ; and on the contrary , that which keepes men from christ , is the want of sound humiliation , in ezek. . . i will take away the stony heart out of you , and i will give you a heart of flesh ( that is ) till i have made you sensible of sinne you will not prize mee , that is , you will not doe it till you be humbled . againe , consider that christ came to this end , to revive the humble sinner , esa. . . the spirit of the lord is come upon mee , to preach glad tidings to the meeke , to binde up the broken hearted , hee that is not broken hearted and wounded with sinne , will not seeke to the physician to be healed , christ is no precious balme unto him . he feeles himselfe not a prisoner to sinne , and therefore cares not for the libertie that is in grace , because he is not broken hearted , but if he were thorowly humbled , it would be farre otherwise with him . secondly , it is called poore in spirit , in matth. . . those who are broken hearted and mourne for sinne , will seeke to be inriched by christ , and therefore christ promises to comfort these , in esa. . . to comfort those that mourne : those that are are thus spiritually poore , and mourne for the want of grace , shall have comfort , because i am come to this end ; the contrary to this you shall see , in revel . . . the laodiceans , they thought themselves to be rich wanting nothing , and therefore they sought not after christ , but thou art poore , and blind , and naked : the way to make thee to come unto mee , is to humble thee in the sight of thy spirituall povertie . thirdly , it is called a melting heart , that is , such a heart , as will take any impression of grace , this we see in the . chron. . . because thy heart melted within thee , and thou humbledst thy selfe before me , that is , because thou wast thorowly humbled , and thy heart sensible of sinne , and of the iudgements that i would bring upon thy people , therefore i have heard thy prayer : if thou hadst not beene humbled , thou couldest not have sought to have made thy peace with mee : so in ier. . . after that i turned , i repented and after that i was instructed , i smote upon my thigh , i was ashamed . so that till a man bee humbled , hee will not turne unto christ , but when hee is humbled , then hee will seeke unto christ and be ashamed of himselfe : the contrary to this we see , in hosea . . israel is like an untamed heiffer : viz. because shee was not humbled . fourthly , it is called a trembling at the word , isai. . . and iob . . . i have heard of thee by the hearing of the eare , therefore i abhorre my selfe , &c. that is , when i heard thee in thy word , it much humbled mee , and caused mee basely to esteeme of my selfe , and highly to esteeme of thy favour . prov. . . blessed is the man that feareth alwayes : the contrary to this is hardnesse of heart , when the word wants this effect to humble men , they feare not at all . now that this humiliation is a necessary condition , will appeare more apparantly and fully , if we doe but consider gods dealing with men in all ages : i say , it is the course that god himselfe takes ; first , to humble sinners . thus he dealt with adam , gen. . . when he heard the voyce of god , he trembled and feared : and thus hee dealt with the children of israel , hee showes unto them but a glimpse of his power at the delivering of the law , and they were much cast downe . againe , this was the course that the prophets used : when they came unto any people , you shall see they first pronounce the judgements of god against them : thus and thus saith the lord , &c. thorowly to humble them ; and then after they preach of mercy , and the loving kindnesse of god , of the readinesse of god , to receive those unto mercy , that are thorowly humbled . againe , this was the course that iohn baptist tooke , he came in the spirit of eliah : with sharpe words pronouncing heavy judgements against those that remained impenitent : and therefore matth. . . he calles them , o generation of vipers , who hath forewarned you to flye from the wrath to come , &c. and all this to humble them , because hee knew they would never receive christ , nor prize grace till they were humbled . againe , this was the course that our saviour tooke , in ioh. . . with the woman of samaria ; first hee humbles her , and then he comforts her , that is , first he makes her confesse that shee was a sinner , and then shee beleeved ; and therefore he saith ; i am not come to call the righteous , but sinners to repentance , to wit , to make them see their sinnes , and be humbled for them , that so they may flie unto god for mercy . againe , this was the course that the apostle peter tooke , acts . . first he humbles them , and then after comforts them ; so paul acts . . when hee preached of iudgement felix trembled ; and so likewise in the three first chapters to the romanes , paul preacheth matter of humiliation : in the first chapter , hee taxeth them with their idolatry , bringing unto their remembrances particular iudgements , which the lord inflicted upon them for it : in the second chapter , hee brings them to the law , in which they so much boasted of , and makes a comparison betwixt the gentiles and them ; that howsoever they thought hardly of the gentiles , yet they were as bad as they were : and then he prooves in the third chapter , that wee are justified by faith without the workes of the law , and this he doth to humble them ; and then in the rest of the chapters hee preaches of iustification and reconciliation by christ ; because men will not receive christ , till they be humbled . and thus , i say , humiliation is the first step to happinesse , and the first beginning of grace and bringing to christ ; and therefore it is , that wee generally labour to humble men in preaching of the law , and then after perswade them by the promises to come unto christ , because men care not for christ , they esteeme not of him ; they finde no need of him , till they be humble : therefore if you would receive the gospell and christ offered in the gospell ; if you would be ingrafted into christ , then you must labour to be humble . but for the more full explaining of this thing , some questions are to bee answered , which will make plaine what this humiliation is , and what a necessary condition it is unto salvation . the first question is this , upon what ground , or for what reason is humiliation so necessary unto salvation . this will be the sooner answered , if we doe but consider ; what is that which makes men keepe backe from christ , there are two hinderances that keepe men from christ ; the first is unbeleefe , and the second is a neglect of christ : unbeleefe that was the sinne that kept men from christ in the first age of the church , in the apostles times they beleeved not that they might bee saved , that is , they would not beleeve that the messias was come in the flesh : but now in the second estate of the church , such unbeleefe is not the cause that keepes men from christ , neither which wee labour most to convince men of , for they doe generally beleeve the gospell , but our labour now , is , to draw men from the neglect of christ : wee preach christ generally unto all , that whosoever will , may receive christ ; but men will not receive him , till they bee humbled , they thinke they stand in no need of christ , they care not whether they have him or no : they prize him not , they looke upon him a farre off , they will not have him for the fetching : now christ will never be received , till he be prized above all things , and this men will not doe , till they be humble : humiliation if it be sound , will give a man such a sweet taste of christ and holinesse , and such a bitter taste of sinne , that nothing will satisfie him but christ : this will make his heart pant after grace , and when the heart is in this case , then christ will be prized and not before : but this men will not i say doe , till they be humbled . it is true , god can come in the still and soft winde , that is , hee can give christ and the spirit without this condition , and he may likewise make men fit to receive the gospell without it , but hee will not , therefore hee will come in the rough winds , that rends the rockes : hee will first humble men , and make men fit to receive the gospell , and christ by the gospell , before they shall have him , and therefore it is said , that the poore receive the gospell , that is , those that are broken hearted receive christ tendered in the gospell , because they are thorowly humbled : for this cause also we preach the law to bring men to the sight of their sinnes that they may be humbled ; and therefore it is called , a schoole-master to bring us unto christ ; the law showes unto men the sinfulnesse of their nature and their indisposition : i had not knowne sinne ( faith paul ) but by the law , that is , i had not knowne sinneas sinne , to humble mee , if i had not lookt into this glasse ; if i had not beene taught by this master , and this is that which makes men flie unto the citie of refuge , that is , they will not runne unto christ till they be humbled : this wee see in the prodigall , luke . , . hee would never goe unto his father , till hee could see no meanes to escape ; and then hee takes a resolution to goe ; so a sinner will never receive christ nor the gospell till he be humbled . now there is a two-fold neglect , the first is a totall , the second is a particular neglect . first , i say , men neglect christ totally , when they refuse all the offers of grace , when they will not have christ upon any condition : they will not speake when the spirit cals , they will not beleeve that they may be saved ; these are the same with them in the gospell , that were invited unto the marriage : they excuse themselves , they have other imployments , that they must looke unto ; let christ and grace goe where they will , both farmes and oxen and wives must first bee looked after , that is , they minde earthly things more then christ : and if christ will not bee had without they loose the love of these , they will not come , they know the feast was ready , but they mind it not : and this is the condition of many men in the world , they will not come in within the lists of the gospell , least they should be catcht with the hooke : though they generally beleeve , yet they will not outwardly professe christ : this is a fearefull condition if they continue in it , hee hath sworne that they shall never enter into his rest . the second is a partiall neglect , and this is when they make a mixture both of the love of the world , and of the love of christ ; they minde christ , and grace , and holinesse , but they minde them not altogether , that is , they would bee contented to doe something for christ , but they will not doe all things , it may bee they will forsake a little profit , or pleasure , or vaine glory , or coveteousnesse , for christ , but they will not forsake all . these are like the three grounds spoken of in the gospell , the first ground received christ , but they would not professe him : so many men will be contented to heare the gospell , but they will not professe christ , because they are not thorowly humbled , or if they doe chance to professe , yet they will not continue : the reason why the seede in the first ground , did not continue , was because the plow had not gone deepe enough , that is , they were not humbled . the second ground went yet further ; it not onely received the seed , but it sprung up with much hope of a fruitfull harvest ; yet it continues not , it will not suffer for christ : so many men will receive the gospell , and joy in the profession of it , but they will not suffer for christ : because they are not humble , that is , the plough went not deepe enough to humble them . the third ground went yet further , it did not onely what the other did , but it did that which the other would not doe , that is , it would be contented to suffer for christ , but yet it would not doe all things ; hee would retaine some pleasure , and some profit : when any earthly thing , which his affections were glewed to , stood in competition with christ , he had rather loose christ , then hee would loose all his pleasure in these earthly things , because he is not thorowly humbled : humiliation comes and takes all impedimouts away , plowes up the hardnesse of the heart , sets the affections on another object to delight in , checkes the will , opens the mind , awakeneth the conscience , that christ is all to him in all things : and therefore it is compared unto the good ground , that received the word with an honest and good heart , the heart will not bee fit to receive that good , that will make it good till it bee plowed deepe and humbled , then the word will grow , the heart must bee humbled before grace will grow : and therefore , this is the effect , that humiliation works when the heart is humbled : hee will not part with christ for any thing in the world . therefore you see upon what ground humiliation is necessary , because men will not receive christ till they be humbled . the second question , is , whether humiliation is simply , and absolutely necessary . to this i answer , that it is not simply , and absolutely necessary , for it is not a simple grace , and therefore not necessary on gods part . but it is a condition required on our parts , because we will not receive christ till we be humble . i say , it is not a simple grace , or simply necessary . for that which a man may exceede in , is not simply necessary : but a man or woman may have too much of it , that is , he may exceed in the measure , he may be over humble : and therefore paul writes unto the corinthians , cor. . . that they should comfort the incestious person , least hee should bee swallowed up of griefe : now that which is a simple grace , a man cannot have too much of : hee cannot exceed in it ; as for example , a man cannot have too much faith , or repentance , or love , sanctification , &c. but the more hee hath of these , the better : now , howsoever it is not simply necessary on gods part , because hee can save men without it , yet it is a necessary condition , on our parts : and in regard of us , because we will not receive christ till we be humbled . and therefore it is , that we preach the gospell generally sometimes , sometimes with the condition , as in matth. . . come unto mee all that are weary and heavy laden , and i will ease you : till men doe feele sinne as a heavy burthen , they will not come unto christ to bee cased of it . againe , in revel , . . whosoever is athirst , let him come and take of the water of life freely : except they first be athirst , and finde they stand in need of christ , they will not come unto him to be refreshed . againe , sometimes it is put without any condition , except faith : revel . . and whosoever will , let him take of the water of life freely , that is , whosoever hath a desire to come unto christ , let him come and he shall have him without any exception of persons or condition , hee that beleeveth shall bee saved , and hee that beleeveth not shall bee damned : bring true , saving , purging , working iustifying faith , and thou shalt have christ and salvation : where there is no mention of humiliation . for there may wee know , be seedings , without plowing , and there may be plowing and yet no sowing , and sowing and no reaping , so i say , there may bee saving and sanctifying grace wrought in the heart without humiliation ; and againe , there may be humiliation and no true grace at all , or generall graces , but not speciall and saving graces : but the way to make us fit to receive grace is to be humble . a man may be said to receive christ by a common light of knowledge , and hereupon doe many things for christ ; but yet he will not take christ for his king aswell as a saviour , except he be humbled , hee will not take christ so , as to be ruled by his lawes , and to live under his commands , he will not take him with losses and crosses , disgrace and reproach ; till he be humbled , he will not indure reproach ; he would be content to have christ , but if christ must cost him all that , then christ and he must part , but when a man is thorowly humbled , then he will part with all things for christ , nothing shall be so deare and precious unto him , as christ will be , if any thing come in competition with christ , hee will refuse it for christ ; thus you see that humiliation is a necessary condition on our parts , though not a simple grace . the third question , is this , whether there bee any kinds of humiliation more then one . to this i answer , that there is a two-fold sorrow : the first is a preparative sorrow ; the second is a godly sorrow . the preparative sorrow , is nothing else but a sorrowing for sinne , as it causeth punishment , or a sorrowing for some iudgement likely to insue , and pronounced against him , but this is not the true sorrow : a reprobate may have this sorrow , which shall never be saved , this was the sorrow of iudas , and cain , and ahab : they sorrowed , but it was a false sorrow , only a worke of the flesh : it hath his originall from nature , its object punishment , and its end despaire : but the second is a godly sorrow , such as the apostle speakes of , in corinth . . . that workes repentance not to bee repented of , that is , it turnes the heart to god , it takes away that flintie disposition of nature , by the conveyance of grace ; it makes the heart better , it brings it into a frame of obedience , it workes a willingnesse in it to good , so that the difference of them lyeth , in this ; the one is outward , but the other is inward ; the one is from grace , the other is from temporall things ; the one is a worke of the flesh , the other is a worke of the sanctifying spirit : the one will make a man flye unto christ , because of our wants , ( as in the example of the publican : especially in the prodigall sonne , hee never seekes unto his father , till hee be thorowly humbled : then he concludes , i will goe unto my father : ) the other will set and push a man further from god , this wee see in cain and iudas , their sorrow made them run away from god : but this godly sorrow or humiliation never rests till it bring a sinner into the presence of christ ; and when the soule is in gods presence , then it will never rest , till christ have made its peace with god : but as i said , the nature of the worldly sorrow , is to drive a man further from christ. adam had this sorrow : he runnes and hides himselfe . a carnall man will sorrow , either for some present iudgement upon his person , or else upon his substance , but yet it will not turne the heart , that will not worke a plyable disposition in the heart , to yeeld obedience out of love , in hatred to sinne ; but on the contrary , that hardneth the heart the more , even as water hardneth iron when it is hot , but this godly sorrow works other effects : therefore the apostle saith , i was glad that you were sorrowfull , because it wrought repentance in you , that is , it changed your hearts : so much for this question . the fourth question is this , whether there bee any difference betweene the godly sorrow , and that which is false . to this i answer , that they differ in three things especially . . in the obiect .   . in the causes .   . in the effects . the first difference is in the object : the object of worldly sorrow , is the punishment of sinne , the wrath of god , he lookes upon these without any relation to christ : but the object of godly sorrow is sinne , as it stands in opposition with the love of god towards him in christ , and howsoever a regenerate man lookes upon the punishment , yet in a different degree , not so much because he feares punishment as that he should give his father such cause , to take such displeasure against him : but it is sinne that hee principally lookes upon . viz. that he hath displeased so good , so gracious a father as god hath beene unto him , and this is that which workes humiliation in him : but the other sees the wrath of god , and hell , death , and that finall separation betweene him , and happinesse , and hereupon for feare of punishment he is humbled : thus you see the difference in the objects . the second difference is in the causes ; the cause of the worldly sorrow , is either some judgement present , either upon his person , or in his substance or in his family , or else it is some judgement that hee feares god will inflict upon him hereafter either in his riches , or in his credit and reputation amongst men : and therefore , for feare of these he is humbled . but the cause of godly sorrow is the apprehension of sinne , as it is contrary unto the nature , purity and perfection of god , as also of gods love towards a man ; he hath an eye given him whereby he sees into the riches of gods love unto him , and then reflects upon himselfe , and sees his carriage towards god for such mercy , and finding no proportion betweene them , hence growes his sorrow that hee should thus requite god with sinne for mercy . the third difference is in the effects , for as they doe proceed not from one and the same ground : so they bring not forth the same , but contrary effects , and they are three fold : first , worldly sorrow , it drawes the affections of the heart from god , because they see him as a judge , they cannot love him as a father : he takes god to be his enemy , and therefore doth what he can to flye from him , because he expects no good from him , this we see as before in adam , cain and iudas : but the godly sorrow , it makes a man cleave faster unto christ , to sticke faster unto grace , it whets the affections , to love christ , to prize christ more , it workes a willing readinesse in the soule to obey , it puts by that which would make him flye from christ ; secondly , worldly sorrow , it hurts the body , it breeds diseases , it wasts and consumes the intrailes , breeds and brings consumption of the body , it duls , and makes dead the soule , it takes away the rellish of spirituall things , it makes a man carelesse to good , it daules and makes a man unwilling unto any good . but the godly sorrow , it is the life of the soule , it is the health of the body , it quickneth the soule of man unto good , it puts a new life into it : it workes a readinesse in the will , and love in the affections to christ , grace , and holinesse . thirdly , worldly sorrow , it makes a man of a hot , and a fiery spirit , it stirres him up after evill , to reproach and disgrace his neighbour , it fils him full of hatred , revenge , and envy : but godly sorrow , it breeds another kind of spirit in him , it makes him of a meeke , and a quiet spirit : wordly sorrow will not put up reproach disgrace and wrong , but this will put up all injuries and wrongs , and whatsoever else hee meets withall for christ : thus you see the difference betweene these . the fifth question , is this , how shall i know whether my sorrow be a godly sorrow or no. to this i answer , you shall know it , by these three things . . by the ingredients .   . by the continuance .   . by the event . first , i say , you shall know it by the ingredients : for first they have not onely the sence of punishment , which is common unto the worldly sorrow : for i say , howsoever it is the property of worldly sorrow to apprehend punishment , yet it is likewise required of godly sorrow , to be sensible of punishment ; but there is another light put into him , whereby hee sees into the uncleanenesse of sinne : he sees sinne in its owne dye , not onely sinne , to bee sinne , but sinne to bee vile ; and hereupon he will not content himselfe with mercy , unlesse he may have grace ? but the other cares not if he may be free from punishment , whether hee hath strength against corruption or no. secondly , you shall know it by the continuance of it : godly sorrow is constant , but worldly sorrow is but a passion of the mind ; it changes , it lasts not , though for the present it may be violent and strong , and worke much outwardly , yet it comes but by fits , and continues not ; like a land flood , which violently for the present over-flowes the banckes , but it will away againe , it is not alwayes thus : but the godly sorrow is like a spring that still keepes his running , it is not dryed up , but runnes still , it is not so violent as the other , but it is more sure : you shall have it still running both winter and summer , wet and dry , in hot and cold , earely and late ; so this godly sorrow is the same in a regenerate man still , take him when you will , he is still sorrowing for sinne , this godly sorrow it stands like the center of the earth , which removes not , but still remaines . thirdly , you shall know it by the successe , and event of it , it will turne the heart unto christ , it will make the heart stand more firme in grace , it will turne the whole frame of the soule unto god like the loadstone , that will not rest till it hath toucht the iron ; or as the needle touched , will not stand till it touch the north-pole : so it is with this godly sorrow , when a man hath received but a touch of the spirit , he will never rest till he hath toucht christ : till he be at peace with him , nothing will satisfie him till christ come into the soule , till christ be his : nothing will make him to remove that confidence , and trust , that hee hath in christ , all things shall goe for christ. but the worldly sorrow hath another successe : namely , to flye faster away from god ; as i have showed in iudas and caine. and thus much for this question . the sixt question is this , seeing the object of godly sorrow is sinne ; whether there be any degrees of this godly sorrow . to this i answer , that howsoever sinne is the chiefest cause of godly sorrow , yet notwithstanding it admits of degrees , there are divers degrees according unto the apprehension of the thing conceived : some sorrow more , and some lesse according to the proportion of grace received , every one in one degree or other , but the cause in every one , is properly sinne , but these degrees of sorrow proceed from a three-fold cause . first , because god will give more grace unto one , then unto another ; where he doth intend to make a great building of grace , there hee will lay a deepe foundation of godly sorrow : and on the contrary , where he doth intend to bestow lesse grace , there a lesser foundation will serve : as in a temporall building ; no wise man will lay a great foundation to a little house , but will proportion it according to his building . secondly , because he seemes to love some above others , hee expresses himselfe more unto some then unto others : now where god will expresse a large measure of love , there hee will worke a great measure of godly sorrow ; as a father loves that childe best that hee beats most . thirdly , because some have a greater measure of knowledge then others , some have received a greater measure of illumination then others : now there is nothing more forceable to make a man humble , then to be spiritually inlightned ; so long as a man or woman doth not come unto the true knowledge of sinne , and the excellencies that are in christ and grace , he will never be humbled . the seventh question , is this , what is the least measure of humiliation . to this i answer , the least measure of humiliation necessary , is that which makes a man beleeve in christ : viz. makes him to flye unto him , and to prize christ above all things : as the prodigall , he did not at the first goe unto his father , but hee considered of it , and when hee sees no way to escape , then he saith , i will goe unto my father ; so a christian that hath the least measure of humiliation and godly sorrow , it will make him to flye unto christ ; the least measure will give him such a sight of sinne , and such a glimpse of glory , that hee will prize it above all things , it will shew him that there is no way to escape hell , but by going unto christ ; that nothing will satisfie for sin , but the blood of christ , nothing so excellent as grace and holinesse is : it will tell him , that he that will bee christs disciple , must doe these two things . first , he must deny himselfe , he must renounce all trust and confidence in any thing for salvation without christ : and hee must deny all abilitie to worke that which is good without the spirit . secondly , he must take up the crosse , that is , he must suffer what god will have him , either in his name , or body , or goods ; this is the last measure requisite , without which thou wilt not receive christ ; and thus much for this last question . is it so , that humiliation is so necessary , to the right receiving of christ and the gospell , this should teach us to consider our condition and estate , whether we have this condition in us or no : let every man by this try his condition , whether he hath received christ or no , and this must not be outwardly but inwardly , not a sorrow in shew , but in substance ; and thinke not that a little sobbing and sighing will serve the turne , a little ringing of the hands , a few teares , and a little hanging downe of the head ; but it must be a deepe humiliation , such a humiliation that proceeds from the spirit : in romanes . . you have not received the spirit againe to feare , but the spirit of adoption : you once had a slavish feare , a feare contrary unto this true feare , which was the spirit of bondage ; but you shall not have it againe : but that humiliation shall proceed from another ground ; namely , from the spirit of adoption , whereby you shall feare him , not as a iudge , but as a father : therefore let every man enter into his owne heart : and see whether this condition bee in him , or no , and thinke not to come unto christ , or to bee ingrafted into christ without it : for as i said , howsoever it is not simply necessary , on gods part ; yet it is necessary on our parts , because wee will not receive christ , and the gospell , till we be thorowly humbled . and that you may see the necessity of this duty of humiliation : i will shew you in five particulars , that a man cannot receive the gospell except he be humbled . first , a man or woman must be humble , or else he will not receive iesus christ. to receive iesus christ , is the first act of the gospell : and therefore we preach the gospell generally unto all , that whosoever will , may have christ : but you must first receive him , and this you will not doe till you be humbled ; till yee thinke you stand in need of christ , till then , you will thinke the worke too great , and wages too small ; as for example , a woman must first receive her husband , and bee united unto him , before shee can bee made partaker , either of his riches , or honour : so before a christian can bee made partaker of the benefits of christ , he must deny himselfe , and cleave wholly unto christ : and receive him so , as to be ruled by him , and to suffer for him . but some men will say , this is too much , what must i so receive christ , that i must forsake all things for him ? to this i answer , it is no marvaile though thou thinke so , because thou art not as yet humbled , but if thou wert humbled , thou wouldest never sticke at any thing ; when a man is humbled , hee is then in the condition , that hee should bee , both to deny himselfe take up the crosse , and to follow christ : when a man is humbled , then he cares not to bee trampled under foote for christ : to suffer disgrace , reproach and shame for christ , but till then , a man will not ; somethings a man will doe , but not this : therefore it is necessary to the receiving of the gospell , that a man be humble . secondly , to receive the gospell is to entertaine christ into the soule ; hee that entertaines christ so , must retaine him , and continue with him ; he must not take christ for a day , or a yeere , but he must take christ , as a woman doth her husband , for terme of life : nay , after life , and that in such a manner with such a holy demeanor of himselfe , that he may not give the least occasion of evill that may be to christ. you must take heed of grieving the spirit , and you must resist the workes of the devill ; if you contract with christ , you must takeheed of despising him , take heed of giving the spirit a non-plus . and you must continue in all estates , and keepe as the apostle saith , your profession without wavering ? i say , howsoever a man may practise , and promise , and doe much for christ , yet except hee bee humbled , hee will not hold out : and therefore we see in many , that there are bubbles of grace ; as if they would retaine christ , and continue with him , they doe something , but they doe not persevere to the end , like those in hebr. . . that have tasted , that is , professed , but fall away : and this was the fault of the three grounds , they received the gospell , but they continued not ; christ entred not into them deepe enough . now the difference of the foure grounds , was humiliation ; every ground was plowed , but none plowed to purpose , but the fourth ground : when there is but an outward show of holinesse in a man , it will not keepe his colour alwayes , it may glister and carry a shew of the right stampe , but when it comes to tryall it is but counterfeit , but when the sanctifying spirit comes , and toucheth the heart of a christian , and hee is thorowly humbled , hee will never loose his beauty ; hee is gold , try him how you will. thirdly , to receive the gospell , is to take christ , and to part with all things for christ , making him his chiefest joy , prizing him so , that hee will loose any thing for him , like that wise marchant in the gospell ; which when he had found the iewell , went and sold all that hee had , and bought it : there must be a prizing of christ above a mans selfe , hee must part with all things in the world , with husband and wife , with father and mother , with brother and sister , with friends , with honour , and riches , pleasure , and all things else , and account christ more then all things : now this a man will not doe , till he be humbled . but you will say , what must i forsake father and mother , and wife for christ , or else i cannot have him ? this is a hard thing , the worke is too great , there is not sure such need of christ or grace , or at the least , christ will not impose such a burthen upon mee . i answer , yea ; you must forsake all these things : if you will not , you shall never have him ; this was the fault of the second ground , there was both a receiving , and a rejoycing in christ , and this was a good propertie , but yet there was not joy enough ; because there was not humiliation enough , the plow had not gone deepe enough , and therefore it was that they continued not , some things he would doe , but not all things for christ , but when the heart is humbled , that is , when the plow hath gone deepe enough in humbling a man ; then hee will and not till then , make christ his chiefest joy . fourthly , to receive the gospell , is to trust in christ wholly , to depend upon him both for grace and salvation , and every thing else that is good : he will labour to know the length , and the height , the depth , and the breadth of the riches of christ , he will looke still unto the preciousnesse of christ , because he will not have his minde exercised about vaine and foolish things , and this no man will doe , till he be humbled ; no man will see his need till he be humbled , hee feares nothing , he thinks he stands in need of nothing , but when a man is brought to see hell , hee will cry for christ and grace , then hee will prize things according to their worth , then he will see such excellencies in christ , that he never saw in any thing else ; such an infinitenesse of puritie and holinesse , such aboundance of sanctification and redemption , such joy , such glory , and such pleasure , such love , such content , as is not in any thing else ; now he will deny the world , profit , or pleasure , or any thing else , and seeke , depend , and trust wholly in christ. fifthly , to receive the gospell , is , to doe and suffer what is commanded him , as paul in this place , lord , what wilt thou have mee to doe ? as if he should say ; i am ready both to doe and suffer whatsoever thou wilt have mee , and paul was as good as his word , as appeared by those reproches and sufferings that hee bare for christ , alwayes making ready to lay downe his life for christ , now such a disposition no man will have , such a thing no man will doe till he be first humbled . yet as i said , a man may doe some things as the dead hand of the dyall , it may perhaps point right at one stroke without the help of the master-wheeles , but to goe round and misse none it cannot ; so a carnall man may hit upon some good dutie , that god commands and refraine some sinne , that god forbids , but to goe thorow he cannot , to take up reproach and disgrace , to lose his credit , to forsake his friends , to lose honour , and riches , and pleasure , this he will not doe , till he be humbled ; therefore labour to see the necessitie of this dutie of humiliation , or else you will not doe all things for christ , and labour to get the degrees of it , and withall get the degrees of grace , and that will increase spirituall sorrow , and degrees of sorrow , makes degrees of joy : a man or woman that never sorrowes , or never had the degrees of sorrow , never truly rejoyced in christ , for as the spirit workes grace , and grace workes true humiliation , so true humiliation works joy ; therefore you see it is necessary : againe there will be no suffering for christ , till there bee rejoycing in christ ; a man will not either doe any thing , or suffer any thing for that thing , that he cannot delight in , therefore labour to be humbled . now to helpe you in this worke , i will lay downe some meanes , by which you may come unto this humiliation of spirit . the first meanes to get this humiliation , is to get the iudgement rectified , because men cannot see sinne , nor know it till then ; and men will not be humble , so long as they remaine ignorant , but when the judgement is rectified , then hee knowes sinne to be the greatest evill ; againe , a man will not sorrow , till he have a fit object for sorrow , as a blind man cannot see any object , so a naturall man is a blind man , and hee must have new eye sight , before hee can see sinne to sorrow for it , as sinne ; and this is the rectifying of the judgement ; but when the judgement is rectified , then it will sorrow for sinne , and that in these respects . first , because sinne is of its owne nature evill , because it is contrary unto the nature of good ; and of its owne nature , is an enemy unto god. the philosopher saith , if god bee the chiefest good , then sinne is the chiefest evill ; from whence wee may thus argue , that which is most contrary to god , is the greatest evill , but sinne is most contrary unto god ; therefore it is the greatest evill : and the reason is because sinne is that which makes the creature most odious unto god. no creature , or thing , so contrary unto the nature of men , as sinne is unto god , nothing makes god to loath the creature but sinne , all the imperfections , and blemishes , and diseases , and infirmities of the creature , makes not god to loath it , if there be not a mixture of sinne with it , because they are not contrary unto god : they fight not against god , but sinne fights against the purity and holinesse of god ; and therefore gods hatred of the creature , is onely a hatred for sinne . secondly , to us it is the greatest evill : the argument stands thus , that which deprives us of the greatest good , is the greatest evill : but this sinne doth , ergo. for it doth deprive us of all things that are good , but especially of two things , wherin standeth our chiefest good . as first it deprives us of the best outward good , which is god : as the prophet saith , your sinnes separate betweene you , and your god : and they keepe good things from you ; of all other good , especially they hinder the comming of grace into your hearts . now what greater evill can there be , then this , to keepe both god and his grace from us . secondly , it deprives us of the chiefest good within us ; as for example : first , it deformes the beautie and strength of the inward man : secondly , it weakens that grace that is within , that is , it makes us unable to resist evill ; this is the nature of sinne . thirdly , if you cannot see it in these , then come unto the effects that it workes , and it will appeare to be the greatest evill . first , it turnes all the faculties and parts of the soule & body to evill , and is the breeder of all distemperature , as feare and horrour in the soule . secondly , it brings all the evill that doth befall a man in this life , they all come by sinne ; all shame , reproach , povertie , disgrace , punishment , comes by sinne ; now if you will but consider sinne in these , you will see it to be evill ; but especially , you shall see the evill of sinne in a distressed conscience : what feare , what amazement , what astonishment , and despaire , what sorrow , what anguish of heart is there ? as upon iudas ; no restitution will serve , no comfort will worke , no perswasion will prevaile : thus if you looke upon sinne it will appeare the greatest evill . fourthly , sinne is the greatest evill , if you consider the medicine that must come to heale it , christ must lay downe his glory for a time , hee must abase himselfe , hee must come from heaven to earth , he must take our nature upon him , and humble himselfe unto a cursed death , before sinne can be healed , now put them altogether : sinne is evill by nature : againe it is evill , because it deprives us of the greatest good , both within us , and without us , it is the cause of all diseases , shame , and reproach ; such an evill that nothing will heale , but the blood of christ : looke upon sinne thus cloathed , and it will appeare the greatest evill : make conscience therefore of little sinnes , for they bring great evils ; though the sands of the seas be but little , yet a many heaped together , make a great burthen ; so sinne though but in an idle word , thought , or behaviour , seeme to be but a little sinne , yet lay many of them together , and they will breake the soule , and make it barren , and unfit to good ; if a man owe but little debts , yet if they be many , if he looke and cast them up in the totall , hee will finde himselfe presently to bee but a bankerupt ; so it is with sinne , what though the sinne be but a little sinne , yet give this a little vent , put it to action , and this sinne will proove a great sinne ; give once consent , and in time it will be a raigning sinne : and when it is thus , then it turnes the soule into evill , sets it on a rage , imprisons it , makes it to obey , and to be a slave to sathan , now what greater evill can there bee then sinne : thus much for the first meanes to get the iudgement rectified , which will see sinne , so as to humble it . the second meanes to be humbled is this , you must labour to make your hearts fit to be humble , and that you may doe this , you must doe these things . first , you must labour to get some sense of holinesse , that is , you must get the heart in a frame of grace , for except a man get the spirit , he will not be humbled , but when there is holinesse bred in the heart , then he will see sinne to be humble , hee will see sinne out of his place . take any heavy thing , especially water , and in its place , it is not heavy , but let it be remooved out of its place and it will be a heavy burthen ; even so will sinne bee unto you , when you have once gotten the spirit , you will then see sinne out of his place , and to be a heavy burthen , that you will not willingly beare it , but you will stoope under it , and therefore the more holinesse that any man gets , the more will be his sight of sinne ; and where there is most sight of sinne , there will be most griefe for sinne , and this griefe is alwayes accompanied with this humiliation that i speake of ; and where there is the greatest humiliation for sinne , there is the greatest doore of mercy opened ; where there is most sence of sinne , there the heart is best fitted for grace , and in this case , the more tender of conscience , the better christian. secondly , if you would be fit to bee humble , consider another thing , which is the punishment of sinne , if you continue in sinne , you shall be damned , deprived of glory : you were once good , consider now , wherein your happinesse consists , consider that you have an immortall soule , and that you must be called to an account ; the serious considerations of these things , will make you to bee humble : nebuchadnezzar when he is brought to be like a beast , then he confesseth that the lord is god , and humbles himselfe , even so should wee . againe , doe but consider that all things are in the hands of god , and that every one of you in particular are ; and that he is able presently to dispose of you , as he will. againe , consider that god is alwayes every where , that hee sees all things , and that he will judge all men , and that a day of judgement , a day of departure to judgement is appointed unto all : consider also the severity of the iudge , the sentence that hee will pronounce the punishment that he will inflict ; the eternity of the time ; i say , if men would but consider these things wishly , they would not goe on in sinne , as they doe : but the want of consideration of these things keepes men from christ. for if the adulterer would but consider what the scripture saith : that no adulterer shall be saved , or if the covetous man , or drunkard , &c. that wholly devotes themselves unto evill would but consider that in cor. . . that none of these should inherit the kingdome of god , they would not goe on in sinne as they doe . againe , if they did but consider that all sinne ends in paine , that every act sinne wounds the soule , it would surely make them humble , this is that which the lord complaines of in deut. . to . verse : o that my people were wise , that they would but consider with themselves , viz. their sinnes , their afflictions , my love in their deliverances ; that is , o that they would but looke backe unto the former account and see what they have done ; for my love , it would cause them to be humble : dolour is the reluctancy of the will , now the will will not strive till there bee a change wrought , neither will a man be humbled truly , till there be a thorow change in the soule ; therefore labour after holinesse , and get both a sence of holinesse , and a sence of sinne , and this will humble you . the third meanes to get humiliation is application , you must apply both what you have received , and what you have paid together , and then cast up the account : first consider what you have received from god , and what you doe presently enioy ; and then consider what have i paid , what have i done , how have i demeaned my selfe , what obedience have i yeilded , what thankes have i returned ? againe consider the excellency that is in grace , and then consider sinne , that it is evill by nature , that it is evill to me , that it brings forth evill effects , except you thus wisely apply it , it will not humble you , you will not feele sinne , or esteeme it as a burthen , because you will not see it out of its place . it will be as a heavy burthen at the foote , which though never so heavy , yet it is not felt , it will not hurt a man so long , as it lyeth there ; even so sinne will not be a burthen unto the soule , till it be applyed unto the soule by the spirit , but when it is applyed , then it will bee like a burthen upon the backe , which a man will quickely be weary of , sinne will then clogge a regenerate soule , and humble him , and this wisedome wee may learne of the divell himselfe , when hee will bring a man unto despaire , hee will still hold out before a man his sinnes , and that with aggravation of them , that so he may come unto the sight of them : and then he will hold out the iustice , and purity of god , that he will not let sinne goe unpunished , that he shall not be saved , that so a christian may be out of measure dejected : and thus a christian should doe if hee will bee humbled , let him still set sinne before him , and that not only in the generall , but also to apply it in particular unto the conscience ; and especially , in cases of relapse , for as figures added to ciphers doe make the totall the more , so relapse in sinne is a great sinne , and a particular notice of them , will cause great humiliation . againe , let man set before him sinnes against knowledge , or great sins ; and this will be a meanes to humble you , for what is the sinne against the holy ghost , but sinning against knowledge upon an obstinate will in despight of god and the spirit : and that the sinne of knowledge is a great sinne appeares in acts . . at the time of their ignorance god wincked ; that is , so long as you wanted the meanes of knowledge , both of knowing mee and my spirit , i little regarded it , i wincked at it , that is , i esteemed it not so great , but past it over ; but now the cause is altered , since i came in my owne person , and preacht unto you : now i will not wincke at your sinne as before , i will not passe it over as i did before ; but i will behold you in another manner . after the knowledge of sinne to fall into it , and then not to bee humbled , is to slight a sinne , and to slight a sinne after the committing of it , ismore dangerous then the sinne it selfe , wounds the soule more , provokes gods wrath against a man the more ; as a servant after a fault committed , when his master tels him of it , if he shall then slight it , as not regarding it , the slighting of it , incenses his master more against him , then the fault it selfe ; therefore if you would be humbled , apply sinne unto the soule , and come from the generall , unto particular sinnes , especially fasten your hearts upon great sinnes : that rule in logicke holds true , that generalls worke not , but particulars are prevalent : as i said before , when sinne lyeth like a burthen at the foote , it hurts not , but when it is laid upon the shoulders , then it hurteth : saving knowledge breakes the heart , and humbles the soule : on the contrary ignorance hardens more and more : this wee see in ioh. . in the woman of canaan , the reason wherefore she received not christ , was , because she wanted knowledge , to know her owne estate ; generall conference , and exhortations to receive christ will not serve till christ comes in particular unto her , and tels her in plaine words , that she is an harlot ; untill then , shee little regarded him , then shee can bestirre her selfe , then shee can confesse , and bee humbled : and thus hee dealt with paul in this place , paul why persecutest thou mee , and thus hee dealt with adam , what hast thou done , hast thou eaten , & c ? thus he dealt with peter , iohn . . &c. lovest thou mee , feed , feed , feed , &c : the remembrance of particular sinnes wrought a generall change in them , and mightily humbled them : therefore , if you would be humbled , apply particular failings , and exclude none , and god will not exclude thee : you know that which will take a great staine out of a garment , will surely take out a lesser : even so feare not , but if god hath given thee a heart to see some great sinne , and the assurance of the pardon of that sinne , hee will forgive thee all sinnes : thus much for the third meanes . the fourth meanes , to get humiliation , is this , we must labour to bring things unto a propinquity , that is , let vs looke upon sinne past , as present , and so neere at hand : for this is our folly , wee looke upon sinne , great way off , and that is the reason , that sinne is so little regarded of us , because we cannot , as we might , see how odious it is : the philosopher saith , that things a great way off , are as if they were not , they doe not hurt us , and this is the cause why men are not humbled : experience proves this , you know death is the terriblest thing in the world , but yet because we looke upon it a farre off : therefore it is , that it doth not affright us now : to helpe you to bring things to a propinquity , that you may be humbled , you must observe these two rules . first , i say , you must looke upon things that are past as present : consider that the sinne that is past is as great a sinne as ever it was , though it seeme afarre off , that is , committed long agoe : it is mans weakenesse to thinke otherwise of sinne ; a malefactor that hath committed a foule fact a long while agoe , if his pardon be not sued out , hee may be condemned for that fact , though there hath beene a long time betweene the fact and the execution : so , what if thou hast not committed a sinne a great while , yet if thou sue not out thy pardon , god will iudge thee for that sinne , as presently committed : looke then upon sinne as present , and it will humble thee ; this iob did , i possessed the sinnes of my youth ; that is , though they were a long time agoe committed , yet he lookt upon them as present ; and this wrought humiliation in him : and thus it was with dauid psal. . my sinnes are euer before me : that is , they are all seene of me as fresh , though neuer so old , as if i had now presently committed them . secondly , you must looke upon things to come as present , bring things within the compasse of a spirituall understanding , or else you will not bee humbled ; look vpon the wrath of god as present , looke upon death as present , looke upon the britlenesse of thy nature , that thou art in the hand of the potter : consider how soone the buble may be blowne out , looke upon salvation and damnation with an equall eye , consider your selues now as if you were to appeare and make up your accounts before god. consider what you would doe if you should now goe into eternity , consider the presence of god amongst you , which one day you shall see in another manner . doe as saylors doe , when they see a storme a farre off , they prepare and esteeme ofit as present : thus should euery christian doe , looke upon euery thing as present ; for what is the reason that sin is not auoided of many , that they sin and remaine as stones without sence , but because they doe not apprehend sinne and the punishment thereof as present ; they looke not vpon the wrath of god as present , nor on death and hell as present : belshazzar , so long as he looked vpon sinne a far off , it neuer mooued him , but when he saw the present hand writing , that humbled him : things apprehended as present make a deepe impression in the heart , either of ioy if good , or of feare if euill , and therefore if men would but looke vpon sinne , and the wrath of god , and death , and eternall life , as present , they would be humbled . the fifth meanes to get humiliation is this , you must labour to remooue these excuses , by which men labour to keepe off this blow of the gospell , they are loth to be hit , and therfore they labour to shelter and hide themselues , because they would not see themselues in such a case as they are in , lest they should be humbled , which , on the contrary , if they would but let the gospel haue his full force at their consciences , it wold worke this effect to humble them : but , i say , it is a hard matter to perswade men to see sinnes as present , and a hard matter to perswade men to bee humble , and consequently , a difficult thing it is , to make them to beare this blow of the gospell , and to perswade them , that humiliation is a necessary condition to salvation , and the right receiving of christ : therefore you must labour to remoove the excuses that men make for themselves , before they will bee humbled ; which excuses , or rather deceits , are these following . . the first pretence is this , we do good as well as the best , we ballance our sinnes , we heare , we receive , we give almes , we pray ; in a word , wee doe all things that christians ought to doe : therefore we are truly humbled , what need wee more to humble our selves . to this i answer , well , what if you doe pray , what if you doe give almes , and heare the word , and receive the sacrament : though these actions simply in themselves are good , yet they may bee nothing worth unto thee , unlesse thy heart bee right : yea unlesse thine heart be right , these actions , as they are thine , and proceed from thee , will be found sinnes before god , and so in stead of a blessing may bring a curse upon thee : viz. because thou usest holy things in an unholy maner to a wrong end . for if thy heart be bad , that is , estranged from god , through infidelitie and unbeleefe , whatsoever thy heart meets withall , it makes it unrighteous , and so puts the tincture of poyson upon it , because it is not gods end , that thou aymest at , in the doing of these , but thy owne end : now it is not only the action , but the end of the action that makes it acceptable and dischargeth a christian in the performance of it . wee know silver will not goe currant , though it bee never so good , except the kings stampe be upon it : now the end of the action puts the stampe on the action , and makes it goe currant with god for a holy action : therefore you that brag of your actions looke unto the end of your actions ; for unlesse the end bee good , the actions are but as counterfeit coyne , that every man will refuse , that knowes it : and you your selves will be esteemed of god , but as cooseners are of men , worthy to be put to death : though the same actions in another are acceptable to god , because the sinne is taken away that poisons them . so that as a poisonsome stocke turnes the sweet drops of dew that falles upon it unto poyson , which yet causeth other trees to bee fruitfull ; such are unregenerate men , continuing in their old sinne without repentance . those things that are good in themselves being performed by them , are turned into poyson unto them , though being performed by a holy man , they are as a sweet odor that makes him more acceptable unto god : besides , if you doe but examine , you shall find that it is not so much you that doe them but some noble quality in you : it is either some naturall parts of learning or policy , or else some naturall disposition to be kind and loving and meeke , &c. nature without sanctifying , or renewing grace will bring forth such fruit : many things you know for a time will hold sent , that rather hurt then doe good : so these actions that are performed without the spirit , though they may carry a sent , and smell well , yet they hurt the soule , because they make you to rest onely in the outward action : but if you would doe good , and have your actions acceptable unto god , then labour to get regenerate hearts , because otherwise you will not please god. iehu , performed a good action , but yet he is branded for it ; if the end be not good , the action is not good to you : and therefore let no man rest in the outward action , but remember what the lord accounts of the actions of wicked men . he that killeth an oxe is as if hee slue a man , he that sacrificeth a lambe , as if he cut off a dogges head , he that offereth an oblation , as if he offered swines blood , he that burneth incence , as if he blessed an idoll , &c. there was nothing so contrary and odious unto god in his worship under the law , as these were by which he sets forth the actions of wicked men ; therefore let not this excuse hinder you from being humble , because you doe good . secondly , the second deceit or pretence is this , they say they have as good meanings as the best whatsoeuer they may speake ; and they have as good harts as the best , whatsoeuer they doe : and therefore they are humble enough , that is , they neede no more humiliation . to this i answer briefely , you lye ; for if your actions be naught , your heart is worse , and if your speeches bee rotten , your meaning is farre worse then either thy action or thy speech : if your speeches bee rotten and smell of hell , and yet say that you meane better , or that your meaning is better then you outwardly expresse , it is false : for we say , that if wee see sparkes of fire come out of the chimney , we conclude that the fire within is farre greater ; so if thy speeches and actions be bad , thy meaning is worse , there is a greater fire within : actions are but the fruits of the heart , or branches that proceed from it . now in a naturall plant wee say , that if the fruit bee bitter , the root is much more bitter , because the cause is alwaies greater then the effect : euen so , if thou hast naughty speeches and actions , if there be bitternesse in them , thy meaning hath much more bitternesse in it , because it is the root from which these spring ; therefore let not your good meaning keepe you from being humble . thirdly , the third pretence is this , they say , it is their nature to bee thus and thus ; they haue a naturall inclination vnto some particular sinne , and therefore they thinke that god will bee mercifull unto them in that thing , and they neede not to be humbled . to this i answer , that this pretence of yours aggravates your sinne the more , for the more inclination that there is in your nature unto any particular sinne , the greater is the sinne ; for inclination with consent , is more odious unto god then a violent lust not consented unto , which may sometimes breake out in a regenerate man without full consent : the more inclination , the more cause of humiliation ; this did david , hee adds unto his sins his inclination to sinne , to aggrauate them the more , and to humble him the more , as if the inclination gaue a greater strok upon his conscience , then the action it selfe , as in psal. . i was borne in iniquity , and in sinne did my mother conceiue me , that is , that which makes my sin the more heynous and offensiue unto god , is this , because it proceeds from a naturall inclination of my corrupt nature , it was borne with him , and it grew up with him , and this was that that troubled him , and thus it is with every regenerate man. secondly , to this i answer , that when a man hath any inclination unto any sinne , there is not such an inclination , but it is or may bee restrayned by the minde ; but if the mind giue consent , then like woade it adds unto the colour , and makes the sin the more inexcusable , because there is no reluctancie in the will against it , but yeelds it strength unto the inclination : therefore if you doe thus , you add transgression unto the sinne ; take heede of plucking away your strength , in resisting your naturall inclinations ; for know , that it is one thing to be beset with sinne , and another thing to consent unto it : therefore let your inclination of nature be , as it is , a cause to humble you , and not to keepe you from humiliation . the fourth deceit or pretence is from their conditions , which keepe them from beeing humble , especially in the younger sort , who thinke themselues in such condition that they haue a kinde of priviledge and neede not to bee humble , therefore the wise man eccl. . well knowing the folly of youth , and what a vaine thing it will bee to reclaime them from their sinnes , saith ; reioyce , o young man in thy youth , as if hee should say ; for you young men it will bee a vaine thing for mee to speake unto you , you will not forgoe your pleasures and your lusts and bee humbled ; therefore for your parts reioyce , that is , take your fill , goe on in that course that you will not bee reclaymed from , but yet remember that for all these things you must come to iudgement : that is , you shall bee called to an account for all your vaine and sinfull pleasures and humbled for them , if not humble . to this i answer , for any man to thinke that hee may have excuse for sinnes because hee is in such or such a condition except they bee sinnes of infirmity , hee is a foole , hee never knew for what end hee came into the world ; ( for example ) is thy condition greater then others ? art thou richer or more honourable , or wise , or more beautifull or strong then others are ? thou hast the greater cause to serve god , and bee humble , and that for these reasons . first , because you haue more accounts to make up then others have ; and againe , you haue more wages then others have , and therefore you are more inexcusable , if you be negligent and carelesse : where much is given , there much shall be required : you are bound with greater bonds , and therefore your forfeits are much greater if you breake with god : if a master giue great wages vnto his servant , it will bee but a vaine excuse , a false reasoning , if hee should thence conclude , that therefore he may be more carelesse then others ; nay rather he should conclude the contrary , that because my master doth thus and thus for me , therefore i ought to be more careful and diligent then others : and if it be thus before men , how can you imagine that this will excuse you before god. secondly , you had more neede to bee humble , because your knowledge is , or should be the more : and therfore in ier. . . saith god , i will goe into the house of the great men , for they know my name ; that is , they have more time to get knowledge then others haue that are in meaner conditions ; they haue not such meanes , such time , such opportunitie to get knowledge as you haue ; they have many outward hinderances which you have not ; but these have broken the yoke , wherefore a lyon shall slay them , and that is , because they be ignorant i will not excuse them , i will take a strict account of them , because they ought to know me better then others that have not the like meanes ; that are not freed from the distracting cares of the world as they were : therefore let all in high places labour to excell in grace , and abound above others in spirituall knowledge , and take an example from the nobles of berea ; as they were more honorable then others in regard of place , so they were above others in regard of grace ; they searcht the scripture , they abounded in spirituall knowledge . thidly , consider that as your wages are more , and your talents are more , and your accounts are more , so likewise your iudgements shall bee more , if you be an example either of euill to others , or evill to your selfe : i say the greater you are in place , the greater should be your care , because the greater is your sinne : inferiors depend upon superiors ; consider i pray , if you bee eminent in place , what a good example from you will doe unto others that are under you ; and on the contrary , what evill will follow from being carlesse and prophane : they will marke you for an example to euill : therefore you see that the greater conditions that you are in , the more cause you haue to be humble . the sixt meanes to get humiliation is this , you must be earnest with god to get the spirit ; for this makes the law effectuall : the flesh profiteth nothing , it is the spirit that quickneth ; the law and the letter of the law will not worke grace in you no more then the flesh will , except the spirit goe with it : it is the spirit that alwaies enlighteneth the minde and workes a change in the whole man , and puts new habits on the faculties , and objects sit for those habits : and here now appeares the difference betweene the law and the gospell ; nothing will make a man truely humble without the spirit . if the lord should speake unto you this day as he spake heere to paul , yet if the spirit did not shine into your hearts , it would not bee effectuall to humble you : it is not the word , but the spirit in the word that is able to change you , and make you new creatures , i say , if eliah should preach unto you , or one in the spirit of eliah , hee would never humble you ; except the spirit accompany it , it will be but like the shaking of the earth unto the iayler , acts . but it must bee the spirit that changes your hearts : but when the spirit comes and gives but a glimps of that light in the soule , then hee can cry to paul , sirs , what shall wee doe to bee saued ? felix at the preaching of iudgement can tremble , but it is the spirit that opened lydias hart to beleeue ; i say , if you had paul , and eliah , and iohn baptist that came in the spirit of eliah , yet it were nothing worth if you get not the spirit : therefore be ye earnest with god to get the spirit , and never rest till you finde him in your soule : and remember that there was a time when the angel stirred the water at the poole of bethesda , that they that first stepped in were healed of what disease soeuer they had : so there is a time when the lord turnes , and when the spirit mooues the heart to good : let vs make vse of this opportunity , and strike while the iron is hott , and grinde while the the windes blow , and watch euery opportunitie because the spirit will come and mooue the heart , as the angel did the water , that so wee may first steppe in and bee healed : therefore if you would get humiliation , bee earnest for the spirit ; and you may haue him for asking , it is christs promise to give him , if you want him , it is because you doe not aske him ; aske therefore that you may have him , and be humbled . the th meanes is this , that as we must get the spirit , so we must adde the word : it is true that the spirit is the only meanes to make us humble , it is the efficient meanes , without which nothing will humble us , it is as true also of the word : because the spirit makes the word , as the instrumentall meanes to humble us , and therefore if you would be humble , you must joyne with the spirit the word , and that you may have the word effectually to humble you , you must doe these things . first , you must labour to get the saving knowledge of the word , because it is the meanes to humble you , that is , the word with the spirit inlightens the soule : for as a man that is in the darke , cannot see any thing till hee have a candle , so he that is ignorant of the word , he is in darknesse and cannot see his sinnes in such a manner , as to humble him : or as a man cannot see the motes that are in the house , till the sunne shine into the house , though they were in the house before ; so hee that hath not the saving knowledge of the word in his heart , cannot see the severall windings and twinings , and corners , & corruptions of his heart , till by the spirit he come unto the saving knowledge of the word . ahab saw not the chariots and horsemen of israel which micha saw , because he was ignorant of the word ; and therefore the lord saith , ierem. . . they shall know mee from the greatest unto the least , they thinke they do know me , but indeede they doe not , but then they shall know me ; that is , when i haue giuen them my spirit , and by the spirit they haue attained unto the true knowledge of the word , then they shall know me ; they knew me before , and they knew sinne before , but now they shall know sinne by the word in another manner then they did : so paul , rom. . saith , i knew sinne by the law , that is , i knew sinne before , but now i know sinne by the word in another manner then i did ; i saw it , but not with that hew as i did , before the law had made mee to see things in another colour then afore : labour , as to get the spirit so to get the sauing knowledge of the word : the apostle saith cor. . . that the spirit searcheth the deepe things of god ; now these things are showne unto us by the word , they are plainely discouered unto the soule in another manner then before : knowledge workes a deepe impression unto the soule of a christian , and searcheth into the corruptions of the heart , into the diuers lusts of the flesh , findes them poysonable and hence is humbled , for where there is the greatest knowledge , there is the greatest light , and where there is the greatest light , there is most filth seene ; and where there is most corruption seene , there is greatest cause of humiliation ; therefore that the word may humble you , labour to abound in knowledge . secondly , as you must know the word , so you must receiue the word as the word of god ; if you will haue the word to humble you , you must receive it as gods word and from god ; for if it doe come unto you , and be not received of you as the word of god , but as the word of man , it will neither enlighten you nor humble you : this is the difference betweene the word that is received , as from god ; and the word , that is received as from men : if you receive it as from god , it will worke effectually in you , it will make you to renounce the world , it will worke feare and humiliation in you ; but if it come as the word of man , it will be slighted by you , it will take no solide roote in you , it will wither and bring forth no fruite in you : and therefore the apostle rejoyces in the thessalonians . thessalonians . vers . . that they received the word of god from him , not as the word of man , but as it was indeed the word of god ; and therefore it was , that it wrought those gracious effects in them as it did , so that no church was so commended of paul , no church so eminent in grace , as this church of the thessalonians was . and so adam in the garden when hee heard the voyce of god , then he feared ; because when the word comes as from god , then it comes with a force upon the conscience , then it humbles and casts downe a sinner , in micha . vers . . the spirit saith , and hee shall stand and feed in the strength of the lord , and in the majestie of the name of god , that is , hee shall speake so as if god spake himselfe , and with such a majestie , that hee shall convince the conscience , this was spoken of christ , and christ did fulfill the prophecie ; and therefore the iewes confesse , that no man spake as this man spake ; and in another place , it is said that hee spake as one having authoritie , matthew . vers . . . now no man speakes with authoritie , whether hee bee an embassadour or constable or any other officer , but onely when hee speakes in the name of the king , and uses his name , then hee comes with authoritie , his words take effect : so doth the word , when it comes and is received by us as from god , then it workes upon us . let us now examine our selves how wee have received the word , whether it hath come unto us with authoritie or no ; if it hath , then wee shall bee humbled by it , but if otherwayes , it will not humble us . thirdly , if you would have the word effectuall , to humble you , you must apply it , bring it home unto the conscience ; otherwise it will not humble you , as the preciousest medecine will not heale till it bee applyed unto the sore , so the word will not heale the brachs and bruises of the soule , till it be applyed unto the conscience , for howsoever wee account of it , or though it bee in its owne nature , a two edged sword , yet except you strike , it will not hurt , except you apply it , it will not heale the soule , by cutting of sinne and corruption from the heart : therefore this is your worke to apply it , when wee haue done our parts in preaching the word , if you will receiue benefit by the word in making it your owne , so as it may bee vnto you the power of god vnto your saluation , then apply it , and so doing it will make you humble , and receiue christ : now that you may attaine unto this , and that the word by application may be effectuall to humble you , obserue thesethree rules which i will lay downe for your helpe herein . the first rule is this , as you must get knowledge before you will bee humble , so now in the first place , you must not deferre or put it off ; when god doth giue you a sight of sinne , it will be your wisedome to apply the medicine presently whilest the wound is greene , the word will have a greater power of working then , then it will have afterwards : if it in this case be deferred , it will gather corruption , it will put you to more paine and charge ; it is good therefore not to deferre humiliation , or put off the working of the spirit in this case ; but if the spirit giue thee a sight of sinne , presently apply it vnto the soule , and that so much the rather , because the labour will bee lesse , the paine lesse , and the danger lesse . when a bone is out of ioynt , it is good setting it whilest it is hot , no man will deferre it ; in such a case the defering of it will be with much more griefe : so when the heart is put out of loue with sinne , if you then presently apply the word unto it , it will humble and change you , but if you defer , it will be a hard and difficult thing to bring the heart unto repentance : to bring it unto a good frame and soft disposition : againe therefore consider this , and make good use of the opportunity : the apostle gives the reason why it is so hard to bring the heart unto a fit temper againe , heb. . . take heed , saith he , that you be not hardned through the deceitfulnes of sinne : there is a deceit in every sinne , which if you looke not unto it , will beguile you ; if you doe not put out the sparke , it will be a harder thing for you to put out the flame , to stoppe the passage of sinne ; but you will be like unto those , rom. . . that have hearts that cannot repent , hearts past grace ; therefore take heed of quenching the spirit , and this we doe when wee put off repentance , and humiliation , when we are by the spirit brought unto a sight of our sinnes . the second rule is this , as in the first place , we must not put off the worke of the spirit , so in the second place , we must not make too much haste out of it : you must not thinke that a little humiliation will serve the turne , a little sorrow , a few teares , or a few sighes ; but you must continue in it , and it must remaine in you : the contrary unto this , is that sorrow which the lord reproves in the people of israel , isaiah , . . is this the fast that i have chosen that men should hang downe their heads like a bulrush for a day : they were affected with sinne , and it wrought some effect in them , but it did not continue , it was but a for a time , it lasted not , and therefore it was that the lord hated it : you must let sorrow breed in our hearts , you must let it stil continue with you , or else it will not humble you : the nature of the bulrush is , for a time to hang downe the head , when it is over-prest with water , but when it is dry , then it lifts up it selfe againe ; so there are many , that for a time will hang downe their heads , and seeme to have this true sorrow , but it is but when some judgement is upon them , then they can humble themselves , and cry and weepe : but when it is removed , that is , when they are freed from the judgement , they are lifted up , their humiliation is gone , now that you may have this humiliation , to continue with you , you must doe as the apostle exhorts you , iames . . you must purge your hearts : that is , you must purge hypocrisie away that deceives you in the matter of humiliation , and if you aske how you shall keepe your hearts humble , hee tels you how , let , saith he , your joy be turned into mourning : that is , keepe a taste of sinne , and the displeasure of god in your hearts , and this will humble you ; therefore you must continue in sorrow : this was that which was commanded the people of israel , levit. . . you shall humble your selves , and doe no worke at all : they must separate themselves from all such workes on that day , which may bee a meanes to keepe them from humiliation : for the object , being holden long on the faculty , it will at last humble us ; for our nature is like the fire if matter be not upplyed unto it , it will goe out , so if we keepe not a sence of sinne , humiliation , and sorrow in our heart , it will dye . therefore you must take paines with your hearts , and set sinne still before you , davids sinne was ever before him , and paul was ever humble in remembring his sinnes : therefore let this humiliation and godly sorrow bee in you , not like a land flood , but like a spring ; this sorrow must still be running and springing and flowing or else you will not remaine humble : i confesse , it is true that they that have received the spirit , have not the spirit of bondage to feare , that is , to sorrow hopelesse , but yet they have received such a spirit that keepes them still in awe , that keepes them still in this sorrow , that keepes them still in feare ; but yet the evill that is in the sorrow and feare is taken away , because of a mixture of spirituall joy , hope , and confidence , that they have wrought in them by the spirit . the third is this , you must proportion your humiliation according unto your sinnes ; if your sinnes have beene great sinnes , then your humiliation must be a deepe humiliation : this wee see in manasses , as his sinne was exceeding great , so his humiliation was exceeding great : it wrought in him a great measure of humiliation , and so peters sinne was great , and his humiliation was great , for as the sinne is greater or lesser , so the humiliation should be greater or lesser , because the greater the sinnes are , the greater shall bee the judgement for them : and therefore when you can passe over your sinnes , as little sinnes , it is a signe that you are not humbled , for if you were , you would then otherwise conceive of sinne : now where there is great sinnes forgiven , there will be great love , as the woman in the gospell , she loved much : that is , she had many sinnes forgiven her , therefore shee exprest much humiliation and love unto christ. againe , let every man labour to feele their sinnes the more , that they may love christ the more ; for that which the affections are most affected with , that the understanding apprehends most , and then the bent of the will followes , and a man may , if he will , come unto this to see sinne in himselfe , in such a manner as to humble him , and make him to love god the more . as a man that hath a desire to see the prince in a multitude , hee will ever fasten his eye unto him : so if a man would but fasten his understanding and minde upon sinne , he would at last see it to humble him , and this did david in the sinne of vriah he brought his sinne unto this , that it was ever before him , no sinne humbled him as this did : and thus much for the meanes of getting humiliation . is it so that humiliation is so necessary a condition on our parts , though as i said before , it is not simply necessary on gods part , neither a simple grace because there is no promise that follows it , but the promise is made without exception of persons , or conditions generally unto all , whosoever will , let him come and take of the water of life freely , that is , without any antecedent condition ( faith excepted ) : yet as i said , except we be humble , we will not come in and receive christ , and without christ , there is no meanes to bee saved , and this we will not doe till we be humble , therefore it behoves you to examine your selves , whether you have this condition in you or no : and now , that i may make you willing to examine your selves ( for except you be willing you will not ) consider these three things to moove you hereunto . the first motive is this , consider that all that you doe till you bee humble is lost labour ; you heare in vaine , you reade in vaine , you receive in vaine , you pray in vaine , you give almes in vaine , till you be truly humbled . psal. . . the sacrifices of god are a broken and contrite heart , all the prayers that a man makes , all the almes that hee gives , all the holy duties that he doth performe , if they doe not proceed from a truely humbled soule , they are unsavory things , and that for these reasons . i. reason . the first reason is this , because a broken heart , is the altar on which we must offer ; whatsoever we offer up to god , they are not such as god accepts of , if they be not offered up upon this altar , for the sacrifices of god are a broken heart , a truly humbled soule : for as in the time of the law , the priest was to offer up sacrifices for the people in all humilitie , so christ in the gospell on the crosse with a broken and a contrite spirit , offered a sacrifice for all his children , and makes them acceptable unto god , yet except the heart be humble , he will not accept of a sinner . ii. reason . the second reason is added in isaiah . . hee will dwell in a broken and a contrite spirit , a humble soule is a fit habitation for the spirit , now the spirit dwels in the heart as the sunne in a house , by communicating his grace unto the soule ; where he will come into , and where the spirit will dwell , there he doth certainly love , and no sooner doth he dwell in the heart , but he will fill the heart full of holinesse ; and on the contrary , he will not come neere a proud heart : therefore if ever you would have the spirit to dwell in you , you must get humble hearts . iii. reason . the third reason is , because except a man have a broken heart , he will not be constant with christ , he will serve him but by halves and fits , and not constantly , now and then , as passion rules him ; but when a man is truly humbled , hee will keepe close unto christ : now a man that is unstable , god doth not esteeme of as a friend , he doth not esteem him as a friend that is unstable , because he knowes not how to depend upon him , hee stands now with him , but whether he will when he shall need , whether he will hold close to him or no he knowes not , and therefore the apostle saith , that the unstable heart shall receive nothing of god , iames . , . god will not accept of any thing that he doth , thus you see all is lost labour , till you be humbled , men are unwilling to loose their labour in any thing , but much more in this , if they had hearts to beleeve it . the second motive is this , because whatsoever profession a man makes in religion , it is nothing worth , till a man be humble , for what is the reason , that men doe not hold out in their profession but fall away and loose their first love , but because they were not throughly humbled : for pride of heart smothereth that forme of seeming grace at last , that the corruption and hollow heartednesse that was in them is made apparent unto all : now that your profession is nothing worth , without humiliation , till you be humble is cleere by these reasons . the first reason is this , except you bee truely humbled , you wil wither : you will not hold out in your profession , this was the quality of the first ground , the plow had not gone deepe enough : they were not throughly humbled , there was seed sowne , an open profession of christ , but it lasted not , the house was builded , but the foundation was not deepe enough , that which should have kept the house from falling , was wanting , and that made it to fall ; so it is with men , because they want this humiliation : therefore their profession and they doe not continue , but part willingly , one from another : they will doe somethings , but not all things , and they will forgoe somethings , but not all things : and therefore our saviour saith , luke . he that will not for sake all for my sake , is not worthy of mee : he is not worth the saving that prizes not mee above all things whatsoever , and a man will not prize christ , nor forsake all things for christ , till he be humbled . the second reason is this , because till a man be cut off , that is , till he be humbled , hee will not grow strong in christ , but hee will grow upon some ledgiments of his owne , hee will rest upon some thing of his owne : but when hee is truely humbled , and so cut off and ingrafted into christ , he will grow peremptory in the profession of christ , depend wholly upon christ for grace and salvation and every thing else ; hee will apply strong resolutions unto himselfe to doe good ; he will not for sake christ and loose the sweetnesse that he hath in christ , for all the profits , pleasures , and delights in the world : and hence hee will draw such vertue from christ that will make him withstand all losses , and crosses , reproches , and disgrace that hee shall meete withall , that will seeke to disjoynt him from christ ; but this vertue none can draw from christ till he be humbled ; you will not grow strong til you be humbled : for felt weaknesse to good , is the way to strengthen grace . the third reason is this , till a man be humbled , hee sowes his seed amongst thornes , hee sowes amongst his lusts , that chokes and destroyes whatever good duty he doth performe ; you know men will not sow their seede among thornes , because as the place is unfruitfull , so it is unseasonable ; men would be accounted unwise men in doing so : so it is with men that are not humbled , they sow many holy actions amongst their lusts , and therefore it is that they remaine poore in grace ; till a man bee truely humbled , sinne is not mortified , and everie unmortified lust is a thorne to every seede of grace in the heart , hinders the growth of it , burdeneth the heart and weakneth grace , and therefore the prophet saith , in ier. . . that they sowed their seed amongst thornes , and therefore it was , that it prospered not , it tooke away all the goodnesse of their actions , because they were mingled with their lusts ; mingle lusts and grace together , and you will never grow fruitfull in good . the third motive is this , because except a man be humbled , he cannot have any sound comfort ; for howsoever , as i said , it is not a simple grace , yet it is so necessary a condition , that except we be humbled , we will not receive christ , nor come unto him ; now all joy and comfort lyeth in the receiving of christ , and christs accepting of you : consider what comfort cain and iudas , and others had , that did not receive christ ; and againe , consider the comfort that peter and paul , and mary magdalen had in receiving of christ , and then consider whether they had not this condition , and were not throughly humbled or no ; it is true , the other were humbled , but it was not the humiliation of the spirit , which is a worke of the spirit , but it was a worke of the flesh : now if our comfort stands in receiving of christ , and if we will not receive christ , till wee bee humbled , then it stands us upon to examine our selves , whether this condition bee in us or no , or whether we have received christ with this condition or no , if you have not , you may suspect your selves , that you are neither christs , nor christ yours , for this is the first steppe unto christ , he that is truly humbled is in the right way to salvation : now if a man were to goe a journey , and were directed to goe by such a hedge , or such a wind-mill , it stands him upon to marke diligently , whether he hath gone by such a place or not , that so he may know whether hee bee in the right way to his journeys end ; so it should be with you . i haue told you that if you be saved , you must be humble ; that is , if you would goe unto heaven , you must goe this way , you must turne at humiliation ; if you misse this crooke , the further you goe on in this way of yours , the further you goe from the right way to saluation and happinesse . but here a question may arise , that is , you may demaund what sorrow or humiliation this is , that is so necessarie to the right receiving of christ. to this i answer , consider that there is a turbubulent kind of sorrow , which is not this sorrow which is required for the receiving of christ : i call that a turbulent sorrow which ends in despaire , that the children of wrath are possest withall , such as iudas , and cain , and achitophel ; but this is not the sorrow , that i would have to be in you , but there is another kind of sorrow , which is a sad and deepe apprehension of sin , when a man sees sin in such a hue , with such a wadde , so contrary unto god , so contrary unto his good , that hereupon he so sorroweth for sinne , that hee seekes unto christ , both as a father to helpe , and a physician to heale : yet we say not , that this alone is proper unto the godly , for many times they have both ; sometimes the best of gods children have horrors of conscience , and are affrighted with hell , so that for the present , they apprehend not christ , but thinke themselves to bee vessels of wrath : againe many have them not , and yet are truly humbled , and therefore we may say of these , as the father said unto his two sonnes in the gospell : those that have this first kinde of sorrow , say in their passion , they will doe thus and thus , and yet will not ; againe , others that have it not , though for the present , they will not doe thus and thus , that is , though they be not humble as others are , yet they will goe and continue with christ , and doe what he commands them . and here another question ariseth , whether this turbulent kinde of sorrow be of absolute necessitie , that is , whether to the right receiving of christ , it is necessary that christians have this kind of sorrow . to this i answer ; first , that it is not the greatest turbulent sorrow that breakes the heart and mollifies and softens it , but there is another sorrow , which i call a tempered sorrow , and that sorrow hath in it both a sight of hell , and a sight of heaven , a sight of sinne , and a sight of grace in christ which farre exceedes this sorrow ; for as it is with joy , the greatest joy is not expressed by laughter , for that is the greatest joy that is the joy of the inward man , so it is not the greatest griefe that is expressed by teares , and as it is not the greatest fire that makes the most crackling and noyse , nor that the deepest water that makes the most roaring , so is it not the greatest griefe or sorrow that expresseth it selfe by this turbulent passion of the mind ; but the greatest griefe is nothing when a sinner apprehends sinne within , and sees it in its owne colour , then it humbles him . secondly , to this i answer , that there are degrees of this sorrow , and this ariseth from the nature of men , some men are of a more hardier nature then others ; and againe some are of a more softer and tenderer disposition : for example , some mens flesh will heale sooner then others , though the wound bee the same ; so some haue more softer and gentle natures , and therefore sooner wrought upon : againe some god intendes to build a greater worke upon , and therefore hee humbles them the more : againe , some hee will season aboue others , and therefore will humble them the more , that so they may bee fit for it . thirdly , to this i answer , that although all haue not the like measure of sorrow , neither the same apprehension of sin that others have , ( & therfore are not so much cast downe in such a manner as others are ) yet it is not because they are not humble at all ; but because the condition followes it so close , that it hath not power to worke that effect in them , which it doth in others , that see the same condition a farre off , or not at all ; they apprehend christ by faith , and see reconciliation through him ; and therefore are not so deiected as others that see him not thus : and therefore bee not discouraged , though thou finde that thy humiliation bee not so great as others , the things may bee the same ; and the apprehension the same , but christ , the condition of thy peace is apprehended neere thee by faith ; and this qualifies the tempest of the soule , but christ is not seene of the other as a sauiour : and this makes the difference ; as for example , there are two men set upon by robbers , the one sees no helpe , or no way to escape ; and hereupon hee is marvelously afflicted and astonished because hee findes himfelfe vnable to resist or make his partie good with them : but the other man beset with robbers , sees another neere hand that will stand close to him ; and thereupon hee trusts , hopes , and depends upon the man to helpe him , this man sees the danger aswell as the other and feares , but his feare is not a distracted feare , neither is it so great as the other , because it is mixed with joy and confidence , in that he sees a way to escape , yet he feares the same that the other feares , and is truly humbled , and thankfull unto him that saves him from the danger : thus it is with many christians , they that haue a turbulent kinde of sorrow , see death , and hell , and sinne , and damnation ; but hee sees christ so farre off , that hee cannot depend upon christ as a saviour , and hence for the present is marvellously cast downe , but hee that hath the mixed sorrow spoken of , sees the same in the same manner , but withall hee apprehends christ as a helper , as a saviour ; and here upon is not so much dejected and cast do wne , as the other and yet notwithstanding is as truely humbled and thankfull as the other : therefore labour to get a heart sensible of sinne , that is , labour to know sinne , and the evill of it , and withall labour to see christ , or else you will bee over-frighted with them : as a man that is in prison for treason , or a great fact , hee knowes before what sentence the iudge and iury will passe upon him , but he cares not , if before he have got the kings pardon : so if you know sinne , and know the punishment of sinne , but know not christ , you will have no comfort in your knowledge : labour therefore to get the holy ghost , for it is the worke of the holy ghost to convince the world of sinne . iohn . . a man is no sooner convicted , but there will be a change wrought in him : for a man is then convict , when hee is overcome every way , and thus the holy ghost will convince you of sinne : seeke what way you will to keepe off the stroke of the spirit , yet you shall not be able , and this stroke shall humble you , if you belong unto god , as it did paul in this place . but you will say , how shall i know whether i am truely humbled or no ? for your better helpe , i will lay downe some signes by which you may examine your selves , and then accordingly you may judge of your estates . the first signe whereby you shall know whether you bee thorowly humbled or no , is this , if you love much , it is a signe that you are thorowly humbled : this we see in the woman in the gospel , and it is christs commendation of her , that shee loved much , that is , she was sensible of that which christ had done for her ; therefore her love to christ was exceeding great , no labour too great , nothing too precious for christ , and this we see in paul also , christ did much for paul , and paul thought nothing too good for christ : therefore peremptorily he concludes that he is ready , not onely to suffer , but to dye for christ : seeing christ saved my soule from hell , and that by such a price of so much worth , as his owne blood was , how can i then thinke that my life is too much for christ ? therefore examine your selves , examine your humiliation by your love , if you love him not above all things , if you prize him not above all things , you were not as yet truely humbled : and that i may perswade you to love christ , and grace , and holinesse above all things consider these two motives . the first motive is this , consider the goodnesse of the thing that i perswade you unto : the goodnesse and excellency , that is in the things of the world , makes men to love them : men will not love any thing , except they see some excellency in it , or at least wise esteeme it so , but if it be excellent , then it winnes their love : so it will be with you in this , if you see into the excellency that is in christ , and grace , it will winne your love , you will prize him above all things : no man will prize a iewell till hee know the worth of it , so no man will prize christ as excellent till hee know him : therefore labour to bring your hearts unto such a frame , that you may see that excellency that is in christ , which you cannot see in any thing else , and then you will love him above all things . the second motive to perswade you , is this , that this good you see in christ is yours , if you be his : now that which makes a man to love any thing that he hath property and right in , is this , because it is his owne , and if you aske him wherefore he loves his wife , or his child , or his goods , hee will answer , because they are mine owne : so till a man make christ his owne , he will not love him above all things , but when hee is once come to this , that christ is his owne , then he will prize christ above all things , and love him above all things ; ( mine owne ) hath a great force , that is a part of my selfe ; so when christ is your owne , when you have made christ a part of your selves , then you will love him , and prize , and esteeme of him , as you doe of your selves : and you will as unwillingly part with him , as with the noblest member of your body ; therefore examine your humiliation by your love : i say , not so much by the greatnesse of your humiliation , as by your love , the effect of it : examine your love by your prizing of christ , and grace , and goe through all the workes of love , cor. . it is patient , it suffereth much , it envieth not , it seeks not his owne : thus examine , whether you can patiently endure reproach , and shame , and disgrace for christ ; examine whether you can rather loose your right , then by getting of it , dishonour the gospell : examine whether you doe not murmure or repine at the prosperity of others , when your selves are in a meaner condition ; examine whether you bee gentle , meeke , and easie to bee intreated of your inferiours , or equals ; if you can doe these things , and that from this ground , because the love of god in christ constraines you , it is a signe that you are truely humbled . the second signe whereby you shall know whether you bee truely humbled or no , is this : examine whether you tremble at the word , when it is preached : it is the signe that god himselfe gives , isaiah . . i will be with him that trembleth at my word : hee whom the word hath humbled , in whom it hath wrought this effect , even to make conscience of all his wayes , that labours to see every turning of his heart , and feares his corruptions , that they will master the worke of grace in him ; this man is truely humbled . eccles . . i considered in my heart , that the righteous , and the wise , and their workes are in the hands of god , &c. that is , his heart is taken up with a solid care of offending god : he will not trust himselfe , or his heart with any thing , he sees and feares god , both in his power and holinesse : hee feares the threatning of the word , and hee is affected with the promises of the gospell . onely by the way take this caveat with you : it may bee you feare the word , but take heed that it bee a right feare , for in this feare there are two things . first , there is the fire of the coale ; and then secondly , there is the filth of the coale . now it is a great fault of many men , they are more affrighted with the fire of the coale , then with the filth of the coale ; sinne troubles them more , because of the wrath of god , and hell , and damnation , which by the word they apprehend , then because of the defilement that comes by sinne , that defiles the beauty of the soule : therefore by this you shall certainely know whether you be throughly humbled or no ; examine , what is your carriage towards the word , when it convinceth you of sinne , are you then strucken with an astonishment , and amazement , and doth this sorrow continue upon your hearts , or else when your are reproved of sinne , and you find your selves guilty , doe you onely sigh and sob , and grieve a little , but anone your hearts begins to slight them : is it thus with you , then it is a sure signe , that you were never thorowly humbled ; for as it is with a disease , wee say a man is not healed , till he bee healed at the roote : so a man is not truely humbled till the word worke this effect in him ; namely , to make sinne a burthen unto him ; howsoever there may bee a a salve made that will cure the wound , skin it over , yet it will not continue , but breake out againe ; so though men oftentimes may seeme to bee humbled by the word , yet the truth is , they deceive themselves ; the disease of their soules was never throughly healed , it may be some mercy skin'd it over , and hee thought he had beene healed , but it breakes out againe ; hee respects not the threatnings of the word , but he goes unto evill company againe , he will prophane the sabbath , and sweare , and be drunke againe ; if it bee thus with you , you were never truely humbled , for if you were , you would tremble at the word : what shall we say , doe you tremble at the word , when you are no more mooved at it , then the seates you sit on ? we may preach the law , and damnation , and spend our selves , and yet it will not worke upon you this effect , as to humble you : but till then , never say that you are humbled , and by this therefore examine your selves . the third signe , whereby a man may know , whether he be truly humbled or no , is this , examine how you stand affected to the word , when it comes in the evidence of the spirit , for as you are affected to the word , so you are more or lesse humbled , if you feele a sweetnesse in the word , a saving power in it , it is a signe , that you are truly humbled ; and on the contrary , if the word be an unsavoury thing unto you , if you cannot love it alone for it selfe , it is a signe that you are not humbled : now in the word , there are two things ; meate , and medicine . first , i say , there is meate , a man that is not humble , never loves and affects christ nor the word ; because hee is full , and wee know that a man that hath a full stomacke will set light by the daintiest dish , when as hee that is hungry will feed upon courser fare . so it is with a man that is humble , he hungers and thirsts after christ , prizeth the word at a high rate , because it reveales christ unto him , hee esteemes the word not with eloquence , but alone , the best ; when it comes in the demonstration and evidence of the spirit , when it is purely preached , when it comes as pure milke without mixture , then it is sweet unto him : but a man that is not humble , hee will not prize christ , neither relish the word when it comes in the evidence of the spirit , when it is purely preached , but he must have something joyned with it : as a man that is full , who cares not for eating grapes , and therefore stands looking and gazing on them ; or as a man that is not a thirst , hee will gaze more on the graving of the cup , then hee will desire to drinke that which is in the cup ; when as the hungry , or thirsty man , he will not so much gaze on the grape , or respect the outside of the cup , as to eate and to drinke : so a truly humbled man , he will not regard eloquence and wit in the word , this is unto him but as a graven cup , that will not satisfie him , but the pure word alone , is that which will satisfie him , and nourish him up in grace : a man that is not humble , is like a sieve that looseth thorow it all that is good , but keeps nothing but motes and durt : when he comes unto the word , if there be any thing that may fit his humour , that he will hold ; which is nothing but vanitie and nourisheth not : but for that which is able to feed the soule , and make him wise in all spirituall wisedome , which is the application , both of the threatnings , and the promises unto the soule , this he lets goe as not worth the keeping : and this is the reason , why men remaine so barren and fruitlesse , because they doe not retaine that , or love that which would make them fruitfull in holinesse : these men are like children that cry for bookes , not because they have a desire to learne , but because they may turne over some gaudy or gilded letters ; so these men , they come to church , and they heare , and they receive the sacraments , and they reade the word , but not to learne to be edified by them , but to play with some golden letters , to heare the folly and foolishnesse of him that preacheth himselfe and not christ , or for fashion sake , or for some other by-respect , but not to this end , that they may bee builded up in grace . the second part of the word , is the medicine part , the healing part ; for as there is power in the word to fill the soule full of grace , so there is another power in the word to heale the breaches and wounds in the soule : now hee that will finde this saving power in the word , he must be humble , he must finde and feele himselfe sicke of sinne unto death , then the word hath this power to save and to heale , but if a man doe not finde himselfe spiritually sicke , the word will never heale him ; but it will be a quite contrary medicine , rather a destroying medicine then a healing medicine , it will be unto him , like as the sun is to him that hath sore eyes , the more the sun shines , the more offensiue it is unto him , and the greater paine it puts him unto . so it is with a man that is not humble and sicke of sinne , the more the word lights upon his sinne , the more hee stormes and strives against it : it is with him , as it is with a man that is sicke ; when men are sicke , then every thing troubles them , then they will be humble ; so when men are spiritually sicke , then sinne troubles them : it is with them , as it was with absolon and david , there was a rumour of warre , before there was true warre : so it is with men in this case , they have a kinde of warre in themselves , they seele sinne , and are affrighted with it , but the warre is not true , it is but a counterfeit warre , a feigned warre , because it is betweene the conscience and hell , and not betweene the flesh and the spirit , therefore examine your selves by this , whether you be truly humbled or no. the fourth signe whereby you shall know whether you bee throughly humbled or no , is this ; when a man is little in his owne eyes , when hee thinkes himselfe worthy to be destroyed , this wee see to bee the true property of a humbled soule , in eze. . then shall you remember your own euill waïes , and your doings that were not good , and shall loath your selves in your owne sight for your iniquities , they shall so remember them , that they shall think them selues worthy to be destroied ; for then , and not till then , is a man truely humbled . lam. . . saith the church , it is thy mercy that wee are not consumed ; as if shee should say , i am worthy to be destroyed , and therefore it is a great mercy in thee to saue me : now if a man bee humbled , he will be patient , milde , and gentle , and louing , he will patiently vndergoe reproach and shame for christ , and loue them that show no true loue unto him ; on the contrary , you may see if a man bee not humbled , then he is proud and impatient , collericke and angry : danid was humble in the matter of vriah , and eli was humbled when hee heard the judgement that was threatned against his house , it is the lord , saith he , . sam. . let him doe what is good in his owne eyes ; that is , i am worthy of it , let come what will come : but if your hearts rise with pride and impatience , your hearts are not truely humbled and broken , for hee that is the humblest man is least in his owne eyes : sinne will breake the heart of a holy man , and humble him ; but if you be not humbled , your hearts will remaine stiffe and stubborne , that is , they will not yeeld : therefore the more humility that a man gets , the more is his heart broken with sinne , the lesse hee esteemes of himselfe : therefore examine your selves whether you bee little or great in your owne eyes , and accordingly judge of your selves . the fift signe , whereby you may know , whether you be throughly humbled or no , is this , examine your obedience unto christ , if the soule be humbled , it will yeild generall obedience unto god. true humiliation will breed obedience in you : now if you finde that you yeeld no obedience unto god , but you will notwithstanding prophane the sabbath , and be drunke , and game , it is because you were never truly humbled , for if you were , you would yeeld obedience : humiliation fits the soule for obedience , makes it of a plyable disposition , and that for these reasons . the first reason is , because humiliation makes a man to see god , in his holinesse and power : he that before respected not god , when he comes to this to see the power of god will submit himselfe : an example of this wee have in belchazer , that feared the lord after he was throughly humbled : but when a holy man with the power of god , sees the purity and perfection that is in god , this humbles him more , and that also in regard of his owne basnesse , and vilenesse , and hence properly the obedience of a holy man proceeds . obedience depends upon humiliation . as with men when a man or woman sees the power of a superiour , and that he is under his power , then hee becomes humble and obedient . the second reason is , because humiliation makes a man to desire the favour of god : now you know , a man that desires the favour of any man , he will doe any thing that may please him , he will yeild obedience unto all things , to all his demands , to all his requests , no labour and paine is too great for to take for him , because he seekes his favour , so it is with a christian , he will doe any thing , or suffer any thing for christ , that may please him , because he seekes his favour , to have familiarity , and inward acquaintance with god. the third reason is , because humiliation makes a man to choose god to be his master , to be ruled by his lawes , to live under his commands , and to obey him in all things : and this is true obedience when a christian chooses god , and grace , above all things in the world , otherwise it will not bee free obedience ; as a servant that serves a wicked master , he obeyes him , but it is forc't obedience , because hee cannot otherwise choose , for if he could have his will , he would not serve him : but when a christian chooses god to bee his master , he will thinke nothing too much for him , he will doe his will freely in all things . the fourth reason is , because humiliation breakes , and tames the stubbornenesse of our nature , and makes it gentle and plyable ( i speake all this while of the humiliation of the spirit ) unto good : as a young horse , or a young heifer , when they are broken become tame , and gentle ; so a man that is truely humbled , that hath the stubbornenesse and perversnesse of nature broken in him , hee will then yeild obedience unto god. for example , take a man that is troubled in conscience ; who more humble , who more willing to be reconciled , who more willing to obey then he ? or take a man that is broken in estate , though hee was proud and high minded before , yet now hee will be humble , and labour by all obedience , and submission to raise his estate ; for humiliation will breake the heart of all , but withall it sostens the heart of a holy man : this we see in paul. acts . . when the iewes would have perswaded him from going to ierusalem : he answers them , what doe you meane to breake my heart ? wherefore doe you weaken my desire ? pauls heart was set in him to suffer many things for christ ; and therefore whatsoever hee meets withall that sought to perswade him to the contrary , it pierc't him unto the heart : if you then be truely humbled , the stubbornenesse of your nature is tamed . the fift reason is , because where there is true humiliation , there is willingnes of minde , and you know a willing minde will suffer any thing for christ , and till then no man will : when a man is willing to doe a thing , that which hinders him pinches him ; but a man that is humble is willing to doe any thing , or suffer any thing for christ ; he will obey christ in every thing , because hee sees and feeles the burthen of sinne ; and againe , hee knowes the vertue and excellencie of christ , and prizeth him aboue all things , sets him at a high rate , and lightly esteemes and sets by , either profit or pleasure : what is the reason that men will not obey ? but because they value their lusts at a higher rate then they doe christ ; and this is because they are not humbled , they are not able to fadome the length and the breadth , the height and the depth of the excellencies that are in christ ; but it is otherwise with a regenerate man ; nothing so deere and precious unto him as christ is , hee will loose all things , and part with all things , before he will part with christ , hee will yeeld free obedience unto christ , because hee is throughly humbled . the sixt signe whereby you shall know whether you be truely humbled or no , is this , examine how you stand affected with worldly pleasures , worldly profits , & worldly joyes : are these delightsome to you , doe you make these your onely delight and joy ; then it is a signe that you were never as yet throughly humbled , because sinne as yet is not a burthen unto you ; for if a man apprehend sinne deepely , if he sees sinne as it is sinne , contrary unto the nature , puritie , and holinesse of , god hee will not minde earthly things so highly or principally as to rejoyce in them only ; therefore examine your hearts how you stand affected with the things of the world : and therefore the apostle saith , let him that is great in the world bee low in his owne eyes : he that is truely humble , he will prize christ , and grace , and holinesse , as the greatest and most precious and excellent things in the world : as for example , a man that is sicke , when he is sicke then he will take no pleasure in any earthly thing , because hee is humble ; but if you tell him that christ is mercifull , that he will receive humble sinners unto fauour , he delights in nothing so much , nothing is so excellent unto him as this ; but when he is well againe , then hee delights in the world againe , and the reason is because he was never truely humbled , but prizes the world , & takes more pleasure in the things of the world , then he doth in grace : but it is otherwise with an humbled soule , that is truely humbled ; and it will delight more in christ , and grace , and holinesse , then in all the pleasures and profits in the world : therefore examine your selves whether you are more affected with the world or with grace , and accordingly you may judge of your estates , whether you bee truely humbled or no : and thus much for this meanes , and for this point , we now proceed unto that which followes . and hee said lord , what wilt thou haue mee to doe ? the point is this , that sin is in it self full of griefe and bitternesse , and men shall finde it so , sooner or latter . i gather it thus , paul was affrighted with his sinne and trembled at it , it appeared unto him in an ugly shape ; hence he cryes out , lord what wilt thou have me to doe ? that is , i am in a straight , i cannot tell how to be freed from sinne , and i will doe any thing , or suffer any thing for thee so i may be freed from sinne : now i see sinne with griefe to be a bitter thing : and so adam saw the bitternesse of sinne when hee hid himselfe from god in the garden ; and so dauid saw the bitternesse of sinne when he made the . psal. how earnestly prayes hee to be freed from it , to haue the sting of it taken away , to feele the favour of god againe , which then he felt not ? now that sinne is thus , we will prove it unto you . first , i say , that sinne is full of griefe and bitternesse , the prophet calles it bitter , in ierem. . . know , saith he , that which thou hast done is bitter and evill , that is , you shall find it bitter : nay it is bitter now , if you taste it ; and it is alwayes so , though you doe not alwayes feele it so ; as the serpent alwayes hath a sting , though hee doe not alwayes use it , so though sinne doth not alwayes appeare bitter unto you , yet it is , and it appeares not bitter oftentimes to some , because it doth not use its sting alwayes ; but sinne is bitter , because it is the cause of all afflictions : i say , sinne is the sting and edge of every affliction , take sinne from the affliction , and affliction will be but a bulke without a burthen , or as a serpent without a sting , or a sword without an edge : and on the contrary , nothing is bitter , nor hurts , if sinne be remooved : paul had a good conscience , because sinne was not joyned with it , and therefore the afflictions , imprisonments , and reproaches , that he met withall did not hurt him , they had no sting in them , in . cor. . . saith the apostle , the sting of death is sinne , and the strength of sinne is the law. that which gives a sting unto death is sinne , and that which gives a sting unto sinne is the law ; for if it were not for the law , there would be no sinne , and if it were not for sin , there would not be any sting or bitternesse in death . therefore sinne cannot choose , but in its owne nature bee exceeding bitter and evill : and therefore esteeme how you will of sinne , now ; but if once you come to know god in his power and greatnesse , then you shall know sinne to be bitter and evill : and the reason is , because sinne makes us to see god , as a iudge ready to cast us into hell , out of his presence , and utterly to destroy us : what was the reason , that paul was so affrighted and astonished in this place ? but because hee saw god in his power , and holinesse ; and sinne contrary unto the pure nature of god : and what was the reason that the iaylor was so affrighted ? was it because the prison doores were opened ? no , but because hee apprehended a wonderfull power in god ; there was a glimpse of the power of god , that shone into his heart , and this was that which so affrighted him : so you see that the more that any man sees into the power and majestie of god , the more bitter will sinne be unto the soule : as wee see in iudas , he saw the wrath of god , and then sinne became bitter unto him : now there is a time when god beares the burthen of his children , and keepes it off from them ; else with iudas they would sinke under them : againe , sometimes hee doth not lay it upon them , but they lay it upon themselves ; but if god lay it on , they shall see sinne to be a bitter thing . secondly , as sinne is bitter , so it shall appeare to be so , unto all men sooner or later , and that for these reasons . the first reason , is , because otherwise god should loose his glory ; i doe not say , that this glory shall be taken away : for nothing neither sinne nor sathan shall take away gods glory ; because all things worke for his glory : neither can any thing adde unto his glory , but i say , if god should not make sinne bitter unto men , sooner or later , his glory should be suspended for a time ; and therefore it is usuall with the lord to prefixe unto many threatnings his owne name : the prophets use it frequently after that they have pronounced iudgement against rebellious sinners , then they adde thus saith the lord , and you shall know that i am the lord , that is , because you will rebell against mee , therefore you shall know that sinne is a bitter and terrible thing , because i will not have my glory suspended , therefore you shall bee punished , that you may know sinne to bee a bitter thing . the second reason is , because every sinne is the breach of a just law : now god will have the obedience of every creature framed according to his law , and all their actions must bee squared by this rule . and the law is this , doe this and live ; if thou doe it not , thou shall dye : so that the law is an injunctive law , that injoynes either a man to doe or to suffer the penalty : that is , jnjoynes punishment to follow the breach of it : so that if a man breake the law , then hee shall bee sure to bee punished . for god is zealous of his law , and hee will not passe a sinner in the breach of it without satisfaction , because every injunctive law , as it binds to obedience , so it binds the disobedient unto punishment . the third reason is , because of the iustice of god : if he should not punish sinners when they sinne , if hee should not make them to feele that sinne is bitter , sooner or latter , he should not be god : therefore saith abraham , shall not the god of all the earth doe right ? gen. . that is , spare the good but punish the wicked : it is equity that hee should doe so . and indeed if men punish offenders that breake the just lawes of their prince , ( and it is equity for men to doe so , otherwise there would be no order in the world , nor no rectitude amongst men : ) how much more shall god ? for all the rectitude that is in the creature , comes from god : and therefore this being equity with men to punish offenders , surely it is justice in god to punish sinners : it is his nature , for iustice in god is god himselfe . but you will say , it doth not appeare so , that god doth punish offenders , for we see wicked men prosper in their wickednesse , and they have no bonds in their death , as iob saith ; they feele sinne not so bitter as you say it is , when on the contrary the godly suffer much . to this i answer , that mens iudgement is contrary to the wisedome of god in this thing ; god knowes better how , and when , and where to take offenders then men can : therefore though god doth suspend execution awhile ; yet it is not because they shall escape unpunished , but for these reasons . the first reason is this , he suspends the execution of punishment for a time , because the time of punishment is not as yet come . you know the crowne is not wonne till the race be runne out to the end , so in this the full time is not come ; sinne is not ripe enough , but when it is full ripe , then he will lance them , and this was the cause that the lord did not punish the amorites , because their sinnes was not full : it was not come unto the full pitch , sinne is growing all the time of a mans life : it is like fruit , it is sooner ripe in some then in others , and that is the reason that some goe a long time in sinne , and yet are not punished ; when others are taken in the very fact : there is a bound and stint set unto every mans sinne , thither hee shall goe , and no further : and therefore the apostle saith , rom. . . that some are kept till the revelation of gods just iudgement , till he reveale himselfe in his just iudgement ; this time is not yet come , and therefore it is , that they are not cut off . againe the apostle saith in another place : what if god will suffer with great patience , the vessels of wrath fitted for destruction ? that is , what if god will beare with some a great while , and punish some presently ? what doth it advantage them , have they cause to boast themselves , or rather were it not farre better for them to bee cut off presently , then to bee spared a while , and then to have the judgement the greater ? therefore when god will make his power knowne to men , hee will suffer them with great patience , that hee may give the greater stroke : it is true , men cannot conceive how god can beare , and be so patient towards wicked men : but you must know that he is full of patience : it is his nature , he is patience it selfe , though patience be a quality in us , yet it is not so in god , it is his essence . the second reason is this , hee beares long with wicked men , for the propagation , and increase of mankind : for if hee should punish men as fast as they offend , and deserve death , how should the church increase , how should the church stand , this were to overthrow and weaken his owne power ; but god is wise and knowes better how to turne the evill intentions and deeds of men , for the good of his church : as for example , if a captaine upon some generall fault committed by his souldiers , if hee should execute all offenders , this were the way to destroy his army , and so expose himselfe unto the hands of his enemies , therefore he takes but a few , here one , and there one , to make the rest to take heed they fall not againe : thus doth god , hee doth not inflict punishment , that is , present death upon all sinners ; but takes here and there one , to make them palpable examples unto the rest ; as wee see daily , how the lord meets with the sins of men , then when they least thinke of sinne or god. the third reason , why god doth patiently beare with offenders , is this , he doth it for the good of some that are yet to be called , and therfore you know what the lord said unto the husbandman in the gospell , when he would have pluckt up the tares , let them alone , saith hee , untill the harvest : yet howsoever this comparison doth not alwayes hold true , for he did not forbeare the plucking of them up , expecting any change , but only least in plucking up them , hee should hurt the good seed ; for tares will never be wheate , so they that are reprobated , will never convert : yet it holds good in this , hee lets tares grow , that is , he beares patiently with wicked men , even with those that as yet seeme to be so , because as yet they have not exprest the fruits of their conversion ; and therefore for this reason doth god forbeare long to punish the wicked , lest hee should destroy the seed of the righteous . the fourth reason , why god suffereth long , is this , that he may try the heart , how it will carry it selfe towards him ; not that hee knowes not the heart before , but that the heart may now know , that the lord is patient , when hee shall consider how patiently god hath dealt with him , and how long he hath borne with him ; for this makes men more inexcusable before god , and more ashamed of themselves , when they shall call to minde , what time , what opportunitie , what occasion they have had to good , how they might have stored themselves with grace , and made their peace with him , and then how many sinnes they have committed time after time , and then what checks of conscience after , to reclaime them ; i say , if men did but consider this , they could not but say , that god is patient . the fift reason , is this , although they be not afflicted as other men are , yet it is not , because they are therefore not afflicted at all , for indeed they are afflicted with the greatest afflictions that can be ; other mens afflictions may seeme to bee greater , but yet not so , but are lesser , whatsoever they may seeme to bee , and that in these respects . . respect , because wicked men , they loose the spirit , god denies them grace , and that is the greatest affliction that god can lay upon any sinner , namely , to deny grace ; this was the affliction that god laid upon saul , it had beene better for saul that a thousand judgements had befalne him , then to have lost the spirit , the favour of god. now wicked men they loose the favour of god , they loose the obtaining of saving grace , therefore whatsoever they seeme to be , yet the truth is , they are more afflicted then other men . . respect , the prosperitie of wicked men , is a punishment ; for that which slayes men , is a punishment ; but this the prosperity of wicked men doth , fit them for destruction , and therefore the wise man saith , proverb . . . that prosperitie and ease slaies the wicked , that is , the more they prosper and thrive , and rejoyce in their lusts , the greater stabb doth sinne give them at the heart , and the more irrecoverably are they smitten ; therefore they have no cause to brag of their prosperitie . . respect , is this because they may wither and die in their sinnes , and that is a great punishment ; for because they are not afflicted as other men are , therefore it is , that their superfluous branches of lust , and covetousnesse , and pride , are not lopt off , for afflictions lop these off , which hinder the growth of saving grace , as you know the superfluous branches of any tree , hinder the growth of the other branches , if they be not cut off they will make them to wither and die ; thus it is with wicked men , because they are not afflicted , they begin to wither and grow cold unto good . the body doth not so much wither with age , as the inward man doth by these lusts , theybreed a consumption in the soule , that will not be recovered . . respect , againe , though we see them not afflicted , yet they have many afflictions which wee know not : even as the godly have many inward joyes and comforts in their hearts , which wicked men never felt , so wicked men have many strong feares in their hearts , and many sudden flashes of the fire of hell in their soules , much hollownesse in their hearts , much sorrow mingled with their carnall joyes , and often affrighted with the jawes of death , and arrested with horrors of conscience , though outwardly they seeme to the world , to be the joyfullest and happiest men in the world , yet the truth is , they are the most miserable and sorrowfull men in the world , for as the inward joy is farre greater then the outward joy , so the inward sorrow is farre greater then the outward sorrow alone : thus you see the point prooved . the use of this should teach us not to delude our selves in the matter of afflictions ; in afflictions we are ready to conclude , because our afflictions are greater then others , that therefore we are greater sinners ; but here you see the contrary , the greatest sinners are not alwayes outwardly the greatest afflicted , for god uses a great deale of difference in afflictions , some hee afflicts young , he takes them when they are greene ; others he lets them goe a long on the score , till they be old , yet he will meete with all at last , either sooner , or latter ; therefore thinke not that thou art a greater sinner , or that thy sinnes are greater then other mens are , or that god loves thee lesse , because of thy outward afflictions : remember what the lord said unto the iewes . luk. . . . thinke not , saith hee , that the galileans on whom the tower of shiloim fell , were greater sinners then you , or others sinners : thinke not because judgement was in that manner infflicted upon them , that they were greater sinners : or that their sinnes were greater , and did exceed others : but except you repent , yee shall all likewise perish ; i will meete with you , and you shall know that your sinnes are as great as theirs was ; and so looke upon every sinne that god hath punished , presently , and the sinne is as great still , as ever it was : as for example the sinne of lying . acts . ananias and saphira they lyed , and you see what a judgement was inflicted upon them , because they had lyed to the holy ghost : even against that light which the holy ghost had revealed unto them , and yet you must know that a lye is not the sinne of the holy ghost ; for any regenerate man , that is in the covenant , may through infirmitie speake an untruth , and yet not sinne the sinne against the holy ghost ; but i say , the sinne of lying is now as great as ever it was , and he that infflicted that judgement upon them , may infflict the like upon thee : yet you must know that this sinne is not greater then other sinnes ; but because men might take heed of this sinne for the time to come , he made them examples . againe in levit. . , , . they that offered strange fire in the time of the law they were strucken with death , not that this was a greater sinne then any now , but to teach men reverently to draw neere unto god ; when we have to doe with any of the ordinances of god to use them reverently , and to come with reverent hearts unto them . againe , let us consider what judgements have befalne lyers , and theeves , and prophaneners of the sabbath , and drunkards , and luxurious persons , and cozeners , and gamesters ; that if wee be the like , the same judgements may befall us , as hath befalne them ; let us set these as examples , to take heed of the like sinnes ; as the apostle saith , cor. . . these things fell upon them for our example , &c. that wee should not lust as some of them lusted , &c. now if sinne bee as dangerous unto the soule as ever it was , it should teach us to take heed of committing the least evill : and that i may the better prevaile with you to forsake sinne , consider these motives . the first motive to move you to forsake sinne , is this , because sinne will make you ashamed ; rom. . . what fruit had you then in those things whereof you are now ashamed : what will it availe you to doe that thing , that afterwards will shame you ? for though the roote of every sinne seeme to bee sweet , yet the fruit of it is bitter , that is , both shame , and sorrow , and death : and againe , on the other side , though the roote of every act of godlinesse be a little hard , and bitter to the flesh , yet the fruite of it , is , honour and glory : and therefore the prophet saith , iere. . . that to sinne against god , is an evill thing and bitter , how sweet soever it may seeme unto you : let this therefore move you to hate sinne , because it will make you ashamed . the second motive , to move you to forsake sinne , is this , because if you sinne , god will beate you : though election be sure , yet you shall not escape correction , which shall be more bitter unto you , then the sweetest sinne , heb. . . hee scourgeth every sonne whom hee receiveth : if thou bee gods sonne , thou must make account to feele gods rod. the lord correcteth his children , when they sinne , for these two reasons . the first reason is , because sinne is sinne with god , in whom soever it is , and he will be sure to scourge him in whom it is ; if thou runne out he will fetch thee in , with his crooke ; and the sweeter the sinne was , the bitterer will the scourging bee . rev. . . whom i love i rebuke and chasten ; that is , i will doe it without exception of persons . a pet. . . iudgement must begin at the house of god. prov. . . behold the righteous shall be recompensed , or rewarded in this life , how much more the sinner ; if a holy man sinne hee shall bee afflicted , then much more a wicked man. and againe , he that soweth iniquity , shall reape affliction : hee that sinneth , must expect the rodde , and it must needs be so , because gods children draw the neerest unto him , and he hath said , that hee will bee sanctified of those that draw neere unto him , levit. . . therefore for the keeping of them cleane , they must be scowred , when they grow foule and rusty ; they must bee cast into the furnace , when they gather drosse . the second reason is , because his children are the temples of the holy ghost , wherein god delights to dwell ; and therefore he will not suffer any uncleanenesse to abide in them long , but will quickely sweepe it out , with the beesome of affliction , as in revel . . . remember therefore from whence thou art falne , and repent , and doe thy first workes , or else i will come unto thee quickely . ey , but i feele nothing for the present . i answer ; yet after , though not now , thou shalt surely feele it , and in that thing that thou lovest most , which of all other , thou wouldest not bee crost in , as david in his absolon , and moses in his going into canaan : for that is gods manner ; if israel loath manna , god will make it to come out at their nostrils . and so thou shalt surely feele thy sinne , what ever it be , in the end : for as in the misdemeanor of youth , we sow the seeds of afterdiseases , though not presently felt . so godly men in their runnings out , sow the seeds of after-afflictions , though for a while that harvest appeareth not above ground : see it in david , in salomon , in asa , in vzziah , whether all they smarted not for it in the end ; and the longer it is deferred , the more will come together : as those that are sicke seldome , are sicke to purpose when it commeth , because many humours lye heaped together , and lye insensible a-while , and then breake forth at once ; so when thou hast heaped a great many of sinnes together , the judgements of god will break out to purpose against thee , so that thou shalt feele the weight of them all . ey , but i am healthfull , and rich , and strong ; and mee thinkes , afflictions are not neere me . this is answered in . corinth . . . faith the apostle , wee are not of the number of them , that compare themselves with themselves , and commend themselves ; for they that doe thus are unwise : for as the hiding of the sunne , brings darkenesse in a moment , so in an instant , god can turne all upside downe , and will doe it on a sudden , when you thinke your selves safest . i will commit it but once , if i might but commit it but once , i could desire to commit it no more . remember , david numbred the people but once , and committed adultery but once , sichem and dinah committed fornication but once , ammon committed adultery but once , reuben went up to his fathers bed but once , saul offered sacrifice against the commandement of god but once , moses feared but once at the waters of strife . iosiah disobeyed god , in going to warre without a warrant but once ; nadab and abihu offered strange fire but once : those two thousand three hundred which were slaine for committing fornication , the same day they were destroyed ; ( it is likely therefore they did it but once ) yet upon them and upon all these , the iudgements of god were very heavy , for once falling ; therefore sinne not once . ey , but i am a regenerate man , and in the state of grace ; and therefore god will deale tenderly with mee . so , first , were most of these named before , yet god spared them not : secondly , againe thou shalt the rather be sharplier dealt withall , because one that draweth neere unto him in profession , must be more cleane then others : thirdly , iob was in the state of grace , yet quickly mooved , for hec knew he could not escape , as it is in iob . . to the . verse , in which hee concludes , that the wrath of god was a terror to him , and by reason of his highnesse , he could not indure : so also in . pet. . . though hee bee a father , yet without respects hee judgeth all men , therefore thinke not to escape , if thou sinne , because thou art a sonne , but rather expect to be beaten the more . but i may recover by repentance . i answer , it is more then thou knowst , and that for this reason , because repentance is gods gift , every very time when it is renewed ; if it be then his gift , and in his power , then it is not thine , nor in thy power to repent : in ioh. . . the winde bloweth where it listeth ; and it is certaine , when wee have once past limites modestiae , wee are in praecipitio : wee cannot stay our selves till wee come unto the bottome of the hill , except god stayes us : david and salomon , thought they could have gone so farre , that they might have reclaymed themselves , but they were deceived ; if thou cannot keepe thy soule pure before thou hast committed sinne , how wilt thou doe to cast it out , when it is once in ? every sinne hardeneth the heart , and weakeneth the strength of the inward man. but many have escaped punishment ; and so shall i. i answer , never any escaped , but they had it either inward or outward , sooner or later , though they have beene gods dearest children : heb. . . even our god is a consuming fire , that is , he is zealous of his glory , to burne up and purge out by afflictions , the corruptions of his children : and in . pet. . . every one to whom he is a father , shall be judged , that is , afflicted without respect of persons , according unto their works : so iob . . hee rewards men according to their workes : only this must be added , the more wee judge our selves , and the deeper we goe in humiliation , the lesser god will afflict us . david humbled himselfe so farre that god sent him word , that all his sins were pardoned . yet what measure of affliction david did need , that his heart might bee more broken , that he shall have ; and every one else that belongs unto god : so ahabs fained humiliation did deferre , and lessen his punishment ; i say , lessen it onely , for notwithstanding he was slaine . ezechiah tasted of some afflictions , yet because hee humbled himselfe , a great showre of gods vengeance fell not upon him ; humiliation is a meanes to breake the shower , and still the winde , and calme the waves of the wrath of god. the third motive to move you to hate sinne , is this , because sinne will take away your excellency ; even as a starre that falleth to the earth looseth his brightnesse , so when one that hath beene forward in religion , falleth to earthly and carnall delights , then all his beauty , dignity , and excellency vanisheth : gen. . . it is iacobs last speech unto ruben , thou hast lost thy excellency , thou art become as weake as water , because he had defiled his fathers bed : nothing will take away a mans excellency but sinne ; afflictions , disgrace , imprisonment , or the like doe not hurt a man ; nay he may shine the more for these : as the torch appeareth the brighter , the darker the night is : so if a christian keepes his uprightnesse he will shine still bright , let men doc or say what they can ; but it is sinne that blemisheth , and taketh away our dignity , and excellency ; when a man keepes his uprightnesse , hee walkes in his strength , but when he descends unto any vanity , or folly ; it is his impotency and weaknesse : therefore if you would not loose your excellency , you must loose your sinnes . the fourth motive to moove you to hate sinne , is this , because the least sinne violateth the peace of conscience , which is as tender as the apple of the eye ; and you know the least mote that is , troubles it : sinne will fret and grieve the conscience , it will inrage and disquiet it : if a good conscience be a continuall feast , what a losse is it to want it in time of health ; but in time of sickenesse and afflictions how bitter will it bee to want it ? if a man admits but of the least evill thing , though but an occasion of evill , reluctante conscientia , that is , against his conscience , it doth not onely take away a mans peace , but it galleth and vexeth him exceedingly : for sinnes in a mans conscience are like thornes in a mans feete , though all were pluckt out but one , yet that one is enough to trouble and grieve him : on the contrary , see what comfort paul had from a good conscience when he was in prison : and what sorrow adam had in paradise from an evill conscience : let this moove you to hate sinne . the fifth motive to moove you to hate sinne , is , because sinne will bring upon you all manner of miseries : all the miseries and afflictions that wee taste of here , are measured out to us for sinnes committed ; and on the contrary , all the comforts , peace of conscience , prosperitie , and inward joy , are all continued to us according unto the purenesse of our hearts and wayes : as in psal. . . . i was also upright , saith david , before him , and i kept my selfe from mine iniquitie , therefore hath the lord recompensed mee according to my uprightnesse : according to the cleannesse of my hands in his eyes sight : and then in the , & . verses , both parts are clearely expressed , that he will walke more frowardly with you , as you walke more frowardly with him : and againe , as you walke more purely with him , so he will show himselfe more gracious and loving unto you : as for example , goe thorow all the iudges of israel , and you shall see this true ; looke to gedeon , one sinne was the destruction of him and his house : looke to sampson , that sinne of fornication , brought upon him shame , imprisonment , and death . againe , goe through all the kings of iudah , and you shall see that they prospered so long , as they prospered in grace , and when they fell into sinne , then presently they fell into misery , looke to david , to salomon , to rehoboam , ahab , to asa , manasses , &c. againe , looke amongst the corinthians , some were sicke , and weake , amongst them for not receiving the sacrament worthily , so all sicknesses in body , breaches in estate , ill hansels in businesses , troubles from enemies , griefes from wives , children , and friends , they all even now in our dayes proceed from the sinnes , which you have committed . againe , as i said , all the prosperity , whether it bee outward in riches , or honour , or wife , or children , or friends ; or inward , the saving graces of the spirit , they all proceed from your uprightnesse of heart . and needs it must be so , because if god be the governour of all the world ; then it must needs bee best with them that serve him best , and worst with them that offend him worst : this rule must bee understood of the saints to comfort them , and not of wicked men ; for they want afflictions , and enjoy prosperitie in iudgement : but with the godly it is not so , therefore they are like to taste of both in this life , according to their thriving in sinne , and going backward in holinesse ; let this moove you to hate sinne , that you may escape these miseries . the sixt motive , to moove you to hate sinne , is , because sinne is a vaine thing , it can yeeld us no true comfort or content ; and this we may see in the vanitie and changeablenesse of earthly things , when we make them our onely joy , how soone are wee deprived of them ? for indeed , what is our portion , or what can yeeld us any sound and solid joy and comfort , but god and christ ? and so iob reasoneth in iob . . what portion shall i have with god almighty ? it is no small portion , but a great portion to have communion with him , to be sure of him for a refuge in all troubles , a counseller in all duties , a helper in all wants to stand by us , when all else forsake us : he that knoweth the sweete consolations of the spirit , will account sinne and the world but a vaine thing ; i say , no man that knowes the sweetnesse there is in the communion with god , will loose it for all the pleasures of sinne . iob . hee showeth the vanity of earthly things ; some conceive the comforts of the spirit but a vaine thing , but this is , because they never tasted of the sweetnesse of the spirit : there is no man but he hath something that he resteth his heart upon , as the psalmist saith , some trust in princes , some in riches , others in their friends , but it is god that is the strength and prop of every sanctified mans heart , on which every holy man and woman resteth ; now take from any man that which is his prop and stay , and his heart sinketh and dyeth in him like a stone : so will the heart of a childe of god , when the assurance of the favour of god is taken away by sinne : therefore as the favour of god is sweeter then life it selfe unto him , so the very interruption and suspending of it , is as bitter as death : and therefore in this regard , sinne is to be hated . the seventh motive , to moove you to hate sinne , is , because sinne is restles , if you doe but truly consider the restlesnesse of the heart , till it be sanctified , it will make you to hate sinne : the heart is restlesse , till it bee set in a good frame of grace . sinne is unto the soule , as a disease in unto the body ; a man that is bodily sicke will never be at rest , till he be well : so a regenerate man is never at rest till sinne be healed in him ; wickednesse is of a restlesse nature , according unto that measure it is found in any , as the prophet saith , in isaiah . , . where he compares the heart of wicked men unto the raging sea , that still is in motion , purging and cleansing it selfe ; so a holy man is not at rest , whilest his heart is not cleansed from his sinnes : let this therefore moove you to hate sinne , because it is restlesse . the eighth motive , to moove you to hate sinne , is , because sinne is not acquainted with god , it hath no familiaritie with him , it is not accustomed to stand , or be in his presence ; it stands in such termes with him , that the sinner dares not looke upon god , or draw neere him without shame and feare : no wicked man dares doe thus , so long as any uncleannesse cleaveth unto him in any degree . but grace breeds an holy acquaintance with god , and doth beget in the heart a kinde of noble friendship and familiaritie with god , which will make a holy man to abhorre sinne as a base thing , which beseemeth not that purenesse of that friendship which hee hath with christ : hence is that speech of ezra , in ezra . o my god , i blush and am ashamed to lift up my face to thee , my god ; for my iniquities are gone , &c. that is , because of my sinne , i am ashamed to have any familiaritie with thee . the ninth motive , to move you to hate sinne , is , because if you live in sinne god will show you no mercy : you shall find him not as a father , but as a iudge . the mercy and kindnesse of god is a great and effectuall motive which god often uses in scripture , to move us from sinne ; thus the lord dealt with david , in sam. . , . i gave thee thy masters daughter , and i made thee king in his steed , and if this had beene too little , i could have done much more , wherefore then hast thou done thus and thus , &c. againe , in micah . . , , . o my people , what have i done unto you , remember what i did for you , when i brought you out of the land of egypt ; remember what balack king of moab consulted , and what balaam the sonne of beor answered him , from sittim unto gilgall , &c. againe , in deut. . . doe you thus requite the lord , o foolish people and unwise : is not hee thy father that hath made thee , and fashioned thee ; that hath bought and established thee , &c. gods dealing with us , being soundly considered , how often hee hath spared us , and borne with us , how much hee hath loved us , and done for us , is enough to breake the heart of a regenerate man , and make him to hate sinne . the tenth motive , to move you to hate sinne , is , because sinne makes you to breake your covenants with god : and therefore the remembrance of our covenants with god , is enough to confound us , and give an edge unto our sorrowes for sinnes past , and confirme us in our resolutions exceedingly for the time to come : what shall wee mocke god , saith the holy man ? will hee hold him guiltlesse that taketh his name in vaine ? and will hee not surely require our vowes at our hands ? yes , certainely hee will , and that speedily : if wee use to breake our covenants often , and begin to forget them , and the genealogy of them : therefore let this move you to hate sinne ; that you may keepe your covenants with god , and so escape those judgements , which otherwise will light upon you . the eleventh motive , to move you to hate sin , is , because sinne is a theefe : it will rob you of your pretiousest iewell , and best thing you have in the world , which is your assurance of election : for what is the reason that many have such heart-qualmes , and pinches , and doubts , and feares , whether they bee god's or no , but because they let some lust or other enter into their hearts , which stirres up the musty corners of the heart , and so makes a foule smell in the soule , which if they had beene carefull before , they might have prevented . now how great a comfort it is to bee assured , that hee is one of gods elect , hee that hath felt it knowes what it is , though hee cannot expresse it ; but if you have not felt it , you will not beleeve it , though you should bee told it : to bee assured of the love of god , and that all the priviledges in christ , and that all the promises in scripture belong unto a man ; it is such a joy as will raise the heart , basely to esteeme of all earthly things , and to walke in paradice as it were , and to rejoyce continually in the meditation , and assurance of those things , which are appointed unto the elect in the booke of god ; besides , not to feare death , not to be moved with any tyranny , or evill tidings , but to bee like a square stone that stands eeven upon his owne bottome , in whatsoever estate hee is cast . but all his assurance , joy , and comfort is lost , if the heart bee but impure , and unholy towards god. wherefore let this moove you to hate sinne . the twelfth motive , to move you to hate sinne , is , because sinne is the greatest tyrant that god hath . the consideration what a tyrant lust is , would make you affraid of sinne , if you did but know what vexation it would put you unto : from which tyranny you shall never bee freed , till you come to give peremptory denialls unto it in every thing : for when strong lusts possesse your hearts , they lead you about , distract you , and weary you . now what greater enemy can any man have then hee , that drawes away the heart of his spouse after him , from her owne husband ? what greater enemy can any chaste woman have , then hee that entises her to folly , and to make her his whoore : beloved , sinne drawes away your hearts and affections from god : you are , or you ought to bee christs spouse , then thinke with your selves , whether sinne be not an enemy both unto christ , and unto your selves : it is true , it may be it will promise you to make satisfaction , but performe nothing ; for while they are yet living and quicke in us , wee are in this straight ; either wee resist them , or not resist them : if we resist them , they paine us , and weary us out with importunitie : but if we resist them not , then we put fewell unto the fire , and so make it the greater : and when the lust hath gotten more strength , then it must have more satisfaction , and when that is done , yet more will be desired ; as the fire the bigger it growes , the more fewell it requires to feed it , and so there will bee no end : but it will grow , in infinitum , infinitely , till it hath drawne you into perdition : therefore there is no way , but to put it cleane out , and to quench every sparke ; to give no fewell to it at all , nor so much as to gaze upon unmeete objects , else shall you never be free from the vexation and tyranny of it : but rather sinke deeper and deeper , like a man in a quick-sand . let this moove you to hate sinne . the thirteenth motive , to move you to hate sinne , is , because sinne will make you to come weeping home , if ever you come ; but if you do not come home , then , as the apostle saith , your damnation sleepeth not ; the longer you goe , the neerer you are to hell , and further from god. and therefore it is better for you to come weeping at last , then not at all ; and who went ever out from god , that sometimes had injoyed fellowship with him , but they have come home by the weeping crosse : for in this case god commonly drives them home with stormes , if they bee such as belong unto him . hence the wayes of the saints are said to bee hedged in with thornes ; if they keepe the right way , it is smooth and plaine , but if they step aside , they will meete with thornes that will pricke and gall them : the scripture is full of examples : in david , in salomon , in manasses , in paul , in peter . let this moove you to hate sinne . the fourteenth motive , to moove you to hate sinne , is , because you can never have any true content , so long as you love sinne and live in it : as for example ; let a man but looke backe unto former times before hee was called , and see whether he ever found so much contentment in any thing , as he doth now , if his heart be perfect towards god , when hee walkes more exactly with him . againe , whether it hath not beene wearisome and restlesse , to have his heart drawne forth to vanitie , and led up and downe with divers lusts : this was davids practice , i remembred my sorrowings in the night , and in the times of old , what joy i was wont to finde in thee : every man would live a contented life , and it is wearisome unto nature to live in discontent ; now that you may have true content , hate sinne . the fifteenth motive , to move you to hate sinne , is , because sinne will at the last , whether you will or no , make you to confesse , and say , that you have done very foolishly ; i say , never any man committed sinne , but it brought him in the end to say , as david said , in sam. . . i have done very foolishly : and , to expresse this , that speech of salomon is most excellent , eccles. . . i set my selfe to know the wickednesse of folly , and the foolishnesse of madnesse ; as if hee could not sufficiently , or easily expresse it , that sinne will make a man to see , that there is nothing but folly in sinne at last : and in tim. . . sinne is called , foolishnesse : hence then , it is extreame folly to commit the least sinne ; it is good to oppose this conclusion against all the reasons of satan , that wee will not sinne , because it will bee our folly : and if wee cannot answer in particulers , let us answer him in the generall , that we will not yeild to any . it may bee , hee will tell you , that you shall gaine some profit , or pleasure , or sweetnesse , or commodity by sinning : but if you can bring your hearts , not to beleeve this , you will never doe it ; and say , the scripture tels us , that it is extreame folly to doe so , and we shall find it to be so , therefore we will not : let this move you to hare sinne . the sixteenth motive , to move you to hate sinne , is , because sinne will take you away from god , and god from you ; and therefore that must needs bee an evill thing , and worthy to bee hated of you , that will deprive you of god ; it is the terriblest thing in the world , to have god taken away from a man : that which makes a man to loose any thing that he loves , is hated of him ; as for example , a man that loves and respects his credit , he had rather loose any thing then that ; it is a great griefe unto him , to be disgraced : to a rich man that loves his riches , it is a griefe to part with them , and therefore he doth hate a theife : so it is the slaying of the soule to part with god ; a holy man had rather part with wife and children , riches , pleasures , and friends , and life it selfe , then part with god ; and therefore it is , that in every regenerate man , there is bred by the spirit a loathing of all sinne : if you would not then part with god , hate sinne ; god and mammon cannot abide together no more then light and darkenesse . now if these will not move you to hate sinne , then consider some motives to move you to hate it in regard of god. first , consider that god doth take notice of all that you doe , he sees into the secret corners of your hearts , and makes a diligent search : i know thy thoughts a farre off , ( saith god ) and hee knowes the intent of your hearts . revel . . . i know your workes , and patience , and so forth , i take notice of them , i knew them before you did act them ; therefore in every action that thou goest about , say , now god sees me what i am doing , and hee knowes what i intend to doe : it stands me upon to carry my selfe uprightly in this action , least he meete with me : for he is a god of pure eyes , and cannot beare with evill in his owne . you know what hee said unto nathaniel , iohn . . i knew thee , before i saw thee : that is , thou marvailest how i came to know thee , but marvell not , for i did not onely know thee , but i also know thy heart ; therefore consider this , that god sees you , and takes notice of your actions and thoughts . againe , consider that so much sinne , so much seed , and the more seed , the greater harvest ; the more sinne , the more punishment : therefore labour to hate sinne . secondly , consider that when god doth strike for sinne , his wrath is exceeding bitter and terrible : for if it were not for the wrath of god that followeth sinne , afflictions would not bee so bitter : and therefore the lord saith unto the church . rev. . . feare none of those things which thou shalt suffer : that is , feare them not , for that which makes them terrible , shall not be mingled with them , which is my wrath : for it is not afflictions that are bitter , but sinne in the afflictions that makes them bitter , therefore let this make you to hate sinne , that you may escape the wrath , and vengeance of god. thirdly , consider that the longer god stayes from afflicting of sinners ; the greater and terribler shall the stroke be when it comes , and therefore it were better for thee , that hast no interest in christ , that hee would strike presently , then deferre it longer , that so thy punishment may bee the lesser : in amos . saith god , i will strike at once , and i will not strike the second time , that is , when i doe strike , i will strike so that i shall not need to strike the second time , and thus the lord said unto eli : in . sam. . vers . . when i begin i will make an end , and this is the greatest punishment that the lord can inflict against any sinner ; it is as if he should have said , i will not begin to afflict them and then cease , and give them space of repentance , but i will make an end , that is , i will doe it in a moment , on a sudden ; i will but make one worke of it , i will begin , and i will finish it in an instant , and this we see the lord did upon hephni and phineas : therefore let this moove you to hate sinne . thus much for this point . and hee said , arise , and goe into the citie , and it shall bee told thee , what thou shalt doe . the point is this , that christ is exceeding mercifull , and exceeding ready to speake mercy unto those that are truly humbled . i gather it thus , paul was here strucken downe with an apprehension of sinne , and being thus exceedingly humbled in the sight of his sinnes , christ meets him upon the plyablenesse of his will , with a word of comfort , ( arise ) : this word is full of comfort , for it is as if hee should have said , paul bee not too much dejected and cast downe at the apprehension of thy sinnes , as if there were not aboundant mercie in mee to pardon it , but arise , that is , goe , and i will shew thee what thou shalt doe , to save thine owne soule ; and it shall be told thee , what thou shalt doe for mee , but feare not , bee of good comfort : now that christ is full of mercy , we will proove it by scripture , matth. . . come unto mee all that are weary and heavy laden , and i will ease you : in these words , there are three things . first , the conditions of the persons that must come , and those are such as are weary and heavy laden . the second thing is the qualification of the persons that are truly weary , and heavy laden : first , they must bee meeke : secondly , they must be lowly : the third thing is , the patterne or teacher of them , and that is christ ; the best , the holiest , and wisest teacher in the world : learne of mee , i am ready to teach all , and to upbraid no man : and then in the last place , the thing that they must doe ; they must take christs yoke , and so they shall be rid of their burthen ; the summe of it is this , if you bee weary and heavy laden with your sinnes , and have a desire to be eased , it is no more , but come unto christ , and hee will ease you : that is , if you bee heavy laden with sinne , christ is ready to take off your burthen , and to put upon them the easie yoke of obedience and holinesse . againe , in esa. . i dwell in the high and mightie place , with him also , that is of a contrite and broken spirit , that is , there is but two places that god delights to dwell in , the one is in heaven , and the other place is , in a humbled heart : now surely , hee will not dwell there where he loves not ; for to dwell notes a speciall presence with them , that is , hee will not onely dwell in the heart , but hee will make his presence to comfort the heart ; and againe , in esa. . i will bee neere unto them that are humble , and that tremble at my words ; that is , i will take a speciall care of them that are humble : this readinesse of christ to receive sinners , is excellently set forth in the parable of the prodigall : how readily did the father receive a rebellious childe ; even so ready , and much more ready is christ to receive sinners that are humbled : an example we have in david , how ready was god to pardon davids great sinne , when he had humbled himselfe ; and the same we see in peter , and so here in paul. the reasons of this point are these . the first reason is , because mercy pleaseth him , as it is in micha : i will pardon your transgressions , because mercy pleaseth mee , that is , he delights to shew mercy to sinners , and what man will not willingly doe any thing that pleaseth him . the second reason is , because mercy is naturall unto god , that is , it is his nature , for although mercy be a qualitie in us , yet it is a nature in god , and what man will not willingly doe any thing that is agreeable unto his nature . the third reason is , because god is rich in mercy ; a man that is rich , he will not respect the giving of a small gift ; but he will give liberally & bountifully , and it is for his credit to doe thus : now if it be thus with men , then how much more with god , because he is the store-house , & hath the fountaine in himself ; and therfore it stands with his honor to give liberally , to be rich in mercy to his children . the fourth reason is , because god is our father , and you know a father hath a tender affection over his children , and if it be thus with men , then it is much more with god towards his children ; thou needst not to feare the missing of his mercy , if thou be one of gods children . the consideration of this , that god is exceeding mercifull , should draw us close unto god , that is , is god mercifull , then let us run unto him ; this hoping of mercy , should winne us to come unto him ; for what is that which makes a traytor , or a malefactor after hue and cry , to come in and lay downe the armes of rebellion , but the proclamation of mercy ? and in hope of this he comes in ; therefore when you heare that christ is exceeding mercifull , then come in : only lay downe the armes of rebellion , and you shall finde mercy . object . oh but saith some , i would willingly come unto christ , but alas , my sinnes are so many , and so great , that i feare christ will not receive mee . answ. to this i answer ; what if thy sinnes be exceeding great and many , yet they are not infinite , that is , they doe not exceed the price payed for them . but god is infinite in mercy , and therefore exceeds all thy sinnes . againe , consider the abilitie and power of god , he is able to make thee cleane , and purge thee from all iniquitie ; and therefore feare not the greatnesse of thy sinnes : only labour to finde the condition , faith , in thee : and then come and take of christ freely . secondly , if god be exceeding mercifull , then let men take heed , that they wrong not themselves in regard of salvation by the neglect of those meanes , whereby grace is got : that is , let men be humble , and then let them know , that christ is mercifull : and that you may not put off repentance , and the getting of grace , consider these particulars . the first thing is this , take the time and opportunitie when grace is offered , that is , it will bee good for you to strike while the iron is hot , and grinde while the winde blowes , and saile when there is a faire gale ; so it is good to follow the spirit in its motion : for as there is a time when the spirit is offered , so there is a time when the spirit may not be got , and therefore it is , that this time is so insisted upon so often in hebr. . to day if yee will heare his voyce , &c. that is , there is a time when god will not be found of us , though wee would give a world to have but one motion of the spirit againe , one moment of repentance , one offer of grace , but you shall not : well then , now you have the time and opportunity , that is , the day of salvation ; i offer you christ and salvation , and you may have him if you will but receive him , that is , if you will but suffer him to rule in your hearts , if you will but acknowledge him to bee your lord and king ; you shall have him whatsoever thou art , or hast beene for the time past ; onely if you will be a new man for the time to come : but if you will not receive christ now , but refuse him , there shall a time come , when thou wouldest receive him , but then thou shalt not . remember the five foolish virgins , matth. . they were shut out of the marriage chamber , and so maist thou , if thou now refuse him . secondly , consider that repentance is not in thine owne power , that is , it is a turning of the heart and casting of a man into a new mould , the setting of the heart the right way , and withall know , that there is a false repentance : cain and esau , and iudas repented , as well as paul and peter and david , but the one proceeded from the spirit , and the other from the flesh : it must be sound repentance , if it be acceptable : now this no man can doe of his owne power and strength , except there bee a supernaturall worke of grace in the soule . there are two causes why god doth afflict his children ; first , god afflicts his children , because of some scandall , i speake now of gods children , and thus david was afflicted , because he gave a just occasion of scandall in the matter of vriah ; therefore god afflicts him : secondly , to weane them from the world , because god knowes till they be humble , and basely esteeme of themselves , and the world , they will not prize christ , or grace ; but when they are throughly humbled then they will come in and take christ ; and therefore it is , that wee preach christ generally unto all , that whosoever will come and take him , may have him : and therefore this is the question that wee move and propound unto all men , whether they will receive christ , that is , whether they will take him above all things for better or worse , to bee their lord , master , and king ; if they will thus receive him , they shall have him : it is no matter , as i said , what a man is , or what a man was , onely if he will be another man for the time to come ; and therefore it is false preaching , to say , they must come thus , and thus , as if christ were purchast with our owne gift ; but we preach christ freely , without any condition , without any exceptions of persons , whosoever will let him come and take of the water of life freely , as in revel . . and that christ is thus ready to receive humbled sinners , you may see in his readinesse to receive all manner of people , whilest hee was on the earth , with severall diseases : hee put none away that came unto him . againe , consider that if christ should not bee mercifull , then the end of his redemption should be lost : for wherefore came he but to show mercy unto sinners ? againe , consider how ready he is to receive sinners , from the mouth of his ministers . corinth . . . now then wee are embassadors for christ ; as though god did beseech you by us , wee pray you in christs stead , be yee reconciled to god : that is , wee use all the perswasions , and motives that we can ; wee exhort , rebuke , instruct you , and all to this end to make you willing to receive christ ; nay wee doe not onely beseech you , but with those in the gospel , we compell you to come in , that is , wee perswade you often against your wils , to receive christ. now the things that keepes men from christ is this ; they say , that they are not fit to come to christ , and therefore they will not come : but men are deceived , for there is no other fitting condition required of us by god ; onely beleeve , and you shall be saved , that is , if you have but a desire to come to christ , you may have him : as for example , if there should be a generall proclamation made by the king , for all offenders let their crimes bee what they will ; that whosoever will come in , and lay downe his armes of rebellion and acknowledge him to bee supreme , shall have pardon ; it may bee there is some offenders that have greater crimes then others , and others lesse , whatsoever difference there be , it matters not if they will but come in , they shall have pardon : so i say unto you , if you will come in , it matters not what your sinnes were , or are ; christ here hath made a generall proclamation , that whosoever will come in , shall have mercy ; therefore feare not what your sinnes bee , onely get a willing heart to part with sinne , and cleave fast unto christ , and christ will not forsake you . in the time of the law every seventh yeere , there was a iubilee , wherein every servant was made free from his master ; but if any refused then , then he was to be bored thorow the eares , and to serve his master for ever : beloved , now is the yeere of iubilee , you may now bee free men in christ , if you will but receive christ ; but if you will not then you shall bee markt for the devill , and serve him for ever : therefore , as pyrrhus said unto his servants , he that will freely goe with me unto the battell , let him come ; so i say unto you , if you will freely come in unto christ , come , and christ will receive you ; but if you will not , christ will not have you to goe with him , that is , you shall not : but this you will not doe till you bee humbled ; and therefore labour to get humiliation , and then whatsoever your sinnes are , you shall bee saved , if you will but receive christ. therefore examine your selves in what a frame your hearts stand in ; if so bee you finde that your hearts are hardned ( as the apostle saith ) that is , such as cannot repent , it will be a difficult thing for you to receive christ ; that is , if you have put the spirit by his proper worke , and have hardned your hearts from his feare , it will be a hard matter for you to get the spirit of repentance ; the apostle cals men in this estate , like trees twice pluckt up by the rootes , iude verse . that is , it will bee a hard matter to make them to grow againe , and be fruitfull : but if you be thorowly humbled , christ is exceeding mercifull and ready to receive you unto favour . imprimatur . rob. austine . iuly . . finis . notes, typically marginal, from the original text notes for div a -e doctr. reas. . psal. . . sam. . reas. . reas. . use . mat . . gen. . . vse . iam. . vse . simile . doctr. . chro. . vers. . mat. . . iohn . . marke reas. . reas. . reas. . roin . reas. reas. simile . vse . gen. . ● corin. gen . satansdeceits answ. . answ. . . deceit . answ. . deceit . answ. . deceit . answ. . deceit . answ. . deceit . answ. psalme . . deceit . answ. doctr. vse . vse . cor. . . nehem , . obiect . answ. obiect . answ. obiect . answ. vse . vse . doctr. quest. answ. cor. . . reas. vse . galat. . doctr. reas. vse . vse . doctr. reas. vse . doctr. reas. obiect . answ. vse . doctr. ● . . quest. . answ. answ. quest. . answ. quest. . answ. quest. . answ. quest. . answ. caveat . caveat . doctr. reas. . reas. . reas. vse . vse . vse . quest. answ. obiect . answ. notes for div a -e . . . . doctrine . what this strength is . . . . . particulars of this strength . the first particular . beare wrong patiently . the second particular . thriue under any affliction . acts . . the third particular . to beleeve . description of spirituall strength . . . . cor. . . . . . . . . . reason . . reason . . . . . . vse . . . . . . iohn . . . difference . . iere. . . . pet. . . . . . difference . . . . difference . heb. . . tim. . . heb. . . . . marke . . marke . , . . difference . rom. . . tim. . . pet. . . . difference . rom. . . . . vse . . motive . acts . . . motive . isaiah . . ioh. . , . ioh. . . . motive . matth. . . isai . . prov. . . motive . psal. . . prov. . , . rom. . . gen. . . psal. . . vse . matth. . . prover . . . . meane . pet. . . cor. . . heb. . . . meanes . rule . . . rule . . rule . iam. . . . rule . . meanes . . signe . . signe . acts . . sam. . . acts . . . signe . phil. . . . signe . tim. . . . signe . . meanes . . hinderance . . hinderance . . meanes . . meanes . cor. . . ier. . . . meanes . doctrine . . worke. . worke. . worke. acts . . . worke. acts . . vse . matth. . cor. . . eph. . . rom. . . . ioh. . . . signe . matth. . . acts . . cor. . , . revel . . . object . . answ. answ. . . signe . holinesse . . matth. . ● . acts . . acts . . acts . . . sam. . . ierem. . . . iohn . . . signe . when by what meanes the spirit comes into the heart . gal. . . quest. . answ. . iohn . . . . . . mark. . . gal. . . rom. . . rom. . . cor. . . . signe . . . . rom. . . . signe . gal. . . . cor. . . iohn . . . signe . gal. . . acts . . isa. . . . signe . rom. . . rom. . . gal. . . thes. . . a maine difference betweene a holy man , and a wicked man : king. . , , . object . answ. vse . iames . . acts . . revel . . . . benefit . isaiah . . ioh. . . cor. . . . benefit . ioh. . . . . . . cant. . . . cor. . . . ezek. . . . mal. . . psal. . . verse . verse . . . reason . . reason . . reason . . benefit . . . ioh. . . . vse . . meanes . . . . heb. . . . meanes . gal. . . matth. . . . meanes . kin. . , , , . luk. . . object . answ. iames . . acts. . . acts . . . meanes . notes for div a -e observation . gen. . . three things cause astonishment . . . . acts . . verse . doctrine . acts . . ezech. . . isai. . . . matth. . . isai. . . revel . . . . chron. . . ierem. . . hosea . . . isaiah . . iob . . . prov. . . gen. . . exod. . . matth. . . iohn . . quest. . answ. . gal. . . rom. . . luk. . , . . . answ. . quest. . cor. . . matth. . . revel . . . . quest. answ. cor. . . . quest. answ. . . . . quest. answ. . . . . quest. answ. . quest. answ. vse . rom. . . . object . answ. . . object . answ. . . . meanes . . . isal. . . . . . meanes . . cor. . . deut. . to . verse . . meanes . acts . . iohn . acts . . gen. . . iohn . . . meanes . . psal. . . . meanes . . deceit . object . answ. isaiah . . . deceit . object . answ. . deceit . object . answ. psal. . . answ. . deceit . object . eccles. . . answ. . reason . . reason . ier. . . . reason . . meanes . ioh. . . luke . . . . meanes . . ier. . . rom. . . . cor. . . thes. . . micah . . . matth. . . . . rule . heb. . . rom. . . . rule . isaiah . . levit. . . . rule . vse . . motive . psal. . . . reason . i. reason . isaiah . . . reason . iames . . . . motive . . reason . . reason . . reason . iere. . . . motive . . quest. answ. . quest. answ. . answ. . answ. iohn . . . signe . . motive . . motive . . cor. : . signe . isaiah . . eccles. . . . signe . . . . signe . ezek. . . lam. . . sam. . . . signe . . reason . . reason . . reason . . reason . act. . . . reason . . signe . iames . doctrine . ierem. . . cor. . . . . reason . . reason . . reason . object . answ. . reason . gen. . rom. . . rom. . . . reason . . reason . . reason . . reason . . respect . . respect . prov. . . . respect . . respect . vse . luke . . . acts . levit. . , , . cor. . . . motive . rom. . . sinne maketh ashamed . iere. . . . motive . heb. . . . reason . revel . . . pet. . . prov. . . levit. . . . reason . revel . . . . object . answ. . object . answ. cor. . . . object . answ. num. . . . obiect . answ. pet. . . . obiect . answ. . object . answ. heb. . . pet. . . iob . . . motive . gen. . . . motive . . motive . psal. . . . . motive . iob . . . motive . sinne restles . isai. . . . . motive . ezra . . . motive . sam. . , . micah . , , , . deut. . . . motive . . motive . sinne is a theife . . motive . . motive . . motive . . motive . sam. . . eccles. . . tim. . . . motive . . motive . revel . . . ioh. . . motive . revel . . . . motive . doctrine . . reason . . reason . . reason . . reason . . vse . object . answ. . vse . . helpe . . helpe . the golden scepter held forth to the humble vvith the churches dignitie by her marriage. and the churches dutie in her carriage. in three treatises. the former delivered in sundry sermons in cambridge, for the weekely fasts, . the two latter in lincolnes inne. by the late learned and reverend divine, iohn preston, dr. in divinity, chaplaine in ordinary to his maiesty, mr. of emanuel colledge in cambridge, and somtime preacher at lincolnes inne. preston, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the golden scepter held forth to the humble vvith the churches dignitie by her marriage. and the churches dutie in her carriage. in three treatises. the former delivered in sundry sermons in cambridge, for the weekely fasts, . the two latter in lincolnes inne. by the late learned and reverend divine, iohn preston, dr. in divinity, chaplaine in ordinary to his maiesty, mr. of emanuel colledge in cambridge, and somtime preacher at lincolnes inne. preston, john, - . glover, george, b. ca. , engraver. goodwin, thomas, - . ball, thomas, or - . [ ], p. printed by r. badger for n. bourne at the royall exchange, and r. harford at the gilt bible in queenes-head alley in pater-noster row, and by f. eglesfield at the marigold in pauls church-yard, london : . editors' dedication signed: thomas goodvvin, thomas ball. with an additional engraved title page, dated , signed "g. glouer fe:": the golden scepter. with the churches marriage, and the churches carriage. reproduction of the original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion the golden scepter . with - the churches marriage , and the churches carriage in three treatissis . by the late learned divine , iohn preston . d r. in d. & chap : in ordinary to his ma tie . m r. of emmanuell colledge in cambridge . and sometime preacher of lincolnes inne . london . printed by r. badger , for n. bourne a. boler . & r. harford . sould at y e royall exchange . & at y e marigold in paules chu : yard . & at y e bible in queens head alley , in pater noster row. the golden scepter held forth to the humble . vvith the chvrches dignitie by her marriage . and the chvrches dvtie in her carriage . in three treatises . the former delivered in sundry sermons in cambridge , for the weekely fasts , . the two latter in lincolnes inne . by the late learned and reverend divine , iohn preston , d r. in divinity , chaplaine in ordinary to his majesty , m r. of emanuel colledge in cambridge , and somtime preacher at lincolnes inne . psalm . . thy throne o god is for ever and ever : the scepter of thy kingdome is a right scepter ier . . . returne o back-sliding children , for i am married unto you . hos . . . i will goe and returne unto my first husband for then it was better with me than now . lon●on , printed by r. badger for n bourne at the royall exchange , and r. harford at the gilt bible in queenes-head alley in pater-noster row , and by f. eglesfield at the marigold in pauls church-yard . . to the trvly vertvovs and religiovs gentleman , richard knightley , esquire . sir , it hath beene our custome hitherto , who were deputed by the author to this service , to inscribe or dedicate the severall tractates wee have put forth , to some or other of his speciall friends , as proofs of our fidelity , in discharging of the trust reposed in us , and speciall emblemes of the authours great abilities . for if in every triviall and small epistle , a man do exarare animam , imprint upon the paper some peeces of his soule , he doth it much more doubtlesse in his studied exercises , wherein he cannot but conceive his memory may live , and some part of himselfe be kept alive , and sweet to all posterity . if he could say , non omnis moriar , because he was a poet , and think his poem perennius aere , a monument that time it selfe would not be able to divoure : how much more may he say it that drawes himselfe unto the life in an immortall dye , and writes such characters as are not subject to decay and perish ? for all flesh is grasse , and all the glory of man as the flower of grasse : the grasse withereth , and the flower falleth away , but the word of the lord endureth for ever : and this is the word , which by the gospell is preached unto you , pet. . , . seeing therefore it hath pleased god to preserve these peeces yet alive , and after long deferring and desiring , to produce and bring them forth to publike view ; we have thought good , in a prime and speciall manner to entitle you unto them , and to send them out unto the world under the covert and shadow of your name . for seeing it pleased the authour to choose your habitation , wherein to put off and lay up his ( then ) decaying and declining body , why should it not bee proper and convenient , to send these living and surviving peeces of his soule , for to attend it ? considering especially , how much his body heretofore had waited on his soule , which otherwise , in humane probabilitie , might still have beene alive . neither is there any doubt , but these vigorous and usefull breathings of his spirit , wil find accesse and entertainment , where his languid , and at last , his breathlesse body did . especially these which may more properly be counted his , than any thing that hitherto hath seene the light , and this wee dare be bold to say for these , that none of them did more expresse the authour to the life . those that did either know him in his life time , or since have much and frequently perused his writings , shall find these three things every where occurring . the foulenesse of sinne , the freenesse of grace , and the fulnesse of duty , which in other peeces onely scattered , and sparkling here and there , are here collected under proper heads , and handled so professedly and clearely , as nothing more concerning them can be desired . in the first are the danger and deformity of sin , driving the spouse to sad and low expressions of her selfe , as those virgins were commanded , deut. . , , . even to shave her head , and pare her nailes , and bewaile her father and her mother , that is , her naturall and inbred evils and corruptions . in the second , is the glorious freenesse of the grace of christ , receiving this dejected and humbled captive unto favour , and , with that great king , hest. . . reaching forth the golden scepter of his love and mercy to her , not onely to the pardon and forgivenesse of all her sin , but intitling also of her unto all things , for all things are hers , whether paul , or apollos , or cephas , or the world , or life , or death , or things prosent , or things to come , all are hers , because she is christs , cor. . , . in the third , the fulnesse of her duty is prest upon her , for , the grace of god , that bringeth salvation , doth no sooner appeare to any man , but it teacheth to deny ungodlinesse and worldly lusts , and to live soberly , righteously , and godly in this present world , tit. . , . that as before ahasuerus had the virgins purified that were to approach his bed , with various and costly powders and perfumes , hest. . , &c. so christ , when once the soule is faithfully espoused unto him , perfumes and washes her in his most precious bloud , and beautifies her with variety of graces , that he may present her to himselfe a glorious spouse , not having spot or wrinkle , or any such thing , but that she should be holy , and without blame , eph. . . and now what rests , but that these treatises crave shadow & protection from you , nay owne you for their patron ? doth not the low and humble posture of your mind intitle you unto the first ? your high opinion of free grace , unto the second ? and your holy and spotlesse carriage , to the third ? having so just a title ( besides other ingagements ) by this threefold clayme , 't is but justice to call your name upon it ; and , by your acceptance of it , you shall shew friendship to this posthume , and especially oblige your already much obliged , and ingaged , thomas goodvvin . thomas ball . the contents of the first treatise . doct. . god afflicts his owne people . reas. . because he loves them . . that his name be not blasphemed . ibid. . he will be sanctified in those that draw neare him . ibid. . he walks among them . vse . to feare the lord. . want of feare provoketh god. . gods severity to wicked men . . not to think strange that god afflicts his . doct. . god pities his people in affliction . reas. . he is slow to affl●ct . . he sustaines them in affliction . ibid. . he brings them through affliction . vse . not to be discouraged in affliction . . to come to god when we have offended him . . to lead us to repentance . to choose the lord for our god. . to confirme us in that choice . doct . the lords name is called upon his people . reas. god hath chosen them . vse . to learne obedience . . to humble our selves . . not to pollute gods name . . not to be ashamed to professe gods name . ibid. comfort , concerning our selves , and the church . doct . without humiliation no mercy . reas. . the necessity of humiliation . . els there will be no returning from sin . . els there will be no constancy . . els god should not have the praise of his mercy . vse . exhortation to the humble . . to those that are not humbled . doct. . the lord is mercifull to the humble . reas. . to give god the glory . . humility keeps a man in compasse . ibid. . it makes him usefull to others . . it makes him obedient . vse . consolation to the humble . . to strengthen faith . . to be humble in afflictions . . exhortation to be more humble . . not to apply the promises without humiliation . doct. . all performances nothing without seeking gods face . reas. god is holy . vse . . to examine if we seeke gods face . . to seeke the lord , and not our selves . . not to forget the lord in the middest of his mercies . doct. . no interest in promises without turning from evill wayes . vse . examination . . no duties serve without turning . . good purposes alone insufficient . doct. . turning from our evill wayes difficult . reas. . they are pleasant . ibid. . agreeable to nature . . they are backed by the law of the members . ibid. vse . to make our labour answerable to the worke . doct. . all sinnes forgiven to the humble that forsake sinne . reas. . from the truth of god. . from his goodnesse . vse . to exclude wicked men from mercy . . to trust perfectly in gods mercy . . exhortation to be humbled . doct. . all calamities from sin . vse . to looke to the root of calamities . . to see sin in its own colours . . how to remove crosses . doct. . if sinne be not removed as well as the crosse , it is never removed in mercy . reas. . because sin is worse than any crosse . the lord doth nothing in vaine . ibid. vse . by the issue of our afflictions to judge of our estate , and gods love to us . ibid. doct. . take away sin , and the crosse will depart . reas. . because crosses come from sin . . god never afflicts , but for our profit . vse . to comfort us against our feares , that the crosse will alway continue . ibid. the contents of the second treatise . doct. there is a match betweene christ and his church . vse . to apply christ himselfe . . to perswade men to take christ. motives to it . ibid. impediments . the contents of the third treatise . doct. every one that taketh christ ought to be subject to him , and it is best for him . reas. . he is the head . he is a saviour . vse . exhortation to come to christ. doct. christ is the head and saviour of his church , and every member of it . vse . to be obedient to christ. . to choose christ for our head. . to draw influence from him . . how to know we are in christ. trials of our subjection to christ. . to be the glory of christ. . to trie our condition . the golden scepter . ● chron. . . if my people which are called by my name , shall humble themselves , and pray , and seeke my face , and turne from their wicked wayes : then will i heare in heaven , and will bee mercifull to their sin , and will heale their land . these words containe the answer god gave to salomons prayer , which hee made when hee dedicated the temple : his prayer was , that when they prayed on earth , hee should heare in heaven : and god promiseth in the words i have read to do all that salomon asketh : which promise containes three parts . first , that hee would heare in heaven , which phrase notes out either his power , that he is able to bring to passe what he assents to doe ; men are said to heare on earth , because they can doe little ; but god in heaven ; or else it implies , that though hee seemes to be farre off from his people , yea though in heaven , yet he will heare at last . the second part is , that he will pardon their sins , and it is of all other mercies the greatest , for sin hinders all good things , and openeth a gap to all evills , and therefore david saith , blessed is the man , whose sin is forgiven : of all requests it is the greatest that wee can make , and of all grants the greatest that god vouchsafeth . thirdly , he will heale their land , and remove their affliction : now observe the order of this , in that before he doth it , he pardons their sin . now this promise is farther set forth by two things . first , the persons to whom it is made ; the people of israel and iudah , notified by two attributes ; first they are his people ; secondly , called by his name , or on whom his name is called , as the name of the husband is called upon the wife , or of the fa ther upon the sonnes ; and as they in antioch , and we are called christians from christ . secondly , the conditions this promise is made upon for it is the lords manner to put promises upon conditions . first , if they bee humbled , and humble themselves . secondly , if that humiliation , bee not contained within the compasse of their brests onely , but expressed by prayer and confession of sins . thirdly , if they seeke my face , seeke to bee reconciled , seeke his presence as separated from all things else , not seeking corne , wine , oyle , but god himselfe . fourthly , if they part with their sins in seeking , for they cannot maintaine communion with him else , for god dwels in light , and he who walkes in darkenesse , can have no fellowship with him . and thus you have the analysis of the words ; wee in handling them will not use this method , but begin with the words as they lye , and will observe first these three doctrines from these words . if my people called by my name first , god sends sharpe afflictions on his owne people : this appeares by the coherence , for in the words before the text , if i send plague , &c. then if my people , &c. secondly , that yet in them the lord is very tender and full of compassion to his people ; this loving compellation [ my people ] argues as much , it is as if he should say , i cannot forget you , for you are called by my name , you are mine , though i thus punish you . thirdly , that the lords name is called upon his people . for the first , the scripture is frequent in examples of this kind , so as i shall not need to stand to name any places to you , they are so well knowne already . i come to reasons of it , why it is so . first , he sends sharpe afflictions on them because he loves them , they are such as belong to him , and the ground of this reason is , because , ira est tam ex amore quam ex odio ; anger is as much out of love as hatred ; it is a true rule though it may seeme a paradox , because when one loves another , hee desires much from the party beloved and expects much from him , and therefore a crosse and stubborne action from such a one provokes more to anger , than from any other man ; as from a son , from a friend , from a wife , it woundeth more ; and therefore god saith of himselfe , that he is a jealous god : iealousie is a mixt affection of love and anger , the meaning is , if i find my peoples affection stealing out from me , i am presently affected , as a jealous husband useth to be in such a case , and there is no anger to that , nor none sooner stirred : god will indure ten times as much from another , but when one that he hath taken into covenant with him , offends him , he is angry , and will therefore be sure to send some sharpe affliction on him , which is the fruit of his anger , for his anger is not in vaine . secondly , hee doth it that his name might not bee blasphemed , that was the reason he gives , why hee punished david when he committed adultery , for the lord must of necessity doe it for their sakes that stand by and looke on , to shew to them that he cannot indure such things , no not in his owne people . thirdly , because he hath said , that he will be sanctified of all that draw neere to him , he will have them know that he is an holy god , hating iniquity ; and that none should draw nigh to him , but such as have holy hearts , and pure hands : and this was the reason why he did send fire upon corah , dathan and abiram ; the lord hath separated you , and you draw neare to himselfe , saith moses to them , and that in the nearest manner to doe service as priests to offer sacrifice , and you are among the heads of the people , and therefore he will not forbeare you , others that are afarre off ( it may bee ) god will long and farre forbeare , but others that are sanctified to the lord , and draw neare to him in profession and in the opinion of others , and also so indeed , of those god will either bee sanctified by their bringing holy hearts before him , or else he will vindicate his holinesse by punishing them , and will not suffer them to go on with prophane hearts . fourthly , because they are his people among whom hee walkes , and with whom he dwels , cor. . and the three last verses , and the beginning of the seventh chapter , he is conversant among them ; but you will say , is he not every where else ? yes , but he is there as a man is in his owne house , among his sons and daughters , observing every thing , looking narrowly to them , and because he is still with them , therefore hee will endure no uncleannesse among them : thence it was that in the campe he commanded every man to carry his paddle with him , when he went aside to bury it , that no outward filthinesse might appeare , for i walke among you , hee did it , to shew by that which is odious to us , that wee should hide what is odious to him , namely sin , and filthinesse , which caused him to loath his house , to loath israel : when israel was so unswept and so filthy , god loathed it and so departed from it , and so asahel came upon them . god will bee sure to plow his owne ground , whatsoever becomes of the wast , to weede his owne garden , though the rest of the world should be let alone , to grow wild . but you will object and say , that the saints wee see , often sin , and afflictions doe not follow . i answer , it may be and doth fall out often , and the reason is because god findes his worke done to his hand . if they plow themselves up , god will not , but if we do it by halves ( as that is our fault we leave many balkes behinde us ) then god alwaies comes with afflictions , yet then the lesse that you leave behind unplowed , the lesse will god afflict you : if you humble your selves throughly , you shall escape , except only in the case of scandall , and then god must needs do it for their sakes that looke on , as in david , god would have all the world see his punishment on him , as well as they knew of his sinne , but this comfort you may have though you have greatly sinned , ( if not scandalously ) that humble your selves throughly , and you shall escape . learne from hence to feare the lord , to tremble at his words , and seeing he will endure no uncleannesse in his owne people , stand in aw and sin not : labour to bring your hearts to such a constitution , to such an awfull respect as to feare to omit any good duty , or commit the least sinne , and this had need to be urged upon you , for it is the cause of all that laxiture and loosenesse in our profession , that we doe not feare the lord as we should . if we had the feare of the lòrd before our eyes ( as the apostles speakes rom. . ) that is , if we saw the lord so as to feare him , we should walke warily and look how , and where wee set every step , and the reason why you are so uneven and not like your selves , is from want of the feare of the lord : now the reason of that phrase of the apostle that the feare of god is said to bee before your eyes is from the nature of feare , timor figit oculum , as if a man bee busie about any thing , if there be any thing that he feares , he wil still have an eye to that , and he watcheth least it should come with some by blow , when he thinks not of it , and so doth the feare of the lord worke where it is , it fastneth our eyes on him : and if the lord were thus before our eyes to feare him , it would make us walke more evenly and more constantly with him . and therefore when the holy ghost in scripture would chuse to commend a man , he singles out this propertie , especially of fearing god , as that iob was an upright man fearing god , and so speaking of cornelius , it is said that hee was , a just man fearing god , and so abraham when hee would expresse the wickednesse of the court of abimelech , he sayes , the feare of the lord is not in this place , that is , there is no religion nor good men , god is not regarded there , and the more feare , the lesse sin , stand in awe and sinne not . if a man stand in awe of the lord he would be afraid of every sin , he would be afraid of vaine thoughts , to bee vaine in his speeches and to give way to the least wickednesse , afraid of every inordinate affection , hee would be afraid how hee spent the time from morning till night , and how to give an account thereof , afraid of recreations , least he should sleepe too much , or sleepe too little , eate too much , or eate too little , as knowing all is but to whet the sithe to make him the fitter for his harvest worke , and therefore would be afraid to forbeare refreshments too-much or to use them too little . i beseech you therefore that are in covenant with the lord , and nearest to him , that know your selves to bee within the covenant , to consider this and learne to feare . and to helpe you in this , take two places of scripture , pet. . . if you call on the father who judgeth without respect of persons , according to every mans worke , passe the time of your sojourning here in feare ; that is , seeing you have such a father that judgeth every person , all his children , he will certainely afflict you if you offend him : therefore feare to do it . the other is , heb. . , : let us serve him with all reverence and godly feare , for even our god is a consuming fire , [ our god ] whom we worship is not made all of mercy , he hath other attributes joyned with them , to you he is a consuming fire ; if you will not serve him with feare , though not immediately to consume you utterly , yet to afflict you , and thereby to consume your lusts ; so as it is a dangerous thing to be negligent of him , to meddle with him who is a consuming fire . how sharply did god deale with david , who was yet nearer him than any of us ; first he tooke away the child from him , which to him was a sharpe affliction , he being a tender father , and had a strong affection to his life , as appeares by his fastings , and the like hee had to absolon , who yet was a rebell against him ; and then to have almost all the people to fall from him , when he was an old king , to have concubines abused so openly , and the sword never to depart from his house ; all these sate close to him , went neare his soule ; besides his shame , to have his sin discovered to all the world , as appeares by psal. . have not wee cause then to spend o●r time in feare , if hee dealt thus with david ? and doe not say , that though he dealt thus with david offending of him , that yet he will not doe thus with me , for is he not a father that judgeth all his sonnes , and that without respect of persons , as the apostle saith ? consider also what he did to iacob and rebecca for consulting and agreeing to get the blessing by a lye , for though the thing shee went about was good and they had a warrant for it , and their end was good ; yet they used ill meanes ( a lye ) . but god met with them both for it , iacob was therefore put to live twenty yeares from his mothers house ( whereas he should have staid gods leisure , and not have beene too hasty for the accomplishment of that promise , for he that believeth doth not make haste : and so god promiseth riches and all good things to his children , as much as they can desire , but they must not make haste , that is their fault ) and when he was comming home againe , what a feare was hee put to from esau , that lye of his being the cause of their falling out ! and how did rebecca also for all that while want the comfort of a sonne shee loved , and had none to live with but esau ? and so moses was dearer to god than any man upon earth , hee never spake with any face to face as with him , yet he would have slaine him in the inne , for not circumcising his child , and also because of that other sin at the waters of meriba , he chuseth an affliction for him , wherein he most of all crossed his desires denying him to goe into the land of canaan , it may bee some small affliction in shew as this seemed to be , which yet pincheth sorely , and some great affliction on the contrary in bulke to others , that is not so to him that beares it ; and thus he also deales with eli , a zealous man ( would any of us were so in these dayes ) for when newes was brought that his sonnes were dead , and many of the people slaine , he was not so much troubled at that , as that the arke of the lord was taken , and this amazed him so as that he fell backward and brake his necke : you see the holinesse of the man , yet because he had preferred his sonnes before the lord , did not governe them well , god did not onely thus take away his life , and of his sonnes , but the priesthood also from his house for ever , and have not wee all cause to feare then ? how did hee deale with the good prophet that was slaine by a lion , his fault that he beleeved another mans word , pretending that he had gods word , when hee had gods word expresly given to himselfe , this sinne was as the sin of eve who beleeved the divels word , when she had gods word expresly , and therefore let us when we have the word of the lord sticke close to it . and so however hee deale with gideon a worthy man reckoned up among those worthies , heb. . yet when he made an ephod , see what judgement fel upon his children , iudg. . and all his house was cut off . these examples are usefull for you to consider , that you might know and feare the lord , and the want of this is the cause of this remissnesse and loosnesse in our profession , and that we doe not so consider our waies . saint paul was an holy man , and one that stood in neere termes with iesus christ , yet feared exceedingly , cor. . wee knowing the terrour of the lord perswade men ; and iob that was very exact in his life , which appeares by the . chap. which chapter is nothing else but an expression of the manner of his carriage , which was very exact , verse . he gives this as a reason , the punishments of the lord were a terrour to me , and so in the . verse the reason why he would not give liberty to his eys to looke on a maid , was for that hee considered , what portion then shall i have with the almighty ? and this feare of the lord is needfull at this time , when god hath discovered himselfe to be angry with the land , which is not onely for the grosse sinnes of wicked men , but the sinnes of the saints also ; it is your coldnesse , remissenesse and laxitude . i have two grounds for it , first in the revel . . because ephesus was fallen from her first love , therefore he would remove her candlesticke , that is , the whole church among them , carry them into captivity , for i cannot see by the candlesticke how only the ministery should be ment ; and so in the rev. . because laodicea was neither hot nor cold ; therefore will i spue them out of my mouth , god would endure them no longer , and therefore you that thinke your estates the best , even you have had a hand in this plague , you thinke that other mens sinnes , the sinnes of wicked men are the cause of it , but god he knoweth , that they cannot pray and have no life in them , as you have ; and though-their sinnes also be a cause , and a maine cause , as appeares by the amorites , whose sinnes when full , god punished ; yet i say they are yours also : and therefore , when there is an evident signe , that god hath a controversie with a kingdome and the churches , and a signe of his wrath is proclamed from heaven , then every man must doe something ; now feare the lord , be zealous , repent and doe your first workes , begin now to mend your pace to heaven : and yet would onely there were a want of zeale among you , yea is it not in disgrace , is not a zealous man hooted at , as an owle among us ? this place , the excellency of it is exceedingly abated and eclipsed , the zeale of it is withered , the lord is departed from us ; learne to bee more zealous , and god will returne and cause you to flourish againe ; for when god lookes upon a people , it is with them as with the earth in spring time , and when hee departs from them , they are as withered trees in winter , and where now is the zeale of former times , the communion of saints , the heating and whetting of one another , by mutuall exhortations ; where is the boldnesse for the lord ? those holy prayers , those former times are gone , the light of those times remaine , but not the heate , as also if wee looke backe upon that generation of queene elizabeth ; how are we changed ! they were zealous , but here is another generation come in their roome , that is dead , and cold , and yet we have their light , but ignis qui in illis calidus , in nobis lucidus tantum . but , i beseech you , that you would now begin to stirre up your selves , especially in these times of fasting , when there must bee an extraordinary renewing of a mans covenant with god , that you would not now be so cold , and so dilute as you have beene ; and seeing you have that you would have , and have desired long publike dayes of humiliation , that you would labour to spend them with all care and diligence and quicknesse of spirit , and to consider that the maine is to bee done at home with your selves , for the end of these dayes is , that you may be humbled , which you will never bee , till you consider your particular sinnes , get up early in the morning , for then your spirits are quicke , and so you will have a long time before you come to the congregation , and get you all that while alone , and consider your particular sinnes , and the holy duties you neglect , and renew your repentance , and enter into covenant ; and then when you come hither you shall finde the word to have another manner of working upon you than it hath ordinarily . if god be thus ready to punish his own children , and that thus sharpely , it shewes the sinne of those that are fearelesse and carelesse , which provoketh god exceedingly , zach. . . i am very sore displeased with the carelesse heathen , the heathens had sinnes enow besides to anger the lord , yet this sinne did it above other sinnes , and it is not to bee wondred at that it should , for it is a rule in philosophy , and most true , that of all things that which provoketh a man most , is contempt , in so much that aristotle maketh it the onely cause of anger , though therein he is deceived , yet it is the maine ; we use to say non respondere pro convitio est , it is a signe of contempt not to answer againe , as when a man is chidden and stricken , & non respondere to goe by , as if hee tooke no notice of it at gods hand , this is contempt . and thus a father when he is angry with his son , or a master with his servant , how hainously doth hee take it ! and so god who now hath discovered his wrath to the whole land , and to every particular man in it , this neglect of him will cause his wrath to wax hot against us , but yet for the land in generall wee have cause to hope that his wrath doth not so , but that god takes it well at our hands , that we are thus publickly assembled : but let mee say this , though , to every particular man , though god spare the kingdome , yet if thou neglect him and bee carelesse , it will goe the worse with thee however . in the . psalme when hee had expressed great threatnings in the former verses ; hee concludes with this , consider this , o all yee that forget god! you that minde him not , least hee teare you in peeces , and there bee none to deliver you : and so in the prophet ieremy , , , . verses , because you say that his words are but winde , they shall be as fire , and you as drie wood , and they shall devoure you . this is the great fault of men , that they are ready to feare things which they should not feare , the creatures , poverty and discredit , but are backward to feare the lord. god sayes of the church rev. . . feare not the things thou shalt suffer ; what all the world feares , that doe not you feare , feare not the things you shall suffer , those things you ought not to feare , but feare those things you should doe , and who is afraid of them , least hee should provoke god in them ? and so christ saith , feare not men , no , not those that have power of life and death ( if wee should feare any , it should be them ) remember that was the commendation of moses , hee feared not the wrath of pharaoh ; when you place your feare thus amisse , it becomes a snare to you ; for it makes your hearts busie upon the creatures , when they ought to be set upon the lord ; but when your feare is placed upon god , it doth exceedingly helpe you , nothing more : to give you an instance or two , you shall finde david exceedingly strucke with the feare of the lord , when ziglag was burnt ; no accident ever so amazed him : when hee fled before absolon , hee bore it much better , yet that feare helped al , for it set him a worke to pray ; so iehoshaphats feare did also helpe him , when he heard of a great army comming against him , it set him on worke to pray , and so turned away the iudgement : and therefore things that you so feare , when your feare is placed on god , seldome come to passe , for that sets men on worke to prevent them , whereas evill feare brings the thing with it . saul feared the armies of the philistines exceedingly , that made him seeke to the witch , and this wrought his overthrow which hee feared : so ieroboam feared the losse of his kingdome , and that feare made him set up the calves which lost him his kingdome indeed ; learne therefore to feare the lord : nothing brings a iudgement so much as the want of feare , security is the next doore to a iudgement . l●●hish was a secure people , and when the army came against them , they and their city fell as figgs from a tree that are ripe , so did they fall in their enemies mouths , security is a fore-runner to every mans iudgement , esay . . to him that feares mee , saith god , and trembles at my words , to him will i looke to keepe him safe ; if not , i will neglect him as much as hee mee , i will have no eye to save him , as hee hath no eye to mee to cause him to feare and tremble . but you wil say , how may i bring my heart to feare the lord ? i answer , first pray to the lord to strike your hearts with a feare of him , it is the the worke of god to bring the feare of himselfe upon us , for it is hee that brings the feare of one man upon another , hee brought a feare upon all the nations of the land , when the people of israel entered canaan , much more the feare of himselfe , for the affections are such things as the lord onely can meddle with , and therefore the apostle saith , you are taught of the lord to love one another . it must be the lord , that must put in such an affection into you , for his teaching is planting the affections , and so he is said to teach other creatures , that is , to give this or that inclination , and so the lord is said to fashion the hearts of men ; and then they cannot chuse but feare him : therefore goe to the lord , and say , lord i am not able to feare thee : and say , lord thou hast promised to give the holy ghost to those that aske it of thee , that worketh every grace : if you would seeke him so , and seeke him importunately , though you had the securest hardest heart of any in the world , hee would at length teach you to feare him . ier. . i will plant my feare in your hearts , that they shal not depart from me . thus you see that god takes the doing of this to himselfe , it must be of his planting , and he hath promised also you see to doe it . this is not all , but there is something we must doe our selves . therefore secondly , observe the lords dealing with his , learne to know him in his wayes , and that will be a meanes to cause thee to feare him : if any of his children sin , he never lets them goe , for then should they thrive in evill , and prosper in sinne ; but if they will bee medling , they shall be sure to finde some bitternesse in the end . when a mans heart is set upon the creatures , there being thornes in them all , and therefore if hee will graspe too much of them , or too hard , hee shall finde it : gods children are trained up so to it , that god will not let them goe away with a sinne ; if they bee too adulterously affected , they shall finde a crosse in such a thing : you may observe this , in the . psalme ; there you may see the circle god goes in with his children ; david had many afflictions , as appeareth by the verse , i cryed , and then god returned to me , and joy came ▪ what did david then ? i said in my heart , i shall never bee removed : his heart grew wanton , but god would not let him goe away so , god turned away his face againe , and i was troubled . at the verse he is you see , in trouble againe : well , david cryes againe , at the and verses , and then god turned his mourning into joy againe . and this to be his dealing you shall finde it in all the scriptures , but because we find this his dealing set so close together in this psalme , therefore i name it . therefore observe the wayes of the lord to you , and they that are not acquainted with these his wayes , as yet in themselves , see what hee hath done to others in all the world ; in our neighbour churches : when hee had given a bill of divorce to israel , yet iudah had not feared : now when god hath stricken our neighbour churches , doe you thinke hee will take it well , if we be idle spectators ? therefore when he hath stricken another place , learne to feare . if hee afflicts his owne children thus sharply , let them looke to themselves , that are not his ; whether they be grosse sinners , prophane persons , of whom there is no question ; or mere civill men , and formal professors , in whom there is no power of grace : if he bee thus hot against his owne church , his anger will be seventimes hotter against you : it may bee longer deferred as his manner is , yet when hee strikes , hee will strike you in the roote , not in the branches ; and that so as he will not strike the second time : consider that in the psalme , that hee will teare you in peeces ; and you that are prophane ones , let me say to you , as cor. . . doe you provoke the lord to anger ? are you stronger than hee ? those that lye in open prophanenes , and doe fight openly against the lord , and have not so much as a shew of turning ; yea and those that are meerely civill , and yet lye in secret sinnes ; that yet are in health , wealth and credit in the world ; it is a signe that god meanes them no good , hee would not let his owne garden goe so long unplowed . and in the second place for professors , that doe not answer their profession in their lives , take heed , for he that is not with me is against me ; it may be thou art no enemy , not very stirring in any evill way , but because thou art not with god in good earnest , because your hearts are not perfect , at the last day you will be found against him , christ will come against you in good earnest as an enemy ; and whereas all your hope lies , that god is mercifull and christ a saviour , learne to know that this jesus , whome you hope to bee saved by , will prove the sharpest enemy against you , kisse the son lest he bee angry : the son may be angry , as he who rev. . hath his eyes like a flame of fire , and his feete like fi ne brasse to tread you to powder ; he shall come against you that are formall : and know , that jesus christ is not only a saviour , but a lord ; that he came into the world to be a prince , and the government is upon his shoulders ; you forget that part of his office , halfe the end for which christ came into the world , and if you would know what kind of governor he is , ex. . . i will send my angel with you ( saith god ) that is christ , beware of him and obey his voyce , and provoke him not , for my name is in him : he is of the same spirit and disposition with his father , and they are both alike affected to sin ; beware of him , he goes along with you , and he will not spare you , for the lord hath put all the government upon him . let it not seeme strange , that he hath or should deale thus with his churches abroad ; what though the candlestick bee removed out of the palatinate , because they were luke-warme , and falne from their first love ? what if he should do it in france ? what if in england ? in the low countries ? should it seeme strange to us ? it is his manner so to doe : hee removed iudah and ierusalem often out of their pla ces ; wee should not be offended at it , if he doth , or if he should doe thus with us , as thinking that it is a signe that our religion is not the true religion , and that he doth not love his churches ; yes those hee loves most hee soonest affl●cts , for iudgement must begin at the house of god , that is , hee lookes on all the world , as on europe now , and where he seeth his house is , there he beginneth with them , for hee is to use others to afflict them ; and therefore he beginnes with them first . amos . . you have i knowne of all the nations , therefore will i afflict you soonest and frequentliest , though not more deeply than others ; for though the church bee brought under water , yet she shall rise againe . i speake this , because men are subject to bee offended at it , and bel larmine i remember , makes that an argument , that theirs is the church , because they have had so ma ny victories against the protestants , and our church hath beene ever and anon downe , but by that argument the captivity should not have lighted upon iudah's , but upon nebuchadnezzars people . the second doctrine was , that though god send very sharpe afflictions upon his owne people , yet therein his kindnesse and compassions are exceeding great towards them : hee cals them you see here , my people , as if hee should have said , you are mine , and i cannot forget you ; a man loves that which is his owne , much more god , who is all love . and this do-doctrine had need to bee added to the former . now the reasons and demonstrations of this are three . because he is exceeding slow to afflict , and exceeding long about it , ere he do's begin , and therefore hee makes many offers often before he does it , as one that could finde in his heart not to doe it at all . psal. . . it is said , he being full of compassion forgave their iniquity , yea many a time did hee call backe his anger , when his hand was up , and hee giving the blowe , hee called it backe againe , as one that could not finde in his heart to do it ; and when hee did it , hee did not stirre up all his wrath ; hee let fall some droppes of it , but would not shed the whole shower of it ; and hee gives the reason of both , for they are but flesh ; and indeed his primary scope is to shew mercy , and that hee afflicts , is but upon occasion ; and therefore he is provoked , and provoked much before hee doth it : as the bee to give hony , it is naturall to it , but it stings but by occasion , when it is provoked ; and this wee see to bee true in god by experience , who suffersmen , and suffers them long , they continue in their sinnes , and yet he continues his mercies , and with-holds his judgements . his compassion is shewen in sustaining them in their afflictions , and in helping them in the mid'st of them , daniel . , . when his people should fall by the sword , and by the flame &c. it is said they should bee holpen with a little helpe , that is , so much as would sustaine them , beare them up : the like wee have zach. . . i will bring a third part through the fire , and they shall come out refined , as gold and silver is refined , lose nothing but their drosse , so as hee would sustaine them , hold them up . and this hee doth by doing of two things , by moderating their affliction , by so framing and fashioning their hearts , so as they shall be able to beare them . hee moderates them ; they are still in measure , and not beyond their strength , revel . . . saith christ to the church of smyrna , feare none of those things which thou shalt suffer ; behold sathan shall cast some of you into prison , that you may be tried , and you shall have tribulation ten dayes : as if hee should have said , i will moderate this persecution , and doe measure out the time to you , but ten dayes and no more ; and therefore feare not : so as you shall not have so much as sathan would , for he would never give over ; nor so little as you would , for then you should not be afflicted at all . if you aske now what it is to be afflicted in measure ? i answer , if afflictions lye so upon his children as to cause them to put forth their hands to wickednesse , then it is above measure , but if so as they never fret nor faint under it , it is not : now he hath promised , that he wil so accommodate afflictions , as they shall not worke so with his people , psal. . . the rod of the wicked shall not rest upon the lot of the righteous , lest he put forth his hand to iniquity ; it shall not bee so long as to cause a distemper in the spirit of them , so as they should not carry themselves in a meeke manner under it : i meane not so , but that at the first it may cause a bustling in their spirits , as it did in iob , when it grew sharpe , and hee spake unadvisedly , yet not a substantiall disquiet , he came to himselfe againe . to this purpose let the psalme . , . be compared with the former , god compares there the afflicters of his people to plowers set to plow his ground , ( the babylonians and all the other enemies were but gods plowers ) now they should not doe it , as to do them any hurt , no more than for his advantage and his churches , they should not goe a foote further , for then god cuts their cords in sunder , and when the traces are cut , then the plow stands still , goes not a jot further , let the horses doe what they will. the second way of sustaining them is , in that he so fashioneth their hearts , as they shall be able well to beare it ; and then though it be great , if they have strength to beare it , it is the lesse ; a great burthen on a strong mans shoulders , is no more than a small one on a weake mans . wee oft wonder that god should lay so great afflictions on his children , but we do not see their inward strength and ability they have to beare them . now first he fashioneth their hearts to pray , and not to murmure , and the greatest affliction it is nothing if they can but pray , in rom. . . that is one comfort brought in among the rest , that sweetneth our afflictions , that the spirit helpeth our infirmities , and teacheth us to pray . he frameth their hearts to repent , and that they should not sinne against him , and if sinne bee not mingled with an affliction , it is not bitter , if a good conscience bee joyned with it : for then it is heavie , when it falls upon the shoulder out of joynt , or upon the sore place , and therefore s. paul he cared not for death or the prison , because he had a cleare conscience , all his afflictions were nothing to him , for he bare them with a whole shoulder ; sinne wounds the soule , and then affliction dropped in , causeth smart . hee frames their hearts to patience , and so that keepes their spirit whole , so as they possesse their soules , and themselves : as on the contrary impatience takes the soule off the hinges , puts it out of it selfe : but whilest a mans spirit is strong and it selfe , it will beare its infirmities , but when impatient , it will beare nothing ; when therefore afflictions are thus mingled with prayers , and repentance , and a good conscience and patience , it is easie to beare them , and it is god mingles their cup thus . and as christ said , shall not i drinke of the cup which my father hath mingled ? although the cup be bitter , yet the ingredients he puts in it , makes it sweete , god mingles a cup to them in another manner then to others : see how hee mingled a cup to ahitophel , it was no great thing in it selfe , it was but that disparagement in the rejection of his counsell , yet such an ingredient was put in , such an apprehension by gods providence ( for though god was not the author of it , yet he suffered sathan to doe it ) as that it brake his heart , and he hanged himselfe . see the contrary in david , when ziglag was burnt , a great and suddaine affliction , yet he bare it well , for he had comfort from the lord , an ingredient with it which incouraged him in god , and so when he fled before absalom his owne sonne , a great and bitter affliction , yet he bare it with such a mind , as if hee had beene in his bed asleepe , as appeares by the third psalme , which was made upon that occasion : when tenne thousand were encamped against him ; yet hee feared no more , then if hee had had never an enemy in the world . i will lay mee downe and sleepe , &c. thirdly , his compassion is shewen in bringing them through , and giving them a good issue and comfortable fruit of all ; as appeares by that place of zachary . . hee carried them through the fire , and fined them thereby as gold , led them out , and caused them to lose nothing but their drosse ; or as the wheat loseth nothing in the winnowing , but the chaffe . there is an excellent place for this purpose in esay . . in measure in the branches thereof thou wilt debate with it ( so some reade it . ) god promiseth in the former part that israel should grow like a fruitfull tree , and flourish ; and though he afflicted them , yet it should not be so , as he afflicteth others , hath hee smitten him , as he smote those that smote him ? no , hee smote them in the root , but him in the branches , so as he should grow the more by it ; god compares himselfe to a man that loppeth his tree , but medleth not with the root or body of the tree , but with the branches onely , and that just so farre as neede was , and where they should bee cut , and that in season , and at the just time , that it may grow the more ; for this is to doe it in measure : and this is no more than necessary , to make the tree shoot the more ; and it were spoyled , if hee did not deale thus with it . now hee smites others at such a time , as they are most unfit for it , and that in the roote , so as he causeth them to wither , they are losers by it ; as appeares by that wicked king ioram , kings . . this evill is of the lord , and what should i wait on the lord any longer ? and by that of ahaz , chron. . . &c. then in time of distresse ahab yet trespassed more against the lord : this was that king ahaz , this was the end of that affliction . but some good soule will object and say , i doe not finde this fruit of my afflictions . it may be thou dost not for the present ; but stay a little till god hath made an end , and thou shalt see that affliction which thou thoughtest most sharpe , and for which thou sawest no reason , and by which for a while you saw you got no good ; yet when the lord hath made an end and put all together , then i say thou shalt finde thy worst takings , thy worst condition profitable and usefull to thee ; in the time of winter when the trees wither , an unwise man would wonder to see such a spoile , but when the spring comes , you know the benefit of it ; you should not have had such a spring but for such a winter : and so those varieties of afflictions and crosses which god leades thee through , those sins , those puttings backe which wee thinke can no way bee advantageou● to us , they ever in the end will bring forth a sp●●●g time , for all things worke together for good . iudge not by one particular , but stay till god hath put all together , and thou shalt see it is for good . thence it is that saint iames would have us , iames . . when wee fall into divers temptations , to count it exceeding great joy , that is , hee doth not say , when you goe in step by step , but when you are precipitated , fall all on the suddaine , and are pluhged into them ; so the word in the originall signifieth . and secondly , not into one , but into all sorts , into divers afflictions at once ; affliction in estate , body , wife , children , one upon the necke of another : yet rejoyce , and not onely so , but bee exceeding glad , as glad as a merchant man is to see his ships come from the indies laden with riches , and full of treasure ; so beneficiall should they be in the end . now except they did always bring home such treasure , and proved not in the issue exceeding good and profitable , he could not have desired them thus to rejoyce . now if you aske the reasons why it is so , that god deales thus with his children in afflictions ? i answer out of the text . first sayes hee , they are my people , they are his owne , and therefore hee is full of bowels of compassion towards them , as a man is to his owne child , because it is his , hosea . . thou art mine , and i cannot deale with thee as with a stranger , for my bowells are turned within me , as it is there , when it came to the casting away of his child , he cannot do it . so , sam. . . the lord will not forsake you , for you are his people . and so also , 〈◊〉 . . who is a god like unto our god , that pard●●● 〈◊〉 iniquity , and passeth by the transgression of the remnant of thine heritage ? there lies the reason ; they are a remnant , they are chosen out of the rest of the world , and to them hee is so mercifull , as there is none like unto him , it would make a man stand amazed at it . they are a people called by his name : as hee hath chosen them to bee his , so it is taken notice of that they are his , and he hath owned them , his name is upon them by profession , and therefore hee will spare them , for his name sake , because of them that stand by and take notice of them : for if hee should deale hardly with them , none would serve him ; for when servants are hardly dealt withall , who will serve such masters ? and this argument moses uses , numb . . lord spare them ( sayes hee ) and if it be , but for thy names sake , for what will all the nations say ? that either thou art such a god as art unkind , and wouldst not save them , or a weake god , and couldest not . but you will say , wee see the contrary by daily experience , wee see great and sore afflictions befall gods people , yea , it may bee some here of his will say , they have felt and tasted of great afflictions . i answer , you may mistake in afflictions , they are not alwayes such afflictions as they seeme to be : fo● 〈◊〉 wee say of the sunne , sol non patitur eclipsin , sed videtur tantùm pati , the sunne keepes his light even in eclipses firme and cleare , so often those afflictions which you thinke great , are nothing at all in themselves , they seeme so to us onely : so the apostle , cor. . wee seeme to be men sorrowfull , yet alwayes rejoycing , seeme to be poore , but possessing all things , all was nothing to paul : for affliction lyes only in the apprehension , and so many of those grevous afflictions and tortures which martyrs and the children of god endured though to us they seeme great , yet i am perswaded were nothing to many of them . but thou wilt say , this is not my case ; i feele , i am sure the sting of it . i answer thee , first , that god layes it not on thee , till thou hast neede : the physitian knowes the body of the patient better than himselfe , and the soule hath more intricate diseases than the body , and he sees thy secret pride , security , &c. it may be when thou seest them not ; as hezekiah did not ; so that when thou seest no reason of such a sharpe affliction as purging physicke for thee , he doth , and does not administer it but when there is need . and secondly , he doth not goe a jot beyond thy need ; and this will appeare by the opening of two excellent similitudes , esay . ( for all the wits in the world cannot finde out better expressions than the word hath ; if we had eyes to see the glory of them ) from the . verse downeward ; first , doth the plowman plow all day to sowe ? and open and breake the clods of his ground , when hee hath made plaine the face thereof ? doth he not cast abroad the fetches ? scatter the cummin , the wheat , and the rie ? for th●●ord hath instructed him to doe so . the husbandman hee tells you , plowes not but where he meanes to sowe , and to have an harvest , and the plow goes no longer then till the clods be broken , and sayes he , god hath given him this discretion ; and therefore shall not god have the same and use the same himselfe ? doest thou thinke that thou art plowed longer then thouneedest ? it is but till the clods , thy stiffe spirit bee broken ; and whereas thou mayest thinke thy heart soft enough , it may be so for some grace , but god hath seeds of all sorts to cast in the wheat and the rie ; and that ground which is soft enough for one , is not for another . and againe , secondly when it comes to harvest , to some maturity , he hath to thresh it with divers kinds of instruments ( which is the second similitude ) ver . . the fitches are not threshed with a threshing instrument , neither is the cart wheel turned about upon the cummin , but they are beaten out with a staffe and a rod ; but bread-corne , wheat is bruised with the wheele , because he should not always be threshing it . so god beholdeth every mans strength , and knowes what affliction is most suitable for him , hee findes out a fit instrument for every graine ; his end is but to drive thee out of the huske of thy circumcision , of some lusts wherof some sits more close to the heart than other : and as the wheat and the husk sits closer together than in other grains , and therefore the wheele goes over it , and when it is threshed enough , and god hath unloosed the heart and the sin , the husk and the wheat , he doth it no longer : now sayes he , this is from the lord , who is wonderfull in counsell and excellent in working ; and therefore as when you see an husbandman doe so with his ground and graine , you judge him a wise man in doing so , so also is god therein . but you will say , for all these good words and setting it forth thus , we are sure , and see and feele by experience , that the saints alwayes fare as ill as the worst when general afflictions come , plague , sword or captivity , they are swept away by these as well as others , and what afflictions are there ( go through the sonnes of men , ) that fall not upon the saints as well as upon others ? for answer , it is true , those deluges of afflictions which over-whelme whole countries take away one as well as another , yet there is a difference , as ier. . all were carried into the same captivity by the same king , but yet they were carried in divers baskets , the bad in one basket , the good in another ; which shewes the condition of the one was different from the other : first the lord knowes the good figs , his eyes are upon them for good , to see that no hurt should befall them , that was hurt indeed : and secondly , againe hee did but send them into captivity , as one is sent of an errand , but the other are led as a condemned man to the jaile : thirdly , hee would bring them againe , when they had done the businesse for which they were sent , when they had humbled themselves , sanctified his name more ; many the like ends the lord hath : but the other hee utterly destroyed , and they never returned . but will some say , the afflictions that i endure are of an extraordinary nature , never any was so afflicted as i ( as the manner of man is to complaine ) there is a peculiarity in mine , and it is not one but many , and these for a long time have layen upon mee . i answer , it is true , they are often of an extraordinary nature , and there is good reason for it : for a small affliction would not bring thee home to god , it is not a little head-ach , a scratch with a pin that drives a man to the physitian ; but such a disease as a man apprehends death in , makes a man seeke out for help : and the reason why ; first , these afflictions are many is , 〈◊〉 because thou hast many diseases to bee healed , lusts of divers sorts , and thou must have diversity of afflictions applyed to them ; and againe if god should not change afflictions , thy affliction would grow familiar ; and as physicke when it is made familiar to the body workes not , so would not those afflictions : and they are also often long , because some sinnes sticke close , and are not easily got off , the staine in some sinkes deeper , and requires a great deale of scouring . dan. . many shall fall by the sword , famine , &c. their trialls were of many kinds and long , that they might be made white , into which yet they should not fall nor continue in , if men would bee scoured and made white sooner . i have stood longer upon this and the opening of it , because either it hath or will bee of much use one day to many of us : and seeing we know not what wee are reserved for , it is good to treasure up these things , that wee may know the wayes of god aforehand , and so beare what comes the better , for it is ignorance that makes afflictions so unsupportable when they come . we will come to the uses . learne hence not to bee discouraged whatsoever thy case bee , whether thou hast beene afflicted in name by reproaches , so as thou thinkest , thou shalt never get thy credit againe ; or in body by diseases , that thou shalt never have thy health againe , or in soule by doubts , that thou art in such an estate that thou shalt never bee raised againe , remember the exceeding great kindnesse of the lord , and know whatsoever thine afflictions bee , hee is able easily to scatter them : this i speake , because as men in prosperitie doe thinke , it will alwayes continue , and tomorrow will be as to day , and much more abundant ; so in affliction , that it will never bee otherwise . what unfaithfullnes is this ! are not all times in gods hands ? as david saies psalm . . he that alters the weather , he that turnes the winter into summer : it is a storme now , and half an houre after the sun shines ; all in the weather , so such alterations is god able to make in mens estates : and comfort thy selfe with this , it shall lie no longer on thee , then there is neede , the plaister shall not lie a jot longer than the sore is a healing . if it were sooner healed , it would fall off sooner ; but then it shall fall off alone ; though sorrow be in the evening , yet joy shall come in the morning ; because the anger of god never lasteth but for a while ; and the reason is given mica . . for mercy pleaseth him : take him alwayes when he is angry with his children , and there is but a short brunt of it , his constant course is otherwise , for mercy pleaseth him : now that which a man delights in hee will bee doing long , hee can hardly be taken off from it : as if it grieved him to doe otherwise : when therefore it is long i say , it is per accidens , as when thy heart is harder than ordinary ; for some are more stubborne than others . ah , but thou wilt say , this of mine is a great affliction , and i know not how it should be helped , unlesse the lord should worke miracles . it may be it is so ; and indeed when god will send an affliction , all the world cannot keepe it off . in zach. . there were foure hornes , did beset the children of israel to afflict them , so as which way soever they went and would have fled , one would have met them , whether to the east or to the west , &c. no way left to escape , no evasion ; for when god will afflict , hee will afflict , and there shall be no doore to goe out at ; else it were not an affliction : for what matter is it for a man to be in a smoaky house , if he hath a doore to go out at ? but yet what do these hornes serve for but to push them home to the lord ? and though a man cannot scape them , yet there is this comfort , that though those hornes bee as strong as the hornes of an vnicorne , so as all the world cannot knock them off , yet when they have pushed them to the lord , then the prophet saw carpenters , and wherefore came those carpenters ? to knock off every horne , and to cast them out , so that every nation was frayed away , that was against iudah ; not the assyrian , not babylon , nor none of them left : so that as when god will afflict a man , nothing can hinder him , so also when the lord will scatter the affliction againe , and will raise a man , nothing shall hinder neither , he will do it be it never so great . be not discouraged then : what though the storme grow great and violent ? one word of his mouth will allay and still both stormes and windes , as in mar. . one word did it : so take the most grievous disease that thou hast long lyen under , and which thou think oft thou shalt never recover , yet one word will rebuke it : take the worst and bitterest and powerfullest enemy of the church , such as haman , if god speake but a word to him , as he did to laban , hurt not this man , he cannot hurt thee ; one word of the lord iesus tames them all ; only bring faith with thee . mark. . , . in the great storme , why did you feare , oh , you of little faith , ( faith christ to his disciples , when they were so exceedingly troubled ) as if he had said ; it is not the greatnesse of this storme that breeds this feare , but the littlenes of your faith . so when all the people murmured at the red sea , what was the reason that moses was quiet all that while when they murmured ? stay ( saith he ) a while , and you shall see the salvation of god : the reason of the difference was , moses believed , they did not . so as the trouble comes not from the greatnesse of the affliction , but the littlenesse of your faith : when therefore afflictions shall come , be not , be not discouraged , lose not your selves , but possesse your selves with patience : keepe this as a sure conclusion against all objections , that god will be mercifull to his people . i● the lord then so full of pitie and bowells to his owne people ? learn thou to come to the lord , when you have offended him : if indeed god had so hard an heart as would never relent , then when you had sinned , you might goe some whither else for comfort ; but now come againe unto the lord , as being assured of good successe : this use wee see made of it by samuel in the like case to the people of israel . sam. . when the people had committed that great sinne , wherein as he told them , they had not onely cast away him , but the lord ; and god had declared his wrath against them in storms from heaven , in the time of the latter harvest : yet at the . vers . saith samuel ; feare not , ye have done all this wickednes , yet turne not aside from following the lord ; and he giveth two reasons . . because all other things they would go to , would not profit them , they were vaine . secondly , because that the lord will not forsake his people for his great name sake , because it hath pleased him to make you his people ; as if he had said , i would not have you lessen the sinne , seeke out excuses ( as indeed that is our fault in such cases ) no , that is not the way , you have committed a monstrous transgression , yet forsake not the lord. samuel said this , because that which keepes men off from the lord is discouragement ; for many a man , if hee had ( it may bee ) a voyce from heaven that would assure him , if he came in , his sinnes would be pardoned ; i doe not think but they would come in though they love their sinnes well : but the maine thing that keepes them off , is , men doe not thinke god so ready to receive and pardon them . now therefore ( saith samuel ) you are his people , and the lord cannot forsake his owne , let a man have a child of his owne even when it is young and troublesome , and nothing pleasant in it , yet because it is his owne , his affections will not off from it , yea his affections will hold on , although when it is growne up , it provokes him an hundred times , because it is his own . now if they should aske how it comes to passe that they are his ? samuel tels them , because it pleased him to make you his people ; there is no other reason can be given of it : so that if any of the children of god looking upon all the world lying in wickednesse , and should aske the reason why i should be in this good condition rather then they , there is no other than that it pleased god to make him so , god loves for no merits , which should teach us to looke out of our selves , lesse into our hearts in this case , and more to the attributes of god , to returne in ier. . god saies there , it is true indeed , that if you come to any man in the world when his wife hath played the harlot , will he receive her againe ? no , a mans heart in this case cannot relent , he hath not mercy enough , his heart is too narrow , but thou hast played the harlot many a time , yet returne to me , saith god ; for looke how much larger gods heart is then a mans , so much larger are his mercies . if god bee thus exceeding mercifull and pitifull , this should leade men to repentance : there is that in the thing that leades you , so romans . . when either god expresseth his mercies towards us by his behaviour and mercifull dealings with us , or causeth his ministers to offer mercies unto us , it leades to repentance . it hath indeed a contrary effect almost in all in the world ; for whom doe not gods mercies leade from him rather then to him ? but take heed lest you turne the grace of god into wantonnesse , which yet men ordinarily do . the more favour , the more meanes they have enjoyed , the more wanton they grow , that is , the more bold , losing their respect to god ; even as a child is apt to doe when his father carries himselfe kind towards him , hee cannot beare it , he hath not the discretion to consider , that it should leade him to obedience , but growes bold and wanton . and you should also make this use of mercies , that the meditations of them should stirre up your hearts to a more kindly sorrow for your sinnes , to thinke that you have deserved to be cut off long agoe , and that you have committed such sinnes , for which many are in hell long since . god expects this at your hands ; and let us make this use of it in these dayes of humiliation , the maine worke whereof is to humble your selves ; and we are to labour to humble you , not only by denouncing gods judgements , but by expressions of his mercies also . a digression ( concerning fasting ) to the occasion . there is a double manner of doing this duty , one wholly publike , which should bee from morning till night in publike by the whole land , that al together might confesse and humble themselves for the sinnes of it ; which is more extraordinary . but secondly , as for these dayes which are kept from weeke to weeke thus , it is well ordered , that the time is so limited for these publike exercises , as that there is time left for the private : for the businesse of particular humiliation goes forward better then ; and these publicke exercises tend but to that end , and what is the meanes without the end be attained ? that is , that every man should mourne apart : so zach. . when it was a businesse of mourning , every family did it apart , and the wives apart : the wife and the husband are the nearest , and if any should be together , one would thinke they should ; and yet they must be then apart : and the reason is , because nothing humbleth so much as particular sinnes , those wound the heart , which in publick are not so much confessed , but in generall onely ; but when you are every one in private , then you may consider what your lusts , your actions have beene , and the circumstances of them ; then you may search your hearts and wayes , looke backe and reflect upon your selves ; and that is the maine businesse and duties of these dayes . some of you it may bee , will say ; i know not how to spend my time in private , when i am from the church : but consider , hast thou not committed many sinnes ? consider them , canst thou not speake and confesse them ? and say , lord i confesse i have fallen backe into this againe and againe . but secondly when you have done this , seeke reconciliation and beg it earnestly , which the heart will doe when it is touched with the sence of sinne , and the enumeration of them will worke your hearts to it ; when you see the multitudes , the circumstances , the aggravations of them ; and because this is the greatest of all your requests , therefore you must be the most earnest in it ; and therefore god doth purposely with-hold assurance often , to teach men , what it is to be reconciled to him ; and fasting serves to intend your prayers , that they may be the more earnest . thirdly renew your covenants also , consider what sinnes you are most inclined to , and what occasions draw you most to those sinnes , and vow against them . consider what good duties you have slighted most , and that your hearts are most apt to faile in ; and promise better obedience . fourthly , not only make a promise , but labour to bring your hearts to be willing to leave those sins in good earnest , and to performe those duties ; and when the heart is strongly byassed any way , it is hard to alter it , it is no easie matter to get an inward willingnesse ; you must therfore have much reasoning with your hearts to bring them to it . fiftly , when they are brought into a good temper , they are easily subject to be distempered again ; our affections shoote too far into worldly businesses : your love , your feare , your griefe is subject to be too much in something , and it is not easie to bring the soule backe againe ; you must therefore take a great deale of paines with your hearts . that which is said of ministers , fullones animarum , fullers of mens soules , that is every man now to be himselfe , to wash out the staines of his heart , and to make his soule whiter , as it is , dan. . and that will move god either not to bring afflictions , or to remove them : and therefore clense your hearts from all pollution of flesh and spirit , and know that to get staines of a deepe dye out will cost a great deale of paines , you must scoure till your soules ake againe , and though it cause the skinne to come off , and if you do the worke your selves thus , and plow your owne hearts , god shall not need to doe it by afflictions ; therefore doe it , and give not over till you have done it , and have brought your hearts to be throughly humbled for them , for that is a great meanes to doe it . what else is the meaning of that in iames . cleanse your hearts yee sinners , &c. but how should we doe it , would some say ? afflict your selves and mourne , and let your laughter be turned into mourning : bee content to sit alone , get out of company , and not to take your former liberties , and mourne and humble your selves , and doe it constantly : for it is not bowing downe the head for a day , which god regards ; but let sorrow abide in your hearts ; it is continuance that god regards : doe it , and doe it to purpose , for the want of this , is the reason of the coldnesse and remisnesse in our profession ; namely , that we are not throughly and constantly humbled , it is the ground of every grace and the growth of it : what seed is sowne in a heart broken in pieces , thrives and prospers , but all instructions falling upon an heart not broken will bring forth no fruit . if you were humbled , wee should find wonderfull fruit of our ministery . doe this therefore but one day , and you will be the fitter for it the next : sorrow should be as a spring that runs a long constantly from day to day . the sorrowes of many are but as land-flouds ; and take heed that the continuance of this duty from weeke to weeke , make you not slacken your course herein , suffer not your hands to faint . when these duties are new , you are apt to do much ; but when a while continued , to bee perfunctory in them . and let not any man complaine that he loseth a daies work ; for is there any work so necessary , as the salvation of the soule ? neither complaine , that a daies study is lost , for is there any excellency to the saving image of god stampt on the heart ? wee are hence to be exhorted to chuse the lord for our god , when you heare hee is so mercifull a god ; for no man ever served the lord , but he first made choyce of him to be his master . every man when he comes to yeares of discretion , and to be master of himselfe , adviseth with himselfe what course he should take , whether he should serve god or the world . now all the saints of god have made this distinct choyce ; we will serve the lord , and goe to no other . moses when both stood before him , the pleasures of aegypt on the one hand , and god and his people with their afflictions on the other , hee chose the latter before the former , heb. . . so david sayth he did , i have chosen the way of truth , thy iudgements have i laid before mee , psal. . . for to chuse , is , when a thing lyes before a man , and hee considers and takes it . so ioshua , i and my house will serve the lord. now i exhort you , that seeing you are to make some choyce , that seeing god is such a god , so exceeding mercifull , that you would make this choyce , let him be your god ; for what moves a man to make choyce of one course of life rather then another ? the ground of it is some happinesse that he seekes : when men consider what makes most for their happinesse , that they will chuse . now if men were perswaded that to chuse god were the best way for happinesse , they could not but chuse him ; and surely if god be so exceeding kind and mercifull a god , their chiefest happinesse cannot but be found in him alone ; and surely there is no husband , no friend so loving as he , no father so kind as he , so tender hearted ; he goes beyond all the sonnes of men , for love and tendernesse and kindnesse : for if there be any kindnesse in any man or woman , the lord hath put it in him . that naturall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and affection in parents , &c. is not a drop to that ocean , not as a beame to the sunne , to what is in him ; and if the kindnesse in them be an excellency , then surely it is in him ; and if the lord hath commanded us to be amiable , and full of bowells and goodnesse , and easie to be entreated , as being a part of that his image , and that holy frame of heart which ought to be in us , is it not then much more in himselfe ? but that i may not urge a bare exhortation without some reason ; consider how mercifull the lord hath beene to us , and how gracious he is to them that make choyce of him : for first hee giveth them the comfort of his presence , and there is no comfort like that . for joy and comfort is nothing else but the agreeablenesse of a thing to a mans minde , applicatio convenientis convenienti : now there is nothing that better agreeth with mans minde then the presence and face of god ; for lusts and pleasures are the diseases of the soule , and the pleasures that agree to them , are the destruction of it . besides , when thou art reconciled to him , thou art out of all debt and danger , he will set thy soule at rest , that was rest lesse before ; and besides when thou hast the lord to be thy god , thou hast one to whom thou maiest goe , and unbosome thy selfe , to advise withall , when thou canst not g●● to any in the world ; one thou maist fetch comfort from , when thou seest no comfort any where else ; thou maist runne to him as to a refuge , when thou art overwhelmed with oppositions , slanders and ill reports ; and besides all this , and the glory which we shall have in heaven , consider what there is that thy heart can desire , that hee will not doe for thee ; if thou hast any businesse to doe , god will doe it better for thee , then thou canst for thy selfe , the lord workes all our workes in us , and for us , esay . . art thou a scholler , and hast studies to bring to perfection ? a tradesman , and hast enterprises to bring to passe ? art in straights ? he will be entreated of thee to doe all for thee , if thou go to him , and hee will bring it better to passe then thou canst with all thy policie . againe , art thou fallen into poverty , into sicknes , into disgrace ? thou shalt finde him exceeding kind , when thou art sicke , he will be carefull and watchfull over thee , this david acknowledges , psal. . . i will be glad and rejoice in thy mercy , for thou hast considered my trouble , and hast knowne my soule in adversities : when others overlook and forget thee in adversity , as the butler did ioseph , he will not , but take care of thee . againe , if thou beest persecuted , and hast enemies to deale with ( as who hath not that liveth godlily ? so that ( as david saith of himselfe ) my soule is among lions ; yet thou shalt find god stand by thee , as he did by s. paul , to del ver thee out of the mouth of those lions : thou shalt finde him to bee as a rocke , as a place of defence , to shield thee against them and all their incursions , so that all their plots and malice shall not hurt thee . david had often tryall of god in this . againe , if thou doest want any thing , he hath promised to grant whatsoever thou shalt aske . but if thou shalt say , i provoke him day by day ; yet know that he is exceeding kinde , and will passe by many infirmities , for hee knowes whereof we are made ; one ill turne causeth not him , as it doth men , to forget what was done before , the lord keepeth for us the sure mercies of david , that is , such mercies that the lord shewed david , and not to him only , but to all his posterity , so as he will not only be a god to thee , whilst living , but when thou art dead , to thy seed also . such a god you shall finde him ; therefore take him for your god and for your husband . if men knew him they would chuse him ; as saint paul said to agrippa , i would that thou wert altogether as i , that is , if thou didst know him as i doe , and his service , thou wouldest not be halfe a christian , but one al together : doe but try if thou likest not his service , thou mayest leave it . but the saints who have experience of both conditions , holding out may be an argument of his kindnesse unto all his : and this also should move us to chuse him for our master . as the other use was to those without to chuse the lord , so this use is to all those that are already in the covenant , to exhort them to confirme themselves in their choyce to bee more and more well perswaded of him , that so they may love the lord more and more , and cleave faster to him . one that is married may love her husband well , and yet by seeing more and more the excellencies that are in her husband , shee may bee more confirmed in her choyce : in all afflictions labour to thinke well of god , and ill of your selves . this was the praise of david , hee alwayes laboured to extoll god in all , and still hold this conclusion , yet god is good to israel : we are apt to faile much this way , we are ready to thinke that god deales hardly with us and his people : but wee must learne to correct this errour , and to have a good conceit of him , to labour to extoll his mercy . but this we will not doe , till we see these two things : first gods exceeding great kindnesse : secondly , our exceeding rebellions : you looke onely to gods dealings , and so are ready to thinke that god hath dealt hardly with you , but never thinke how abominable your carriages have beene to him . but learne to think , that however he is a god full of bowels even in your worst condition , and that you have deserved worse at his hands , that he is exceeding kinde : labour to thinke of this for your selves and also for the church . god hath beene mercifull to it in all ages , and is so still ; so he saith , i have beene her habitation ( that is , a house for the church to dwell safely in ) from one generation to another , from abrahams time to the time they were in aegypt , and there i was their habitation , and so in the wildernesse , and so in all the times under the iudges , and so to our times , look on the church when it was in the worst condition , take the church of god , even when it deemed to bee cut off , as in that great massacre in france , yet then was the lord an habitation to it , a company was kept alive , that grew greater than the former . so the church in queen maries time , he suffered the storme to overtake them a little , but it was soone blowen over , he was an habitation to keep off the storm from destroying them , and so he hath been , and will be to bohemia and the palatinate , but so he hath beene found to be to our church above all the rest , for our nation hath beene like gideons fleece ; when all others about us , have beene wet and wallowed in bloud , we have been dry : therfore labour to see how good god is , and how base we are , and take heed of abusing his kindnesse , lest he make this nation wet with bloud , when all others shall be dry , and we come to have warre , when all the rest have peace : the way to continue his favours is to remember them , and to humble our selves before him in thankfullnesse . thus much of this doctrine . the next may be this third doctrine : the lords name is called upon his people , that is , they are called by his name : for the opening of this point , we must know first , that it is the lord that putteth his name upon them ; for who durst take this honour , but those upon whom the lord himselfe pleaseth to bestow it ? this is no small thing ; where god puts his name , it brings something with it . so as secondly , it is not an emptie title , titulus sine re , but there is a reality in it ; for where god gives his name to any man or people , there he bestowes himselfe , and all he hath is theirs , because they are gods , cor. . ult . as an husband when hee bestowes his name upon his wife , then he also giveth himselfe to her . now in the scripture the lords name and the lord himselfe are put one for another , so that it is no small priviledge to have the lords name called upon us . and to open this further ; let us consider , who they are yet that are called by anothers name amongst men . first , wives are called by the name of their husbands . secondly , children by the name of their parents . thirdly , temples are called by their names to whom they are dedicated . lastly , they that addict themselves to some man to follow his opinion , are called by his name . as the platonists , aristotelians , ramists , &c. from their masters . in the same respects , those that are called by gods name are such as are married to him , and that are borne of him ( for they are his children ) and all such as are his temples dedicated to his service . lastly , all such as are addicted to follow him ; as ioshua was , who said , i and my house will serve the lord , and as iacob was , thou shalt be my god , and i will serve thee ; all these are called by the name of the lord , and the lord is called by their names : so he is called the god of abraham , isaac and iacob , &c. so that it s●●mes that there is ( as it were ) a certaine match betweene them , a mutuall agreement and relation , as there is betweene a husband and a wife , a father and a sonne ; so if thou beest one who is married to christ , and hee hath changed thy heart , and begotten thee anew by his word , and art dedicated to his service as his temple ; then thou art called by his name . and the only reason of this is , because he hath chosen thee , there is no other ; when hee cast his eyes upon all the earth , he chose thee out , to have his name called on thee ; as it is said of the temple at ierusalem , that he chose that place rather then any other , to put his name there : and there is the same reason why his name is called upon a whole church ; as when he looked on europe , he chose out the reformed churches to put his name there ; and where the lord puts his name , there he dwels , so as the one is put for the other , either to say , he chose a place to dwell in , or that his name is called upon it , they are all one . there are two places where god dwelleth , isa. . . thus saith the high and lofty one that inhabiteth eternity , whose name is holy , i dwell in the high and holy place , with him also who is of a contrite and humble spirit , &c. the highest heavens and the lowest hearts are gods chiefest dwelling places . he hath indeed other places , he dwelleth elsewhere , but in these two he manifesteth a peculiarity of his presence , and that peculiarity is of the presence of his grace and comfort ; for he saith in the same vers . to revive the spirit of the humble , and to revive the heart of the contrite ones ; hee reveales himselfe to these , and his secrets , which are hid from all the rest , and hee fills their hearts with joy and comfort . if we be such as beare the name of god , then let us learne to be obedient unto him , to give up our selves unto him ; for so much is intimated by this , that we are called by his name , and therefore we are said in scripture to bee baptized into the name of iesus christ ; that is , we doe by our baptisme professe thus much , that we give our selves to his service ; for to beare his name is to beare our owne names no more , that is , our owne natures no more . a man that is called by the name of the lord is no more sui juris , his owne man : as a man that giveth himselfe to serve another , how much hee serveth himselfe , so much hee wrongeth that man and the reason why a wife leaves her owne name , it is to shew that shee is to give up her selfe to the obedience of her husband , shee is not mistresse of her selfe , not free , shee depends on her husband as the ivie on the tree , shee hath no root of her owne to rest on , but dependeth on him . so wee having taken the name of the lord upon us , wee must thinke that wee are no longer free , wee leave our owne names , wee must have no more root of our selves , but of the lord ; we must have no will of our owne , his will must be ours : therefore , yee that beare the name of the lord , let it not bee in profession onely , but doe that thing which the name requireth , that is , follow no more your selves but follow god. a wife before had the name of her father , but when shee is married , as she leaves that name , so she leaves father and mother also to cleave to her husband ; if her parents command one thing , and her husband another , shee leaves her father and mother and cleaves to her husband : so as leaving father and mother , implies leaving to beare affection to them , in comparison to her husband , and thus must you doe to christ , as you have it in luke . . if thou wouldest bee matched to the lord , thou must be divorced from all things else in the world , from every thing that is very neare and deare to thee : father and mother , sonnes and daughters are deare , but you must hate them all for christs sake , or you can not be his disciples : yea , he that is married to the lord , must hate and deny his owne soule ; when his owne soule desires one thing , and christ another , he must deny it and be divorced from himselfe , and take no roote from himselfe , but from the lord , because he is able to sustaine him . wives are not bound to destroy themselves for their husbands , but this bond is nearer , therefore ephes. . , . this neere conjunction betweene man and wife is made but as a shadow of that betweene christ and his church , who is flesh of his flesh , and bone of his bone , verse . and as for this cause they leave father and mother , as the apostle sayes , verse . so for this cause must wee leave all to cleave to christ and bee subject to him , as verse . that is , our will must be subject to the lords . as if thou hast such a journey to go , say , yea but what sayes my husband to it ? thus saint iames teacheth us to speake , iam. . i will goe into such a city ( if god will ) so in other businesse , say , if the lord will ( to whom i am married ) i will doe it , else not : and you have reason for it , because christ loves us as his spouse and body : by this union we are one flesh with him , yea one spirit , and no man hates his owne flesh , saith the apostle there ; though a man hath all the imperfections in his body that may be , soares and biles , &c. yet he hates not his owne flesh , but laboureth partly to cover those wounds and imperfections , and to heale them , if he can , for it is his owne body ; so doth the lord love you , if you have taken him to bee your husband ; you have reason therefore never to forsake him . and if any should object and say , i am a sinfull wretch , an unfit match for him ; con sider that yet being his , he will cover your imperfections with his righteousnesse , as a man covers his sores from the view of others ; and he will wash you from your corruptions . as if a man have a sore arme , he doth not only cover it , but also washeth it , and heales it , because it is a member of his . so sayeth the apostle there , hee hath washed his church with his owne bloud . and this the apostle s. paul calleth a great mystery : as if hee had said , great things are now revealed therein to you , and worth your considering : why therefore should wee not give up our selves to him ? a wife may object against her husband and say , another ones husband is more wise , more kind , but thou canst say nothing against him . consider this , and let it not only be as a notion in your heads , but let it sink down into your hearts : and let the name of the lord not onely be upon you , but also in you . as we have it in exod. . . spoken of the angel that went with them in the wildernesse ; my name is in him . my name is not only upon him , so that he is not only called my angel , but my name is also in him , that is , he is so affected as i am , he hates sinne as i doe , and therefore will punish it in you , and loves what is good as i doe . so let the lords name bee in you , that is , labour to be of the same mind and disposition that god is of , to have a heart after his heart , to be affected as he is , labour to be thus minded , and you shall be the glory of the lord , as the wife is the glory of her husband , as shee is called , cor. . . because when shee behaves her selfe wisely and vertuously , those that see her doe commend her husband : therefore so behave thy selfe in the world , so shew thy selfe like thy husband , that thou bee his glory , shew forth the vertues of christ , as the apostle hath it in peter . . a man must so behave himselfe , as the image of god may appeare in him ; and then he shall be his glory , as a wife when she carries herself as the image of her husband , so as his wisdome and vertues appeare in her , then she is his glory . consider this seriously ; you are called by gods name ; if you make this but an empty title , then you shall have but an empty benefit by it : but if in earnest you cleave to him , and follow him , then he is yours and you his , and all that is his is yours . if at any time you sinne against god , this should be a great motive to humble your selves the more , that you should sin against him whose name you beare , to whom thou hast given up thy name , and made a vow and promise to obey him . thus learn to aggravate your sin , for it doth aggravate it ; and this use also i make for the day . there is a double humiliation ; one comes from selfe love , and that sometimes makes way for grace , but is not grace : but there is another that comes from a tender affection and love to god and christ ; for when a man loves one , he desires to please him , and therefore when hee displeaseth him , it grieveth him : and this is such a humiliation , as is required of us on these days of fasting , therefore labour to worke your hearts to this . now there is nothing will worke our hearts kindly to be humbled more then love : and neerenesse will surely make us love god : for why doth the wife love the husband , and the husband the wife , but because they are neare one to another ? now when the name of the lord is called upon us , it is an argument that wee are neare unto him ; therfore let that soften thy heart , that thou shouldest carry thy selfe unworthy of this nearenesse . that was that which smote the heart of david , when he considered how kind and loving the lord had beene to him ; the lord himselfe when hee comes to humble his people , hee taketh this course with them , to ●ell them of the nearenesse that is betweene them and himselfe , as is plaine in ier. . , . thus saith the lord , i remember thee , that is , put thee in mind of the kindnesse of thy youth , that is , which i shewed thee in thy youth , the love of thy espousalls , when , &c. now when wee see the lord take this course , we should take the same ; when he would humble david , he sent nathan to humble him , this was one part of his message to tell him of gods kindnesse to him , sam. . , . thus saith the lord , i annointed thee king over israel , and i delivered thee out of the hand of saul , &c. and this doubtlesse was the chiefest cause that made him confesse and say , i have sinned against the lord , as it is in psal. . he repeats ( against thee ) twice , there lies the emphasis , i have sinned against thee , against thee have i sinned , that wounded him in a manner alone , that there was so great a nearenesse betwixt the lord and him . when a man commits a sin , there are two things to be considered in it ; first in that he sinnes against the law of god , and so hee sees a great obliquity in sin ; when he lookes on sin and the streight law of god , he sees a deformity in it ; but this alone doth not humble us in that kindly manner ; this will make us vile in our owne eyes , this will make us to see a wonderfull deformity in our selves : but now there is another thing to be seene in sinne , and that is the person against whom we commit it , and that is the lord , and sinne so looked upon comes to have another relation put upon it , not onely as an obliquity and deformity , but as an injury , as a rebellion , an unkindnesse , recompensing evill for good . the first way sinne is considered as an obliquity from a straight rule ; but in this latter , as against the person of god , as against thy husband . now therefore to humble thee , doe thus ; goe through all the particular dealings of god with thee , remember all the speciall kindnesses of the lord , his keeping thee from thy youth , his many deliverances , how many special kindnesses he hath done thee , recount his mercies every fast-day ; and when thou hast done this , then go to thy sinnes and say : these are not only transgressions against gods streight law , but also , they are unkindnesses and injuries against his person ; and adde to all this the consideration of the patience of god : though i have plaid the wretch and harlot as never any have done , yet he hath been patient , and is so kind , as he bids me yet to returne , and this will cause thy heart to melt towards him : labour to doe this more and more . there is an exercise of humiliation which is done after this manner , spoken of , by seeing the lords kindnesse to thee , and thy injury against him , and comparing the one with the other . but thou wilt say , i would faine do it , but i cannot , my heart is hard , and i cannot get it thus melted . therefore i say , exercise thy selfe to this . the reason mens hearts are thus hard , &c. is , because men are idle , not willing to recount gods mercies to them . say not thy heart is hard , but thou art sluggish , this therfore you ought to doe especially at this time . in levit. . . there was a time set apart for the israelites , for the performance of this duty of humiliation , and it was to bee their exercise that day , they were then to labour to afflict their soules ; such as did not , were to bee cut off from among his people . and this consideration , that wee are called by the name of the lord , is a meanes to doe it . but you will say , i have done this , and yet my heart is hard still . it may be so indeed , and your heart not softned , but yet this i say ; first for thy comfort , that if thou continue doing this , the lord accepteth it ; but if thou dost it not , thy bloud shall bee upon thine own head : we require that thou shouldst only labour to doe it , and the lord will accept it , though thou art not able to soften thine heart : and secondly , know for thy comfort also , that god will joyne with thee , if thou labour thus with thy heart , and send the spirit of humiliation on thee ; as the disciples , though they rowed all night , yet christ came at the last , so though thou toilest many dayes , and makest no proficiency ( as thou thinkest ) yet know , that god at length will come and help thee , and that because he hath commanded thee to doe this , he will not suffer you to be doing that alwayes in vaine , which he commandeth , and therefore hee will come : but that you may have the more ground for this , remember that you have many promises made of gods helpe ; as in luk . . if yee then , being evill , know how to give good gifts unto your chil dren , &c. you shall never alone , of your selves , bee able to soften your hearts without the holy ghost , but continue knocking , and the lord will give you the holy ghost , though you bee but strangers . so that every man may come to god and say ; lord thou hast made such a promise , thou canst not goe from thy word , and therefore deny me not ; and bee earnest with god , and hee cannot deny thee . the woman of canaan was not a iew , yet shee having this ground , that hee was the messias , she would not bee put off , therefore doe thou so , and thou shalt in the end finde that thy heart is softned : and the longer thou waitest , the greater measure thou shalt have of the spirit ; and when thou hast him , hee shall humble thy heart , as in zach. . . i will poure upon the house of david , and upon the inhabitants of ierusalem , the spirit of grace and supplications , and they shall looke upon him whom they have pierced , and they shall mourne for him as one mourneth for an onely sonne . the people of israel were here exhorted to mourne , and to separate themselves , and to doe it every family apart . the businesse was the same that you are to doe every fast-day . now sayes god , if you seeke me aright , you must have the spirit ; and sayes god , i will doe my part , i will poure on you the spirit of bowells , for so the word may be translated . the meaning of it is this , that when the spirit of god is thus upon you , you will bee tenderly affected to the lord , even as a mother toward her child : then saith hee , they shall looke upon him whom they have pierced , and they shall mourne for him , as one mourneth for his only sonne , and be in bitternesse for him , that is , you shall then remember your rebellions , and the remembrance of them shal be bitter to your soules , as bitter things are to your tast : so it was with iosiah : the reason why his heart melted , and he wept when he heard the booke of the law read , was because he had the spirit of bowells , which every one of us should have : so iob , now i have seene thee , i abhorre my selfe , iob . he was not thus before ; he was a holy man , but this was a new worke : for says he , i have heard of thee by the hearing of the eare , but now my eye sees thee . he was enlightened anew ; as it were , the spirit shined into his heart with a new light : i have beene in a myst all this while in comparison ; but now mine eye hath seene thee , and i have an experimentall feeling of thee , now i abhor my selfe . it is a hard thing to abhorre a mans selfe thus , which then a man doth , when gods spirit with a new light enableth a man to see gods love and kindnesse , and his owne unkindnesse in their colours . if the lords name be called upon us , we should learne hence to keepe his name faire , to keepe it pure and unspotted : as it was said of saint paul , he was a chosen vessell to carry gods name ; and therefore it behooves them to take heed how it bee polluted by them , or they give occasion that it be blasphemed ; for the evill committed by you reflects vpon the name of the lord. a small thing is a great matter in you : one fly corrupts a box of oyntment , but many flies in a barrell of pitch or tarre , are counted nothing ; so many sinnes in a wicked man , redound not so much to the dishonour of gods name , as one in the saints . when a saint doth a thing that is uncomely , hee polluteth the name of the lord , not that it can be polluted in it self , but it seemes so to other men . before men are regenerate , their sinnes are as blots upon a table , before a picture be drawne upon it , which are not regarded of any ; but after it is drawne , the least blot is seene of every one : so it is when men are but strangers to god ; the sinnes which they commit , reflect not to the disgrace of god : but when gods image is renewed in a man , then these sinnes are more taken notice of , and cause the name of god to be blasphemed of his enemies . this should teach us , not to be ashamed of god and the profession of his name : for shall the lord not be ashamed of us , as he shewes he is not , when he is willing to put his name upon us ; and shall we be ashamed of him ? it is an unreasonable and an unequall thing for a child to be ashamed of his father , for a wife to bee ashamed of her husband , and so for us to be ashamed of the lord , whose name we beare . this is the rather to bee spoken of , because it is a fault very common amongst us , that we doe not take notice of . but the most will say , we are not ashamed of religion , but wee account it rather a glory to bee accounted christians . give mee leave to examine you by these two questions . first , are you not ashamed of the strictest ways of religion ? there is a common course of religion , that you need not be ashamed of , because all are for it , and commend it ; but yet there are some speciall acts of religion that men cast shame upon , such was that act of david , when he daunced before the arke , which seemed absurd in michals eyes for a king to doe ; yet he said , i will be yes more vile : some of the wayes of god give a more peculiar distaste to wicked men , and there is a shame cast upon the power of religion , by reason that the multitude goeth another way . now what is singular , that shame is cast upon : as in any thing , let the multitude have never so ill favoured a fashion , it is no shame , whereas if a few others weare a garment farre more comly , but different from the fashion , yet it would be a shame to them ; so it is here , there is shame cast upon holinesse and sincerity , because the multitude is not holy , for holy men are like the gleanings after the harvest , or like the grapes after the vintage , exceeding few , and not enow to bring godlinesse into fashion : therefore if thou wouldst know whether thou art ashamed of god or no , try whether you be ashamed of any the peculiar acts of religion , upon which shame is usually cast among men . the second question i would aske is this : are you ashamed of god , or any taske or duty , or his people among those where the shame will doe you some hurt ? consider whether you are not ashamed of religion among sinners ; it is an expression put in for some cause , in mark. . . whosoever shall be ashamed of me : and my words in this adulterous generation , &c. as if he should have said , it may be you would not be ashamed of me among saints ; but he that is ashamed of mee among the worst of men , and in a dangerous time , in such a time as when it is ignominious to be a christian ( as it was then ) of that man will i be ashamed in the day of the resurrection . you must therefore try your selves , what you do before wicked men , and what you do before great men , when it is some losse to you to professe christ , or any truth of h●s ; and know that this is not a small matter : we must professe christ in our times , wee must make the word of god the rule of our lives . perhaps wee thinke that so long as our hearts are right , and so , that we runne not out into evill wayes with others , the matter of profession is but a small change , that is but as the leaves of godlinesse ; if god have the fruit , what need we care for the leaves ? but remember that in rom. . . with the heart man believeth unto righteousnesse , and with the mouth confession is made unto salvation : this will damne many of us , the want of profession , as well as the greatest sinnes . the scripture is peremptory ; wee must professe gods name at all times , even then when we shall doe it with the danger of our lives . you know that daniel did so , in danger of his life , and it was not a needlesse matter , but it was in a matter that concerned his life . but that you may doe this the more willingly , consider why men are ashamed of this profession , why ? because men doe speake evill of you , but is this a good reason ? no , for they doe so out of their ignorance , as it is in pet. . . wherein they thinke it strange , that you run not with them into the same excesse of riot , speaking evill of you . but if they knew the ground of your actions , they would not speake evill of you . they see your actions , but your rules and principles that you goe by in these actions , they know not : and therefore they speake evill of you . and shall we be discouraged for this ? what if a geometrician should be drawing of lines and figures , and there should come in a country man and seeing him should laugh at him , would the geometrician leave off his art for his derision ? surely no , for hee knowes hee laughs at him out of his ignorance , because hee knowes not the art and the grounds thereof : and is it not as great a folly for us to be ashamed of godlinesse , because men that understand it not , speake evill of it ! surely it is . and therefore remember davids two reasons , when he did that act for which he was reviled by his wife . i did it for the lord that chose me : as if he should have said , the lord deserved it , hee loved and chose me , therefore i did it . so this is thy case : the lord hath chosen thee , when hee hath passed by many thousands of others , therefore doe it for the lord. and another reason of davids was , it makes for my honour in the eyes of those that are good , sam. . . men thinke it brings no honour , because they shall not get any credit by it amongst men : but know thus much , when men shrinke from god , then god makes true that rule , them that dishonour me , i will dishonour : he that hath made a profession of godlinesse , and afterward falls away , god never suffers such an one to escape , but he punisheth him one way or other . therefore moses exhorteth the people in deut. . . to keepe gods statutes and to doe them : for this is your wisedome , and your understanding in the sight of the nations , &c. now why should you bee backward to beare the shame that the world casteth upon you ? doth not god observe all , look on , and with approbation ? doth not god tell the church of ephesus , in revel . . . i know thy workes , and thy labour , and thy patience , &c. when any man at any time casteth shame upon you for religion , it is a persecution which god will record , as luther said , when any spake evill against him ; this will be accounted on my reckoning at the last day , that speech is to be considered and weighed of us all . i know thy patience ; therefore be not ashamed , but be bold in the profession and feare of god , doing those things that are glorious in the eyes of god and men that judge of things aright . if the name of the lord be called upon us , this should comfort us concerning our selves , and concerning the church of god ; for where gods name is called upon any church , any nation , any man , you may be sure he will defend them , for he is engaged so to doe , that his name may not bee polluted ; for the lord is the worse spoken of , when his people suffer . therefore thou whosoever thou art , rich or poore , be confident , god will defend thee in all thy sufferings . a man will not suffer his wife to be wronged ; for saith he , she is my wife , he accounts himselfe wronged , when any injury is done to her : so god accounteth himselfe injured , when any wrong is done to thee on whom his name is called , esay . , . although ( saith the lord ) they may seeme to bee helplesse , notwithstanding this ( saith the lord ) feare not , i will create a cloud by day and a flaming fire by night : that is , though there be no meanes , yet i will worke without meanes . i will create them , make them of nothing : i will be both their direction and protection ; for the cloud by day , and the fire by night , hath reference to that cloud that went before the children of israel in the wildernesse , which led them in the way , and kept them from the heate of the sunne . for upon all the glory shall bee a defence ; that is , the churches , though they seeme never so base , yet they are glorious ; for therefore they are called glorious ; and not only upon one man or two , but upon all the glory , that is , every man in the church , upon all the glory shall be a defence . but then if this objection come , why ? doe we not see them afflicted ? doe they not often suffer a storm ; are they not often scortched with the heate of reproach ? therefore , the lord saith , as they have divers persecutions , so will i have divers meanes of helpe ; and there shall bee a tabernacle for a shadow in the day time for the heat , and for a place of re fuge , l●ke the cities of refuge whither they fled that were pursued by the avengers of bloud , and for a covert from a storme , and from raine . the saints in a storme of persecution or any calamity , are as a man under a shelter ; whereas all others are in the midst of the storme . therefore be you assured , the lord will not forsake his owne people ; they are as the apple of his eye : a man may beare much , but hee will not suffer you to touch the apple of his eye ; so god will suffer much , but hee will bee avenged on them that wrong his people . thus much for this doctrine . chron. . . if my people , that are called by my name , doe humble themselves : wee are now come to the conditions upon which mercy and forgivenesse are here promised , whereof the first you see is humiliation , if my people doe humble themselves : in the handling of which i will proceed two ways ; first negatively , that without humiliation , and unlesse men doe humble themselves , they can have no interest in these promises . secondly , affirmatively ; that if they doe humble themselves , then god will be mercifull to them , and forgive their sinnes . for the handling of the first , i raise this doctrine out of the words : that without humiliation no man shall obtaine mercy : wee see that god suspendeth mercy upon it here , as without which no mercy can bee expected ; which therefore must needs bee thought a matter of great consequence , and the more largely to be insisted upon . i expresse the doctrine in a more large and generall word humiliation , which containes in it , as well humiliation passive , or being humbled , as humiliation active ( as for more cleare distinction sake i call them ) whereby we humble our selves : which is the maine thing intended in the text , explicitly and directly , which also in the prosecution of this point i mainely intend ; yet i shut up both together , in this negative part of this discourse : because they are , though in themselves distinct , yet alwayes conjoyned in their working , and the latter doth alwayes presuppose the former , and doth necessarily imply it here : for no man did ever come to humble himselfe , that was not first humbled . this negative part of excluding men from mercy without both these , being also alike common to both , it being a like true , that no man did ever attaine mercy , that was not first humbled , and that did not humble himselfe : so as in this negative part they agree and concurre . againe , though that affirmative part mentioned is proper to that humiliation active , the promises of interest in mercy being made to them that humble themselves , and not to all that are humbled : there being many that are much humbled , who yet obtaine not mercy ; yet i joyne both together in this first part chiefly ; because as they are conjoyned in their working , so they must necessarily bee in the explication of them ; for we cannot come distinctly to know and finde out what it is to humble our selves ( which is the thing i principally ayme at ) without knowing what it is to be humbled , the one beginning where the other ends : the one being a preparative to the other . that therefore wee may see how farre the one and the other goes , and how they are distinguished , we will shut both up in this first doctrine . now in handling this doctrine we will do two things . first , shew that men must be humbled and humble themselves , ere they can come to have interest in these promises . we will shew what it is to humble a mans selfe and to be humbled . for the first , this place alone is sufficient ground . god would not have put in such a condition in vaine , if it might have beene spared in any , but besides this ground wee have the practise of all the master builders , who made it their first worke ( as here it is the first condition ) to humble men , that they might bee brought to humble themselves : and to omit all other instances , wee have all the three persons seales to this method . this was god the fathers method in the first sermon that ever was preached ( which himselfe also preached ) as a patterne for all ministers to follow . and when hee would draw adam and eve in to seeke the promise of mercy , he first expostulates the matter with them , to humble them for their sin : and then le ts fall the promise of the messias . and secondly , jesus christ the second person in his first sermons in preaching the gospell , as in luk. . . shewes his approbation of this method in that hee makes this his first subject of his first sermon , us appeares by the text hee takes to preach the gospell , but to whom ? to those that are first humble and humbled . the spirit of the lord is upon me , because he hath anointed me to preach the gospell to such as are poore and broken in heart . and the same order , the holy ghost the third person was foretold by christ , that when hee was come , hee would observe in working upon mens hearts by the ministery of the apostles , &c. iohn . . he shall convince the world of sin : for humiliation , that is his first worke , then of righteousnesse , for justification : lastly of iudgement ; that is , that sanctification which persons justified are to have wrought in them ; we come now to the explication and reasons of this point , which shall be , to shew the necessity of this humillation to the other that follow . of the order of it , as it is here placed the first of all the rest . for the first , it is true indeed , that the lord might bring men home to him without this humiliation . hee could doe as he did at the first creation , say no more , but let there be light , and there would be light , and that without any of this thunder , he might say , let there be grace , and there would be grace ; hee could come in the still voyce without renting the rockes , and say no more but , open yee everlasting doores , lift up your heads yee gates , and they would be open ; but as though hee might have brought the children of israel out of aegypt into the land of canaan , without leading them through the wildernesse , yet his good pleasure was thereby rather to humble them and prove them ; so it is here . and the reasons of this necessitie may bee drawne from the relation , and respect which this humiliation hath both to the other conditions that follow , and all that is promised here in the text : unto which we will fit the reasons that follow . as first , without this men will not seeke out for and come unto christ : they will not seeke his face , that is , his person : the laweis our schoole-master to bring us to christ , by humbling us : men would not come in to him unless they were driven ; men would not seek him unlesse they themselves were first lost ; men would not receive him unless they were first humbled ; the poore receive the gospell ; the poore in spirit . it is necessary in respect of receiving and seeking for mercy and pardon , and forgivenesse , which is the maine thing here promised , i will bee mercifull to their sinnes , for untill then our propounding pardon and the promises of it , and inviting men to come in would bee all but lost labour : for untill then , men would give us that answer , and the promises the same entertainement , which they did that were invited to the marriage feast , matthew . , . the text sayes they made light of it , and so wee finde by experience , that when wee preach the great things of the gospell ; as justification , and remission of sinnes , men account them as a small thing , and set light by them : and the reason is , because they are not humbled ; men otherwise would not prize christ nor the promise of the pardon by him ( as manna was not prized by the israelites ) nor his righteousnesse , by which they are to bee forgiven : a man happily would be content to have christs righteousnesse , as a bridge to goe upon to heaven , but hee will not prize it as paul did , who was ambitious of nothing so much as to bee found in christ , not having his owne righteousnesse , but that which is by faith , accounting all things in himselfe and out of himselfe drosse and dung in comparison of it ; but a man unhumbled will not set this high prce upon it , and god wil not have his jewels , much lesse christ and pardon of sinne cast away at randome to those who shall not value them ; but when a man shall see the badnesse of his nature , the multitudes of his particular sins , and see that in his heart he never thought had beene there , and stand amazed at them , then to have such a righteousnesse as shall perfectly cover all these sinnes , this he will thinke a great matter . so it was to saint paul , when he saw himselfe the greatest of sinners . and when a man thus sees his particular sores and diseases , and something in christs righteousnesse to answer them all ; as christs patience to answer his impatience , christs love to stand for his hatred , christs holinesse of nature to cover his uncleannesse , he will then begin to esteeme every iewell in that cabinet , for he knowes he could not spare one part of that righteousnesse , he sees a glorious righteousnesse to cloath and cover his nakednesse from top to toe , and this makes him prize it and every part of it , which a man unhumbled will not do ; and as he would not esteeme the imputed righteousnesse of christ , so nor inherent righteousnesse from him , whereby he should be enabled to turne from his evill waies ; but when a man sees and knowes what a heart he hath , how false , how full of sinnes , and empty of grace , and what strong lusts are there , then when he shall finde the contrary graces wrought in him , hee prizeth them highly , and christ for them , because they are the pretious guifts of christ , for he knowes and acknowledgeth they are the sole worke of christ , because in his nature dwelleth no good thing . and why else doth god after conversion suffer his people to fall into sinne , and into variety of temptations , but that they might be more humbled still , and so know the worth of christ herein ? it is required men should be humbled , because else they will not actually turne from their evill wayes , nor bee obedient to christ in all things in their lives . an unbroken heart is like an untamed horse , that will not indure the bridle , and be guided by it , like an untamed heifer that will not goe with the yoake ; such a man that god may command him what he will , but he will doe what he list : but when the heart is broken and humbled once , then as saint paul trembling sayd , acts . he will say also ; lord , what wilt thou have me doe ? i will doe what thou wilt , yea , and suffer what thou wilt ; call me to suffer , for thee . if this question had been asked saint paul before he was thus humbled , he would have given another answere : before , god may bid us doe what hee will , but wee as stubborne servants will doe what we thinke good : wee are proud and unbroken , and pride is the cause of all disobedience , and therefore it is sayd , high thoughts must bee east downe , that exalt themselves against the knowledge of god ; ere every thought can be brought into the obedience of christ. corin. . . they exalt themselves against the knowledge of god and his will ; for when his will is knowne , the heart yields not still : when the lord commands any thing , as to take heede of evill company , to have a care of their speeches , whilest men are unhumbled , they are ready to expostulate the matter , and in the end will doe nothing at all : but when a man is humbled , and the high thoughts cast downe , then hee brings every thought and affection ( that exalted it selfe before ) into the obedience of christ. and as all disobedience is from pride and stubbornnesse of the will , so all obedience is from humility ; when the heart is humbled , it is made pliable to god , esay . . i will looke to him that is contrite , and trembleth at my words ; they are both there joyned : that is , when he heareth any command from me , he is afraid to breake it , afraid of admitting the very occasions of sinning : a man that hath beene scorched with the fire dares not easily meddle with it againe , and the reason is , it makes a man choose the lord freely for his husband and lord , and from thence followes kinde obedience to him. hee that hath made the choyce himselfe will serve , else not ; but hee will condemne himselfe , that he should make a choyce so unsuitable to him ; and it also teacheth a man to set an high price upon christ , and forgivenesse of sinnes , as you heare ; and that will set all thy desires on worke , and cause thee to refuse no obedience , whether active or passive : for , what is the reason men obey their lusts , but because they prize pleasures , have an high esteeme of honours , &c. and the same effect will the prizing of christ have in thee , to do any thing for him , so as thou shalt not count thy life deare , for him. they would not doe all this constantly and for ever , if they should come to christ and be obedient for a while ( as iohns hearers and herod was ) yet they would returne unto their vomit againe : and not stay with him if they were not humbled , they might come in , as those hearers ( signified by the second and third ground ) did , who received the seed with joy , and as those of whom it is sayd , christ would not commit himself to them , but stay with him , men will not unlesse they be humbled : for unlesse a man be brought to part with al for christ , and to sell all , he will in the end repent of his bargaine ; if there bee a reservation of any thing , the time will come he will goe backe , and start aside like a broken bowe ; and untill a man be throughly humbled , he will not be brought to part with all for christ ; he that is humbled , he onely is the merchant-like minded man , who sells all hee hath and goes away rejoycing , is glad at the heart that hee hath christ though with the losse of the whole world ; he is willing to take christ upon all conditions , with losses and crosses , and to deny himselfe in every thing ; for he knowes the bitternesse of sin , and so sets such a price upon christ as if the bargaine were to make againe , he would doe as hee had done , but the other what he hath done in a fit , he repents him of afterwards , and therefore true repentance ( which godly sorrow and true humiliation worketh ) is called repentance never to be repented of , cor. . . other sorrow than godly may worke a repentance , but it is such as men afterwards repent of . men are soone weary of the yoke of christ . because they have not felt how grievous the yoke of sin and sathan is , but to one who hath felt the burthen of sin , the yoke of christ is easie and sweete . the last reason hath relation to the last thing here promised , of taking away the iudgements and healing the land. god should not have the praise of his iudgements and of his mercy in taking them away , unlesse men were humbled ; for if when god did afflict men , he should restore them againe without this humiliation , men would thinke that god wronged them before , and now did but right them , but when god hath humbled them so farre , that they acknowledge his iustice , in afflicting them , and their owne desert to be utterly destroyed , and confesse that it is his mere mercy they were not consumed , and humble themselves under his mighty hand , and now if the iudgement be taken off , and his wrath blowne over , then they give him the praise of his mercy and iudgements . thus you see why of necessity it is required : now let us see the reason of the order of it , why it is required thus in the first place : it is the first condition here : there is something in the order , and to be said by way of reason for it , and the reason in generall is , because nothing is acceptable to god , till the heart be humbled : you may pray , which is another condition , and you may heare , &c. but all you doe is but lost labour , unlesse it come from a broken heart . for first that is alone a fit sacrifice for god , without which act no sacrifice is accepted : this you may see psalme . , . thou desirest not sacrifice , else i would give it thee ; thou delightest not in burnt offerings . the sacrifices of god are a broken spirit , and a contrite hart , oh god , thou wilt not despise . david knew that till his heart was broken , all his good deeds and all holy duties would have beene in vaine , and it is as if david should have said , lord , before i was thus humbled and my heart thus broken ( as in the beginning of the psalme hee had expressed that it was ) thou didst desire no sacrifice of me , nor wouldst have delighted in no burnt offering from mee , but the sacrifices of god are a broken spirit , and other duties but as they come from it . this is the maine sacrifice , and with out it , nothing acceptable , unlesse it be laid upon this low altar , which sanctifies the sacrifice . as it is only a fit sacrifice for god , so this only makes us fit priests to god ; and before we are fit to offer a sacrifice acceptable , we must be priests ; and we become not priests to god , till we have offered our selves first to god as a sacrifice , cor. . . and that we are not , till we our selves be slaine , and broken , and so made a sacrifice . nothing is accepted till the holy ghost dwell in the heart ; and untill a man bee humbled , the spirit of god dwells not in his heart : and therefore what he doth till then , savours not of the spirit , but a carnall heart , and so is not acceptable : til a man is humbled , he keepes the doore shut upon the lord and his spirit . there is one within , his heart is full already ; hee dwells in his owne heart himselfe ; therefore it is said , esa. . . that he dwells in a contrite heart , that is in it alone , for there is only roome for him to do what he will in all the chambers of it . vntill a man will be obedient in all things , no thing he doth is acceptable : hee that turnes his eare from the law , his prayer shall bee abominable . now one that is not humbled throughly , hee may bee obedient in many things , hee may pray , &c. but yet he will have by wayes of his owne , he hath not fully renounced himselfe , that is , not humbled : now unlesse a mans obedience be generall , nothing is acceptable . and so wee come to the second thing propounded what this humiliation is , and herein our maine enquiry is after that which is mainely intended in the text , what it is to humble a mans selfe . but because the finding of it out depends upon the other also , wee will with it shew also what it is to be humbled , that so wee may the better know the true humiliation required of us ; and for the finding out of this wee will first set before you the examples of them who have humbled themselves , and have been humbled in scripture , and from thence gather what it is . for this you shall finde manasses in the chro● . . in his affliction humbling himselfe greatly , and the lord was intreated of him , vers . . likewise wee have that of s. paul humbled . acts . where we find him trembling and astonished , and saying , lord what wil● thou have me doe ? see another example in acts . . of those who were prickt in their hearts , crying out , what shall we do to bee saved ? and so of the goaler , acts . who came trembling and astonied , and would have killed himself ; and likewise of the prodigall , luk. . ( which though a parable , yet sets forth this condition of a soule humbled to us , ) of whom it is said , that none gave unto him , and that hee came unto himselfe , &c. out of all these we gather those two maine parts of humiliation mentioned ; humiliation passive , and active . the first whereof makes way for the second , unto which no promise is made , and which may be found in an unregenerate man ; the second , which is the fruit of sanctification , which is meant here , and unto which the promise is made : these goe both together in the godly ; and hee that hath the second , never wants the first in some measure more or lesse , though many have the first , that have not the second . now the first is nothing else but a sence of sin , and gods wrath for it ; expressed to us in those former examples , by being prickt in the heart , it being a wounding of the heart and spirit . vnto which is joyned trembling feare , with considering and comming to a mans selfe , aswee have it in the parable . and this passive legal humiliation stands in these particulars . a sensiblenesse of sinne : before a man is as one that is in a dead sleep ; what is done to him he feeles not , nor what is said he heares not , is sensible of nothing : but this is the awakening of a man to be sensible of sinne ; so as now hee is wounded , now he is smitten with it , now he feeles it . so the goaler as the foundation of the prison was shaken , so was his heart also , and had an earth-quake within , as well as one without ; and his awaking out of sleepe was a resemblance of his awakened heart . this humiliation makes a man fearefull of his estate ; whereas before he was bold : and others that are not humbled goe on boldly and are punisht , as it is said of the foole in the proverbs . it makes a man consider his estate , which he never did before ; as the prodigall came to himselfe , that is , entered into a serious consideration of his estate ; before a man thought himselfe in a good estate ; little imagined hee was in the gall of bitternesse ; but this worke shewes him his poverty , and that he is altogether naked , and that hee hath nothing to sustaine him , as the prodigall saw he had not , no worth at all in him . and this first worke of humiliation is wrought by the law and the curse thereof ; which sayes in his hearing , cursed be he that abides not in all things to doe them . by the law i say , which is the rule of righteousnesse , whereof all particular rules are branches ; and by the threatnings thereof , which are all branches of that great curse . the one being as the lightning to discover sinne , the other like the thunder-bolt that strikes the heart with feare of gods iudgements : the one is like the inditement , the other as the sentence of the judge . i put both these together , because both goe to humble a man. the law is like the task-masters of egypt , that commanded the israelites to do the worke , but gave them no straw ; so the law tells us , this and this is to bee done , and binds us to doe it , but gives us no strength , and so thereby discovers our sinfulnesse and unability to any good : and then as the task-masters did beate them that failed of their tale , so comes the curse and strikes them dead , that continue not in all things to do the law ; and these two put together worke this legall humiliation : neither by the law is meant only those ten words spoken in horeb , but together with the explanation of them , as wee finde them expounded in the prophets and the whole scriptures : so that by the law is meant that rectitude which the whole scripture doth require . now therefore when the scriptures are laid to our hearts , the rectitude of the scriptures is compared with the crookednes of our hearts and lives , and thereby we come to see how that the least sinne is forbidden , and that the least dutie must not be omitted , and that we must give an account for every idle word , and every lustfull thought and motion in the heart ; as s. paul when humbled , saw lust to be sinne ; and then we come to see withall the curse due to the lease : this humbleth a man. and unto this is further required the help of the spirit joyning therewith , without which the law doth not humble a man : who is therefore called the spirit of bondage , because he enlightneth a man to see his bondage and slavery to sin and sathan , and his subjection to gods wrath ; not that hee makes him such or brings bondage with it , but discovers it ; and this not onely by shewing a man his bondage , but he makes him believe it : for there must be a faith to humble as well as to comfort , whereas wee set light by the threatnings , and believe them not ; for would the swearer sweare , if he believed that threatning , the lord will not hold him guiltlesse that taketh his name in vaine ? when therefore the spirit enlighteneth a man to see his sinnes , and makes him believe the threatnings denounced against them , then a man is humbled and not before . and yet though these threatnings are propounded by the word , and made effectuall by the spirit , yet usually some affliction puts life into them ; as wee see in manasses , and also in s. paul who was first struck off his horse to the ground , and in the laylor who thought verily all his prisoners gone , for whom his owne life must have beene answerable ; so as hee would have killed himselfe : sometimes a reall affliction , sometimes an imaginary one , an apprehension of judgement , shame , poverty , misery doth god use to put life into the threatnings , and they put life into the law ; and then the law is brought home to the conscience ; and so sinne is brought to light ; for when men are sensible of miseries , then they are often brought to to inquiry into the law of god to find what should bee the cause of it : and when the law is brought home to the conscience , then sinne is made alive . saint paul saies , romans . sinne appeares to bee sin , which before was as colours in the darke ; and sin being made alive , then i dyed , saies paul there , that is , he apprehended himselfe a dead man , in which is a discovery of sinne and our subjection to death for it ; wherein doe consist those two parts of this former humiliation , which makes way for the second humiliation . thus you see , what to be humbled is . now wee come to the second , what it is to humble a mans selfe : which begins , when the other ends : for then a man lookes out for the remedy , as those who cryed out what shall we doe to be saved ? which is the second thing to be observed in those examples ; after the wounding of their hearts , they made an enquiry what to doe to be saved . for those that belong to gods election goe yet further : there is another kinde of evangelicall humiliation wrought in them , which is a fruit of sanctification ; for in one whom god meanes to save , when hee is come to this , the lord sends the spirit of adoption into his heart , the spirit of grace , as za●hary calls him , which gives him some secret hope , hee shall bee received to mercy , if hee will come in ; which is a worke of faith in some degree begun : and then says the soule with it selfe , i will goe and humble my selfe , i will goe home to god , and change my course , and give up my selfe to him and serve him : and this we shall finde in these examples mentioned before , especially of the prodigall , luk. . he came to this conclusion , if i stay here , i dye for hunger ; but in my fathers house there is bread enough : here was hope that bred this resolution . i will goe home , and say to my father , i have sinned against heaven and against thee , &c. here was that true humiliation we speake of . so manasses , hee humbled himselfe greatly , out of an hope of mercy ; for a man comes not to this active humiliation wherein he kindly humbleth himselfe , unlesse hee hath hope of mercy ; and the beginning of faith is with a hope of mercy , which sets a man a worke to goe to god , and say ; lord , i have committed such and such sinnes , but i will returne to them no more ; i am worthy of nothing . now there are foure severall compositions or foure paires of ingredients , that have influence into this second kind of humiliation , to cause us to humble our selves . payr , an hope of mercy , as wel as a sence of misery : that whereas before wee did looke upon god as a severe judge ; we looke now on him as one willing to receive us , both are requisite . sence of misery onely , brings a man but to himselfe , as the prodigall first is said to come to himselfe ; but hope of mercy joyned with it , drives a man home to god , as it did also him ; without which , sence of misery drives us from the lord ; but hope of mercy being added to it , causeth this active humiliation , wee speake of , whereby wee say , i will goe and humble my selfe . payre of ingredients are the sence of our own emptinesse , together with an apprehension of that alsufficiency that is in god ; which we also may see in the prodigall , when he said , i shall starve and die , if i stay here ; but in my fathers house is bread enough : he lookt to that alsufficient fulnesse that was in god to supply his wants . the creature whilst it findeth any thing in it selfe , it will stand upon its owne bottome and not bee humbled , but when it finds nothing in its selfe but emptinesse , then it beginneth to seeke out for a bottome ; which it seeing to be in god alone , it goes out to him ; for men will not be drawne off from their owne bottome , till they see another bottome to stand upon . there must bee a sence of a mans owne sinfulnesse , and the lord jesus his righteousnesse , and so a light comes in that discovereth both : thus when s. paul was humbled , there was a light shone about him , which was an outward symbole of that new light which shone within him , of christ , and his owne sinfulnesse . a sence of the love of god and christ , joyned with the sence of a mans unkindnesse unto god , whereby wee looke upon sinnes as injuries done to god , and an unkindnesse shewne therein . and now let us see the difference betwixt these two works or parts of humiliation , that wee may further understand what it is to humble our selves . and first , they differ in the matter they are conversant about ; in that first , a man is humbled properly , but for the punishment : a man indeed is humbled for sinne , yet principally as it hath relation to punishment ; it is guilt works on him ; he is not humbled for sin , as it is contrary to god , and his holinesse , but as contrary to himself and his own good : and thus we are not humbled , till we come to love god , and to have a light discovering the holines and purity of his nature , which one that is savingly humbled hath wrought in him . they differ in their grounds and principles whence they arise . the first ariseth but from selfe-love , and is but a worke of nature ; though thus farre a worke of god to stirre up self-love , by the sence of misery and to awaken it ; but so as any unreasonable creature if in danger , useth to be sensible of it : and what wonder then is it for a man , when hee begins to have some sence of hel and death , let into his conscience , to be wounded and apprehensive of it ! but the other ariseth from the love of god kindled in the heart by hope of grace and mercy . they differ in the instrumental causes that work them ; the one is wrought by the spirit of bondage , by an enlightning meerly to see his bondage , and the soule is as one that is in bondage fearing god as a master ; and he hath no further light than thus to see god as a judge : but this other is wrought by the spirit of adoption making the gospell also effectuall , discovering god as a father . they differ in their effects ; as , the one driveth a man from god , but this latter causeth a man to goe to god and to seeke christ : it workes that affection to christ that the church in the canticles had to him , who would not give over seeking him , till she had found him whom her soule did love . though there bee twenty obstacles in the way , yet the soule hath no rest ; as a stone hath no rest , till it bee in its owne center , so nor this soule thus humbled , but in god ; and therfore gives not over seeking him , though it hath never so many denyalls . the first breeds death , an acedia , a deadnesse and listlesnesse , it makes a man as a log , that moves not to god in prayer . so it wrought in nabal , and achitophel , it breeds such discouragement as often ends in death . of worldly sorrow ( and such is all sorrow whereof god is not the end ) commeth death : but when it is right and true and kindly sorrow for sinne , it doth that which an affection should doe , it quickneth him to doe that which he ought to do : so feare when it is right worketh , and so all other affections , which were put into the soule for that end that it might bee stirred up by them to that which it should doe , for god and its owne good ; and therefore this affection of sorrow for sinne quickens a man to seeke out to god when it is right . the first breeds a fiercenesse and turbulency in a mans spirit ; as we see often in men whose consciences are awakned to see their sinnes , they are fiercer then they were before ; for guilt of sin vexeth their spirits ; and where there is no sence of mercy from god , there is none to men : but hee that is broken for sinne spends his anger upon himselfe , frets chiefly for his owne vilenesse and unworthinesse ; and the peace of god which his heart hath a sence of makes his spirit gentle , and peaceable and easie to be entreated and perswaded : bring him scripture , and a child may lead him and perswade him . the rough wayes are made smooth , the rough and froward dispositions of the heart , and every mountaine-like affection cast downe , as it is said they were by saint iohns ministery , who came to humble men and prepare men for christ. they differ in their continuance ; the former a lone proves but a passion , and it comes but from flesh , so as all the fruites of flesh are , it is but as the flower of the grasse : of the same fading nature the roote is from whence it comes : though it comes like a violent torrent into the heart , and swells above the bankes , yet it is but as a land-floud ; but this latter is as a constant river that hath a spring , which though it keepes within the bankes , and doth not overflow so much as the other , yet it runnes constantly , and the further it runnes , the greater it growes . i will give you also some properties of that humiliation to which the promise is made here , by which it may bee yet further knowne and differenced . we will take those fruites of it wee finde in the text . it will make a man pray , and . seeke gods face , and turne from his evill wayes : it hath alwayes these as the consequences of it : to pray . iudas was humbled , but hee had no minde to pray , nor an ability to pray ; the spirit of prayer went not with it ; but hee that hath that true humiliation , is able to poure forth his soule to god : and indeed prayer is not the worke of the memory and wit , but the proper worke of a broken heart . againe , secondly , to seeke gods face , this true humiliation cuts a man off from his owne roote and bottome , and causeth him to seeke the lord alone : which seeking useth to be expressed in prayer : that other will cause a man to seeke mercy , but this to seeke gods face ; that is , if they have his favour , it is enough : they seeke god as sequestred from all things else ; though such a soule had assurance of being freed from hell , it would not content him , unlesse he saw gods face . that which absalom counterfeited ( as knowing it to be a true straine of a loving and humbled child to a father ) when he had his life given him , though banished from the court , let mee see my fathers face , though hee kill mee , it is an humbled soule in truth towards god : others as god sayes in hosea , seeke mercy , but they turned not to mee : they sought not me . true humiliation causeth a man to turne from his evill wayes : the other makes a man but give them over for a time , whilst he is sicke of them ; and then returnes againe , as a dog to his vomit , chron. . . it is said amon humbled not himselfe , as manasses his father had humbled himselfe , but transgressed more and more : which implies , that when a man is humbled as hee should , he transgresseth no more as hee had done ; and so manasses did so humble himselfe , as he transgressed no more . it will make him become stronger against that sin he hath transgressed in : as a bone that hath been broken is stronger when it is right set againe ; hee especially humbleth himselfe for and turnes from his beloved sin , and with that from all the rest . property is , it makes a man to cleave fast to christ , and so draw nigh to him in all the duties of obedience , to obey him constantly , generally and throughly . men may have light wounds made in their hearts which do not drive them to the physitian , which awakeneth men a little , but they fall asleepe againe : but when god humbleth so as to save , he so fastens the apprehension of his misery upon him , as to bring him home to christ : he sets on the avenger of bloud to pursue him to the utmost , and not for a mile or two , but to follow him till he be driven into the citty of refuge : there is an humiliation , which hath not this effect and consequent of it ( and therefore i mention it as a property of the true ) and this because of a defect that is in it , in which respect though it come neare the true , yet differs from it : which is in the event seene in this , that the true causeth to come to christ , and to cleave to him without separation . that you may therefore see the difference betweene this and the other , and wherein that other is defective ; marke how that which is true workes this in one , who yet is not quite cut off , but hangs by a thread as it were , there being some secret fibrae , some veines and strings that are not cut in peeces , which keepe life in the old man , and a man remaineth still upon his old stocke , and so long christ comes not into the heart ; not untill a man be unbottomed of himselfe , and sees he can no way be happy in himselfe , or within his owne compasse , but sees all is to bee had in and from the lord jesus ; untill then , he will not goe out of himself , nor cleave to or follow the lord jesus christ fully . now then , the other humiliation is defective in this , in that it is not in this manner enough bottomed , it cuts not a man wholly off from himselfe , the foundation is not laid low enough ; there is wanting depth of earth , there is indeed so much earth as shall bring forth a greene blade of profession , and such a foundation as there may bee erected a slight building upon , but it is not low enough to beare a substantiall building that shall stand out all windes and weathers . this true humiliation hath these two things goe with it . a man sees no bottome in himselfe : seeth a bottome out of himselfe to stand upon , and so hee casts himselfe upon that , clasps about christ , and wholly adhereth unto him , and so draws all sap and life from him , as the branch doth from the roote , and thence comes that resolution and ability to cleave to the lord , and to please him in all things . as the resolution to doe it , so all his ability to goe through with it ; for being joyned to christ , there comes the spirit of grace ( cal'd the vertue of christs death , because it workes a vertue like unto his death ) into the heart : but when the heart is not yet in this manner broken , many take up purposes and good desires , but are not able to keepe them , because they were bottomed on their owne strength ; whereas if the heart were broken from it selfe and engrafted into christ , such purposes made in his strength would thrive and grow there : for if the soile bee made good , and fit plants bee planted in it , it is certaine they will thrive . now in a good heart those desires that bee planted there doe thrive , and wither no more , and though there may now and then waves arise , and so they may be tossed to and fro ; yet substantially they doe not wither nor fall from the foundation : those therefore who have begun a good course for a yeare or a moneth , and go not on in it , it is a signe they want humbling : hee that is truly humbled , falles backe no more : manasses did not , nor saint paul , lord what wilt thou have mee doe , said hee then ? and hee was as good as his word . therefore take knowledge you that doe fall away , what the defect hath beene and wherein : for that will bee a meanes to set you right and recover you againe . property of humiliation is , to have all the affections moderate , all delights in worldly things faint and remisse , and all his affections taken chiefly up about grace and sinne : true affection in him wil eate up the false . he esteemeth spirituall things at a high rate , and all other things as little . aske such an one what of all things else he would desire , and he will tell you , christ , and the favour of god , and the graces of the spirit , and to have his lusts mortified , and his sinnes pardoned , and that hee passeth not for the things of this life , hee cares not in comparison whether he bee poore or rich , bond or free , ( notwithstanding if hee may have a better con dition , hee will use it rather ) as a man that is condemned to die ; little regards hee his estate or the things of this life , his apprehensions are taken up with greater things ; give him his pardon , and take al else : so here one truly humbled , counts the favour of god so great , as he esteemes all things else light in comparison : when therefore men are violent in their affections towards worldly things and in their desires and delights in them , and endeavours after them , it is a signe they are not humbled . property is to love god and christ much , mary loved much , because much was forgiven her ; that is , not simply that much was forgiven her , but because withal she had a sence of it , apprehended it as much and her sin great by a worke of humiliation , and so apprehended it a great matter to be pardoned . and so a man having once apprehended death and hell , and the wrath of god as belonging to him , and god comes on a suddaine and tells him , thou shalt live , when his necke was on the blocke , and hee expected nothing but death ; this causeth a man to love god much , and to prize christ ; and this made saint paul also to love christ so much , that the love of christ constrained him , because i was a persecuter and a blasphemer , and he died for me , forgave me a great debt . hee that is truly humbled will bee content with any condition , as the prodigall sonne , i am content to be as an hired servant , sayes hee , and am unworthy to bee called a sonne any more ; hee was content to doe the worke of a servant , to live in the condition of a servant , to have the lowest place in all the familie : and so saint paul look'd on himselfe as the least of all the saints , thought hee could never lay himselfe low enough . now this contentednesse is exercised about two things . in a contentednesse in the want of these outward good things ; when a man is content with the meanest services and the least wages , to want wealth , and credit and gifts , as iacob being truly humbled , i am lesse than the least of thy mercies : whereas an other man that is not humbled , when hee lookes upon himselfe and gods mercies hee enjoyes , he thinking highly of himself , thinkes himselfe too big for them , and that the disproportion is rather on his side ; whereas iacob though he then had many mercies , yet said , take the least mercie , and lay it in one scale , and my selfe in an other , and i am too light for it , lesse than it , and it too much for me . it is exercised in bearing crosses . one that is truly humbled still blesseth god , as iob , and beares and accepts the punishment of his iniquity willingly and cherefully , as we see it made a condition , lev. . . if their uncircumcised heart be humbled , and they beare or accept the punishment of their iniquity , if the lord lay upon him a sharpe disease ( say the plague , disreputation , poverty , ) yet hee beareth it willingly and chearefully ; for when a man thinkes in earnest that which is said ezech. . that hee is worthy to be destroyed , whatsoever befalls him from god , which is lesse than destruction , hee blesseth god for it , and rejoyceth that he escapeth so . the humble man therefore is in all conditions contented , alwayes chearefull and blessing god ; if he hath good things , they are more then he is worthy of ; if evill , though never so sharpe , yet they are lesse than destruction , and then he deserves , when as an unbroken heart is alwayes turbulent , and thinkes in the secret murmurings of his heart , that he is not well dealt with . i should come now to the application of this doctrine ; but before i must resolve a case and scruple , which doth use to trouble the hearts of many . the case in question is , whether to right and true humiliation , it be necessary that such a solemne humiliation and such a measure of sorrow and violent legall contrition goe before it . there is a double kind of sorrow wrought in the hearts of men ; the one is a violent tumultuous sorrow , which ariseth from the apprehension of hell and punishment : the ground whereof is self-love , and is commonly in those who are suddainely enlightened , and so amazed therewith being taken on the suddaine ; as wee see in saint paul who was taken suddainely as hee was going to damascus : and it was discovered to him , that hee was guilty of so great a sinne , as he could never have imagined , a voyce from heaven to strike his eares on the suddaine , why persecutest thou me ? and this wee find by experience to have beene in many who never have true humiliation , as wee see in iudas . god indeed sometimes useth it to bring men to humiliation , as he did in saint paul. but again we find in experience in some a cleaving to god , and holinesse of life , and a constant care to please him in all things , without this violent vexing sorrow : and many that have had their hearts deeply wounded , amazed , affrighted , and have therupon taken up great purposes which have come to nothing , the ground whereof having beene a violent passion , as that the roote withered , so the fruit withered also ; but a true apprehension and conviction of sin ; as in it selfe the greatest misery is more reall and drawes the heart nearer to christ ; so that in this case we may say of these two sorts , as christ said of those who were bidden to goe into the vineyard : they that said they would goe , did not , and others that said they would not goe , yet went : and therefore wee answer , that it is not alwayes necessary to have such a violent sorrow , or that a man should lie any long time in such an evident sence of wrath , though alwayes there is a right apprehension of sin which doth humble a man : which will appeare by these considerations . that is not alwayes the greatest sorrow that is thus violent : though it seeme to bee so , it is not alwayes the greatest sorrow which melteth into teares ; as that is not the greatest joy that discovers it selfe in laughter ; that is not the greatest sorrow which workes the most violent commotion in the heart ; there is a sad silent quiet sorrow that sinketh deeper , and wets more slowly , and sokes into the heart , and makes the heart more fruitful in the issue , which ariseth out of a more spirituall conviction of judgement , of the evill of sin ; though lesse passion accompanies it , yet a stronger and deeper affection of sorrow is wrought . i call it deeper , because it is more constant and lasting , more to purpose ; the one being as a land-floud , the other as a spring . put the case , such a violent sorrow should bee greater , yet it is not alwayes alike necessary , neither on gods part nor mans . not on mans part ; as some disease doth not need so sharpe and quick a medicine as an other , as some mens flesh is harder to heale than others , so some mens hearts have more stubbornnes in them than others ; some have made themselves children of the divell by their wicked courses , worse then they were at first ; others in comparison are but as the children of adam , still as they were borne , and therefore the same work may be wrought in them , with much lesse adoe . on gods part it is not alwayes so necessary , but is proportioned to gods ends ; and god differs and is various in his ends concerning men . he meanes to bestow a greater measure of grace upon one then upon an other ; and where he meanes to set a greater building , there he digges a lower foundation ; hee meanes to use some as a meanes to comfort others , and therefore letteth them see and feele more the bitternesse of sinne , that they may be able to comfort others with the same comfort wherwith they have beene comforted . hee differs in the meanes to attaine his ends ; if hee meanes to bring them to the same measure of grace , yet hee will not goe alwayes the same way to worke , as hee often doth that without affliction , which sometimes hee doth with it ; as a man is brought to the same haven divers wayes , some in a calme is tided in , others are driven in with a storme , but it is no matter how they come so they come in , the promise is made to those that come . a third consideration is , that it is not for want of this greatnesse of humiliation , that divers have not so violent a sorrow , but from some circumstance in the worke it selfe ; as , first , because the light of comfort comes in sooner to some than to others ; they have the salve presently after the wound is given : god having broken the heart bindeth it up presently againe , a man may have as deepe a wound which a mitigated medicine comming neare to the bottome of the disease and soone applyed may sooner heale than another lesse deepe , to which the remedie is not applyed a long time after , which therefore askes longer : so also it is in joy , suddainnesse increaseth it for a fit ; for example , put case a man is condemned for high treason , and brought to the blocke , and verily expects death , and his pardon on the suddaine comes , there is such a great sensible change wrought in him ( and our natures are sensible of great changes ) and therefore how excessively doth hee rejoyce ! but take one who is guilty of the same fault , who knows that if he have not his pardon , hee should lose his life , but hath his pardon presently after the sentence passed , hee will prize his pardon as much as the other , though happily hee is not so turbulently affected as the other . it falls out thus by reason of the ignorance some have lived in before , who therefore are enlightened to know their estates all on the suddaine ; whereas an other hath beene brought up in knowledge , and the knowledg of his misery being let in by degrees , then the case doth also differ , as betweene two men who were to goe through a wood , whereof one is set upon by theeves not suspecting any , and is put into a feare of his life , and knowes not how to escape , but one comes on the suddaine , and rescues him and gives him his life , but another is warned before , knowes hee must goe through such a passage , and that unlesse hee hath a strong guard to goe along with him , hee shall certainely perish ; this man apprehends the danger as great , as the other , and the benefit as great , and the love of him that should goe with him as great ; onely his passion , either of feare or joy , is not so violent as the others , though hee truly rejoyceth in the deliverance as much as the other , and thinkes himselfe as much bound to the man that delivered him . i have spoken these things , because some are scrupulous in the point , and thinke they may not safely apply the promise , because they have not had that measure of sorrow that others have had . but let no man suffer his assurance to hee weakned for want of this , for a man may have as high an esteeme of christ and bee as throughly convinced of sinne though hee want that violent worke , which god workes in some , even a great sence of his wrath , and letting them lie there and then speakes peace , so as these are wrought by distinct acts and causes in a great distance one from the other , so that as their sorrow was evident so their joy was evident , in another he workes so , that as soone as hee sees sinne hee sees god also pardoning . and in those that have that violent shyning of affection in their first humiliation ; looke how much of it is violent , will vanish , and what is substantiall , will hold ; so that even they in the end come to this solid conviction of judgement at last , which onely is constant and abideth with them . and therefore let not thy assurance bee weakend for the want of this , for faith unites to christ and establisheth us in well doing . but you will say , is it not good to get that sensible stirring sence and sight of sinne ? i answer , yes , for to that end god leades through crosses , and suffers thee to fall into sinnes , that thou mayest see the vanity of the creature and the sinfulnesse of thy nature , that when thou commest to heaven thou mayest say by thine own experience , it was not by my owne righteousnesse that i came hither : and therefore though it be good to get it , yet let god goe his owne way and use his owne manner of working , whether by legal terror or otherwise , what he sees good for thee he will do to humble thee , but doe thou use meanes to understand the law , thy owne heart and actions , and as thou art fallen into new sinnes , labour to see what a case thou shouldest be in , if christ had not delivered thee : but let not thy assurance bee weakened , for you must know there are but two maine ends of humiliation , which if they bee attained in thee , thou needest not call in question thy estate . now first it serves to make thee willing to match with christ : wee are christs spokes-men , and woo you every sabbath day , but wee finde all the world like them who thinke themselves beautifull and rich and that they have matches enow , who though they are contented to have christ for their husband in heaven , yet not on the earth with all those crosses they must take him with . now humiliation comes and makes men willing , when a man comes to see and say , i have no such thing in mee as i imagined , no riches , &c. but i am in debt , and shall be arrested and laid in prison , and my life must goe for it , unlesse christ will marry mee ; in that a man sees hee shall be kept from all arrests by him , this makes a man willing to match with christ , yea glad , though he have many crosses follow in this life upon the marriage . now therefore if thou findest this wrought that thou canst sincerely say , i am willing to take christ , and to bee subject to him in all things , to follow him in all conditions , to give a full consent to take him , as i finde that hee in the word hath a full consent to take mee ; then certainely thou art humbled , else not ; if thou hadst taken him onely in a fit , and not out of judgement , thou wouldest have repented thee ere now . the second end which humiliation serves to is for sanctification , as the other helpt him in his justification , that every unruly lust may bee broken and mortified in thee ; that thou mightest feare to offend and bee plyable to the lord in every thing ; whereas another that is unbroken quarrells with every thing , thinkes his worke too much , and his wages too little , and knowes not why he should goe a contrary way to the world , but an humbled man will doe all this chearefully , like a broken horse that turnes at every check of the bridle , when another casts his rider : doest thou finde that thou tremblest at the word , and fearest sinne , and darest not venture in it , and so for duties , thou darest not neglect them : and this thou hast experience of in the whole course of thy life ? then surely this worke of humiliation hath beene in thy heart : though thou seest not the fire , yet if thou findst the heate , it hath beene there : for these are the effects of it , and as i speake this for the comfort of those that have not felt such violent sorrows , so let mee on the contrary say to others , who ( it may bee ) have had such fits of sorrow , yet if thou find an unwillingnes to submit thus to christ , findest thy necke stiffe to the lords yoke , and such an unbrokennesse in thee , that thou canst not live without satisfying this or that lust , but canst sin and beare it out well enough , let thy sorrow have beene never so great , and now they are past and gone , and were not right ; let men therefore examine themselves by the effects , for men are deceived on both sides : and then , vse is for exhortation to stirre up to the dutie : this exhortation i direct to two sorts of men ; first to those who are already truly humbled , and secondly to strangers to it . first you that are already humbled and have obtained the assurance of the forgivenesse of your sins , you must be humbled more , for if the lord suspend his promise at this , then the duty is to be done daily : when god requires a dutie of sanctification ( and his promises are made onely to such ) there can bee none excuse , there may bee a let in preparative humiliation ; a man may bee swallowed of two much sorrow : but not in this which is a duty of sanctification : and know this , that all degrees of grace arise from the degrees of this true humiliation : which i make good to you thus ; faith and love are the great radicall graces , all elseare but branches springing out of them . now they are strengthened by this humiliation , and graces the more they grow , there is an addition still made to them ; as there is an addition made to our humiliation . first for faith , know that the more strongly a man layes hold on christ and prizeth him , the more he goes on to apprehend his sinne , and is emptied of himselfe ; and though a man tooke christ truly at his first conversion , yet there are degrees of prizing him ; when a husband takes a wife , though at their feast marriage there was such love betweene them as they would have chosen each other before any other in the world , yet so as this their love may admit degrees ; after marriage , they may see more grounds of loving each other more , so that though the match is made , yet they may be more confirmed in their choice , which may be made more full and absolute : so towards christ the will and affections may be wound up to a higher peg , which is done by a further degree of humiliation . what is faith , but a laying hold of christ ? now the emptier the hand is , the further hold it takes , and the more we are taken off our own bottome , the further we will cleave to christ. a man in a river that is like to be drowned , and hath a rope cast to him , he wil be sure to catch as fast hold as hee can , you shall not need to bid him . and to this end it is , that christians are still taught more and more , by the spirit to see the vanity of the creature , the vilenesse of their natures ; and they are led through this wildernesse to humble them , that so christ may have the higher place in their hearts . againe , the greater the thirst is , the greater will a mans draught be ; and the more you adde to your humiliation , the more will your thirst bee after christ , and you will drinke deeper of the fountaine of life , and draw more sap from him . and secondly it increaseth your love , for thereby wee come to see our selves more beholding to god , as having a greater debt forgiven us . what made mary love much , but because shee was sensible much was forgiven her . therefore labour more and more to bee humbled , especially as you fall into new sinnes , which the lord oft lets him to doe , that they might bee humbled more : and the more light a christian gets to discover his owne vilenesse and the vanity of the creature , the stronger he will grow in grace , and the more established in well doing . now secondly for those that are strangers to this grace of humiliation ; that they may come to be humbled , let them observe these two rules . first labour to see the greatnesse of sin . secondly to see your owne weaknesse and unability to helpe your selves ; for the first , doe not weigh sin by common opinion , but in a right ballance , doe not doe with your soules as some doe with their bodies ; when their beautie is decayed , they desire to hide it from themselves by false glasses , and from others by painting ; so do we for the most part with our sins ; wee desire to hide them from our selves by putting false glosses upon them , and from others by fained excuses : but deale impartially with your selves herein , and labour to see sinne in its full vilenesse : and that you may doe so , first pitch upon some one great sin , and take it into consideration . so christ , when he would humble paul , he tells him of his persecution , why persecutest thou me ? and so s. peter , when he would humble the iewes acts . . he tells them of their crucifying of christ : so christ when hee would humble the woman , iohn . he remembers her of her adultery : and the method that god takes when hee would humble us , it is good for us to take : for as when a man goes to rub a great staine out of a cloath , by the same labour hee rubs out others , that are the lesse , for my meaning is , not that you should let other sinnes alone , when i exhort you to single out one ; but to consider all particulars else also , though never so small : the multitudes of them will helpe to humble thee , as well as the greatnesse : when a man sees hee hath many debts though but small , of sixpences and shillings ; yet being many , the totall summe may arise to a great quantity , and make a man see himselfe bankerupt : therefore set your sinnes in order before you , give the due weight to every sin , but yet especially let great sins bee in your eye . now some sinnes are greater in their owne nature , as fornication , swearing , drunkennesse , &c. others are made great by their circumstances , as that they were committed against knowledge , with deliberation , as saul sparing the amalekites , and sacrificing before samuel came , wherein a commandement on the contrary was distinctly given . so god aggravated to adam his sin , did not i command thee the contrary ? and didst thou not know thou shouldest not ? we are not to take sins by number only , but also by weight : as when they were committed contrary to many promises , purposes , and so as hardnesse of heart follow upon it and secondly , withall labour to make sins present , though long since committed ; looke on them as if they were newly done : for though our sinnes bee great , yet if we apprehend them and view at a distance , and a great way off , they move us not : which is the reason why men are not more affected with the thought of death , in their health , which yet is one of the greatest evills , and so apprehended by us when we come to die : the reason is , because it is then conceived to be a farre off , and so men are not moved with it . thus it is in our apprehension of sins also : the distance makes them seeme small ; there is not a neare conjunction and application of the object and the affection , they are not brought nigh , but men looke upon sinnes long since past as small , whereas in truth sins long since committed are the same in themselves and in the sight of god they were when first committed ; and therefore should bee the same to thee . so a man that hath committed a treason twenty yeares agoe , may bee executed for it now : and therefore iosephs brethren remembred their sinne as fresh , though long before committed , as if they had then committed it : their affliction revived in their consciences , and made it as present : but we usually looke on sins past as none of ours . iob saith , that the lord made him possesse the sinnes of his youth : he possessed them , that is , looked on them as his owne . what is the reason why to men in jeopardy , as in a storme at sea and in the time of sicknesse their sins then appeare so terrible and fearefull ? they apprehend them as present . now that which god doth by affliction , let us labour to get done by meditation , and by faith to looke on them as present ; turne that end of the optike glasse which will bring them neare to thee , labour to have a true judgement of their greatnesse , and that they are the same , for therein lyes true humiliation , when the judgement is rightly convinced to esteeme them the greatest evill , though it bee not accompanied with so violent and turbulent a sorrow . when you have made them thus present , doe not quickly make an end , but let sorrow abide upon your hearts , for the worke is not so soone done ; you will get into some rocke or other , unlesse you bee continually persecuted and followed by the apprehension of your sins , till you come unto the city of refuge : but doe as david did psal. . he sets his sin before him ; and as saint paul , to whom that sin of persecution was ever fresh in his memory and alwayes in his mouth , i a persecutor , &c. in this case learne something of the divell , who when he would bring a man to bee swallowed up of sorrow , his manner is to keepe a mans sin still before him , nor will he let a man be at rest , therfore cor. . they are called the buffetings of sathan , because hee comes often with blow after blow , to discourage and amaze a man now learne from that practise of his to stay and dwell upon the meditations of our sinnes , and often to present them to our soules . thy greene wood happily will not burne without much blowing : it is frequens & intensior argumentatio , a frequent pressing of arguments that workes on the affections ; and so here keepe the object neare the faculty , and at last it will worke : look not on thy sins by fits , let there be no interruption by worldly joyes or pleasures , no intervalla : and this is saint iames counsell , be afflicted , and mourne and weepe , iames . let your laughter bee turned into mourning , and your joy into heavinesse : humble your selves , &c. that is , if you will have your hearts humbled , abstaine from lawfull delights for the time , get alone . so ioel . hee bids them set apart a day , that they might have no interruption ; and if that will not doe it , sanctifie another ; let not one sparke goe out ere another bee strucke ; otherwise you will bee alwayes beginning and never come to be humbled . if you would come to lay your sins to heart , and be affected with them ; then be sure you be not kept off by those false reasoning ; and excuses , which hinder men from being humbled , and keepe their sins from comming in upon them : as for instance ; when a man comes to consider of his sinnes , i but sayes he , am i not in a good estate already ? and then my sinnes are pardoned ; for i have good desires in me and a good meaning , i meane no man no harme ; and thus these keepe him from seeing himselfe a child of wrath : but consider , that thou mayst have all these good things in thee , and more than these , and yet be a child of wrath ; these will be found to the praise of the holy ghost who wrought them in thee , but not to thy advantage to escape damnation ; for though these be in thee , yet they have not that full effect they should , for they overcome not that evill that is in thee : for notwithstanding all these good things thou art still a sabbath profaner , a drunkard given to company . i might goe over all other sins ; but in a word ; if they overcome not every sin , they are nothing for the saving thee ; if they had beene effectuall in thee , they would have driven out the darknesse ; all the good things thou hast availe not to thy salvation ; because they make thee not a good man ; yea all these good things and the good fits thou hast had , will helpe forward thy condemnation : because thou hast prophaned the truth in thy heart , and hast not put fuell to these sparkes , which god in mercy did put in : that thou shouldest suffer such talents as these to lie hid in a napkin , will he not say , thou art an unprofitable servant ? a second thing that is to be added to the sight of your sinnes to humble you , is to know that misery and vanity that is in your selves ; wee see by experience that men will grant that they are great sinners , but what is the reason , that yet notwithstanding they stand out ? they doe not know their owne misery and vanity , and though wee have preached to men againe and againe their misery ; yet they are not stirred : but when death comes , then they are humbled , and why , but because then they see what god is , and what themselves are ; death shewes them the vanity of the creature : so that the way to bee humbled , is to know how unable a man is to bee happy within his owne compasse . and to this end consider : first , the greatnesse of god and his power , and the terrours of the almighty , that he is that god in whose hands is thy life and wayes , and all : and consider , that unlesse thou seriously lay thy sinnes to heart ; this god is thy enemy , and him with whom for ever thou hast to doe . consider what a weake creature thou art ; thinke with thy selfe ; a sicknesse may come on my body , a crosse may come on my estate , yea an apprehension of my soule , that may sucke up the marrow of my bones ; and above all , i have an immortall soule in a vessell of clay ; and thinke when that glasse , that shell is broke , what will become of that poore soule of thine : and this would bring a man to the prodigalls case . belshazzar saw this , when hee saw the hand writing upon the wall . had it not beene wisedome in him to have seene and acknowledged it before ? thou art well now ; thou doest not know what alterations may befall thee in the yeare , and thou hadst better leave a thousand businesses undone , than this . and yet thirdly , all this will not doe it , except the spirit of god come on thee : to humble a man is a mighty worke . though eliah should preach to you , yea all the sonnes of thunder should come , yet without the spirit , they will not be able to humble you ; yea god himselfe came downe from heaven , upon mount sinai , and with what terrours ? and yet the people remained unbroken , though they were amazed for a time . when christ spake to s. paul and strucke him off his horse , if he had not had a light within as well as without , hee had not beene humbled ; nor the iaylor , if there had not been an earthquake in his heart , as well as in the earth . ieroboam had as great a miracle wrought before him as saint paul : you may well thinke the drying up of his hand amazed him , yet made him not give over his sinne ; and what was the reason ? there was a miracle in both , but not the spirit : and if wee did worke miracles before you , from day to day ; yet unlesse god sent his spirit of bondage upon you you would not bee humbled . see the necessity of the spirits helpe in admonitions also . amaziah was admonished by a prophet as well as david by n. than , yet hee was not humbled : and so wee see some are humbled by afflictions , and others not . therefore pray that god would send his spirit to convince you , and learne also not to be offended at us , when in preaching the law your consciences are troubled . it is the spirit that troubleth you ; else our words would not trouble you : and therefore bee not angry at us : and therefore also doe not put off this duty of getting your hearts humbled ; for thou art not able so much as to humble thy self : therefore take the opportunities of the spirit , when he stirs thy heart . but you will say , this rather discourageth us from the worke : for then wee must ever waite like marriners , till the tide and the gale comes , and i had as good sit still : for i may goe about it to no purpose , seeing the lord must doe it . i answer thee ; that if thou wouldest goe about it and shut up thy selfe in private a day , and after that another , in the end god would send his spirit . when christ bad them goe and rowe , though they rowed all night to little purpose , yet christ came at last , and they were on the other side presently ; it may be thou mayest bee about it a moneth or two , ere thou findest the spirit comming ; yet hee will come in the end , and then the worke wil be throughly done ; for god hath made a promise of the holy ghost , that hee will baptize with the holy ghost as with fire ; not onely to his disciples ; but those that yet never had it : for it is not onely for increase , but to begin grace . yea , if god hath given thee a heart to pray , to consider this promise , so as thou hast taken up a resolution to waite and to set thy selfe to the worke , when thou hast done so ; the spirit is already in thine heart , the worke is begun , though thou thinkest not so ; and never pleade thou canst not do it without the spirit ; for i aske thee this question , didst thou ever commit a sinne in which thou couldest say , i did it against my will ? was there ever any duty which thou hadst a thought to doe , that thou couldest say , thou couldest not doe it ? thy heart tells thee no. therfore set about this duty which is the maine ; which therefore we have prest much , because it is as a naile driven into a wall on which other graces hang. this and faith are the great things which the master builders are occupied about , and indeed the foundation , which therefore above all you must looke to ; and these our exhortations should bee as forked arrowes to sticke in you , and not out againe , and not as other arrowes that wound onely . we have done with the negative part , that such as doe not humble themselves have no interest in the promises . we come now to the affirmative part , which is for comfort ; that if any man doth humble himselfe , god will heare his prayer , his sinnes shall be forgiven , &c. the doctrine is this . the lord will be mercifull unto the humble . i had thought to have gon off sooner , but that the supper of the lord drawes neare ; which time is a day of reconciliation ; such as was that feast the tenth day in the seventh moneth , when the people all meeting together , aaron the priest confessed their sins over the scape goate which fled into the wildernesse , which was a type of christ taking away all our sins ; and the same is done and represented when we receive the sacrament . now one condition required of the people at that time was , that they should humble themselves , and every soule that did not was to be cut off , levit. . . to the . verse , and that letting goe of the scape goate was at the same time , as appeares , levit. . . to the . but to come to the point ; the scripture is plentifull to prove it , iames . . god giveth grace to the humble , sanctifying grace , and also saving knowledge , psal. . he shewes his secrets unto the humble , yea he dwelleth in such , esay . . he hath an especiall eye to such : those eyes that runne through the whole earth fixe themselves on the humble man for good , esay . . other things have my hand made ; ( yet them he regards not in comparison ) to him will i looke that is humble : he promiseth also to fill them with good things , to give them preferment and honour , to exalt the humble and meeke ; yea hee regards it so , that when evill men have humbled themselves , they have not gone away without some mercy ; as when ahab humbled himselfe , chron. . god promised he would not bring the evill in his dayes : and the best of gods children when they have not humbled themselves , hee hath withdrawne his favour from them , as he would not looke on david , till he had humbled himselfe . all the world cannot keep an humble man down , nor all the props in the world cannot keep a proud man up . and what are the reasons why god respecteth humble men so ? an humble man giveth god all the glory , and him that honoureth mee ( saith god ) i will honour . now an humble man doth as ioab did . ioab would not take the victory to himselfe , but sent for david ; and it was the deepest policy that ever ioab used : and so the apostles , acts . know that jesus hath made this man whole : and it is the humble mans wisedome , in all actions not to set themselves up , but to say no matter how i be regarded , so god be glorified ; and god will honour such : therefore christ in his prayer makes this a ground of being glorifyed by god , iohn . i have glorified thee on earth ; now father glorifie me . and so god will deale with his saints in a proportion . humility keepes a man within his owne compasse ; but pride lifts a man up above his proportion , it puts all out of joynt and breeds disorder , and that bringeth destruction ; and therefore humility was defined by some of the ancients to bee that which out of the knowledge of god and a mans selfe keepes a man to his owne bottome . that whereas a proud man liftes up himselfe above his measure , as a member in the body that swells , takes up more roome then it should , and are as bubbles in the water , which should bee plaine and smooth ; but this brings all into its place againe , gives the creator his due , and sets the creature where it should be , and therefore god loves it . it makes a man sociable and usefull and profitable to others : a man would not have a stubborne horse that will not goe in the teame with his fellowes , nor such high trees as overshadow others , and will not suffer them to grow by them , and bring forth no fruit themselves . a man will not keepe a cow or an oxe that is still a pushing ; and such an one is a proud man : it is but , and onely the humble man that will live profitably amongst his neighbours , and will not goe beyond his owne tedder . an humble man hath such a frame of heart , as the lord delights in ; for hee is fearefull to offend , alwayes obedient , ready to doe any service , and is content with any wages ; loves much , is abundant in thankfulnesse , and cleaves fast to the lord , because hee hath no bottome of his owne , and keepeth under his lusts , because hee knowes the bitternesse of sinne ; resignes up his heart to the lord to follow him in all things , hee is a man of the lords desires ; so it is said of daniel , when he had humbled himselfe , dan. . such an one as the lord would have ; and so it makes him fit for favour ; and when a man is fit for favour , he shall bee sure to have it , for god is not streight-handed to us . hath the lord said it , and that from heaven ; that if a man doe humble himselfe hee will forgive him ? then this is a matter of great consolation ; when i can say from god to any one here that droopes , that if thou doest and wilt humble thy selfe , the lord will forgive thee ; consider it , this is newes from heaven . put the case ( to compare spirituall things with things which you are more sensible of ) that any of you had committed high treason against the king , and thou hadst forfeited thy life and goods ; if any one should come from the king to thee , and tel thee that if thou wouldest goe to him and humble thy selfe it should be pardoned : and is not our case the same ? we are guilty of eternall death , and have forfeited life and all : when therefore god himselfe shall say , if thou wilt humble thy selfe , thy sinnes shall bee forgiven , what comfort is it ? such a word as this should not be lost . a man that knowes the bitternesse of sinne , would waite and waite againe to gaine such a word as this from the lords mouth , and would keepe it as his life . it was not a light thing to get such a word as this from god , none but a favourite could get it , nay none but his son , and hee not , but by his death ; if christ had not provided this charter for us , every man should have dyed in his sinnes . now this we can and doe say from god through christ , that though your sinnes be great , and you have fallen into them many a time and committed them with the worst of circumstances ; yet if thou humblest thy self , thou shalt be forgiven ; so as thou mayst say , i may challenge god of his promise , and put this bond in suite and he cannot deny it . this is a great matter ; if a man shall but seriously consider , what it is to have this great god , the governor of the world , to bee an enemy , one would thinke they should thinke this gospell good newes . but you will say , i doe yet neither know distinctly what it is to humble my selfe , neither can i humble my selfe ; there is not a harder thing then it is . therefore i will shew it you once againe , that you may know it , for why should wee not in so great a point turne it every way , and mould it for your use , and to your apprehensions , as also that you may not thinke it harder then it is , by which the divell keeps many off . now you may know what it is by the expressions of those who have humbled themselves . david having numbred the people , when he humbled himselfe he said , lord i have sinned and done exceeding foolishly . iosiah his heart melted before the lord. and dan. . lord we have done very wickedly , &c. and shame belongs to us : hee was ashamed . and io● when he humbled himselfe , said , lord , i abhor my selfe in dust and ashes . and the prodigall , i have sinned against heaven and against thee , and am no more worthy to bee called thy sonne . and so they are said to bee weary and heavy laden . many other expressions there are , but i will digest all into two heads ; to humble a mans selfe is but to bring his heart and minde unto these two acts . is out of a sence of a mans unworthinesse to say thus unto the lord : oh lord , i ha●e done exceeding wickedly , and am worthy to be destroyed . i have beene in the wrong way , and done exceeding foolishly ; but thy wayes are righteous , and thou art just : yea i have dealt unthankfully and unequally with thee , who hast beene so good to me . that was it melted the heart of iosiah , and made iob abhorre himselfe ; as vile as the dust i tread upon , as ashes that are good for nothing , or but as sackloth ( in which they used to humble themselves , the worst of garments , i am ashamed and confounded . this is the first act which is a sence and an acknowledgement of our owne unworthinesse and vilenesse . and the second a sight of a mans worthinesse to be destroyed , unability to helpe himselfe , and of the vanity of all things else . a man must further say , that i am not onely unworthy , but guilty of death ; my sinnes will breake my backe ; i am not able to stand under them , and i am utterly undone ; and when i looke upon all the props of my life , my health , and riches , &c. i see they are but vaine things , reeds and feathers , and as hollow ground whereon i can set no footing : therefore lord , bee thou a rocke to mee , on whom i may pitch and build my selfe . and that this sight of our owne unability is also necessary we see by that tim. . . charge them that are rich , that they bee not high minded , nor trust in uncertaine riches : they are both joyned together : for so farre as a man doth trust in them , he is high minded ; and the soule of man doth trust in them so long as it apprehends substance in them , and that they are not vanity , so farre the heart beares it selfe upon them , and so is carelesse of the lord ; and why else do afflictions humble men , as manasses , but because a man then sees the emptinesse of all things , it brings him to say with the prodigall , i die for hunger , and these cannot feed mee , and so to hold fast to the lord : which a man must needs doe , when he hath but one thing to hold to . now when thou art wrought on so as to expresse this unfainedly , this is it , to humble thy selfe . we should hence learne to strengthen our faith ; if we have done this , if thou hast thus humbled thy selfe , confessed thy sinnes , taken up a full resolution to forsake them ; thou shalt have mercy , according to that promise prov. . . he that confesseth and for saketh , shall have mercy . but here we find those who have humbled themselves come in with two objections , that hinder their comfort , . that they cannot mourne for their sins . that they fall into the same sinnes againe and againe , and that therefore they have not humbled themselves . now as we would not have the false deceived with false evidences , so nor the true discomforted , and therefore wee will answer these objections . to the first , if thou beest so farre convinced in thy judgement of thy sin , and misery , and unability to helpe thy selfe , as it hath turned the bent and rudder of thy will , so as thou sayest , i will goe and humble my selfe to my father , change my course , confesse and forsake my sins ; though thy affections seeme to thee not stirred , yet this is enough to translate thee into the estate of grace : for i aske , to what end is mourning and weeping required , but to awaken a man , to come home to god , in this manner mentioned ? when therefore thou findest these effects , thou maiest be sure thou hast the end of these , and that is enough to save thee . suppose a man carries about him a deadly disease , so as upon the discovery , and knowledge of it he is content to part with all he hath to the physicians , and is wary of medling with any meate that will hurt him and increase it ; if he know this that it is deadly , though he hath no sence of paine , it is all one , ( and there are some diseases you know , wherein a man feeles not so much paine , that yet are mortall ) it may make him as carefull to use the meanes : and so is it here ; if the conviction of the sinfulnesse and deadlinesse of sinne worke those dispositions mentioned in thee , then thou hast the end which mourning tends to , and that is all one . though thy affections be not so stirred , consider the promises are made to ones comming in , and taking christ , and beleeving in him : they are not made to the commotion of the affections : and here in the words the promise is made to , humbling thy selfe out of a solidity of iudgement . it is no matter by what meanes you are brought to take hold on christ , so you come to him . it is all one whether i come to my journeys end by land , or by water , on horse backe or on foote , so i bee come thither . if thou findest thou doest the things that an humble man should doe , then though thy affections seeme not to be moved , yet in very deed they are moved and changed : as if thou art fearefull to returne to thy sinnes , art resolved to please god in all things to thy power . for what are affections , but divers positions and scituations of the will and the feete it walkes upon ? they are but the divers motions and inclinations whereby the will shoots it selfe into the objects of it . now looke which way thy will is resolved , and set : that way are thy affections set also : if thou seest one ro rise up soone and goe to bed late , to avoyde poverty , and to get riches , a wise man will assure himselfe that his ayme is such , and his heart set upon riches ; his actions shew that his affections doe move strongly that way , though he sayes , he feeles no such stirradge . therefore though thou findest this stilnesse of affections ; yet if thou doest the same things that they use to do , who mourne and weepe more ; thou mayest assure thy selfe thy affections are moved . i adde this , that it is no wound , if thy affections be not so sensibly stirred , and yet thy humiliation bee sound ; for it is the nature of the affections to shoot into their owne objects stilly , and to runne along as water and winde doth ; if they meete with no obstacle to runne quietly , if it meetes with trees , then the winde riseth , and if the tide meete with the winde , then the waves rise ; so if our affections be crossed , we are sure to heare of them then : if thou hadst not some hopefull assurance of thy estate , thou wouldest heare of mourning and drooping ; then it may be the worke of grace in thee hath alwayes gone evenly on , the streame hath runne calmely and quietly ; but yet such doe finde that upon some suddaine accidents or drawings nigh , when the lord is pleased to make an impression upon them , then they heare of stirring affections . but ( to conclude all ) know and resolve upon it , that the flowing and ebbing of thy affections is not that which thy salvation depends upon , but solidity of conviction of iudgement which turnes the will , and makes thee to cleave fast unto christ. whereas you object you fall into the same sins againe and againe ; i answer , you may fall againe and againe , and into great sins , for which you have been soundly humbled : why should we speake that which the scripture doth not ? onely take it with this caution , that you find a constant warre against them , as israel with the amalekites , so as never to yield ; to looke upon their sinnes , as a mans greatest enemy , never to be reconciled though he be foiled againe and againe : for what is true humiliation , but to reckon sin the greatest misery ? and indeed if a man reckon any greater , as losse of wealth , &c. then a man had rather fall into sinne then lose his wealth ; whence it is that falsenesse of heart doth a rise : but humiliation makes a man to reckon sinne such an evill , as he had rather suffer any thing than make a truce with sinne : and the generall ordinary power of grace in a mans ordinary whole course is not seene in keeping men from relapses altogether , but in setting sinne and the heart at oddes , as health and sickenesse ; whilst a man is a living man he cannot be friends with any disease but nature will resist it , it sets them at variance , as the wolfe and the lambe , as the spring and mudde , and living waters will cleanse themselves , though the mudd arise a thousand times , if as the wolfe which reckons the lambe the greatest enemy it hath in the world by an instinct of nature , so if thou reckonest sinne the most destroying thing in the world , whence is this but because humiliation hath made that impression and apprehension of it on thy heart ; which god hath set on thy heart as a brand in the flesh that will never out , then thou wilt fight against every sinne and never be reconciled to it , as a lambe is not to a wolfe , because nature hath implanted that enmity there ; if thou finde this to bee the constant disposition of thy minde , keepe thy assurance strong , though many weakenesses be discovered in thee ; it is utterly a fault among you to weaken your assurance by your daily slippings and failings , and satan labours that above all other , for then when your assurance and hope is gone you walke unevenly , and as a ship that hath lost her anchor , or is without a rudder : thou mayst sometimes feele a hardnesse in thee , and yet if this aforesaid bee the constant disposition of thy minde ; weaken not thy assurance , but say , though i finde my heart hard and carelesse , froward and angry often , whereas i should bee meeke and humble ; yet i will not question the maine , but i will goe and renew my humiliation , which will strengthen my assurance ; however , hold that firme , for it drawes into neerer communion with god , and further from sinne establisheth a man in well-doing , and makes him abound in the worke of the lord. learne hence also , that it is not enough for a man only to be patient in afflictions , but he must also humble himselfe under them , wee must not onely beare the crosse , but willingly and cheerfully acknowledge gods justice in it , and our owne sinne , for to bee humbled is a further thing then to bee patient , as in chron. . . when the people were left in the hand of shishak , it is said , that the princes of israel humbled themselves , and they said , the lord is righteous , where being humbled , is expressed by acknowledging god to be righteous , which is more then to be patient , god lookes for this in all afflictions , therefore he sayes in pet. . . humble your selves ( and not bee patient onely ) under the mighty hand of god , that he may exalt you in due time . many a man in affliction may say , he will be patient ; but that is not enough , but he must humble himselfe , which is more then patience ; for pati ence is only to beare it contentedly , but a man must goe to god , and say , lord i confesse i am sinfull and have deserved more then this punishment , i wonder not at thy judgment but at thy long suffering rather , that it is no worse with me , the least of saints and the greatest of sinners . so wee see it was with naomi in ruth . , . call me not by an honorable name , not naomi , but marah ; i went out full , but i am come home empty , and the lord hath afflicted mee ; and seeing hee hath afflicted mee , i will carry my saile accordingly . this is truly to humble a mans selfe . and thus did david , when hee fled before absolon , let the lord doe with mee what seemes good in his eyes . sam. . . and so said eli , in all this the lord is good , that is , the lord is just in all this , and i , and my sonnes deserve it , and more . thus when a man thinkes it reasonable that god should punish him , he blesseth god that the crosse is no greater , without complaining or repining . if the lord will leade thee through variety of conditions , say with paul , i know how to want , and how to abound , and how to goe through bad report , as well as good report ; and i am not onely content , but chearefull in all this , and would be , if it were farre worse . if the lord hath said hee will bee mercifull to the humble , then let us humble our selves more and more and get our hearts lower and lower , seeing there are such mighty and large promises belonging to the humble , and know that as the lord suspends his promises upon this here , so they shall bee fulfild upon the performance of this , and as wee doe this more or lesse , so shall the promises be fulfilled to us more or lesse , therefore let us doe this more and more , for if we humble our selves , the lord will fill our hearts with good things ; when he sees a man taking a low place , hee will say sit up higher , all the world cannot hold downe an humble man , because the lord setteth to his hand to raise him up , neither keepe up a proud man because the lord setteth himselfe to depresse and debase them , when the wall swells , it is not like to stand long , when a joynt is luxated and swelled , till the swelling abate , it cannot be saved and set , he hath respect to the low estate of his handmaiden , so saith mary the blessed virgin , luke . . so he dealt with naomi , hee was long in humbling her , and then raised her up ; so with iob , when hee was humbled , then god doubled his estate : thus god deales with the humble and that constantly , he never does any great things for any men , till hee hath first humbled him ; how much was ioseph humbled , ere he made that promise to him that the sunne , moone , and stars should bow to him , that is , his father , and mother and brethren , should obey him , and yet againe before god made good these promises to him , what a doe there was to humble him further ? which doubtlesse made him more to prize these mercies , and so more thankfull to god for them . so also in his glorious appearance to abraham , isaac , and iacob , he would still before hand humble them , and make them low by some affliction or other still before hee would make any gracious promises to them . when iacob was flying from the face of his brother and was in great streights and so made low in his owne eyes , then did god first appeare to him : when a man is humbled , it is the next doore to preferment one way or other . therefore it should be our wisedome to humble our selves more and more , since there is so much benefit to be gotten by it . prov. . . by humility and the feare of the lord are riches , and honours , and life : the rule holds constant , the lord makes it good ; let a man be humble , and feare god too , that is , allow himselfe in no sinne , and the lord will make it good one way or other , in his time . but you will say , we see the contrary , proud men are advanced , and humble men deprest , they have riches when as the humble man is poore , and as we use to say , where the hedg is lowest , there all the beasts goe over , and tread it downe : every man will be ready to trample upon the humble man. i answer first ; the lord gives outward gaudy things to proud men ; but hee gives his iewels to those that are humble , hee reveales his secret to them ; these are princes though they goe on foote ; and the other are servants , though they ride on horsebacke . but this is not all my answer : but secondly i say ; that even for the things of this life , the lord doth exalt the humble and bring downe the proud ; onely with this caution , hee doth both in season , when things are brought to maturity ; as the apostle saint peter saith , pet. . . humble your selves under the mighty hand of god , that hee may exalt you in due time . god doth it not on a suddaine . when the proud like the corne are ripe , then he puts in the sickle , and cuts them downe , and casts them into the fire . the wall which is sweld , must have a time to moulder and fall , and so on the contrary , there is a due time , for the exaltation of the humble . and therefore if thou sayest , i have humbled my selfe , and have not beene healed , i have not beene freed from such a temptation for all my humiliation ; if this bee thy case , then assure thy selfe thou art not humbled enough , but goe thou and yet bring thy heart lower , and then bee confident , that this rule will hold : the lord will take off the smarting plaister as soone as it hath eaten out the proud flesh ; so soone as thy heart is truly humbled , the lord will helpe thee : he will either remove the crosse , or give thee that which is equivalent : and thus the lord hath alwayes done . so he dealt with ioseph . you happily may thinke , and hee might thinke , it was long before he was exalted ; but yet that time was not too long , for as soone as the lord had truly humbled him , then hee presently exalted him ; as you may see in psal. . , , . whose feet they hurt with fetters : he was laid in iron , until the time that his word came ; the word of the lord tryed him : then the king sent , and loosed him , &c. and so he dealt with iob. all that time that his friends were reasoning with him , his heart would not bee brought downe ; but the lord himselfe must come and reason with him ; and then he began to abhorh mselfe , in dust and ashes : and how soone after was hee restored , and al he lost restored double also ? this being ( as you see ) gods constant course , if thou humbling thy selfe , yet lyest long under a calamity , thou mayest assure thy selfe , there is somthing wanting in thy heart , and therefore bee content with gods dealing . cor. . lest saint paul should be exalted , there was given him a thorne in the flesh : if saint paul needed humility , who doth not ? remember this rule , that if gods people humble themselves , then he will certainely helpe them ; onely it will bee in due season . but you will say : how shall wee get downe our stubborne hearts ? pride is very naturall , and the hardest thing in the world to overcome . let every man consider , whether he be released or no from the plague of his heart ; if that , there be not some calamity , which hangs continually on him : if there be , then know , thou art not humbled enough ( the meaning is not , that thou shouldest be brought to an apprehension and feare of hell ; but thy heart is to be brought down more ; thou maiest be humbled truly so as to be within the covenant , and yet not enough to have thy heart wrought to this or that frame god would bring it unto . ) and to bring your hearts lower , use these meanes . first consider your hearts often , consider what unruly lusts you find hid there ; make it your daily custome , to search into this . we goe not a daies journey in this life , but there is somewhat discovered in our hearts which may serve to humble us further , as it was with them in the wildernesse , deut. . . thou shalt remember all the way which the lord thy god led thee these forty yeares in the wildernesse , to humble thee , to prove thee , and to know what was in thy heart , &c. there is not one day , but a godly-wise man may discerne something in his heart , which may be matter of humiliation to him , which he saw not before ; vaineglorious speeches , unlawfull silence , cowardize in good causes , thy worldly mindednesse , thy unruly affections , that will be still stirring , and something will be discovered without in thy actions also , which when thou seest such sparkes ascending , remember to looke to the fire , the furnace within ; these are but the buds , there is a deepe roote of bitternesse within ; these are but ebullitions ; consider there is a spring within , search into all the corners of the house for this sower leaven . so the first meanes is studying our selves , for the way to humble a mans selfe is to know himselfe . and secondly , as you must study your selves , so you must study the scriptures , that is , you must consider the strictnesse , the holinesse , &c. that is required of you therein , and lay that and your hearts together , apply this levell and square to your wayes , and it will discover the crookednesse of them , and dresse your selves by this looking glasse , every morning ; for it will shew you the smallest spots ; and this will exceedingly humble us : for this is a sure rule , degrees of humiliation follow degrees of illumination ; as any christian is enlightened more , so he is humbled more : hence hee that is most conversant in scripture , is most humbled . and thirdly , you must not only looke to increase your light , but looke to your hearts and wayes , to keepe your selves upright , and to be constant in an holy course , and all holy duties ; and this will bee meanes to increase your humiliation . many abstaine from holy courses and duties , because say they , we are not humbled enough : it is true indeed wee must begin with humility , yet this you must know , that the setting your selves to a holy course , is of it selfe a notable meanes to increase humiliation ; for thy watchfulnesse will increase tendernesse , and tendernesse will increase thy humiliation . men that are bold in sinning , their hearts grow hard ; and so on the contrary , when men are fearefull to offend , their hearts grow tender . but yet adde to this , diligence in your callings , for ( as the wise man saith ) the stuggard is more wise in his owne conceit , then ten men that can give a reason , that is , he is selfe conceited and proud . a sluggard that hath nothing to do , looks abroad to other mens matters , and lookes not to his owne wayes , nor his owne heart , which would bee a meanes to humble him : therefore diligence is a greate meanes to humble , to bring downe our hearts , because idlenesse is a meanes to lift them up . and further , it is profitable for you to remember times and sinnes that are past . a man will bee ready to say , i hope i am changed now , what i have beene i care not for ; but the lord to humble david told him what he had beene , i tooke thee from the sheepe fold , &c. so with the jewes , thy father was an amorite , and thy mother an hittite , and i saw thee in thy bloud . be carefull to distinguish wisely betweene grace in thee , and thy selfe of thy selfe ; and that will bee a meanes to humble thee . as paul in cor. . . not i , but the grace of god in mee . put the case the lord hath beautified us with many graces and gifts above others ; thou must not exalt thy selfe above others ; wee must looke upon our selves as of our selves , to bee the same men still . can the wall say , it hath brought forth the beames that the sun hath cast upon it ? the wall is the same : so if god hath shined upon thee , and left others in darknesse , art thou the better of thy selfe ? shall the pen boast it selfe , because it hath written a faire epistle ? who made it ? who put inke into it , guided it ? the glory belongs not to the pen , but to the writer . what though god hath used thee in some great worke , and not others ? the praise is his , not thine : wee praise not the trumpet , but him that sounds it . non laudamus tubam , sed tubicinem . paul was a better trumpet than ten thousand others , and yet hee saith , i am nothing . the smoake a dusky and obscure vapour climbes up into the light , as if it were better than pure aire . many exalt themselves above their brethren , for gifts and outward things which are but the trappings , and make not the difference betweene man and man ; as if a man were the taller , because hee stands on a hill , or a man had a better body , because hee had a better suit on : thou art the same man still . wee are not to bee proud , no not of any graces , much lesse of outward things . lastly , is the lord thus mercifull to the humble ? then take heed of applying those promises to thy selfe without a cause , when thou art not humbled . but thou wilt say , i am humbled . it is well if it be so : but consider , hath thy humiliation brought thee home ? perhaps it hath brought thee out of aegypt , but hath it brought thee into canaan ? hath it driven thee to the city of refuge ? to the hornes of the altar ? to thy fathers house ? the prodigall changed many places , ere he came home in earnest . many came out of aegypt , that never came into canaan , but died in the wildernesse . the meteors have matter enough , in the vapours themselves to carry them above the earth , but not enough to unite them to the element of fire : therefore they fall and returne to their first principles . art thou watchfull over all thy wayes , fearefull to offend , looking to every step where thou settest thy foote , how thou hearest , how thou prayest , how every worke is done , every word spoken , every howre spent ? for this is certaine , if he be humbled , it will dry up the fountaine of sinne , it will heale his bloudy flux , and make him wary in all his wayes and fearefull to sinne . thus much for this first condition . if my people that are called by my name , doe humble themselves , and seeke my face . we are now come to the next condition ; if my people seeke my face : where we may observe this point , that except a man seeke gods face , all his labour is lost in his humiliation and prayers , and whatsoever else hee doth . this is put in among those other conditions ; and therfore without this the promise is not made to us . for the unfoulding of this point , wee must first enquire , what it is to seeke gods face . it is to seeke the lord himselfe : for his face in scripture is often taken for his person : so the word is used exodus . . in the first commandement , thou shalt have no other gods before my face , that is , before mee . so then the meaning is , we must seeke the lord himselfe . many , when they are in distresse , will seeke to the lord for deliverance , in time of famine , they will seeke to him for corne and wine and oyle , as they in the prophet ; but they seeke not the lord himselfe , nor communion and reconciliation with him ; they seeke to the lord , but not the lord : they seeke what he can doe for them , but not his person , not himselfe : so those hos. . . ye have not cryed to me , sayes god , when yee howled upon your beds . yee assemble your selves for corne and wine , and rebell against me . they then wanted corne and wine , &c. and sought them at gods hands ; but not me the lord whom you had lost . thou mayest seeke salvation and deliverance from hel , out of the strenght of naturall wisedome , because it is for thy good : and also being convinced of the necessity of faith and repentance , to escape hell , and obtain salvation . men may thereupon go farre in the performance of many duties , and be constant a while in them , and yet not seeke the lords face in all these : and then the lord regards them not . take a thiefe that is arraigned at the bar , he will cry earnestly for his life , but yet he seeketh not the face of the iudge , i. e. he doth it without love to the iudge , but onely out of the love of life : so we may do much to escape hel , and to attain the life opposite to it , and yet all this while not seeke the presence of god , and then god regards it not . you find this disposition in your selves , and see it in others : if a man bee never so observant of any of you , and performe never so many offices of friendship to you , yet if a man can say he loves me not for all this , hee doth not prize mee , nor desire my love and favour so much for it selfe , but for his owne ends ; in this case you care not for what hee doth : so the lord , hee knowes the heart and the reines , and what thine end is , whether it bee communion with his person immediately , or thine own welfare meerely ; and if so , regards not thy humbling thy selfe nor thy prayers . the promise you see is suspended upon it : it is a distinguishing point , and will separate betweene the precious and the vile , it is a marke set upon gods people alone : to seeke gods face wee will therefore further and more particularly consider , what it is to seeke gods face or presence . and there are three wayes to finde it out . first by what is here joyned with it , if they humble themselves , and seeke my face : and so by considering the connexion that these two have together , find out what seeking of gods face is . now there is a twofold humiliation wrought in men : the one is , for that bitternesse and punishment that sin brings with it , and this never brings forth either faithfull prayers , or seeking gods face . but there is another kind of humiliation , which hath a further ingredient in it , and that is the sight of the foulenesse of sinne , when god openeth a crevise of light to looke upon sin , not onely as that which brings bitternesse with it , but as that , which in it selfe is most filthy and abominable , and by that light it is made such in his account : for it is one thing to flee from the sting of the serpent , an other thing to hate the serpent it selfe ; and so to take heed of the wolfe , because of his cruelty , and to hate the wolfe it selfe , are differing things . other creatures may hate the properties and conditions of a wolfe ; but a lambe only hates the wolfe it selfe . now with this latter kind of humiliation there goes and is conjunct with it an enlightning , whereby god shewes to a man his owne glorious face , the lustre whereof helpes him further to see the foulnesse of sinne . god by the same light of the spirit , whereby he shewes a men the uglinesse of sinne , discovers withal his own excellencies , which makes the sinner thus humbled to seeke his face , to seeke grace , as well as mercy . but other men either see not gods face at all , or onely see his angry countenance ; onely those whom the lord calleth effectually , see his gracious face . now hee to whom it is hid and sees it not , seekes not gods face ; for none can seeke it , unlesse they have seene it , and hee who sees it onely as angry , flies from god ; but he discovers himselfe to the truly humble , the secrets of the lord are with such , psal. . and so ioh. . . i call you not servants , for the servant knoweth not what his lord doeth : but i have call'd you friends , for all things i have heard of my father , i have made knowne to you . hee reveales himselfe to those who are already his friends , or to those he is about to make his friends ; one of the first things he doth , is to reveale his face to them : with men indeed , men are first made friends , and then secrets are revealed ; but contrarily with god , he reveales his secrets to us and his face , that we may be made friends with him , and then wee grow into further acquaintance with him , and they are therefore cal'd the secrets of the lord , because only revealed to the saints . servants indeed see what is done in the house , but there are many things which their masters reveale not to them : and so many come here to the house of god , and heare what is spoken of god and christ , but yet there are some certaine secrets that are hid from them , that are told only to the children , the sonnes and daughters of god : the other heare as much and see as much , for the outside , as gods children do , yet the secrets of things are hid from them , and among others , gods face ; and the excellencies thereof are hid from them . this he reveales ( as his other secrets ) onely to those that feare him , and this revealing it is a speciall worke of the spirit . if a man would see the sunne , all the starres in heaven and torches in the earth could not helpe him to see it or shew it to him , unlesse the sunne it selfe shines and ariseth , and there come a light from the sunne it selfe , you cannot come to see it ; and so all the angels of heaven and wits of men on earth , cannot shew you gods face , unlesse hee opens the clouds and reveales himselfe by his owne spirit , it will not bee done ; which is therefore called the spirit of revelation , ephes. . . by which god reveales his secrets to his children , when he begins to call them effectually , they see him and none else ; wee make knowne the doctrines about god and christ , & c. to all alike , but the lord makes the difference , by revealing himselfe to one , and not unto another ; that which is said especially of the iewes , cor. . , . verses , and so on , is in like manner applicable to us all . the lords face shines , as moses face did , verse . and hee gives the knowledge of his glory in the face of iesus christ in the ministery of the word every day ; but there is a vaile lies upon all mens hearts , upon all but those whom the lord calls , and upon theirs also , till hee calleth them , as upon the iewes hearts , verse . neverthelesse when they shall turne unto the lord , the vaile shall be taken away : and untill then , gods face cannot bee seene , as moses face was not ; and who shall take away that vaile ? the spirit of the lord ; where the spirit of the lord is , there is liberty , vers . . and when hee doth free us of that vaile , then we behold the glory of the lord as in a glasse with open face , v. . that is , we see the amiablenesse of his face , the happinesse of communion with him ; and when the light breakes through the cloudes thus , and the lord gives a glimpse of himselfe , then they see him , and never give over seeking his face , more and more , till they have found him : and because that other sort i spake of , if they see him , they yet see but an angry face onely , and that makes men flie from the lord ; as we see in distresse , and at death many will do any thing rather than goe to god ; they tremble at his presence , and no way desire it , as adam did not , but fled from it : and thus would all doe , if no word were revealed . therefore the spirit of revelation , takes away the vaile , and breakes the clouds , that his owne elect may have a glimpse of his face , and the spirit of adoption , who is sent downe into their hearts , shewes god as mercifull , full of kindnesse and love : they see not onely his face , but his face shining in all gracious willingnesse to receive them : hee presenteth him as a loving father ready to admit of them , and graciously to forgive and receive them : they see gods face , that is , both his excellency , and beautie , and also his love and graciousnesse towards them ; and this makes them seeke his presence and reconciliation with him , and never to be at rest without it , as moses , lord we will not stirre a foot without thy presence , exodus . . a right suitor eare for nothing , but the love and presence of the person sued to : so they desire nothing , can bee content with nothing , but the presence of god , communion with god , the light of his countenance . the second thing whereby i expresse what it is to seeke gods face , is to seeke the lord alone , as sequestred from punishments and rewards , in his owne person , as considered in himselfe , in his attributes , in his holinesse and purity ; so as not to seeke the things hee brings with him , but to seeke himselfe , and the things which are in him . but you will say , this is very hard , to set aside all respects to rewards and punishments . it is an errour to thinke , that you may not make use of rewards and punishments : for , first punishments and the threatnings of the lord are the true object of feare ; and a faculty and an habit may lawfully bee exercised about their proper object ; and so rewards are the subject of desire , and so may lawfully bee sought after and desired . the lord himselfe in scripture , useth these motives , of iudgements on the one side , and of rewards on the other , and therefore wee may make use of them to our owne hearts ; for to that end hath god propounded them . therefore i will set downe two conclusions to cleare this to you , what use there may be made of rewards and threatnings . conclusion , the propounding of , and the respect unto rewards and punishments , is a good beginning to draw us on , to seeke the lords face : they are a good introduction . a man that hath not as yet seene gods face , the feare of hell may cause him to reflect on his owne heart and wayes , and to bee sensible of the evill of them : and so the happinesse of heaven may draw him on : but all this while he is but in beginning . a spouse that is considering with her selfe , whether shee should marry such an husband or no , beginneth to consider at first , what shee shall be without him , and what shee shall have with him ; shee considers him perhaps as one that wil pay all her debts , and make her honourable &c. and yet it may be , yet she considers not the man all this while , and yet these considerations are good preparatives to draw her on , to give entertainement to him , but after converse and acquaintance with the person , she likes the person himselfe so wel , that she is content to have him ; though she should have nothing with him ; and so she gives her full and free consent to him , and the match comes to be made up betweene them out of true and sincere free love and liking : so it is here , men begin at first to consider their owne misery most , and that if they should apply themselves to other things as remedies , they should bee still to seeke , for there is a vanity in all things ; and if to themselves , that they cannot helpe themselves in trouble : therefore they judge they must goe to the mighty god , who is able to doe more than all , to rid them out of misery : and they consider , that going to him they shall have heaven besides : and yet all this while they consider not the lords person : yet this consideration makes way , that god and wee may meete and speake together ; it brings our hearts to give way , that the lord may come to us ( that i may so speake , for before we are not to be spoken with ) it causeth us to attend to him , to looke upon him , to converse with him , to admit him as a suitor , and to be acquainted with him , and whilst wee are thus conversing with him , god reveales himselfe ; and then being come to the knowledge of him in himselfe by that his speciall light spoken of afore , we love him for himselfe ; then wee are willing to seeke his presence , to seeke him for our husband , though all other things were removed from him . and now the match is made , and not till now ; and then wee so looke upon him , that if all those other advantages were taken away , we should yet still love him , and not leave him for all the world , and so as if wee should imagine hee would give us never so much , and yet with-draw his face , wee could not bee at rest . before , if a man could but be assured , he should not go to hell , and should have creatures and comforts about him ; it would bee enough to him ; but now it is not so . now if gods countenance bee but clouded , if any breach bee betwixt a man and god , he cannot rest till it bee made up , and he see his face againe . yet still after the match is made , there is a second use of punishments and rewards ; they are usefull , not onely to bring us in , but to confirme us also in our choyce ; they serve both as an introduction , and as an helpe , when we are come in , to confirme us in our choyce : as when a woman is married , shee having this husband , i live in an house , well furnished , and i have many conveniences . i enjoy not onely my husbands person , but with many additions . so it is with us , though the lord alone be sufficient reward ; so as if wee had nothing else , wee would never goe backe of our choice , yet wee having many good things with him , it helpeth us in our love to him , and confirmes us in our choice : these are then good additions , but not good principles and foundations ; and encourage us much if added , and put to seeke the lord for himselfe , as the principall . so then as ciphers added to figures , they helpe to make the number greater , though if they stand alone , they are nothing ; so these ; and though they be not good leaders , yet they are good followers : they are as a good wind , that fills the sailes , and sets the ship forward with the greater speed , when the rudder is once set right , to steere to god alone . the third thing whereby i explaine what is meant by seeking gods face , is to seeke the lords presence in opposition to a mans selfe , when a man doth it with deniall of himselfe , not serving his owne ends in seeking the lord , but gives up himselfe to the lord alone . in all things an unregenerate man doth not know the lord , is not acquainted with him , and therefore will not preferre the lord to himselfe : but a regenerate man that knowes him reckoneth all things , as life , liberty , riches , &c. but as drosse and dung , so he may enjoy the lord : hee hath set up the lord for his god , in his heart , and desires not to stand upon his owne bottome ; and therefore when the lord comes into competition with himselfe , and the matter is betwixt god and his credit , &c. he is willing to deny himselfe . but here the great objection is , how it is possible for a man , not to seeke his owne happinesse , safety and advantage ? this troubles many , and makes them think their sincerity but hypocrisie , and may put a scruple into the best : i will therefore cleare this for their sakes whose hearts are upright , as also to exclude those whose hearts are not sound . the answer stands upon these two points . first , it is true that a man may seeke and love himselfe , and desire his owne happinesse , yea and all his actions may take their rise from thence ; so as to be moved in seeking the lord , in doing what he doth with a respect to his own good and safety , and that this is so , take these reasons . because god hath commanded it , for hee bids us love our neighbour as our selves : where it is taken for granted , that we must love our selves , because loving our selves is made the prima mensura , the rule of loving our neighbour . now to love a mans selfe , what is it but to seeke a mans owne good ? a man is commanded not to kill himselfe , or to hurt himselfe , and by the rule of contraries hee is thereby commanded to seeke the preservation of himselfe , and his owne good : for as when we expound the commandement thou shalt not kill , as suppose thy neighbour , wee say it includes this affirmative command , thou shalt seeke the good of thy neighbour ; so when wee expound it of our selves , we are to understand it as not onely forbidding us to destroy our selves , but as commanding to preserve our selves , and to seeke our owne safety . it is impossible for the creature , not to will its owne happinesse ; the lord doth not command that which is simply impossible even to pure nature : but it is the nature of every thing that hath an appetite , appetere bonum sibi , to desire that which is good for it selfe . selfe-love is a plant of gods owne planting ; and therefore not to bee rooted up : god did put it into us all , for it is the nature of every thing to do so , and opus naturae est opus author is naturae . many motives which the scripture useth are taken from selfe-love , as that of christ , feare him that can cast both body and soule into hell : and so when it promiseth us a kingdome . the scripture deales with men by working upon this principle ; and by arguments taken from our selves . this is the eare which the holy ghost takes hold of , and leades a man into the wayes of peace by , and wee must not pluck off this eare . the second part of the answer is , that yet notwithstanding , wee may and ought to seeke the lord in opposition to our selves , that is , when god and our selves come into competition , the commandement comes in opposition with our selves ; the case being such as if we obey god , wee hurt our selves ; then wee must preferre god and his commandements to our selves . but you will aske , how can this stand with the former ; that a man should make his owne good the rise of his actions , and yet in his actions oppose himselfe ? when once a man is perswaded , that even to destroy himselfe is the best way to provide for himselfe , and that to let himselfe goe , and his credit and life , and give up all to god , is that whereby he shall put himselfe into a better condition ; when a man is perswaded of this , then you see both doe stand together . and wee never doe exhort a man to seeke god in opposition to himselfe , but when it is best for him so to doe , not to give himselfe up to any thing that shall bee an immediate hurt to him ; but when otherwise it would be worse for him , and when letting himselfe goe is the next way to happinesse ; and then a man may bee exhorted to it , when hee shall bee perswaded that his good is contained in god more than in himselfe ; as we say the being of an accident is more in the subject than it selfe ; so as take away the subject , and the very separation is a destruction to it : so it is with the creature which hath no bottome of it selfe , so as the separation of it from god is the destruction of it , as on the contrary the keeping of it close unto god , though in a case that seemes to bee the ruine of it , is its happinesse and perfection . as for example , when abraham should have destroyed his sonne by offering him up , he thought he should not lose by it , nor isaac neither : he thought with himselfe , god hath commanded me to do it , and i never yet lost by keeping any commandement he gave mee ; god is able to raise him up againe . i never yet was a loser by him , and on the contrary i shall be sure to be a loser , and my sonne also if i doe it not . it is indeed impossible , that if a man should simply be a loser , that hee should doe thus ; but when he considers that though hee bee destroyed at present , yet hee believes it will be for his good ; and so it will bee indeed : as take a beame of the sunne , the way to preserve it , is not to keepe it by it selfe , the being of it depends upon the sunne ; take the sun away , and it perisheth for ever : but yet though it should come to be obseured , and so cut off for a while , yet because the sun remaines still , therefore when the sun shines forth againe , it will be renewed againe . such a thing is the creature being compared with god. if you would preserve the creature in it selfe , it is impossible for it to stand : like a glasse without a bottome , it must fall and breake . when therefore this is considered by a man , then he will say , i will be content to deny my selfe , and seeke the lord , when my selfe comes into competition with any commandement of his . and let not this seeme strange to you , that the best way to make a mans selfe happy , is to resigne up himselfe to the utmost to glorify god. you see in common experience that take a corne that is fallen into the ground : if it continue whole , it perisheth ; but if it die , it brings forth an hundred fold . cor. . . that which thou sowest , says the apostle , is not quickened , except it dye . the apostle there speakes it of the resurrection : but we may truly apply it to the resurrection of a sinner here ; that except a man die , that is , be willing to let all hee hath goe , and to expose himselfe to what the lord shall put upon him , that he perisheth indeed ; but if he die , then he is quickned , he shall be a gainer by it ; even in this life he shall have an hundred fold . and when this is considered of throughly by a man , he will easily seeke gods face with neglect of himselfe . and that thus when ever a man suffers any thing for a good conscience in obedience to god , it is the best way to provide for himself ; that this i say , is not a mere notion , may appeare by comparing those places together ; the first where it is said , thou shalt love thy neighbour as thy selfe , and thou shalt love god above all , even above thy selfe ; and with it also that other , deut. . , . thou shalt keepe the commandements of the lord , which i command thee for thy good . now put both together : this is gods commandement , to love god above thy selfe ; and all the commandements are given for thy wealth , for thy good , therefore this amongst the rest . and therefore denying our selves , when god and our selves come in to competition , is the best way to provide for our selves : therefore set it downe for a conclusion , that to have god alone , and to seeke his face thus , is your happinesse . the end of every thing is the perfection of it ; now god is the end of the creature , and therefore to get him , is to get thy perfection and happinesse . againe , we have all from him , as the branch hath all from the root ; and therefore as the way for the branch to keepe life in it selfe , is to keepe close to the root ; and when it is broken off it dies , so we so long as we cleave to and seeke the lord , we are preserved . and this was the ground which all the saints went upon in their sufferings , both of persecution and death ; and this was the case of moses and paul , when the one wished himselfe rased out of the booke of life , and paul to be accursed from christ ; that is , saith saint paul , if this be for gods glory , and the good of his church ; let me perish . in which though they seemed to imply their immediate destructon , yet they knew what was ultimately best for themselves . and this is all the difference betweene a carnall man , and one to whom god hath revealed himselfe ; they both agree in this , they both love themselves , and seeke their owne happinesse ; but they differ in this , that they seeke it in a different way ; the one in the lord , but a carnall man seekes it in himselfe and the creatures : a godly man is so perswaded of god , that he seekes him , and cares not what hee loseth to gaine him ; but another man , when hee is told of an invisible god , hee will not trust to things unseene ; the things hee sees he will rest upon , and so seekes for an happinesse within his owne compasse ; and therefore when himselfe comes in competition with the lord , he lets the lord goe . but then another question comes to be answered , how these two should likewise stand together ; to seeke the preservation of a mans selfe , and yet to expose himselfe to destruction , as moses and saint paul did . for answer , you must know , that in every regenerate man there are two selves . that common nature , that is in every man ( in which the principle is rooted , to love a mans selfe ) hath two binsses ; the one spirit which leades to god , the other flesh : and these two in this common nature makes two severall selves . by the first a man is carried to seeke the lord , by the other to seeke himselfe immediately and in the first place ; and these two are reckoned two severall selves in scripture , and so expressed to us : first , flesh and corruption is called a mans selfe , cor. . . we preach not our selves , but christ , that is , for our owne glory , which he calls himselfe , because men use to reckon it as themselves . so cor. . , . i knew a man in christ , &c. caught up into the third heavens ; of such an one i will glory , but of my selfe i will not glory ; by selfe , hee meanes either the corruption which was in him , but there was something else in him , which he reckons as another man from this selfe , a man in christ , of such a man i will rejoyce , that is , of my regenerate part , which is a new creature in christ , but not of my selfe , that is , my flesh and corruptions i will not rejoyce , or of the regenerate selfe neither , as of it selfe , but as it is in christ , which is another expression , and this corruption is called a mans selfe , because it is spread over the whole man , as the forme through the whole matter , and a man will not part with it , but fights against every thing , fights against it as if it were himselfe . and secondly , that the other regenerate part is called a mans selfe , which a godly man reckons so rather then the other , we have an expresse place for it , rom. . it is not i , but sinne that dwells in mee , that is , not the regenerate part which i account my selfe , but sinne which i account but an inmate ; dwelling within my roofe ; which yet is called a mans selfe , for the like reason aforesaid , because spread over the whole man ; and now it is easie to conceive , how the preservation of himselfe may stand , with exposing himselfe to destruction , and how a man may seeke the lord in opposition to himselfe . in that which the flesh desires , a man is bound not to seeke himselfe , that is , not that selfe , but yet he may seeke the good of his other selfe , and seeke the lord too , for gods will and it are unisons , and he may be said to seeke gods face alone , though he seekes the desire of that selfe : for there is no difference , no opposition betweene them ; and likewise that regenerate selfe may seeke him in opposition to that other selfe , that is , what it desires , when it desires amisse ( for all those desires which are amisse are from that fleshly selfe ) and so we must not desire what ourselves would desire , but destroy it , and the desires of it , and seeke the lord in opposition to it , which tends to the preservation of our regenerate selfe , and proves so in the end . so then to seeke gods face containes these three things in it . first , to have his face revealed to you , and to see him as a father . to seeke him as sequestred from punishments and rewards . to seeke him alone in opposition to your selves . and that all this ought to be done , we will give you one reason , and so come to the uses . and that reason is drawne from the holinesse of the lord , esay . . one angell cryed to another , holy , holy , holy is the lord of hosts ; the whole earth is full of his glory : this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the proclamation of angels , and that upon this occasion . the lord sends esay the prophet to pronounce a iudgement to his people , and that a great one , the rejection of the iewes , and at the same time the angels are sent to proclame gods holinesse : now holinesse is the appropriation of a thing to the lords use , and a sequestration of it from common use : and so the holinesse of god himselfe ( which is the rule of all other holinesse ) is an appropriation of his actions to himselfe , as his end : he is then said to be holy , when he doth things for himselfe , therefore being about to doe so great a worke peculiarly for himselfe and his glory , as when he would destroy his owne people , and destroy kingdomes for his owne best advantage and ends , the glory of himselfe , then he lets them know this as the only reason , because he is holy ; for if he should not respect himselfe , he should not be holy . so rom. . . to the end . the apostle having spoken of this rejection here prophecied , concludes with this ; his iudgements are unsearchable , and his wayes past finding out , &c. of him , and to him , and through him are all things , and to him bee glory for ever . as if he should have said , god hath done all this , but i know not the reason of it , nor any one else ; onely god is for himselfe , for he being of no cause but himselfe , therefore he may doe all for himselfe : if he were of another , he might doe all for another , yea else he were not holy . now if this be gods holinesse , then the holinesse of man , is to do all for god ; which he is therefore to doe , because he is of another cause above himselfe , and therefore is to seeke another end above himselfe , namely , the lord ; and then he is said to be holy , when he hath no eye to himselfe , but to god , when in his recreations , the use of riches , &c. and in his whole course he hath his eye and ayme at god , and not himselfe . the nature of holinesse is expressed in two things : first , in purenesse : secondly , sequestration to god , so that holinesse , purity , and chastity are much alike as it were , as there is also much affinity between the greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : chastity in a wife stands in keeping close to her husband ; and being sequestred from all other ; and gods holinesse consists , first in the purenesse of his nature , and secondly in a sequestration of all things to himselfe : now our holinesse is not so , but wee being of another cause , wee must doe all for another end ; our holinesse stands therefore in giving up our selves to the lord : therefore sayes esay , sanctifie the lord , and make him your dread ; as if he had said , if you make any thing else your dread , you doe not sanctifie the lord. what he says of feare , is true of all our affections , and actions : holinesse dedicates all unto the lord : and some actions are holy for the substance of them , as prayer , keeping the lords day , &c. and all such immediate duties of his worship , some by putting a right end upon them ; and so all actions may be holy of what kind soever , as recreations , which are common actions , and eating and drinking , all which when done to the lord , doe become holy . it is the nature of morall actions to take their specification from their circumstances , especially their end , more then from the substance it selfe : and so all such common actions may bee holy to the lord , and so that place of saint peter is to be understood , bee holy in manner of conversation , pet. . in all the turnings of your lives , even in common actions , this being the nature of holinesse in the generall , both as in god and in our actions . there is a double holinesse required in every man. a giving up a mans selfe to the lord , as cor. . . they first ( it is said ) gave themselves up to the lord. to give a mans selfe up as a sacrifice to the lord , that is , the holinesse of a man , and when any thing is sacrificed , it is given up to the use of that lord , to whom it is sacrificed . the second is a giving up all things with himselfe , his understanding , will , thoughts , affections , life , liberty , credit , goods , all his power , might , whereby he is able to doe any thing , to resigne all these to the lord , and by this hee sanctifies the lord ; and this is the holinesse of a man , to doe all for the lord onely . so that the reason is cleare ; let a man doe what he will , keepe the sabbath , pray , &c. if there be not this holinesse in his heart , all his labour is lost , as you all grant ; for without holinesse no man shall see god. now it is not holy , except it be given up to the lord alone , excluding himselfe and the creature . is all our labour lost , except we seeke gods face , though otherwise a man goe never so farre ? then there is great reason , to examine our selves , whether we seeke the lord for himselfe or no ; for otherwise , all your labour is lost , for then you doe not set up god for your god in your hearts , but something else , namely , that which you seeke besides him ; as in marriage we say , when a man marries a woman , not out of love to her person , but for riches ; that hee marries not the woman , but her wealth , so it is here . and then secondly , you will never hold out in seeking the lord ; and if you doe not hold out , then all your labour will be lost , ezek. . though a man hath beene righteous all his dayes ; yet if he fall from god , all his righteousnesse shall be forgotten : and such a man as seekes not the lord for himselfe , will fall away , as appeares by that , hos. . . they returne , but not to the most high : they are like a deceitfull bowe ; that is , when a man turnes to the lord , but not for himselfe , he will returne againe , and start aside like a broken bowe ; for if hee attaine those ends for which he sought the lord , his seeking is at an end . see this in amaziah , chron. . he went farre in obedience , but yet he did not seeke the lord in it , he was content to lose an hundred talents , and to send backe the israelites he had hired therewith ( which was such a triall as even a good man might have failed in it ) yet he did not seeke the lord in this , he was perswaded , that if he had taken the israelites along with him , he should have lost the battell , which was his chiefest end in that action ; he beleeved the prophet so farre , and so sought his safety alone , and because he sought not the lord , therefore he held not out ; but when he was put to other tryalls , to new temptations , and saw another worship , it pleased him , and he left the lord ; and started aside like a broken bowe : as a bowe that is rotten ( though otherwise faire ) when an arrow is drawne to the head ; and so many brought up in good families , when they come into new company , and tryalls , they fall away because they sought not the lord himselfe . if you doe not seeke the lord for himselfe , you doe not love him , and then all your labour is lost : for all the promises are made to those that love god , cant. . the two first verses , because of the savour of thy oyntments ; thy name is as oyntment powred forth , therefore doe the virgins love thee , that is , take those which doe much for the lord , as much as another doth , though such a man doth carry the faire semblance of a spouse , yet all this he doth comes from the affection of an harlot . the virgins , they love thee . the virgins love his person , love him for his names sake , the personall beauty that is in him , and for the sweetnesse of his love , verse . thy love is better then wine . this poynt well understood will come in among you as a messenger from the king of kings , to all you of the bedchamber of the bridegroome , making this inquiry , do you love him ? are you harlots or virgins ? and will make every one to consider , to what end have i done all , have i knowne the lord , and been acquainted with him ? have i sought gods face in all that i have done ? but men will be ready to say , we doe seeke the lords face . therefore i will give you rules to distinguish , and to helpe men to discerne whether they seeke the lord or no. consider what opinion thou hast of thy selfe every man that is regenerate , at his regeneration changeth his opinion of himselfe , as saint paul , rom. . it is no longer i , but sinne . before he was regenerate , sin was himselfe ; but now there was a new lord come into the house , that renewed-selfe , the regenerate part ; and that which before was wholly himselfe , he now speakes of as one crept in , as of an inmate , that should not be there . now if thou reckonest the regenerate part thy selfe , then thou hast sought the lords presence : for that part is thereby strengthened . the perfection of this selfe stands in conjunction with the lord , and so seekes him ; if not , but thou accountest flesh in thee thy selfe , it is impossible thou shouldest seeke god aright , for god and it are contraries : a regenerate man sayes , let me have god , and what ever i lose , whether life , liberty , yet my selfe is safe ; he considers still chiefly , whether doth this tend to the safety of my selfe or no ? and though he is content , and would have the outward man doe well too ; as if i have a faire house to dwell in , i would have it safe ; yet if it be set on fire , it is no great matter , so long as my selfe is kept safe . take a man who hath cloathes on , if he can keep his cloathes whole , it is well ; but if they be rent , he cares not , so his bo dy be safe ; so where the regenerate part is the selfe , if the outward man can be kept safe , it is well , he had rather have it so ; but however , so the regenerate part be safe , he cares not much ; for he accounts it but as the renting of his cloathes : but take another man , that as yet is no other then he was borne at first , into whom no new man is come to dwell , he thinkes thus with himselfe , sure i must not destroy my selfe ; i would keepe a good conscience , but not so as to destroy my selfe ; and it is impossible , that what a man reckons himselfe , he should suffer to be destroyed : therefore when discredit , imprisonment , &c. comes , all these are reckoned wounds given to himselfe , he lets god goe to defend and save himselfe harmelesse . all this difference comes from the difference of opinion , that a man hath of what is himselfe . but how shall i know what opinion i have of my selfe ? consider wherein thou desirest to excell , all things desire to have that excellency , which is proper to themselves ; every creature desires to build up it selfe . if therefore thou desirest to excell in things that belong to the outward man , to build up thy selfe in learning , credit and wealth , and outward conveniencies , then thy outward man and flesh is thy selfe : but if thou seekest an inward excellency , not caring for mans day , but seeking to have the praise of god , the comfort of a good conscience , and assurance of salvation ; then it is a signe thou reckonest the inward man thy selfe . consider where thou layest up thy treasure : doest thou lay it up in the regenerate part , and endeavourest to make that richer , and every day carriest something into that chest ? then thou countest that thy selfe : for where the treasure is , there the heart is also . when a man shall be thus affected , that though he hath troubles abroad in the world , and decayes in estate , as in health , yet so long as he findeth his regenerate part safe , and thriving , and standing in good tearmes with god , he applaudes himselfe . as a man when his house is broke open , he presently runs to his chest , where his chiefe treasure lyes , and if that be safe , he thinkes all is well : but if thou laiest up thy treasure in the outward man , an heape of outward things ; so as when these things are gone , thou reckonest thy selfe undone : it is certaine , thou makest that thy selfe . this was the case of haman , nabal and achitophel , &c. and of all carnall men , whose hearts must needes sinke , when outward things leave them , or if they be put into the feare of the losse of their lives and goods : but another man is like to grapes which have wine in them put into the wine presse ; what though the skin and huske perish ? yet the wine is saved . so it is with the saints in persecution ; their inward man is still saved , they lose but their husks : but when a man hath nothing in him but flesh and an outward man , then when these perish , all he hath is lost , and himselfe with them . it is good therefore to try your selves what opinion you have of your selves before ill times come , that you may see whether you have that in you which will not then perish , but be kept safe and sustaine you ; and thereby also you shall know whether you seeke the lords face or no. second rule is , consider , what it is you make your utmost end ; we are now upon a poynt that admits of very narrow differences , for as we have said , a man may performe many duties , go therein as farre as another , and yet lose all his labour , and all because he seekes not the lords presence . and the tryall of that lyeth especially upon this , what you make your utmost end ? for though the actions be good , yet if the end be your selves , or gods glory be made by you , but as a bridge , all is lost . now that you may not mistake here , you must know , there is a double end ; the one of the worke , the other of the workeman : now the end of the worke it selfe , may be good , even in hypocrites : the action being in it selfe a holy action ordinabile in se , and tending to gods service ; when yet the end of the workeman is not the lord , but himselfe , this difference runnes along through all actions . two men that go together in the same way , may have a different journeys end , zach. . he speaking both of the feasts and fasts of the iewes ( two as holy duties as any other ) verse , , . sayes , but did yee them at all to mee ( sayes god ) but to returne out of captivity ? so hos. . . there was much fruit found in israel , yet because they brought it sorth to themselves , not to the lord , therefore israel is called an empty vine . a carnall man and a regenerate man differ mainely , in this ; that a carnall man , when hee is to doe any thing , askes what good will this bring to me ? what profit , what credit shall i have by doing it ? if none , he layes it a side : but a godly man ( so farre as he is godly ) asketh this question , whether it is commanded by god ? is it for his glory and advantage ? when therefore thou commest to preach the gospell or studiest , consider thine end , whether for god or no ? consider also what thy end is in thy trade , or any civil action , and judge by that . but is a man bound to seeke god in every thing ? may he have no respect to himselfe ? the end must still bee better then that which tends to it : and that therefore which is the chiefest good must bee the chiefest end ; and unlesse thou makest god better then all things else , thou doest not make him thy end , nor thy god. againe the end commands all , is most perfect , and comprehends all the rest , and that also is proper to the lord alone , this cannot be said of any man or creature , and therefore god alone is to be made thy end . but may not a man make his owne happinesse his end , and doe what hee doth for his owne perfection ? a man may and alwaies doth so , and that upon necessity , as hath beene sayd ; only this , there is a double end ; the one is the thing it selfe which a man makes his end , the other is the benefit or fruit commeth by the attaining it . so that happinesse is that sweetnesse , that followes all ends , even as the shadow doth the body ; so then the question is , what that thing is , which thou seekest this happinesse from , for that is it which is thy maine end ; whether doest thou thinke thou canst make thy selfe happy by those riches and pleasures which for thy selfe thou aymest at ? or doest thou looke for all thy happinesse from the lord alone ? that which a man lookes for his happinesse from , that a man makes his chiefest end ; if from god , then a man makes god his utmost end , so as his owne happinesse is but the fruit that ariseth out and accompanies his seeking him . but may not a man provide for himselfe ? true , but thus ; whereas all that a mans minde is to be taken up about , is either worke or wages ; if it be worke , thou must do it to god alone whose servant thou art ; if it be matter of wages ( as are the things belonging to thy name , estate ) these in like manner thou art to looke for from god alone . all a mans imployment is taken up either in doing all for god , or receiving all from god : and if any man were a perfect servant to another man , he then oúght to have an ey only to his master in matter of worke and to no other , and also to take what wages his master will allow him for that worke , and no other ; he ought to resolve all into his master : but no creature is a perfect servant unto another creature ; but wee are so to god , and therefore wee ought both to doe all the worke wee doe for god , and also for matter of wages , to take all from him , and to depend upon his providence , so that this provision for a man is but to cast a mans self upon the lord. it being not our work to provide for our selves , but the lords , let us do al for him , and it belongs to him to give us wages , and he wil do it . but may not a man in his actions have an eye to god , and himselfe also ? for answer to this , looke to that place mat. . . . the light of the body is the eye ; if therefore the eye bee single , the whole body shall be full of light . it is a single eye , which lookes on a single subject , upon one object onely ; and therefore then a man is said to have a single eye , when he lookes upon the lord alone , when nothing else is made his god ; hee lookes not on riches , nor nothing else as his god : and then all the body is light , that is , all the conversation is good , and hee sees whither hee goes ; but if the eye be evill , that is , by the rule of opposition , if it bee double ; ( for that is a rule of interpreting scripture to open the meaning of phrases by what is opposed to them , ) a double eye is a wicked eye , that is , if it bee partly set upon god , partly on a mans selfe , it is wicked . and so saint iames hath it , hee calls such an one a double minded man , who is unstable in all his wayes . when a man hath partly an eye to the world and himselfe , partly to god , hee is as one distracted betweene two wayes ; hee knowes not which to take , he is unstable like a drunken man that staggers in all he doth , being now on one side , now for god : and now on another side , for himselfe : and so his whole body is darke , that is , his whole conversation is wicked , as being out of his way ; hee sees not a right path to walke in , hee hath not a right scope whither he should tend , hee is not able to see a right object , but goes hither and thither from one thing to another , is unstable in all his wayes . but you will say , the holiest man that is hath some eye to himselfe in his actions . it is one thing , when a man hath chosen the lord as his end , and that way that leades to him though hee wavers in it , and misseth somewhat of the evennesse of his wayes , and hath falls in it ; and another thing , to be distracted betweene two ways , sometimes choosing one way , sometimes another , as a carnall man doth . one that is resolved to goe in this way though with much unevennesse , may fal and have many mistakes in the way , hee may have too many lookings to himselfe , but yet hee hath chosen the lord and followes him , and this is the difference betweene him and the other who hath two wayes and is distracted betweene them . but now the maine question is , how shall wee know whether we make the lord our utmost end or no ? there are these rules may help you in it . the utmost end gives rules to a mans whole life ; all other ends doe it but in particular actions , and but at such and such a time , because they are but particular ends : but the utmost end doth command all in a man , all his wayes and actions ; therefore then thou makest the lord thy utmost end , when in all thy actions whether publike or private , thou lookest to the lord : and in whatsoever a man doth , in all those respects and relations hee stands in , whether hee bee a magistrate or a private man , whether they bee businesses or recreations , if god bee a mans end , his eye will still be upon the lord in all : now he that doth not make god thus his utmost end , may find that he hath some secret by-wayes of his owne , some secret motions differing and contrary to god , wherein he goes , ( as the planets that have a motion of their owne ) though it is not open to the world , unknown perhaps to himselfe , or not knowne at all times : but the utmost end commands all , and leaves nothing out , but the least action is subject to it . the utmost end limits all the meanes , and sets them their bounds , but is not bounded it selfe by any : finis praescribit media , sed ipsi fini non praescribitur . it sayes , thus farre you shall goe , and no further ; but there are no limits set to the end it selfe : as the master-builder appoints every man his worke ; and they goe so farre as he appoints them , and no further ; as if health be a mans end , it sets limits to all the meanes he useth , to meat , and drink , and physicke : looke what conduceth to that end , he takes so much , and no more . but there are no limits set to health it selfe , hee can never have too much of health . so then consider what it is gives bounds to thy course , that thou sayest , when thou art come to such a pitch , thus farre will i goe , and no further : hee that maketh himselfe his end , will bee sure to have an holinesse of such limits as shall not lose him his great friends nor his estate ; he will goe so farre till it come to hurt himselfe ; himselfe being his end . therefore hee limits his holinesse , hee stayes in such a pitch or gives over , but if god be his end , he thinkes he can never have enough of god and of holinesse , and though his actions of holines and forwardnesse therein over-runne his credit , overthrow his estate , yet hee cares not , for it is not his end to preserve himself , or that which belongs to himself . thou shalt know thy utmost end , by a secret sence which accompanies every action thou doest ; if thou narrowly lookest to it , for that is the difference betweene man and other creatures ; that a man can looke backe to his owne actions , so that if thou wouldest aske thy heart , what is thy scope and purpose in this or that action ? there is a secret sence accompanies the action , in thy heart , that would discover it . consider therefore in any busines thou doest , why thou doest it ? why thou undertakest it ? why thou art at so much paines and cost in it ? aske thy heart , is it for the lord , or for thy selfe ? if that will not discover it to thee , looke to the circumstances , to the manner of doing it , as why doe i preach in such a manner , and pray in such a manner ? why do i do it thus and thus , and not in a better manner ? if this will not doe it , looke to thy affections : consider how thou art affected or troubled about it ; when the action is done ; suppose it bee a businesse that both for the matter and manner was for the lord : but when it is done , what is it thou art grieved at ? is it that thou hast got some discredit to thy selfe in the performance of it ? or that god hath had no more glory by it ? are thy affections troubled , that thou hast offended god in it , that something is gone from god in it , or rather that something is gone from thy self ? thus by examining how thy affections are occupied about the thing when done , thou may est discerne thy utmost end . is taken out of phil. . i have no man like minded , for all seeke their owne , and not the things of iesus christ ; that doth naturally take care for you . consider whether thou seekest thine owne things , or the things of iesus christ ? and that whether naturally , as the word is there &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , as his owne businesse , to seeke a mans owne , and to doe a thing naturally is made there in that place all one . consider whether thou seekest the things of christ as naturally as thine owne , and whether that be done or no , thou wilt find by these three things . first a man will goe about what hee doth willingly , when a man hath a businesse of his owne to do , he doth it willingly , and beates his head about it , and is exceeding solicitous , but when the businesse is another mans , he goes about it , it may bee , because hee sees it must bee done , and there is reason for it , but still he doth his owne in another manner ; and thus willingly do the saints doe the lords businesse , see it in saint paul , rom. . . yea so have i strived to preach the gospel , &c. the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i was ambitious to preach the gospell : looke what desires an ambitious man hath ( and there are no desires so quick as those of ambition , such a man over-lookes all for his preferment ) such desires had i to the preaching of the gospell : the like affection hee expresseth in himselfe , cor. . . besides the things without , that which commeth on me daily , the care of all the churches ; who is offended , and i burne not ? there are three expressions shew his willingnesse and naturall affecting of the lords businesse : first [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cumber ] that is , hee had ( as it were ) all care numbred and mustered together , and that secondly with anxietie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the same solicitude that a man hath about businesse of his owne . thirdly sayes he , who is offended , and i burne not ? his affections were so hot and quick , as presently if any soule were disadvantaged , if christ lost any thing , hee was presently stirred and affected with griefe . doest thou doe it diligently ? when any thing is to bee done for the lord iesus , doest thou doe it with all thy might ? if remisly , thou art farre from seeking the lord : what ever a man doth for himselfe , so farre as he conceives it to be for himselfe , he will doe it diligently and with all his might , and wee are commanded to love the lord with all our might , and there is a curse upon the contrary , cursed is he that doth the worke of the lord negligently : the meaning is not , cursed is he that doth the worke of the lord weakly , and with infirmities ; for then all the saints should bee accursed , but that is done negligently which is done hypocritically , and for other ends ; for they are the causes of that negligence ; to this the curse belongs , and that justly : this cold , remisse , formall , customary performance of duties , as when we receive the sacrament or are exercised in any other dutie , or in any cause that concernes the lord , to goe about it coldly , is a signe we doe it not for the lord. consider whether thou doest them faithfully ? for so a man useth to doe his owne businesse , for no man is unfaithfull to himselfe ; to another hee may performe but eye service , but not for himselfe : now so to do a thing is not to rest in the thing done , but his care will be , that it may be done effectually , so as to see the fruit and effect of it . and if you aske how you shall discerne you doe any thing faithfully ? that is discerned by this . when a good action is to bee done , thou carest not so much that it be done , but thy selfe would be the doer of it , for thy credit , &c. as diotrephes , he was a froward man , but himselfe would doe all ; but wouldest thou doe it , though the fame thereof were not knowne ? dost thou desire to have it done , though another man doe it ? and thinkest , it is no matter by whose hand the worke goes forward , so that it goes forward . againe , secondly what doest thou , when there is a separation made , a partition betwixt the businesse of the lord , and thine owne credit ? art thou yet then as carefull ? when two goe together , it is not knowne who is the master of the servant of one of them that followes them both , till they part , so when thy credit and gods glory goe together , it is not knowne for which of them thou doest it ; but there are times when our owne and the lords businesse will be separated , and then consider what thou doest , is it so , that because thou art not the first in a businesse , thou wilt doe nothing at all ? or if thou shalt not bee seene in it ; it is a signe thou doest it for thy selfe , and not for the lord : when two men are to carry a beame into a house , if both strive to goe in first , they carry it in a crosse ; whereas if they would bee content to come one after the other , it would go right in ; so often great workes both for church and state , might bee done that are thus hindred , or are carried crosse , because men are not willing that others should go before him . consider therefore these things seriously , and bring them home to your hearts ; for to what end doe we preach ? that you might know these things onely , ( that makes onely for your further condem nation , and you had better never to have knowne them ) but wee preach them , that you might lay them to heart : take therefore some thing to consider these things , and if you have found your selves failing in this , be not yet discouraged , but labour to make your hearts perfect for time to come , thus to seeke the lord alone . to exhort to which ( which is the next use i make of it ) and to quicken you to this , consider what great reason there is thou shouldest seeke the lord iesus , and not thy selfe . consider what ties and bonds are upon thee towards him : the bargain between him and thee past . i will aske you first whose servant art thou ? and should not the servant seek the profit of his master ? if a man sees a company of sheep , and he askes whose sheep are these ? sayes another to him , such a mans ; for he hath bought and paid for them ; and hath not christ bought thee ? and besides this his first buying of thee , who gives thee thy wages , and provides for thee , meat , drinke , and cloathing ? and is there not reason thou shouldest serve him alone ? then , if thou beest perfectly a servant ( as thou art ) thou doest wrong to the lord , if thou doest not serve him . againe secondly , i aske thee who is thy husband ? is not the lord iesus ? and if thou beest his wife , oughtest thou not to seek his things ? one that is unmaried is yet her own ; but when she is maried , she is her husbands . when there was no king in israel , every man did what was good in his owne eyes : and if thou had'st no husband , no king , so mightest thou ; but thou art not tui juris , the covenant is past already , thou art not now to choose ; if thou sayest no , consider that when thou wert baptized , it was into the name of the lord , and that by way of a vow , which is an invocation with a curse , that is the nature of a vow : if thou sayest yea , but i was young : then , i but since thou commest to yeares of discretion , thou hast not disclamed it , but confirmed it in the sacrament of the lords supper , receiving it often , and therefore thou canst not recall it ; therefore that first covenant then made , it stands good , as marriages made under age , if when the parties are come to yeares , they did not disclame them they hold , and he being thy husband . consider that as adultery is worse than fornication , the one being punisht among the iewes with death , the other but with a pecuniary mulct ; so the sins which thou committest in going after other lovers is worse then if a heathen man had committed the same : he that was circumcised , saint paul sayes , was bound to keepe the whole law ; and so hee that is baptized , and hath received the lords supper , is bound to give up himselfe to the lord , as the lord christ to him and all things in him ; and so the saints of macedonia did , cor. . . they gave themselves up first to the lord. and if thou wert not thus bound , yet hee hath deserved it at thy hands ; and both these wee find urged by the apostle , cor. . . . was paul crucified for you , or were you baptized into the name of paul ? these were men among the corinthians that did not seeke christ alone in their professing of christ , for one was for paul , and another for apollos , another for cephas : ( but sayes the apostle ) is christ divided ? if christ indeed had been divided amongst these three , they might have sought them ; but christ stands alone against them all ; and therfore they were to seeke christ alone ; and he brings these two arguments for it : because they were baptized into the name of christ , and not of paul or any other : and secondly , was paul crucified for you ? that is , was not christ crucified ? and secondly , how much is there in that word [ crucified for you ? ] we are not able to search into the height , and bredth , and depth of this your engagement unto christ. his bodily paine was the least thing in his sufferings : that of his soule was the soule of his sufferings : my soule is heavie unto death , sayes hee , when the pressure of his sufferings made him sweate drops of bloud in a cold night ; and yet these were but the beginnings of his sorrowes which fell on him upon the crosse , when hee cryed out , my god , my god , why hast thou forsaken mee ? consider further the equity of it ; for did not he the same for thee , which he requires of thee ? for did not hee empty himselfe of that eternall glory and happinesse , which he enjoyed with his father and might have then enjoyed ? did not hee make him selfe poore to make thee rich ? and what is it hee calls thee to deny thy selfe in ? to forsake a friend or two ? and to some disadvantage in thy wealth ? whereas he emptied himself of all his great glory . is hee not upon equall termes with thee , nay most unequall on his part ? if hee calls thee to beare the crosse for him , did not hee beare a greater crosse for thee ? therefore sayes christ , hee that forsakes not father and mother for mee , is not worthy of mee , and not fit to come into the number of my disciples . lastly , besides all this consider ; it is best for thy selfe ; which is the argument moveth men above all other : for if thou doe it not , thou shalt be damned for it ; and if thou wilt , thou shalt provide for thy selfe abundantly ; but if thou wilt needs save thy life , thou shalt lose it , if thou wilt save thy credit , liberty , thou maiest , but thou shalt goe to hell with thy liberty and credit . these are the eye and the hand , and it is better going to heaven without them , then to bee throwne into hell with them : but if thou beest content to lose all these , thou shalt gaine by it . that man that is most forward to suffer any thing for christ and gods cause , provides best for himselfe . iudas going about to make himselfe rich , lost himselfe , it was his undoing . peter and the rest left all , and gained happinesse . what was pauls making , but his going from prison to prison ? how did abraham save his sonne , but by being content to offer him ? what was it gained moses so much honour , as to bee the leader of gods people , and to be so great a prophet , but the losing and refusing his honours and pleasures in aegypt ? that man that comes to resolve , i will be content to bee of no reputation , so i may seek and serve the lord , that man is of the rising hand , it is the onely way to preferment : on the contrary , he that saith , i must and will be some body in the world , that man is in his downefall , he is ruining himselfe . sauls thinking to enrich himselfe by the cattell , was his ruine ; ieroboam by plots to keepe the kingdome , lost the kingdome , and undid himselfe . is it of so much consequence to seeke god for himselfe ? then take heed of forgetting the lord in the midst of all his mercies . it is an usuall thing , that god is hidden and covered from us in his benefits wee receive from him ; and whereas they should bee as glasses and as spectacles to helpe the weakenesse of our sight of him , they prove often as clouds to hinder us from beholding his face . but consider , that this is the maine part of the covenant , i will bee their god , and they shall bee my people . and upon that tenour come in all benefits , even with himselfe ; we doe not usually thinke that wee must first have the lord himselfe ; our eyes should be in the first place fixt on him , then on the mercies received from him : for rom. . it is said , that with him , that is , christ he will give us all things . therefore first wee are to have him , then all things else . so cor. . last , all things are yours ; but upon what ground ? for you are christs , and christ gods : wee must first have him for our husband , ere we can enjoy the advantages to be had by him . it is a common fault , that men looke to the comforts and priviledges by christ , but not to him , he is forgotten . as when wee come to be humbled for sinne , men in the first place looke upon a promise of forgivenesse of sins , and say , if i can but believe my sinnes to be forgiven , and lay hold on that promise , i have enough ; but christ is forgotten by them : but this is not the method wee should take , but rather thinke , how shall i have forgivenesse ? who gives it ? who brings it ? it is a dowry comes with my husband ; when i have christ once , i shall have his righteousnesse to cloath me , cor. . . of him yee are in christ iesus , who of god is made to us wisedome , and righteousnesse , sanctification and redemption . the meaning of it is , that god the father gives christ to us , as a father gives his sonne , as a husband to one in marriage , and sayes , i will make him worth thus much to you , but you must have him first ; so doth god give christ , and when wee have him , god makes him all these , wisedome to you as a prophet , righteousnesse to you as a priest , and he shall sanctifie you and purge you from dead workes , and he shall be your king , and deliver you out of the hands of all your enemies , he shall be made sanctification and redemption to you . observe the phrases in scripture , and they leade you still to his person , and doe urge upon you to make the covenant with his person . as when it is said , in him are all the treasures of wisedome , &c. if treasure bee hid in a casket , you must first have the casket , then the treasure ; so if in a field , you must first buy the field , there is a mine will hold you digging all your life long : but you must first purchase the field , and then fall a digging for the treasure in it : and these are all sorts of treasures in him , adoption , iustification , &c. so iohn . he exhorts them to eate his flesh , and to drinke his bloud , and that should nourish them to life eternall : but before men can have spirits or strength by meate , they must have that meate it selfe , and there must be a conjunction with it , and assimilation of it to them , and of them to it , so iohn . . he that hath the sonne , hath life . wee must have first the sonne , and then wee come to have life by him ; you must have these two distinct conditions ( i suppose a man comming immediately out of the estate of unregeneration ) hee is first to consider who christ and god is , consider the persons of them , and so chuse them as a father and an husband to live and die with . and then secondly , he is to consider what he shall have with him , yea to looke upon the benefits themselves , but chiefly to this end , and so as that they may stirre up your hearts to love him the better , and not simply as benefits only , so as to say in your hearts , though he is most beautifull in his person , and so though i had him alone , i should have an exceeding great reward of himselfe ; yet withall when i consider , that all within the compasse of this world is mine , ( a great dowry ) that paul and apollos , and all the good ministers that ever have beene , have beene for my sake , that whatsoever is in this life or after death is all mine , and that all these hee brings with him ( all which you should looke on , as motives entirely to love him , and not as bare benefits ) and say , hath not hee given me al these ? sanct●fied me , and redeemed me and set me at liberty , when i was a bond slave of sinne and sathan , and have i not reason to love him ? this is to seek his presence . it may be though you have done the thing , yet you have not had this distinct consideration ; yet use it henceforth to help you : say not , i am in misery , and there is a promise of pardon and adoption , but looke first to the lord iesus , go to him and take him . to convince you further of this , there is none of you but will say , i cannot be saved without an holy conversation , and what is that , but to converse with god and christ ? all converse is not with things , but persons , therefore in an holy course , all that you have to do is with the lord himselfe , to open your hearts to him , to resort to him for counsell , to delight in him : to converse with a man is to deale with him upon all occasions ; you are not only to looke unto , to be dealing with duties alone and privileges , for then with whom doe you converse ? not with the lord , but with notions , with duties and your sinnes , but your chiefe businesse is with the lord in all these , and with these as meanes to bring you to the lord , into his presence and unto his person : this is to walke with god as enoch did , which still respects his person , for so walking with implies . againe , no man can bee saved without love to god , and that love must not be amor concupiscentiae , but amor amicitiae , a love of friendship ; the one respects things , the other persons : your love must first be to the person , and then to the commodities you have by him , and the duties you are to perform to him . but you will say , how shall we doe to bring our heart to this ? this is exceeding hard : it is easie to seek the benefits come by christ ; self-love will cause most to doe so . any man that needs a thing , would faine have his wants supplyed . a man that is prest with a burthen would willingly have it taken off : it is easie to have your desires quickened this way . what therefore shall wee say , to set an edg upon your affections , to seeke the lords person ? if wee had the tongue of men and angells , all would bee too little ; therefore let us beseech the lord , that he would be his owne spokes-man , and reveale himselfe unto us . there is no way to set our hearts a worke to seeke his face , but by seeing of him : and to helpe you to a sight of him , is not in our power ; and yet he useth to do it , whilst we are speaking of him in the ministery of the word . it is said psal. . they that know his name , will trust in him : and as they will trust in him , so they will seeke his face . what was the reason abraham and moses sought the lord thus for himselfe ? because they had seene his face . thus of moses it is said , hee spake with him face to face . there are two wayes to know a man ; by report , or sight , by heare-say , or by face , and this later way have all the saints known him in some degree , and have therefore sought him , though moses in a more particular manner ; yet all saw him . benevolentia , good will sayes aristotle , may arise from a good report , but amicitia , friendship from sight and acq●●intance ; that is , we may beare good-wil to one of whom we have only heard a good report , but we doe not come to love him , intirely , and as friends to him , till we have seene him , and doe come to know him , and be acquainted with him : therefore though a man have a generall knowledge of him by heare-say , yet he will not seeke his face , till he have seene him face to face , cor. . ult . the lords face appeares indeed in the word , as in a glasse , but yet till the veile be taken away , we see him not face to face ; therefore in the first place , go to god and beseech him , and say , lord shew me thy face , reveale thy excellency to me , by thy spirit of revelation , that my heart may be stirred up to seeke thee ; and will the lord deny you this request , if you do so ? no , no man knowes the father but the sonne , and hee to whom the sonne reveales him ; sayes christ . therefore goe to christ and beseech him to shew you himselfe and his father . the reason we see not god as we might , or but by glimpses , is that we forget to go thus to the son ; or if we do , we seeke not earnestly . you know how hardly moses did obtaine this , and you must beg hard as he did ; and when you have obtained this , know you shall see wonderfull things , strange things in him , which eye hath not seene . there are wonderfull things to be seene in the law , if a mans eyes be opened . open my eyes , sayes david , psalm . . that i may see the wonderfull things of thy law. how much more wonderfull things are there to be seene in the lord , if if he doth but reveale himselfe , and open your eys ? for the law is but an expression of him ; such as is the expression of a man in a letter or epistle , of which we say , it is character animi , it is the portrait●re of a mans minde . when therefore your eyes are opened to see the lord himselfe , you will see such things in him as will make you in love with him . what was the reason , that the spouse in the canticles , chapter . was so sicke of love , that she could not containe her selfe ? but because the lord had taken away the veile , and shewne himselfe unto her : and so if god would take any of us here into the holy of holies , and into the presence-chamber , and open himselfe to him , then we would say as thomas and peter did . now lord we will go with thee , now lord we will live and die with thee , and when wee lose him , wee would seeke him with the spouse from watch to watch , that is , from one ordinance to another , to finde him , and never leave seeking , till we have found him , as shee did not , because shee had had a sight of him : as moses could no have this knowledge of god , till it should please god to reveale himselfe to him ; so he would not give over , he would not stirre a foote , till he did reveale himselfe to him . exod. . . if i have found favour in thy sight , shew me thy glory , that i may know thee . and so should we pray as earnestly as he : and when he hath made himselfe so knowne to us , that will draw us , and that is the drawing meant cant. . . draw me , and we will runne after thee , that is , shew thy selfe , and we will follow thee , even as straw followes the jett , or iron the load-stone ; and if the lord will but put the adamant to the iron , we cannot choose but follow and seeke him . and god doth thus by leaving an impression of himselfe upon the heart , of the amiablenesse and excellencies that are in him ; as when two men are linckt together , so as no consideration can part them , it is by an impression on their hearts of some excellency in each other , till which be removed , they will not leave off to love and cleave to each other : and so when this impression of gods excellency is once stampt upon the heart , then nothing can take it off ; no accident what ever is able to sever god and the heart , having once seene him : but till this bee wrought , the separation is easie , men will depart from god upon any occasion : when we are taught of god him selfe , we so know him , as it is ier. . that we seeke him earnestly , and not till then . besides , after gods speaking and revealing himselfe , there is something to be done likewise on your parts : grow into further acquaintance with him ; which is done , partly by speaking much to him , and partly by much observing him in all his wayes . looke upon him in all his actions and carriages , and thereby you will see how worthy he is to be beloved . consider the first action that ever he did , making of the world : he could have enjoyed happin●sse within himselfe for ever , as much as now , yet he was willing out of his goodnesse to make men and angells , and to provide abundantly for them , and afterwards when all mankind were at one throw lost , and he might have left us , as he left the angells that fell without any possibility of salvation , out of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his love to mankind , his love to the nation , he gave his sonne to redeeme us : and if it were but for this love to our nation , he is worthy of all love and respect from us , as he was of the iewes , that out of his love to their nation built them but one synagogue : but hee hath not loved the nation only , hath he not given him , manifested , revealed him unto thee , when he hath passed by thousands ? and whereas thou , if left to thy selfe , wouldest have lost the advantage of the possibility of being saved , as the most of mankind do , wouldest have been hard hearted , as millions of men are : he hath broken thy heart , and given thee christ , and that when thou wert utterly unable so much as to beleeve in him : and since he brought thee home to his sonne , how often hast thou been going quite away from him , and hath he not still been as a shepheard to thee , and fetched thee in againe ? thou hast plaid many a slippery tricke with him , but he hath kept thee , and embraced thee , and established the sure mercies of david to thee , thinke also of his wonderfull patience , that when the eyes of his glory have beene so often and so highly provoked as they have beene day by day , yet he passeth by all and spares thee . thinke if any one would ever have borne so much as he hath done . and add to this the consideration of his bounty added to this his patience by him , his constancy in doing thee good ; though thou art uneven in thy carriages towards him , yet a continuall current of his mercy flowes in upon thee ; and consider further , that if it had beene but a meere act of his will , to do thus , it had beene wonderfull ; but it hath cost him deare to have the opportunity to doe it , it cost him his sonne ; and then consider the great love of his sonne , that hee would give himselfe , and when hee was equall to his father in glory , would yet leave all to come under the same roofe with thee ; and what he hath done , if it had not beene done , thou haddest been undone for ever ; and consider how often he hath stood with thee in a strait , pleaded thy case , and pacified his father for thee ; and labour to bee led by all these rivers and streames of his goodnesse to that sea of his personall excellencies that are in him ; and gather an idea of him into your mindes out of all you have heard or seene of him ; the end of all these acts of his providence , is that men might know him by all these . as when you would have a man knowne to another , you goe about to comm●●d him to him , to describe him ; it is good to do so of the lord , to be often expressing his excellencies to others , and meditating of them our selves ; it may perhaps winne others to him ; however it will quicken thy selfe , and exercise thy love towards him . there is a double way of knowing things , as i told you ; one by report , another by sight . doe thou labour to know him by experience , so as to be able to say , i know him to be thus and thus , and therefore i will cleave to him . and with all this consider his greatnesse , who it is hath done all these things for thee ; the great god of heaven and earth : this sets an high price upon all he hath done for us . if a great king doth but cast his countenance upon thee , how is it prized ! but that the great god should looke after such a wretch as thou art , not having any thing in thee , why he should respect thee so , how should it affect thee ! and from hence also consider what he is able to doe for thee . men know not god in his greatnesse , and therefore it is he is not sought unto . why doe we trouble our selves so much about the creatures , feare this man and that man , and thinke a little credit or preferment a great matter ? if we saw but god in his greatnesse , all these would vanish . see how the prophet describes him , isay . . when hee sayes , all the nations are but a small thing to him , like the few drops of the bucket and the dust of the ballance ; put the case all the nations of the world were for thee or against thee , who would not thinke this a great matter ( as what would wee thinke if we had but one nation against us ? ) yet let them be compared to the lord ; they are but as dust blowne away with his breath . if our eyes were but opened to see as gehazies were , the host that was about him , so ours to see the lord , we should desire him alone , and seeke him : and then a man would be ready for all varieties of changes , put him where you will , he will be content to have gods favour whilest he lives , and heaven when he dyes , and till this be wrought he doth not seeke god with a perfect heart ; till a man comes to this choyce , i have many things in the world , but the lord is my portion , and he is my exceeding great reward ; and i can live on him alone , it being as impossible for me to have him without comfort as to have the sunne without light ; so as whatever becomes of him , he is able to say , i have lost nothing , i am not driven out of my inheritance and portion , i have gods presence , and that will be a direction and a protection to us in hard times , so that we may say , the lords name is my strong tower , and though others fly to other refuges , yet thither fly the righteous , and are safe . thou must seeke gods presence in time of peace : if thou wouldest have it for thy refuge in time of danger . both these we may see , isai. . the two last verses . the lord will create upon every place of mount sion , and upon her assemblies a cloud and smoake by day , and the shining of a flaming fire by night , verse . that is , as the people of israel comming out of egypt had a pillar of fire to guide them by night , and a cloudy pillar by day ; so god promiseth there to his people , i will walke before you , and direct your way in all your actions , in difficult cases . god guides them by an immediate enlightning of his spirit into those wayes that shall be most safe for them , sam. . . the lord was with david , and hee walked wisely , god directed him , and was his counsellor , when as the lord departed from saul , and he erred in all he did ; as the israelites , if their two pillars had beene taken away , they had beene lost in the wildernesse ; so was saul , when the lord departed from him , he was as a man wildred in a darke night : whereas a godly man shall have a voyce behinde him saying , this is the way , walke in it ; whereas if hee went another way , he should breake his necke ; and what a great privilege is this ? but that is not all the benefit which the presence of god doth afford us , but it gives protection also ; as that place in isay shewes : for it followes , upon all the glory shall bee a defence , and there shall be a tabernacle for a shadow in the day time from the heate , and for a place of refuge , and for a covert from the storme and from the raine ; that is , looke what a shadow is to a poore traveller in the time of scorching heate , in those hot countries ; that will the lords presence be to all his saints , and it shall be a covert also ; they shall be under it , as under a roofe , stand like one in an house dry , that looks out and sees others in a storme : as when the aegyptians were beaten with haile , and perisht in it , the israelites were safe . and lastly , he will be a refuge to them , when they are persecuted by any , whether it be by their owne sinnes which follow them , as the avenger of bloud , or by evill men , or the power and malice of sathan ; if they run to him , he will be their asylum , their sanctuary . see this different priviledge of the saints from others in mordecai and haman ; both were in distresse . mordecai was persecuted , he flew to the lord by prayer , and had him for a refuge ; but haman had none , when he was out with the king : so both peter and iudas fell into sinne ; but peter had a refuge to fly to , even god , whom he had been formerly acquainted withall ; but iudas had none ; and so the storme fell on him : so saul being to fight with the philistimes had no refuge , god was departed from him , and therefore he fled to a witch : but david when hee was in as great a streight , and the people talkt of stoning him , he had a refuge , he encouraged himselfe in his god : and therfore you find it so often repeated by him , god is my shield , and the rocke of my defence . in faire weather men care for no such shelter , because they thinke they need it not ; but remember , a storme may come , and it is good to provide against a rainy day , rev. . when the church was falne from her first love , he threatneth to remove the candlesticke , whereby he meanes not the ministry onely , as appeares by the last verse of the first chapter : the seven candlestickes thou sawest are the seven churches , and therefore captivity is thereby threatned , a removall from that citty which was a place of ease and safety , into a barren land where they should live more hardly . and this is threatned , not because they had utterly forsaken , but were fallen from their first love , and some degrees of it . what cause have we then to feare ? and if so , what cause is there wee should now seek the lords presence ? and then we shall be sure to find him a refuge ; for go whither thou wilt , he is there . psal. . whether into the furthermost parts of the earth , or the heart of the sea , thou art there , sayes david , and as nothing is so terrible to the wicked as that ; go whither they can , god is there ; so nothing is more comfortable to the godly . now we are come to the last condition , which the lord requires , before he will heare prayers and forgive their sinnes , or heale the land of his people ; and that is , if my people turne from their evill wayes . whence you may observe this doctrine . that except a man doe turne from his evill wayes , hee can have no interest in the promises of the gospell . now this poynt , as the rest , hath a double office . the one is to shut out those , to whom the promises belong not ; if you turne not from your evill wayes your prayers shall not be heard : another to open a doore of comfort to them that doe it , their prayers shall be heard . but first for matter of terror to those without ; and herein our method shall be , first to know what it is to turne from our evill waies ; for when the lord shall hang all his promises upon these conditions , we have reason to examine them narrowly . wherfore for the conceiving of this , we must know , that every man is borne backward into the world , with his backe turned upon god , and his face toward sinne and hell , and so continues , till he heare some call from god to the contrary , saying , that is not the way , &c. so that this conversion of the soule is called a turning , because it is from one terme or object to another , that is , from sinne to righteousnesse , from sathan to god. and because there are many false turnings , and many men that wheele about and never turne truly , who yet suppose that they are converted , therefore we will endeavour to open to you this true turning . now it may be found out foure wayes . first by the causes of it or motives upon which . secondly , by the termes from which and to which we turne . thirdly by the manner . fourthly by the effects . first , for the causes of this solid , true turning , and the motives which worke upon a mans heart to turne him ; you must know , that there are many things may cause a man to leave his evill ways for a while ; as it may be , some present affliction , for the avoyding of which a man may seeme to turne unto god. therefore god still complaines of the iewes , that they turned , but fainedly unto him , and not with the whole heart , because when hee slew them , then they sought to him , and then they would turne from their evill wayes ; but when they were delivered , they turned to their old bias againe . so pharaoh , when as he was plagued with any new iudgement , then hee would let the israelites goe , but as soone as that was off , hee hardened his heart , and would not let them goe . as also a second cause to move men to turne may be some present commodity . this doth appeare in many of those that applied themselves to christ : some did it for the loaves , and some for their convenient living , some for the hope of an earthly kingdome , which they thought hee would have brought ; but these all left him afterwards . there bee many such false motives , but the onely true motives are taken from the apprehension of eternall life and eternall death : the conversion is not right till then , and the reason is , because all other motives may be over ballanced ; but the motives of life and death cannot be over topped by any thing ; if preferment be offered , or what ever the world can offer : but these exceed all that sathan , or the world , or the flesh can suggest . therefore a man is then turned , when the lord shall enlarge his thoughts , to see the greatnesse and the vastnesse of these two ; for then all those other things appeare but as candles in the sunshine : so that if sathan come with earthly honours and pleasures in his hand , the answer will be easie , but what are these to eternall death , and everlasting life ? and these are not thought of nor considered by carnall men : though they talke of heaven and hell , yet they see not the immense vastnesse and latitude of them , and therefore goe on so confidently , hence christ in marke . when he sends forth his disciples to convert men , he bids them use these two arguments . tell every man if hee beleeve hee shall bee saved ; if not , hee shall bee damned . where wee see the motives that ministers are to use by christs direction , are eternall life and death : and saint paul endeavouring to convert felix , told him of the iudgement to come , which made him to tremble : and christ told the woman of samaria of that water and spring , that flowes up to eternall life . consider therefore whether ever thou hadst a true apprehension of these , without which a man cannot be throughly wrought upon ; which apprehension if true , hath these conditions in it . first it must be an apprehension of them as present : for happily a man may have a slight thought of eternall life and death , he may looke upon them as things absent and afarre off ; but when they are set on by god , a man is pursued and brought into streights by the apprehensions of them , so as he hath no rest till he be translated into another condition . a carnall man on his death bed , having an actuall apprehension of hell as present , is strangely affected . now at conversion , the apprehension of these seizeth upon a man by a work of the spirit , and compasses him about so , as he cannot shake it off , till he turnes to god. the wise man sees the plague before hand , even as present : and therfore stayes not till it comes : but turnes in the time of youth , health and strength . secondly , it must be a deepe , fix'd , and setled apprehension : for sometimes a man that shall never be saved , may be moved with the present apprehension of eternall death , and life ; but it is as a storme soone blowne over , but in him that shall be saved , it is set on by the spirit of bondage , and such an impression made , as will never out , but he still remembers it ; and this is that true apprehension which moves to repentance . but some will say , can a man be wrought upon by the meere apprehensions of eternall life and death , to turne from his evill wayes , without an apprehension of sin and grace ? when a man hath a true apprehension of eternall life and death , he comes to know what sin and grace is , and never before : till a man knowes eternall death , he looks on sin as a trifle , as a thing of nought ; therefore the wise man saith , they despise their waies ; but this apprehension is it , which helpes to present sin in its l●vely colours , and so also the price of grace is then understood , when it is apprehended , as drawing with it everlasting happinesse , as the needle drawes the threed . the second thing is the consideration of the termes , for there is no turning without going from one terme to another ; and there is no true turning , except it be from sathan , and the creature , and your owne selves to god. of this you reade in acts . . that saint paul was sent to open their eyes , and to turne them from darkenesse to light , and from the power of sathan unto god , &c. you see these the termes of true turning ; and this is especially to be marked : for if there be no more then a turning from misery to happinesse , it is not sound ; for if you look upon sinne , and misery , grace and happinesse as in themselves without respect to god , you doe but turne upon your owne hinges , as axle-trees , you goe but different wayes to the same center , that o ther wicked men goe unto , so long as you looke only at the misery and the happinesse of your selves alone , which is the center of all mankinde . therefore in a true conversion , these motives are lookt upon in relation to god , as thus ; if i follow my selfe and the creature , they are never able to save me ; but if i apply my selfe to him that hath the keyes of life and death , i shall be happy in him for ever : therefore henceforth i will forsake satan and every creature , and apply my selfe onely to the lord. and upon this ground a man makes this resolution with himselfe , i will forsake sathan and subject my selfe to god ; for he only is the author of true happinesse : so that now god is made a tearme , to which thou turnest and appliest thy selfe . hos. . . they returned , but not to the most high , &c. there is a turning made mention of , and one would thinke , in a speciall manner ; for they fasted , they prayed , but this was no turning to god ; and why ? because yee have turned but from misery , and sought your owne happinesse , and ye have forgotten me , saith the lord , who am the most high and only able to deliver and save you ; and therefore their turning was counterfeit , not true ; this will not hold , such will start aside like a broken bow . thirdly , for the manner of turning , as it is exprest in scripture , you must turne to the lord with all your heart , and all your soule ; though it be not exprest here , yet it is to be understood , if my people turne from their evill waies with their whole hearts . but what is this turning with a mans whole heart ? a man is then said to turne with his whole heart , when hee is fully enlightned and convinced in his understanding of the evill of a thing , and thereupon doth take a full resolution to forsake it : as if a man bee going out of the way , and another man come and tell him he is not in the right way , which will leade him to his journeys end ; if he be fully perswaded of this , he will returne , and that with all his heart , as we use to say , when we doe a thing willingly : so it is here , if a man be fully perswaded that sinne is the cause of all misery , and god of happinesse , hee turnes to god with his whole heart . now unlesse it be with the whole heart , this turning is but fained ; as appeares by that in ier. . . and yet for all this , her trecherous sister iudah hath not turned unto me with her whole heart , but fainedly saith the lord ; which falls out , when men have some motives to move them , but not enow ; they are not fully convinced , and so they turne but by halves . when therefore the illumination is perfect and full ; that these wayes wherein he walkes will bring him to misery , and the contrary to happines , then a man perfectly turnes , and with his whole heart : and because turning thus with the whole heart followes full conviction , therefore the apostle doth expresse this turning by the phrase of opening the eyes , acts . . to open their eyes and to turne them , &c. that is , every man goes on in his wayes of sinning , till his eyes be opened , to see the thing which he saw not before : and god many times meetes men in the midst of their wayes , and gives them some light and meanes , as some exhortations and motions to good , some checks for their evill wayes : and if those admonitions be so farre effectuall , as to open their eyes , that is , to convince and perswade them , that the way they goe in leades to eternall misery , then doe they turne and are willing to do it . and therefore also on the contrary , when god will not heale and convert a people , hee suffers not their eyes to be opened , as in esay . make the heart of this people fatt , and make their eares heavie , and shut their eyes , lest they see with their eyes , and heare with their cares , and understand with their hearts , and convert to be healed . where we see , that the first chaine of our conversion is the opening of the eyes , the second chaine is the opening of the heart , the third is to be converted and healed ; and the two former will draw on the last : and because the lord is resolved not to heale them , therfore their eyes must be shut up . but at conversion mens eyes are opened to see sin comming against them , even as an enemy with a sword in his hand , and to see the riches of the inheritance of the saints , which neither the eys of natural men have seene , nor their eares heard , nor their hearts understood . and then is a man turned from his evill wayes , and not before . a man goes on in a course of sinning , as balaam did in his way ; he met an angell with a drawne sword , but saw him not at the first : so soone as his eyes were opened , there needed no more perswasions to move him to turne : so a wicked man goes on in a way , wherein hee runnes upon the swords point , and he sees it not ; but when his eyes are opened to see it , then hee turnes backe , and when they are thus turning back , like gehazi , kings . , , . who ( seeing an army comming against him and his master elisha ) he cries out , alas , what shall we doe , if we goe on ? and elisha answered , feare not : for they are more that be with us then they that be with them : and so gehazi saw when god opened his eyes : so do men when they set upon a new course , they meete with many oppositions and dangers in the way , which makes them cry , alas what shall wee doe ? then god openeth their eyes , and they see also more with them then against them : they see the glorious priviledges that they have , and the strength that they received from god : these things encourage them , that they goe on resolutely , because that the latter are farre greater than the former . lastly , to finde out what this true turning unto god is , we must consider the effects of it : now a man is then turned , when he finds these three effects wrought in him . first he findeth that those evill wayes of sinne , and those corruptions which before did dwell in his heart and had the rule there , are now put out of possession , and the contrary grace is made master of the house ; so that he can say with the apostle rom. . it is not i , but sinne in mee , that is , sinne sometimes was the master of the house , and that which i now call my selfe , as then was not , had no existence in mee ; but now the case is altered , the regenerate part , that is in me is master , and though sinne thrusts in and dwells there also , yet it is but an intruder , no lust but is thrust out ; and if it creepes in , it is by one of these wayes . first , either stealing in , as a thiefe , by night , when they doe not watch and see it , or secondly it breakes in by violence , as rebells taking the advantage of some strange passion , so as they are not able to resist it , yet sinne dwells not there as master , for it is expeld as soone as the rebell is found , as soone as strength is recovered , so as possession is still kept by grace , that as it is said of peace , let the peace of god rule in your hearts , that is , though you be ready to fall out with your brethren , yet let not malice rule , but peace . now what is said of one grace , is true of all : so then examine thy selfe , how comes sinne in into thee ? comes it in by stealth , or by violence onely ? and when it is come in , does it continue master ? then thou art not turned to god : for if thou wert truly turned to god , though sinne did creep in as a thiefe , yet thou wouldest not suffer it to take possession of the house , but you would cast it forth ; and if it did breake in by violence , yet when thou hadst recovered thy strength , when thou hadst got the hill , that is , the upper hand , thou wouldst keepe it under . the second effect is this , that when hee hath thrust out sinne , then he hates it , as amnon did his sister thamar ; he not only thrust her out of doores , and barred the doore on her , but also he hated her worse , than ever he had loved her . so a man that is turned doth hate sinne , hate it as truly as ever hee did love it before . there is none but the regenerate man that hates sin truly . suppose a man hath lived a long time in some sinne , it may be in drunkennesse , or whoredome , swearing , &c. hee may sometimes thrust it out of doores , and by a resolution upon some grounds barre the doore against it ; as when he lies on his sicke bed , or is in some great affliction , but doth not hate it . you will say , how shall we know that ? hatred is implacable , and for ever , as in a man towards toads and serpents , he will never be perswaded to receive it again , and to grow friends with it , but he forsakes it forever . and againe secondly , he will never mince the matter with sinne , and say , thus farre will i lop and cut up my sinne , but hee will pluck it up by the rootes : hatred desires the utter abolition and destruction of what it hates . thirdly , he will hate all kinds of sinnes . sheepe hate all kind of wolves , and the dove all kind of hawkes ; therefore examine thy selfe by these generalls . the third effect is this , fighting against it : the truth of turning is seene by a mans resistance all a mans life ; as the israelites were never to seeke peace with amalek , but to fight against them , to seeke the destruction of them while they lived . indeed it is true , such a man may bee foyld by a sinne , but still hee fights against it ; and so wee will , if wee bee truly converted . therein then is the difference betweene the relapse and backsliding of the wicked , and the falling of the godly into some sinne . a saint never gives over the warre , he never enters into league with sin . the spirit lusteth against the flesh , gal. . that is , will be ever stirring him up against it : all the world cannot make peace , where god hath put enmity : thou wilt never come to say , i cannot chuse , i must needs yeeld to it : but thou wilt never give over ; for that is the property of one truly converted , to look on sin as an enemy , and whatsoever helpes him against sinne , he accounts his friend , as admonitions and reproofes , and whatsoever helpes sinne against him hee accounts his enemy . but you will say , if all this bee to bee done , i cannot say , i hate sinne , for it hangs on mee continually , and i finde an aptnesse to delight in it as before . it is true , that there is something in thee , the flesh to which sinne is as suitable as ever it was : hence the aptnes to entertain it , that is ready to become as friendly to it as ever it was . yet againe the frame is such , as there is something in thee , namely a new creature , a new selfe , thy regenerate part , that hates sinne with a deadly hatred , yea and the flesh also which fosters it . so then this may be thy comfort that the spirit that is in thee hates sinne , at the same time , that the flesh which is in thee delights in it . if this turning unto the lord bee a condition on which all the promises are put ; then it stands you upon to examine your selves , whether any way of wickednesse bee found in you ; if it bee , be it greater or smaller , then you are not converted , you are still in the bond of iniquity ( it is the apostles phrase to simon magus ; acts ) that is , tyed up in it as in a bond , shackled in it , as a man still in prison and bound in fetters ; thou art a fettered bond slave : for when there is ▪ any way of wickednesse in thee , it so bindes the soule , that a man is not able to runne the wayes of gods commandements . looke backe therefore upon thy former wayes , search thy heart as throughly and narrowly as they did for the leaven before the passeover ; search as it were for thy life , because if there bee a way of wickednesse , it will cost thee thy life . search also diligently , for selfe-love makes it hard to find it out . this point needs application more than explication ; the busines here is more with the heart than with the head . put case it bee a way of enmitie , having an evill eye toward such a man , though thy enemy ; if thou goe on in it , thou art in a way of wickednesse . it is the lords command , that thou shouldest overcome evill with good , and that thou shouldest love thine enemies ; and therefore you are your owne utter enemies , in walking in a way of enmitie against others . say it bee the way of evill speaking , which comes nigh to enmitie ( and therefore i speak of it in this next pl●ce ) in titus . . speake evill of no man. you must not speake evill of any man , though he be truly wicked ; for you your selves were such , saith the apostle , and therefore doe it not : to make a custome of this ; when thou hast an opportunity , and when any man will give thee the hearing : this is a way of wickednesse . it is one thing to fall into it beyond a mans purpose , another to give a mans selfe liberty in it . it may bee done , for the good of the party , or when it concernes gods glory , but not of envie . againe , suppose it bee a way of idlenesse , which men of all callings are subject to ; consider that if thou wert free from all other sinnes , and yet wert idle , thou art in a way of wickednesse . the apostle speakes much against idle persons , as thes. . . for even when wee were with you , this wee commanded you , that if any would not worke , neither should hee eate , &c. that is , it is such a sinne , as he is not worthy to live , that lives in it ; as for scholars that are sent hither with a price in their hands to learne the knowledge of god , and his true religion , for these to spend their time idly , of all other they are not worthy to live . if saint paul may be iudge , thou canst not be saved , because this is a way of wickednesse . art not thou the lords servant ? doth not he give thee thy wages ? suppose it not a positive way of sinning in it selfe , yet that will follow upon it , omnis omissio fundatur in aliquo actu voluntatis affirmativo , the reason why a man neglects to doe what he should , is because hee doth what he should not : and therefore , thes. . he calls those idle persons busie bodyes , because whilst idle , they are busie about something else , as good fellowship , drinking , or happily recreations , which though in themselves lawfull , yet are most unlawfull , when a man makes a trade of them . this way of idlenesse is usuall amongst men , and misspending time is counted no sinne , if a man have enough living but to maintaine him . but consider how vehement the apostle is against all such , thes. . from the sixth to the thirteenth , speaking of the same persons , i command you brethren in the name of the lord iesus , that you withdraw your selves from every brother that walkes disorderly , &c. he gives it not from himselfe , but it is a command from christ : and besides he sayes , he that walkes idly walkes inordinately , that is , besides his rule , which is to be painefull in his calling ; therefore he is like a souldier out of his ranke , a member out of joynt ; yea saith the apostle , , let him not eate . he names a punishment in nature sutable to it ; as if he had said , nature hath taught you so much , it is a rule ingrafted in nature ; and therefore you see drones cast out of the hive , and you see stones and all things that ly still continually , that they eate not as beasts doe , this is a mother sinne , it was the sinne of sodome . salomon often toucheth upon the sluggard , and speakes against him . as there may bee a way of wickednesse by being idle , so by minding our earthly businesse too much ; against such the apostle speakes , phil. . . minding earthly things : whose end is damnation ; minding , that is , being so content that they minde it continually ; whereas men should bee so conversant in the world , and use it , as if they used it not : buy and marry , as if they married not ; let it bee a by-businesse , doe it as if you did it not , and bee so diligent in them , as that the maine of our intentions bee reserved for better things , as getting of grace , &c. otherwise we forget the maine errand for which wee came into the world , to make our calling and election sure , and intend that which we shold do , but by the by . this is a fault even amongst gods people in part , as we may see in martha , who troubled her selfe about many things , but mary left all to heare christ preach ; and christ upon that occasion teacheth us , that hee makes the better choyce , that takes more time from his calling to bestow on better things . marke the reasons which christ useth , why mary chose the better part . first , because this alone is needfull , that one thing necessary . there are many worldly things required to make up our content . thou art troubled about many things ( saith he to martha ) but this one thing is sufficient ; and againe , many other things may be spared , but this is that one thing necessary : and againe , this one thing shall not bee ta ken from thee ; she shall enjoy it for ever , and it will accompany you to heaven , whereas death will strip martha of those outward things , bring care and vexation of spirit , as in martha , shee was cumbred , so that maries part was the better , and let us also chuse it . againe , there is a way of wickednesse which salomon often toucheth upon and speaketh against , a false ballance , whereby he meanes any kind of unjust dealing in trading , putting off slight wares with a good glosse , any such way : such an hidden mystery of unequall gayning , it is an abomination to the lord , saith salomon . is this the exercising of your callings , for the good of men ? no , for the hurt of them , and the destruction of your owne soules ; likewise if there be any such secret way of sinning found in thee , as the apostle speakes of , thes. . . that every one of you should know how to possesse his vessell in sanctification and honour , not in the lust of concupiscence ; by vessell hee meanes soule and body , which were made wholly for the lord to put his grace into : take heede therefore of any such lust of uncleanenesse . the apostle meanes no particular act ; therefore if there bee any such secret way of uncleanenesse of what kind soever , thou art yet in a miserable estate : for i tell thee , if thou hadst any worke of regeneration , would it not resist every kind of sinne ? if any true tendernesse of conscience , thou wouldest be sensible of every way of wickednesse ; as tender flesh is of every p●icke , o● the eye of every more : but you will say , the best may fall into these sinnes : answer , yes , but they make not a path of them : wicked men take their walkes in sinne , yee shall finde them there day by day ; but not so wi●h a godly man , he never drawes a course of sinne as a thread through his whole life . when there are ten thousand wayes to one place , any one is enough to leade to it ; there are many wayes leade to hell , and any way of sinne leades to hell , though but one ; and therefore thou belongest to sathans division , and not to the lord , unlesse thou canst say as saint paul and those corinths , whereas i was sometimes a blasphemer and uncleane , now i am sanctified and washed : thus thou must bee able to say of every evill way , or thou shalt not be saved . as for the commission of sinne , so for the omission of duties , suppose it bee neglecting of gods ordinances , as hearing the word , as it is a custome for some to bee absent , it is a monstrous thing that men should be so openly prophane , manifesting to all the world that they lie in a way of wickednesse . so for negligent performance of duties , which will come up to the same degree of guilt with sinnes of omission , and bee reckoned as if you had not done them , thou maiest have a way of wickednesse in the way of performance of duties : for god commandes the manner of the duty as well as the substance . a man happily will not neglect the duty , and yet negligently performes it . now christ bids us not onely to heare , but to take heed how wee heare , namely , in such a manner , as that we should get strength by every powerfull sermon . if thou findest not thy heart to be softned , which was hard before , and wrought upon , i may say thou hast not heard : so in prayer , when prayer brings not thy heart into order , which before was off the hinges , thou hast not prayed . remember , that the manner is commanded as well as the substance . so for the communion of saints , we are charged not to forsake the fellowship of saints , therefore it is a way of wickednes not to be found amongst them : what can you say for your selves that neglect this command ? how canst thou looke to have thy prayers heard , thy sinnes forgiven ? so for thy speeches , they ought to be profitable , ministring grace to the hearers , affording not drosse , but fine silver , prov. . . the tongue of the just is as choise silver , and this alwayes . let your speech bee gracious alwayes . col. . not only by fits . so for family duties , looke , if there be no way of wickednesse there . ephes. . . children and servants ought to bee brought up in the nurture of the lord . this you ought to do to your servants : for when they are delivered to you , you are become as parents to them . deut. . . there is a strict command to rehearse the way of god upon all occasions . those families wherein nothing is done for the bringing them up in the wayes of the lord , have a way of wickednesse in them , and search it out . i have insisted the longer upon particulars , because it is the spreading of the net that catcheth the fish . therefore saint paul condescends to particulars , whereas hee might have contented himselfe with generalls , rom. . . as being fild with all unrighteousnesse . but hee adds a catalogue of many particulars ; fornication , wickednesse , covetousnesse , maliciousnes , full of envie , murther , debate , &c. so cor. . . the apostle says , know you not that the unrighteous shall not inherit the kingdome of god ? that might have beene enough in the generall , yet he brings in a catalogue of many particulars ; bee not deceived , no fornicator , nor drunkard , &c. shall inherit the kingdome of god , as if hee should have said , should i stay my selfe in these generall tearmes , you would be ready to shift it off , therefore i speake it of every particular course of sinning . when a man is to shoote at a multitude of birds , he puts not in one bullet only , but haile shot , so when wee are to speake to many people , we are to make application of many particulars . nathan applyed his message in particular in david , and if ministers should omit it , yet the people should themselves bring generals to particulars in applying the word to themselves at home , and in applying these particulars let them consider the doctrine delivered , that if there be any of these or any other way of wickednesse in a man , hee cannot bee saved . and though many will bee ready to say , wee know this already , it is no newes to us ; yet i feare that if the hearts of men were ransacked and searched , it would bee found they believed it not , but that they thinke they may lie in some little sinne , and yet bee saved by the mercies of god in christ , for if they thought not so , they would not bee so bold to lie in sin as they are : therfore doth the apostle upon this occasion still put in this caveat , be not deceived , as in ephes. . . let no man deceive you with vain words , because of these things ●ommeth the wrath of god upon the children of disobedience , as if he had said ; every man is apt to think , that notwithstanding such courses of disobedience hee may bee saved , therefore take heed saies he , such advertisements as these the apostle doth often use : as cor. . . it is as if one should say to a traveller asking him of the way , that at such and such a place there is a by-turning , if you take not heed , if you marke it not , you may be deceived , and goe out of your way . many have lost their wayes there . so , bee not deceived , saith the apostle , it is twenty to one you will in this particular . wee are ready to thinke god a god all of mercie , and to see the greatnesse of gods justice requires spirituall eyes ; therefore though you know this , yet consider it : there are many things which we know , and do not know them , we see and do not see them , that is , we do not consider them as wee should ▪ and the divell is apt for to delude us , saying , such a small sinne may stand with salvation : and therefore it is no wonder , if many erre . i may say of that man , that is fully perswaded of this , that to lie in any small sin whatsoever will condemne him , a thousand to one if that man will be turned . yet take this in to explicate it , that notwithstanding a little swerving , a mans estate may bee good : but it is continuing in it makes it a way . for if you judge a man by a step or two , you will judge amisse of him ; therefore i say , it must bee a way of wickednesse : the ground is , because a way of wickednesse proceeds from the roote , from the frame of the heart , which a man will returne to againe , be it good or bad ; for howsoever a godly man may be transported for a time , yet he returnes againe to his former course . on the contrary , a wicked man may bee hedged in for a piece of his way by education , so as hee cannot goe out : so ioash was hedged in by iehoiada , and went strait on for many yeares ; but consider what way you take when you come to the lanes end , when you are your owne men , at your owne choice . and therefore , because wee are upon a point of salvation and damnation , wee had need distinguish exactly : and that which puts us to distinguish in this point , is that a regenerate man may have many relapses into wayes forsaken , and wicked men may have stands in their evill wayes , and sometimes turne out of them , and performe many duties , and goe farre in obedience to the law. the question is how shall we doe to distinguish this ? it will serve to unmaske the one , and comfort the other . observe three rules , to find the differences . in regard of the search made for sinne , an upright hearted man , if therebe any ambiguous case , in his whole life , he is willing to be informed to the full , to referre himselfe to the word and good men , for the finding out what is right ; when himselfe doubts , hee would bee glad to bee resolved , and would love him that would doe it . lord try mee ( saith david ) if therebe any way of wickednesse in me , which was a signe of the uprightnesse of his heart . when the heart is not sound , then a man is not willing to come to try all , as iohn . . . whence this difference is taken , every man that doth truth , that is , up●ight hearted , comes to the light ; but he that doth evill , hates the light . the one desires his deeds might bee brought to the light , but the other hates it , because hee would not have his deeds knowne : it is spoken of the pharisees , who tooke it in scorne to have their uprightnesse questioned by our saviour . and this is sincerity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the apostle cals it , when a man is willing to have al his actions brought to the sunne-beames , as that word implyes , that if there bee any flaw in them , they may bee discovered and amended ; he desires not that they may be kept in darke shops like bad ware , but brought to his view and discovery : therefore the upright de lights most in the company of those that are freest from his sinne , they appeare most beautifull in his eyes , and hee loves a ministery that speakes to that particular ; every one is desirous to heare evill spoken of his enemy , that sinne is his greatest enemy ; therefore you could not have done david a better turne , than abigail and nathan did to tell him of his fault , or a worse to amaziah and ieroboam , then the prophets did , when they reproved them ; hee that would have a building downe , is glad of those that come with pickaxes , but if hee would have it stand , hee cannot endure any body that should offer to meddle with it ; so the strong holds of sinne being to be puld down , a godly man likes him that will helpe him against them , when conscience doubteth such a course is not good , which yet is ambiguous . if thou be loth to have it examined to the full , it is a signe thou hast a false heart , and art desirous to continue in it . it is a sweet morsell to thee , io● . . when sin is kept as an ulcer which thou wilt not have a man come nigh to , it is a signe thou lovest it , and art not turned from it . there is a great difference in the ground and principle of a godly mans abandoning sinne , and obeying the law , from that which is in an unregenerate man , that is not truly turned , though he may go farre in both ; for the upright hearted man hath not only some present checks , and transient resolutions to leave sinne , but there is a law stamped upon his mind , whereby to resist the law of sinne , for ever this law the other wants . rom. . . i see a law in my members , warring against the law of my minde . to a man truly converted there is a double law ; the outward written in scripture , the inward prin●ed in his heart , which is able to guide him : therefore sayes the apostle , tim. . . the law was not given for the righteous , that is , it is not given to him , as to others ; for others having no law in them , must therefore be pressed only with that without , but it is ( as it were needles to the other ) hee hath one in his minde continually , opposing the law of sin . now because the explication of what this law of the minde is , will exceedingly conduce to cleare this difference the more , i will further shew what this law of the minde is . it is an inward habit of holinesse agreeing with the law of god , as a picture with the prototype answering in every respect unto it . and it is called a law , because it commands powerfully , as a law which hath authority in it ; effectually inclining and carrying the heart on to do what the law without commands ; and on the contrary , it doth forbid with efficacy and power the committing of sin , and it hath this power in it , because it is the very power , vertue and fruit of the resurrection of christ , and is the immediate worke of the spirit , who is stronger than satan , the world , and the flesh . and likewise , because as a law it rewardeth and punisheth , refreshing the obedient with peace of conscience , joy in the holy ghost , and when a man disobeys it , it causeth griefe and wounds the heart ; that law in david smote him when he had numbred the people , and caused peter to weep bitterly . and in the second place it is called the law of the minde , because though it sanctifies the whole , yet it is most in the minde ; as the law of the members is called so , because in a regenerate man , it is strongest in the members , and least in the minde and will. this law doth both enlighten the minde with saving operative knowledge of god and his law , and stampes all the habits of grace upon his will , iere. . . an unregenerate man , may through his conscience enlightened , give a stop to evill courses , but without such a law as this . this being thus explained , the difference betweene a naturall conscience enlightened and this law of the minde stands in these effects . the first is taken from the phrase it self , when it is called the law of the mind : it having a differing worke upon the mind , from that which the light of conscience hath ; for the knowledge this law stampes upon the mind , differs from that which is brought into the conscience of a naturall man. though an unregenerate man may first know the law , and . may consent to it , that it is good ; yet a regenerate man that hath this law of the mind goes further , and consents to it as good for him : this is the meaning of that which the apostle sayes , verse . that hee consents to the law , that it is good : and therefore it hath this same worke upon his minde , as concerning also that hee allowes it not , vers . . that is not as good for him , pro hic & nunc . this the other wants for want of light , whereby the holy ghost convinceth a regenerate man , that it is best for him to obey the law , at such and such times , in all circumstences ; and when he comes to act it upon all occasions , by answering all objections ; the other sees it good in it self , but not for him in such and such circumstances . an envious man first knowes what is good , secondly consents that it is excellent , but thirdly not that it is good for him ; and so also though an unregenerate man allowes sinne to be evill in it selfe , yet not for him in such and such circumstances . but then you will object , it seemes then that the knowledge of a carnall man and a regenerate man differ , but in degrees , not in kind . the want of degrees here alters the kind , as in numbers the addition of a degree alters the species and kind . this law of the mind , puts a lusting into the soule against that which is evill and to that which is good , gal. . . so as he is not only stirred up to his duty by conscience , but hee hath an inward inclination also thereunto ; and so for sin , this law doth put a strong inclination into the faculties , which doth not onely represse the outward acts , but it weakens the habits of sinne by a contrary ingredient : but the light of conscience , though it may weaken the act , yet not the habit , so gal. . . not onely the acts are restrained , but the lusts are crucified , the vigour of them is abated by a contrary lusting , a lusting passeth through every faculty which weakens it . now nothing is weakened , but by that which is contrary ; if the refore we look to repressing of outward acts therein , they both agree ; and againe , if wee looke to the abatement of a lust and no more , we also may be deceived ; but if the habit of sinne bee weakened by a contrary lusting , then it is from grace , and the law of the mind . the difference is in the willingnesse to performe what is good , and to abstaine from evill . to will is present with me , sayes the apostle in that seventh chapter : another act of provokements of conscience , may do what is good ; but to will it , and to will it heartily with all the bent of the soule and the sway of it ; he is not able to say he doth so , tim. . . the law is not given to a righteous man , that is , hee hath a law of grace in him , that puts him on to good without this law ; as if he had said this law without might ( as it were ) be spared to this man , hee being a law to himselfe , but it is given to the unrighteous , that is , he would doe nothing without this , he hath not in himself a strong inclination to what is good , and aversenesse to evill , as the other hath , rom. . . i hate the evill that i doe ; hee hates the evill which the law forbids , and longs after what the law commands . the law is put upon the wicked , as a restrainer to keepe him in , he lookes upon the commandements , as chaines and shackles ; but a regenerate man lookes on them , as upon girdles and garters , which gird up his loines and expedite his course the better . the law confines a regenerate man to live in that element , where he would live ; as if one should be confined to paradise , where he would be , though there were no such law . but another man is confined by it to the place where he would not be ; and to actions which hee would not doe ; and therefore as s●ime● , when hee was confined , he leapt over the hedg , comes over the pale , after profit and pleasure , and dies for it ; the law given to him hee reckoneth as a prison ; therefore examine whether there bee in thee such a constant inclination to walke in the wayes of godlinesse , so as you could even be a law to your selves , if you are left to what the lord hath wrought in you . they differ in the power that accompanies this law of the minde in a regenerate man : where this law of grace is ; there is not only a knowledge of what should be done , but also there is a power goes with it . this law is a kingdome . a gouernment consists not in word , but in power , cor. . . iohn . . he that is borne of god sinnes not , neither can he sinne , &c. compared with that , iohn . who is borne , not of the will of the flesh , &c. but of the will of god. the meaning of both compared is this ; a regenerate man that is borne of god , hath first such a habit as is agreeable to the will of god in all things ; and this habite is as a thing innate , like naturall qualities bred and borne with us , so that he cannot sinne ; that is , he cannot but resist and strive against it , and have in the end the victory over it ; for it is a law within him which puts him on to what god wills : and secondly , not onely so , but he is borne thus , said the apostle , that is , though this disposition bee infused , yet it is so rivetted into him , that he can no more shake it off then a naturall disposition hee is borne with ; therefore he cannot sin , that is , it cannot be he should become a sinner given up to sinne . on the contrary , naturall men wanting this law are not , nor cannot bee subject to the law of god , because this disposition to sin is naturall to him , he is borne of the flesh , of the will of man ; so as this law of grace workes out all evill in the end , and if good bee to bee done , breaks through all difficulties ; but corruption in the other workes out all good , and returnes to sinne , so as he sayes , i am not able to keepe the sabbath thus , and abstaine from such and such a sin , i am so strongly inclined to it . difference is out of the seventh verse , not i , but sinne , and in the last verse , with my minde i serve the law of god , but with the flesh the law of sinne . this law of the mind makes a change in the person . can any unregenerate man in the world say , it is not i , but sin ? if he doth any thing that is good , it is not he ; if he doth any thing that is evill , it is he and onely he that doth it . a regenerate man himselfe never sins , that is , whilst he is himselfe , he never yields to sin , but it is his flesh when he is not himselfe , and an unregenerate man when hee is himselfe , never yields fully to the motions of grace ; but a regenerate man when ever he is himselfe , acts according to this part , hee is never otherwise overcome , but with a strong temptation , drunke and transported with passion , and when a myst is before his eyes ; i alwayes serve in my mind the law of god. and therefore though hee bee overcome , yet with this difference , that he lookes upon it , as a captivity and a bondage worse then that of aegypt . he doth not as that servant in the law , hee is not willing to have his eare boared through , and to serve that master for ever : whereas another lookes at sinne as a liberty , and the law of god as a restraint , and wish eth it were not , though he may accommodate himselfe by it ; and though he may delight in sin for a while , yet withall hee delights in the law in the inward man , and that is the more constant prevailing overcomming delight : so as consider if there bee not another delight contrary to the delighting in sinne , though at that time , when the flesh delights in sinne , it appeares not , which yet overcomes and out weares the other . rule is , consider the manner of thy resisting and fighting against sinne ; and here there are foure notable differences comes to be laid open . the upright in heart fights against sinne with the whole frame of his heart . all the faculties fight in their courses , as it is said , the starres did against sisera , as first the mind , there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 change of mind , in him : he hath another opinion of his sin . there is a change in judgement , he is renewed in his mind . let a mans opinion be kept right , and how ever his passion may stirre , they will in the end vanish . whilst a man is unregenerate , he is as colos. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an enemy in his thoughts or reasonings , as the word translated in their mindes properly signifies ; but you hath hee reconciled ; and so after conversion a man is a friend in his understanding to the wayes of god , he is in his judgement reconciled to them , and become therein an enemy to the wayes of sin . the question here is not , whether thou thinkest sin evill or no , or this and that unlawfull , but whether evill to thee , pro hic & nunc , at this and that time , in these and these circumstances ; and then comes in conscience also , and that fights against sin , which is tender and feareth alwayes . prov. . . whereas hee that hardneth his heart falls into mischiefe , and it is that place of conscience is it which is onely culpable of this hardnesse and tendernesse . hee dares as well venter upon a canons mouth as commit a sin ; and though he may sometimes bee transported for a time , yet conscience fights against it . then for the will , that fights against sin also , whilst with david he hath sworne to keepe those righteous judgements , that is , hath fixedly resolved against it . lastly he resists sin in his aff●ctions , cor. . s. paul prayed , and prayed earnestly , and could not be content nor make a denyall , he was so troubled . so in david , psal . . my soule breaketh for the longing it hath to thy iudgements . when a man hungers and thirsts after righteousnesse , and weepes bitterly for sin , as peter did , it is a signe that his affections are stirred . now on the contrary , in an evill man , all the faculties fight in their courses for sin . as ephes. . . . having their understandings darkened , being alienated from the life of god , through the ignorance that is in them , because of the hardnesse of their heart : who being past feeling have given themselves over to worke all uncleannesse with greedinesse : here you may see all the foure faculties in an ungodly man fighting for sinne . their cogitations are darkened , &c. their understandings are for sinne , being estranged from the wayes of god. then secondly followes the conscience , because of the hardnesse of their heart , so the word signifies , their conscience being insensible of sinne admi sir. and then thirdly , for the will , they have given themselves up to it , they have taken to themselves a resolution to betray their soules to it . then fourthly , for the affections , they are said to commit it with greedinesse , that is , with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of affections , such as is in a covetous man , who is greedy , and can never have enough , his affections are so large . this is the first difference in regard of the subject . the second difference is in respect of the object , the things they fight against ; a carnall man against grosse evills ; as wee see in herod , when hee beheaded iohn , what a contention was there in him ? he was troubled about what report the people would give of it , and about the murder of one , he knew to be so holy and good a man : but a man truly regenerate , as he is enabled to see more than another , so also he fights against more . another man sees no more but the morall evill and good , and so fights against no more ; but besides this , a regenerate man sees the spirituall holinesse that is in a dutie , and lookes to the manner , as well as the matter , and hee fights against those smaller motes in the sunne . all the carnall men in the world finde fault with strictnesse , &c. but another mans chiefe trouble is , that hee cannot bee strict enough . s. paul was a learned man , and understood the law of moses exactly , and was not ignorant of the ten commandements , and yet when he came to be regenerate , he saw and understood it in another manner . i was alive once without the law ; but when the commandement came , sin revived , and appeared , as a monster , which before seemed but a small thing to him , above measure sinfull ; so for good , when a man is changed in his mind , he discernes the whole will of god , that perfect will , rom. . . before , hee saw the maine duties it may bee , and the grosser evills onely . this is a second difference in the object . the third difference is in the successe ; the issue of a carnall mans resistance is still deteriora sequor ; the godly in the issue still followes the best , and in the end is a conqueror ; and though much assaulted , yet he walkes after the spirit , rom. . . and in the end mortifies the deeds of the flesh : but a wicked man , though hee may have many good intentions , yet walkes as it is ephes. . . after the vanity of his mind , and in the end fulfills the lusts of the flesh . this is saint paul his estate being compared in the seventh to the romans , with cor. . though hee complaines much in both , yet grace sufficient was given him to keepe him from the act. but some of gods children have had the worst in the issue of the combat , as david ▪ who fell into adultery , saint peter into denyall of his master . in some particular actions , they may bee foiled , but the combat is with the lust , which in the end is overcome , though the actions give him a blow . saint peters lust was feare , which made him to deny his master , but in the end it was overcome , acts . . whereby his boldnesse it appeares there . so david had the victory over that lust , psal. . how doth he hate it ? and was fenced against it ? difference is in respect of the continuance of the combat . in the wicked it lasts but for a time , because that in him which causeth this combat , hath no bottome ; like a flower , though beautifull , yet it growes but upon a stalke of grasse , and therefore soone withers : and the combatants failing , the combat ends . saul held out a while , and carried it faire , but in the end persecuted david , and followed his lusts without any bridle . iudas was long restrained and kept himselfe in christs family , but at last his covetousnesse overcame him , and he resolves to give up his master to the pharisees . ioash restrained himself the greatest part of his life , whilst his vncle lived ; but two yeares before his death , he gave himselfe up to doe evill ; the princes came and did reverence unto him , and he yielded . so amaziah after he had overcome the edomites . in a regenerate man the combatants always continue ; it is an immortall seed which cannot be eradicated : therefore the combate lasteth and increaseth . there was a strife of feare in nicodemus , and hee comes by night , but hee got the mastery and spake boldly for christ. and so againe we see it in peter : there was a combat in him to his death , as appeares by that which christ tells him , they shall carry thee whither thou wouldest not ; this was a strife in him which never ended , till he had an end himselfe in this world . thus you have seene the differences betweene the relapses of the godly and the wicked , by which examine your selves . if no promise belongs to any but to those that turne ; then this followes , that if any have provoked the eyes of gods glory by any sinne , let him not thinke to take up the matter by offering sacrifice , that is , by prayers , and confessions ; for god requires this absolutely , except yee turne , i will not be mercifull ; do what you wil , humble your selves , fast , pray , seeke my face , &c. god will bee satisfied with nothing , unlesse there be a real turning . therfore let no man say , i have sinned , and i am sorry , and confesse it &c. but i am not able to leave it , and yet i hope god will pardon me . no , know that stoppage is no payment . god requires all this , humiliation , and these purposes , and an act of turning beside . all is lost labour , unlesse there bee a divorce made from your sinnes . well therefore might daniel say to nebuchadnezzar , breake off thy sinnes by righteousnes , and thine iniquity by shewing mercy to the poore daniel . . daniel doth not exhort nebuchadnezzar , to prayer onely , &c. ( though this is likewise to be done ) but to breake off his sinnes by righteousnesse , that is , whereas he was an oppressor , now he must give almes and take off their burthens , that is , take the contrary course : this is the counsell god gives to ioshua , ioshua . . when he was humbling himselfe and praying , get thee up , take away the accursed thing from among you , &c. that is , this is not the way to fast , ( though this is to be done too ) that which i most looke after , is taking away the evill that hath provoked mee . though this bee a truth acknowledged , yet looke into mens hearts , there is a false conceit lurking there , that hearing the word , receiving the sacrament , &c. is enough to save them . men would thinke their estates absolutely bad , if they should performe none of these duties , and wholly neglect them : but if they come to church , give some almes , &c. then they think that all is well . but know , that except you actually turne from all evill wayes , all these performances are in vaine . and to convince you of this , consider , that the end of the word , conference , and sacraments is to turne you from your evill wayes : therefore god accepts them no further then they have this effect , thou shalt keepe my ordinances and statutes , that thou mayest walke in my wayes , to feare me , saith the lord : that is the end of al ordinances and statutes ; so that though there bee never so much done , yet except your lusts be mortified , and victory got over those sins which are most connaturall to you , al is lost . againe consider , that those duties in which you trust ( as we are al apt so to do , ) as reading good bookes , confessing thy sinnes , if they be rightly performed , they will worke a true change ; and if they doe not , it is asigne they are but carcases not accepted ; without this fruit what are they , but bodily exercises ( though happily performed , with some intention of minde ) because they profit nothing : tim. . for the apostle calls that , bodily exercise , which profiteth little , therefore rom. ult . there is a distinction put betwixt a iew in spirit , and in the letter : and so betweene a right and a false performance of the duties of the law ; the one in the letter , the other in the spirit : the one respects the outward part of the duty only , the other the inward ; and if they be not inward in the spirit , and so thereby effectuall to work a general change both in their hearts and lives , their praise may be of men , that is , you your selves and others may thinke you good christians , but their praise is not of god , saith the apostle , wee are all gods husbandry , the ministers d●essers of it , the ordinances are the manuring of it . now what is the end of all husbandry ? is it not fruit ? is it enough for the trees to say , wee have submitted our selves to all manuring , watering , &c. but wee are still as barren , or our fruit as bad as before ? mal. . . the end of christs comming is made to be as a refiner , to scoure out staines ; which place being compared with that of the first of esay where god sayes , he abhorred their new moones and sacrifices , because their silver was become drosse ; both afford this , that the end of christs comming , being to purge out this drosse , therefore if this be not done , all performances , new moones , sacrifices , &c. are in vaine . conclude therefore that except there be an universall change , both of the object , from evill to all good , and of the subject in all the faculties , except this be wrought in you , you shal surely die for it ; the lord will not forgive you , or heare in heaven when you cry , though you shed never so many false teares . if this bee the condition , upon which mercy is suspended , this also followes , that good purposes and intentions will not serve the turne : not but that these must bee precedent to every mans turning ; and when they are true , they doe bring forth this effect of turning from all evill wayes whatsoever . but as there is a purpose which is true and the ground of sincerity , so there are false ones also ; the true alwayes continues and brings forth constant endeavours and fruits , but the other leaves us where it findes us , and quickly dies and withers . there is so much in a carnall man as may breed good purposes , and desires and resolutions ; viz. naturall conscience , and desires of preservation and salvation , which two put together worke serious purposes ; but this being all but flesh still , is not able to worke so through a change ; as we see in moorish ground and in a rotten fenny soyle , that it brings forth broad long grasse , which soone withers and decayes , neither is it sweet nor usefull : so is it with conscience enlightned to see a mans duty , and selfe-love , they produce good purposes , and in shew great and serious , but yet such as the people there expressed , deut. . . who purposed to keepe the law : but oh saith god , that there were an heart to feare mee ! as if he had said , the soyle , the ground is not good for these purposes to grow in ; therefore they will surely wither , there wants a heart changed to afford roote to them , and to nourish them . the next point is gathered from the order of the words , turning from our evill wayes being put last of all these foure conditions , because all the other doe but make way for this . all the other , prayer and humiliation , are but preparatives to this . as the end of all dressing and pruning of trees is the fruit , and the end of plowing and sowing is the bringing forth of corne , so the end of all other duties is turning from our evill wayes , and the end is alwayes hardest , omnis difficultas in ipsa summitate , in the utmost pitch and top of the hill ; this being the utmost of all the other is therefore the hardest : therefore the prophets urge this upon all occasions ; if you turne , cease to do evill , rend your hearts , then will i leave a blessing behind me . in that this is the pin upon which all hangs and is suspended ; observe thence , that it is a very difficult thing , to turne from a mans evill wayes . that this is the difficultest duty of all else , wee see plaine in the israelites . the iewes religion was very costly , they being to kill so many sacrifices , to keepe so many feasts , yet they were content to doe all this , but not to turne ; they would not bee brought to it , when yet to any thing else . whence appeares this difficulty of it : ●heir readinesse to offer sacrifice was alwayes acknowledged by god , when their backwardnesse to this was still complained of . again , we see it in experience . let a man who hath an evill and a wicked heart , let him bee broken in a morter ; lay affliction on affliction , let him bee brought to deaths doore , yet al this will not change him ; nay let god worke miracles , not onely in his sight , but upon him , yet all is not enough to turne him . as wee see in ieroboam , there was a miracle wrought upon him , though he had his hand withered up , and was by the prophet reproved ; and his kingdome was threatned to bee taken away from him , yet this would not worke upon him , he would not turne from his evil wayes : he found such sweetnesse in that evill way , whereby he kept his kingdome , and without which he thought he could not hold it , if he left that . so all the great wonders in egypt would not soften pharaoh his heart , nor make him let the children of israel goe , because he thought it was for his profit to keepe them still . the grounds of it are : because these evill wayes are so pleasant to us , so suitable to all men , according as mens severall fancies do pitch . now it is a rule in morality , that those things are most difficult , about which joyes and griefes are conversant , and therfore the chief imployment and end and use of vertue , is to order them and guide them a right . because they are rooted in nature , and are agreeable to a mans naturall disposition ; and it is hard to stop the current of nature , which way soever it takes , especially running downe the hill : and then besides , education addes to nature ; and custome as another nature , addeth strength to sinne ; and sathan addes to all these : for when lusts lie as sparkes under embers , hee blowes them up . and to all these ad the joyning of wicked men , among whom we live , and who live with us in the same courses . therefore in ephes. . the course of the world , and the prince that rules in the children of disobedience , are made there strong and potent and efficacious workers in us : there is nothing so weake as water , yet let much water be joyned together , and nothing is stronger : so though sin were weake of it selfe ( as yet it is not ) yet when multitudes joyne , custome , sathan , &c. wee are carried with the streame and croud . because every evill way in us is backt by an inward law of the members in us , that makes it also hard . rom. . . where the apostle considering of the reason , why sinne should so prevaile and leade him captive gives this , i see sayes he , another law in my members rebelling against the law of my minde , &c. this is given as the reason why hee cannot do the good hee would , and why he doth the sonne he hates . and the reason why he had so much to do with it was , because it was a law , and it is called a law , the law of sinne , because it commands powerfully as a law . a law implies a strong commanding inclination . lawes extort obedience , and will have it done ; they come with authority , and will not be denyed ; and so doth sin ; and therefore it is hard to resist it ; and forbids good to be done , and a man cannot doe it . so pet. . . we have it expressed , eyes full of adultery that cannot cease from sinne : because as a law , it is armed with punishments and rewards , this being the definition of the law ; praeceptum minus commixtum , a naked praeceptum is not called a law , because it barely teacheth ; but when threatnings are joyned with it , then it is called a law , and such lawes are our lusts ; if we do resist them , they threaten with some evill : as when ahab would have naboths vineyard , his lust being not answered casts him upon his sicke bed , as if it meant to be revenged on him , till it were satisfied : so did aman his lust also : and as it threatneth and punisheth , so it promiseth rewards , profit and pleasure , if we will obey it . both which argue the difficulty to resist it . as also that it is called the law of the members , argues as much : for it is so called , first , because it inclines not in a morall manner onely , as when a man is perswaded by reason or motives to doe any thing that is evill , but because it inclines us physically , as nature enclines us to meate and drinke . a law so radicated in the soule , if it inclines by way of nature , as plummets hang upon wheeles , and makes them goe as we say , whether they will or no ; and reason may be put off and denyed , but not a strong inclination of nature , that will not be got off so easily . because it discovers it selfe ( though it be seated in the whole man ) and is most operative in the sensuall part , as on the contrary the law of the minde is most exercised in the superior part , though it sanctifies the whole man. the meaning is this , it appeares in the faculties of the minde , when they are set about any action that is good , and in the relation is called the law of the members , because it is discerned in the use of the members , as a man that hath the palsie , it lyes undiscerned in the hand ; but when he comes to use it , he findes it ; so the gout , or sorenesse or lamenesse in the leg , though it be there , yet it is most discerned when a man goes to walke : such a lamenesse or difficulty in our faculties appeares , when we goe about any thing that is good . in the last place , this law of the members is said to rebell against the law of the mind ; and if we will consider its forces in this warre , we shall find it difficult to resist and turne from them . for first there is a strong faction of evill ; many members , many lusts , legions of lusts warring ; so the word implyes : it is not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a single fight , but of many ; there is never a good motion comes into the soule , but they give their suffrage against it , their voice against whatsoever is good ; no good intention but they are ready to gainesay it ; nor doe they meerely say it , and tell us they dislike it , but they will reason it out with many arguments , and they are not able onely to give a voyce against what is good , but likewise to doe somthing what is active . they dampe , and clogge and prohibite the spirit , when it is about any good ; and therefore it is called flesh , because the nature of it is to dampe the spirit ; as in the doings and proceedings of men , there often comes a prohibition from chauncery to stay the proceedings at the common law ; so from the law of the members comes a prohibition often hindring us when we would pray and conferre , &c. as it is our part in warre to stop passages , to take up the bridges , to hinder the enemy from going whither they would , so doe they fight against us in our endeavours to doe good . so galathians . . the flesh so lusts against the spirit , that yee cannot doe what you would ; and it not onely stoppes from good , but impells to what is evill ; it not onely makes defensive warre to hold its owne , but labours to gaine ground and fight , as fire fights with water , labouring to overcome grace , where it is begunne , and to assimilate it to it selfe . and lastly , they are able alwayes to make warre ; though the victory bee gotten to day , yet lusts are ready to set on us to morrow . a last which you thought you should never have heard of more , sets on you afresh : and though you stay all the motions and assaults the flesh puts upon you this day ; yet there is such a brood , such a spring , that to morrow there will be new ones wil instaurare aciem , and make a new supply ; it is still recovering strength and setting up afresh . all which considered , it appeares to be most difficult for unregenerate men to begin to turne ; or for regenerate men to get any ground of their evill wayes . if to turne from our evill wayes , and to resist the law of the members be so difficult ; then learne to proportion your labour to the worke ; else the businesse will not be effected . if much labour be required , and little bestowed ; then that which is bestowed , will be lost . thinke therefore with your selves , that if you have taken none or small paines , the worke is not yet done . if any man have thought it an easie work , let that be enough to convince him that the worke is not yet wrought . the blunter the toole is , the more strength must be put to it : many stay yet in their sins , because they have undervalued the difficulty of this worke , and have thought lesse paines would have serv'd the turne . is it easie to change and turne the course of nature ? see it by experience ; if a man have a naturall inclination , though it may be lesse stirring sometimes then other , yet it will returne againe and againe ; and if thou usest not as much forces against it , as it brings with it , thou doest nothing to resist it . if one come against you with ten thousand , and you meete him but with two thousand , who is like to get the victory ? thou must not therefore spare any paines . difficilia quae pulchra : this is the most excellent thing , and therefore the most difficult . is it easie to build a temple to the lord , and to keepe it cleane and in repaire ? see what paines saint paul tooke , cor. . the three last verses , every man that striveth , is temperate in all things ; therefore i keepe under my body , and doe bring it into subjection : he expressed it by what they did at the olympian games , who were at great paines and labours before to enable themselves unto those exercises . to bring it to particulars . is it not a hard thing to keepe watch and ward day and night against a spirituall enemy , to keepe up the bankes , against the sea of lusts continually assaulting , and breaking in ; to take up and to beare the daily crosse without stooping , to carry the cup of prosperity without spilling , to climbe the hill of good duties without fainting , to abstaine from the waters of pleasure , when we are most thirsty , and they at hand , to goe against the crowd without sweating , to be as an owle among men , and to beare the shame ( as it is said of christ ) who went out and suffered without the gate , hee bare the reproach ; and to do all this continually ? these are no easie things , and yet they must be done ; men in this case are like unthrifts , who complaine of poverty , and that they cannot thrive , and yet will take no paines . the sluggard will not pull his hand out of his bosome ; and men are sluggards in matters of salvation . but to quicken you , consider that this is the maine businesse you came into the world to doe . and doe you thinke that a little cast time spent upon it will be enough ? matth. . . it is said , the kingdome of heaven suffers violence , and the violent take it by force , that is , he that would have the kingdome of heaven must use violence to take it ; violence must be offered to your appetites and unruly affections : he must keepe them under , and that by violence ; and againe he must use violence in his prayers , and other holy duties , that is , he must wrestle and strive in them , and be fervent in them . there are some good duties to be done as it were with violence . christ in that place shewes , that when the preaching of the gospell came , and the beauty of the kingdome came to be opened to men , then they tooke it by violence . but who is so ravished now with those priviledges , the hope of their calling , &c. that they should thus take it with violence , that is , spare no paines ? therefore stirre up your selves , and consider what it will cost you . this concernes even those that professe the feare of the lord. looke what anger and passion they have beene subject to , they are subject to still ; looke what slackenesse they used in prayer , the same they use still ; their ancient infirmities hang upon them still ; they are found in the same path : the reason is , because they thinke a godly course an easie thing ; therefore have they taken but small paines to bee freed from the bondage of their lusts , and to grow in grace . so also those without are not content to be at the cost and labour to begin to repent , but thinke it may be spared , it will be at any time soone done . but know beloved , it is not so . take a man accustomed to idlenesse , is it easie for him to become laborious and diligent in his calling ? so if there be any ill haunt , how hard is it to hinder a man from going still downe the hill , to pull his feete out of the pit of uncleannenesse , sweete gaine , or gaming , &c. but you will say , what is the labour wee must take ? turne from our evill wayes ? directions might soone be given . if there be any edge set on your desires , if you were once resolved , even that resolution is one meanes to overcome your evill wayes : but to helpe you , take these . to such as are strangers from the covenant , for to those i first speake : when thou art given to evill wayes , goe not about first a reformation in particular , but endeavour to get a general change wrought . it is a rule in physicke , that when a man hath a particular infirmity , the way to cure it , is first to bring the whole body into a good frame and temper , and that will worke out the disease : so get the utmost end altered . therefore humble your selves , and seek gods face , and leave not till some assurance of gods favour be gotten , till a new lord be set up in your hearts , a new end ; till the end be changed , no good can be done . therefore it is in vaine to go about the particulars first . the utmost end is as the rudder to the ship , as the bridle to the horse , which turnes all ; going about particulars only , is as if one should set his shoulder to the side of the ship , when one touch of the rudder would doe it . therefore rehoboam chron. . . erred , because his heart was not prepared to seeke the lord ; and his failing in that particular is ascribed to his want in the generall . iob . . it is said , the righteous shall hold on his way , and he that is of pure hands shall waxe stronger and stronger : he that hath his heart once changed , holds on ; but till that is done , all is in vaine to strive with particulars . as put the case a gardener takes paines to dresse a thorne , it may have as much paines taken with it , in manuring and pruning it , as any plant in the garden ; yet it remaines a thorne still , for all the mouldes put to it ; so though thou prayest and fastest , and humblest thy selfe , yet if thy nature be not changed , all will doe no good . cast up a stone a thousand times , it comes downe againe , because it remaines a stone ; but if it were turned into a meteor , &c. or the like , it would not . therefore get a generall change of thy heart , and then a change in particular would follow . goe to christ and beseech him to worke this chang in thee , let this be more in your practise , this wee formally confesse , that the lord only can change us , yet it is not throughly considered . when thy nature is strongly inclined to any evill way , so as thou art almost out of hope to overcome yet goe to god. that place may encourage us , iames , , . doe you thinke the scripture sayes in vaine , the spirit that is in us lusteth after envie ? but he giveth more grace : hee had told them vers . . of lusts fighting in their members ; they might aske him how they should get the victory : true saith the apostle , it is hard to overcome , and indeed impossible to nature , the spirit that is in us lusteth after envy , and will doe so : but consider , the scripture offers more grace then nature is able to doe , it tells you not in vaine , that the grace therein offered is able to heale ; though the disease be hereditary , and is past natures cure , yet it is not past the cure of grace , acts . . it is said of christ , him hath god raised up to be a prince and a saviour , to give repentance to israel , and forgivenesse of sinnes . when lusts are too strong for a man , christ comes as a prince and overcomes them , for he gives repentance ; and the end of his comming was not onely to give salvation , but repentance . though physitians could not cure naaman , the prophet could , though the disciples could not cast out divells , yet christ could : and therefore say not , it is an hereditary lust , and it hung long upon me , and i have made many resolutions , and yet i cannot overcome it . take a man that is borne blind , hee is past all cure by man , all physitians will give him over , and say , he is borne blind ; yet remember that christ did cure those that were borne blinde and lame . this course paul tooke cor. . . he had a strange lust which he could not overcome , he beseecheth the lord to remove , for this i besought the lord thrise , that it might depart , so david also , psal. . . finding the remainder of his old disease and sinfull dispositions , he goes to god for a new heart ; when he could not make cleane his heart , he prayes to the lord , create a cleane heart in me . so he in the gospell , i beseech thee helpe my unbeliefe . thinke not that all is done , when thou hast taken up a resolution against thy sinne : to take up a resolution , belongs to thee , but to cure it belongs alone to god : goe to him therfore , for he hath undertaken to circumcise thy heart . ephes. . he having prayed v. . that they should be strengthened in the inward man , &c. then vers . . concludes , now to him that is able to do exceeding abundantly above all wee are able to aske or thinke , according to the power that worketh in us , &c. as if he had sayd , you may finde many weaknesses in your selves , and then doe as i doe for you , goe to the lord to heale them , and know that he is able to doe above all thou canst thinke , to subdue that lust which thou thoughtest could never have beene overcome . but how will he do it ? according to that mighty power that worketh in us ; that power is as strong as christ himselfe , for it is the power of his death , the power that raised him up from death to glory , able to worke out all infirmities , and to worke into you all the graces you want . give not over therfore , have faith in the promises of sanctification , as well as in those of iustification . is he not bound by promise to performe these to you that believe , as well as the other ? where ever god hath a mouth to speake , faith hath an eare to heare , an hand to lay hold , as god sayd to ioshua , i will conquer those gyants for thee , i will pull downe those walls which they say are built up to heaven ; onely bee thou couragious , and doe but trust mee , bee not discouraged upon any occasion , give not over saying , it is a thing will never be done , and had not ioshua trusted the lord , he would quickly have set downe and given over . so i say to you concerning your lusts ; be couragious ; and so none are but those that put their confidence in the lord ; faint not , nor be weary ; doe but believe thou shalt overcome , and thou shalt see them all conquered in the end . one word of his mouth was enough to still the raging windes , and is as able to still thy lusts . but here many will be ready to object , i have striven long and praied long , and taken much paines , and i have not gotten the victory ; this must necessarily be answered , for this is the case of many , and it is the scope of sathan to discourage men , and therby to give over the combate . first consider , whether thy striving be right or no : for there is a false resistance of sin , and the promise is not made to that ; and then no wonder if they be not performed ; for example , first it may be it is not the sin thou strivest against , but the disprofit , the discredit , in thy name and estate , or sicknesse in thy body , that followes upon it , so as if these were removed , thou shouldest be willing enough to keepe the sin . this is not a right striving that will be accepted . it may be , it is but a faint resistance , and a faint denyall doth but make the begger the more importunate . balaam gave the messengers a denyall , but it was a faint one , they perceived his lingring , which made them the more importunate : it may be thou art content still to parly with sinne as evah did , and so by little and little art brought to the committing of it : these faint denyalls are no denyalls , these pidling companions are not to be accounted fighters against sin . if thy deniall be more resolute , consider whether it be not for a fi● , a fl●sh for a good mood , he is but a cowardly enemy that for one volly of shott will give over , sathan and our lusts are not of that disposition . consider whether thy resistance be not only against the grosse act , and not against the least● inctures , the fringes and borders of sin , that doe compasse the act . these are of the same kinde with the act , though not of the same degrees : thou resistest it may be the greater acts , but admittest the lesser , some dalliance with it . as the drunkard it may be resolves to runne no more into excesse , yet he will sit with his old companions , and be sipping , till sometimes he is overtaken . balaam will go with them , but not speake a word but what the lord shall put into his mouth . the levite would not stay all day , but yet he would be entreated to stay and eate his break-fast , and so to stay dinner , and so to stay all night . thus dalliance brings on adultery , and lesser sins greater ; as a little thiefe let in at a window lets in the greater . if therefore you faile thus in your resistance , the promise is not made to you . t is true , it is said , resist the divell , and he will fly from you ; but the resistance must be right , and not such as hath beene spoken , and that is the first answer . as you may be deceived in your striving against sinne , so also about the victory , and that on both sides : both by thinking you have the victory when you have it not , and ( ) by thinking thou hast it not when thou hast it . first thinking thou hast not the victory when thou hast it ; for example , when thou findest the sinne striven against , b●s●ing and lusting more than at other times , thou therefore concludest , thou hast not nor shalt not get the victory ; when as now sin is dying and on the loosing hand ; ( as on the contrary , when thou thinkest all at peace , thou mayest be farthest off the victory . ) consider with thy selfe , doth any man but a regenerate man complaine so bitterly as the apostle doth , rom. . the good that i would do , that i do not , or as the same apostle complaines , corinth . . of the thorne in the flesh ? doe you thinke that any but a sound hearted man , can come as he did with teares to christ , that cryed out so to him , lord helpe my unbeliefe ? can any but a broken heart pray so earnestly as david , psal. . . for a new and a cleane heart ? this deepe sense of sin , is an argument of our victory over it . this complaining is a signe that we have the better of it : for what is the reason thou complainest thus against it , but because thou art striving against it ? we know the mud that lyes at the bottome of the water , troubleth not the water ; but when they goe about to ●leanse the ditch , then the mud riseth and defiles it ; yet then it is a purging . when one takes a fire-brand to extinguish it , by beating out the fire , yet then it is the sparkes fly most about : when we strive against sinne , we feele it most , partly because sathan his manner is , to rend and teare , when he is going out , and it is the nature of sin also so to doe , as also because our light is encreased , the more grace we have , and the more we strive against it , and therfore we see it more , our sense of sin gowes more exquisite . againe on the other side thou maiest thinke thou hast the victory , when thou hast it not . the soare may be skind over , when it is not healed at the bottome , and then no wonder , if it breake out againe : sin may lie but asleep when thou takest it for dead ; therfore in our turning from our evill ways we must observe a right method . let thy humiliation be sound , thy faith and assurance perfect : when these precedent acts are not done as they ought , and yet thou thinkest thy sin mortified , it may deceive thee ; as wee say an error in the first concoction is never amended in the second , nor of the second in the third : so if thy humiliation hath not beene sound , thy turning from thy evill ways cannot be through . to answer this objection , consider that thou strivest against even a spring of sinne ; if it were but to empty a cisterne or to dry up a pond , when the worke is once done , we should heare of it no more : but it is a spring of sin that runnes continually ; and therefore thinke not that because it returnes againe , that thy former striving is in vaine . as those that watch over the pumpe in a ship , though they pump out all the water to day , cannot say , that it will bee empty to morrow , or that yet their pumping is in vaine , because it fills againe , for if they ceased to do it , it would sinke the ship , so it is with sinne , especially with some sins : some are more properly called the law of the members , as being rooted in the constitution of our bodys , in our naturall dispositi ons ; and these are ready to returne againe ever and anon . there is a great difference betweene these , and the temptations of sathan , temptations ( as blasphemous thoughts ) are but as weeds throwne into the garden , and cast out againe : but these are as weeds growing in the garden that take roote there : and which though weeded out , will grow againe . we must not hope or thinke to dry cleane up the spring of originall sinne , but the labour returnes upon us in a circle . as in our houses so in our hearts , we sweepe them cleane to day , and againe to morrow , for then they will be foule againe : therefore mervaile not , if you be kept in continuall labour . againe consider this , that god suffers some lusts and infirmities to hang upon you to humble you ; as he dealt with paul : he sent that thorne in the flesh , that he might not be exalted above measure ; but be kept little in his owne eyes : though he cures the ague , yet hee suffers some grudgings to remaine ; that though wee goe in the way of his commandements , yet that wee goe halting , that wee may remember the worke of redemption , and be sensible of his mercy in christ . likewise hee suffers such lusts to haunt ●us , to make us weary of this world , as saint paul , who therefore desired to be dissolved and to be with christ ; as also that wee might learne to be mercifull and charitable unto others , and to pitty them that have the like infirmities . and therfore though thou fallest , yet give not over striving . it is satans end to have us discouraged : be importunate with god , and he cannot at lenght but give thee the victory ; for as christ sayes , if you aske bread , will he give you a scorpion ? if you aske grace , will he give you up to your lusts ? he will not . it is gods manner to let his children strive , and to overcome in the end . iacob wrestled all night till the dawning of the day , and then hee let him have the victory , and blest him . the lord suffers us to strive long ; but this is our comfort , that we have a promise ; that if we resist the divell , he will fly . and whereas you will say , i finde it not : the meaning of the promise is not , as if sathan should fly away as thou shouldest heare of him no more , or that thy lusts should never returne upon thee againe ; but that if thou wilt be peremptory , thou shalt have the victory in that particular combate . as if when thou hast a feaver , if one comes and tells thee , take such a receipt and thou shalt bee cured ; his meaning is not , that thou shalt so bee cured , as never to have feaver againe , but that thou shalt be healed for the present : so in that particular combate , thou shalt have the victory . oh! but i am still haunted , and i doe not overcome ? strive constantly and conscionably , and though it doth returne againe and againe , the lord takes notice of all thy paines and warring against it : that which he sayes to the church of ephesus , revel . . . may be applied to this , i know thy workes , and thy labour : though thy corruptions bee too strong for thee ; yet if thou strivest , the lord takes it for a victory ; thou shalt not bee condemned for it : give not over , but rather thinke thus ; if all this contention hath wonne so little ground of my lusts , where should i have beene if i had not contended at all ? and therefore i must take yet more paines , and row harder , that at the last i may overcome . and because this is of generall use , both to regenerate and unregenerate , therefore i will goe on to adde some more rules and directions , wherein this paines consists , which we must take in resisting sinn . a third rule or meanes wherein this labour against evill wayes must be bestowed , is to strive to take notice of all the wayes of god , whereby hee labours to turne thee from thy evill wayes , and let them not passe without some impression to that purpose for which god intends them . god useth not onely his word , but many meanes else , to turne men ; as by his workes , and by many passages of providence hee strives with us , all which should bee observed . as it may bee , some great crosse upon the commission of a sinne , some great dangerous sickenesse , though not to death ; sometimes hee sends great feares and terrors of conscience upon some sinne committed , somtimes an evill report is brought up of us ; or hee sends friends to admonish us , or executes some iudgement upon another for the like sinne in our sight . when he meets with thee some way or other , as he met balaam , hee lookes wee should understand something by it : and if we neglect those his dealings with us , he takes it ill at our hands , and so gives us up to our lusts more and more . dan. . . there had beene a iudgement brought upon nebuchadnezzar in the sight of belshazzar his sonne , which should have beene a meanes to have turned him : but thou belshazzar his sonne hast not humbled thy selfe , though thou knewest all this . as if hee had said , i did all this to one neare thee in thy sight , that thou mightest be humbled , and turne to me . this was the case of ieroboam , kings . god sent the prophet to him with signes and wonders , both in tearing the altar and withering his hand , yet still he went on . and verse . it is noted and set downe on purpose by the holy ghost , that after this ieroboam returned not from his evill way , &c. as if god had said , i looked thou should'st have returned upon the sight of all these iudgements , but thou wouldest not . so ieremy . . you know that israel was carried captive long before iudah . i gave israel a bill of divorcement for her adultery : yet treacherous iudah feared not ; as if he had said , a iudgement on their next neighbour should have made them to have returned . therefore doe thou think , what the lord would by all such passages of providence towards thee , which are all as warning peeces before the great army , as crackes before the fall , creveses through which the lord reveales himselfe : for you must know , that god brings men in by his workes as well as by his word ; and you may take his workes in vaine as well as his word , and to let them passe without profit is to take his name in vaine , for his name is whatsoever hee makes himselfe knowne by : as by these acts he doth , and god will not hold him guiltlesse that takes his name in vaine . god will utterly destroy such a man , for then there is no remedy . god cuts not his owne corne till they be ripe , and all his dealings with them tend to ripen them ; nor doth hee bring wicked men to destruction till they be ripe for it , and every such passage doth ripen them . now all men are for the most part in one of these three conditions : some take no notice at all of such passages . god passeth by them , and is not seene ; and it is said of the israelites , deut. . though they had seene great signes and miracles in the wildernesse , verse . yet they had not eyes to see them , nor eares to heare them , verse . others though they doe take notice of them , yet the impression they leave behinde them , is but slight , and like a light colour not well dyed , the tincture is soone worne out , marke . . for they considered not the miracle of the loaves , for the hardnesse of their hearts . it was spoken upon occasion of their being amazed at this new miracle , christs walking upon the water , and is as if hee had said , if yee had considered the miracle of the loaves , you would not have wondered thus at my walking on the waters : that had made so deepe an impression on them , as it should by reason of the hardnesse of their hearts . but you shall see the case quite otherwise in the iaylor ; his aff●ightment which the earthquake and the opening of the prison dores had wrought in him , passed not away as a dreame , but left such an impression as brought him home . and so should all such passages worke with us : and that is the third direction . rule is not simply to goe about to resist a sin , and to turne from the evil of our ways , but to fil the heart with something that is better ; for when lusts are mortified , the streame of our affections are not dryed up , but diverted ; and therefore the way is not to goe about to stop the current of a sinfull lust , but to turne thy heart into another channell , set thy heart upon something that is better : take a crab-tree stocke that is sower or bitter , the onely way to sweeten it , is to put in a graft of another nature , which wil change it , and by little and little sweeten the constitution of it . but you will say , what is to be put in ? i answer , goe not about it as a morall man , but as a christian , get iustification and sanctification . it is true , it is profitable to bee much humbled for thy sinne , and you ought to bee so ; yet this is not the onely way to heale it , but the heart must be strengthened with the assurance of the forgivenesse of it . there is a double way to get the heart turned away from sinne , the one to see the loathsomnesse of that which we turne from , the other the beauty of the contrary object wee turne to . spend not all your paines about the first , but do something in the later ; the more contrition the better . but it is not got all at once , it is more increased by assurance and hope of pardon , when a man begins to have hope he purifies himselfe . so it is in all other exercises ; it is hope quickens our endeavours . one that is not neare a kingdome , goes not about it : but when he comes to have hopes , he begins to bestirre himself , tolle spem , & tolle conatum , therefore get and encrease the hope of the pardon of your sinnes . hence the apostle , rom. . . prayes , now the god of hope fill you with al joy and peace , through believing &c. by the words following , it appeares to bee to strengthen and set them right concerning al their infirmities : and he points to this as one meanes , to be fild with joy and peace in believing ; as if he had said , if your hearts were full of spirituall joy through faith and assurance , your hearts would be purified , and therefore faith also is said to purifie the heart ; and besides , when the bloud of christ is applyed by faith , there goes a vertue with it . heb. . . how much more shall the bloud of christ , who through the eternall spirit offered up himselfe to god , purge your consciences from dead workes ? and adde to this sanctification , set upon that work . ioh. . christ hath prayed , that they might be preserved from the evill of the world . but how shal that be done ? sanctifie them through thy truth , thy word is truth , that is , when they shall passe through this world full of evill and corruption , the way to preserve them spotlesse and untainted is , to have the heart sanctified . when the heart is well oyled with grace , the dirt of the world falls off ▪ this is an antidote against corruption . though in your passage , you meete with much bad aire and infection , this will preserve you . but then how should wee bee sanctified ? by truth : the more truth you get into your hearts , the more grace . grace and truth goes together , iohn , and came by christ , who is full of both . therefore pet. . ult . these two are joyned , grow in grace , and in the knowledge of christ. by truth : but what truth ? thy word is truth . every truth is not fit to sanctifie , as all water will not take sope to scowre , the word is that truth that doth it . morall truths may doe many things in the soule , they may adorne it , but they cannot heale or purifie it . wash in iordan , saith the prophet to leaprous naaman . there is a speciall vertue in this iordan to heale thee of thy seprofie , that is not in the waters of damascus . you came not to the word as to a lecture of philosophy , but as to that which workes wonders : the power of god goes with it . for withall marke this , that it is not the word of it self that doth it ; it doth not work as physicke that hath a vertue in it of its owne , but the lord doth it by the word ; and therefore christ prayes to his father to sanctifie them by the word . as a man writes a letter by a pen , so the lord sanctifies by the word . to consecrate the heart to god is to sanctifie it ; and divine truths alone doe consecrate the heart to god , and no other . let us therefore get much grace and truth into our hearts , assurance of justification and joy in the holy ghost , that by tasting of better the heart may be taken off from the pleasures of sinfull wayes ; sound joy will swallow up all other joyes , the joyes of sin . stirre up those graces that are in thee : for when wee exhort you to goe to god to helpe you , our meaning is not , that you should leave all the worke : some labour is required of thee . i speake to those who have some beginnings of grace : you must stir up those graces god hath given you . hence saint paul sayes , tim. . . neglect not the gift that was given thee , as if hee had said , timothy , thou maiest doe much , if thou consider what ability thou hast received ; so much spirit ; so much liberty ; so much regeneration , so much free will to good . so he sayes to the church of philadelphia , thou hast a little strength , it is a talent , therefore use it . therfore also he sayes in iude . build up your selves , and cleanse your selves , and many the like . but you will say , how can wee doe this , seeing it is the lord that workes in us the will and the deed , and wee can doe nothing without the spirit ? though the spirit doth it , yet we , in this worke are to bee agents also . rom. . . if you through the spirit mortifie the deeds of the flesh ; as if hee had said , though you do it by the spirit , yet do you go about it . we may do something to draw the spirit nigher us ; as we may doe something to grieve the spirit , and to smoke him out of the house , so to please the spirit ; as wee intend the flame of the spiritby pure thoughts , so we put him out by foggy thoughts . but you will aske , what it is to stirre up our graces ? stirre up thy light , examine thy selfe of thy evill wayes , endeavour to see them clearely , and confesse them , for that is the way to forsake them , prov. . . and despise none of them : with that light thou hast , examine every thing what ever thou hast , the least doubt , search it out to the full . this idle speech , this jollity and vanity of conversation how little soever it seemes , as dalliance in thy thoughts and eyes , overly performance of duties . vse that light further to get reason against thy sinne . this is to consider a mans wayes as david did , to ponder the reasons . let a man take paines with his heart from day to day , and consider what reasons there are by which a mans heart may be taken off from his sin ? as against unlawfull gain , to thinke it but as stealing custome , whereby a man forfeits all the rest ; that what is unlawfully gotten , is as the coale that was carried in by the eagle into her nest with a peece of broyled flesh , which consumed her nest , young , and her selfe ; and all treaties of infirmities , that what is unlawfully gotten is as a coale carried in by the eagle into her nest , and the flesh among the rest to consume all and thy nest . had not ahab better have bee●e without his vineyard ? if pleasure ; consider how it is but for a season , and what bitternesse it will bring in the end , and lose the joy which by farre exceeds it : if matter of vaine-glory , that all thy paines taken is lost , for it will bee all thy reward . when thou hast done this ; adde a third , namely exercise , to overcome it : as saint paul sayes to timothy , exercise thy selfe to godlinesse . thinke of these things , tim. . . if thy failing bee in good , accustome thy selfe to the duty ; if in bad , disuse it , and that will exceedingly helpe thee . a child that could not want the teat for an houre or two , yet being disused and weaned a while , seeks not after it : and doe this against your bosome sin ; that sinne that hangs on thee more then the rest , single out , and doe thus to it , as david , psal. . kept himself from his iniquity . lastly , observe the manner of their growing upon you , and how they fight for themselves . the lusts that are in us are warring lusts , as i told you out of rom. . and so saint iames tells us : and so in saint peter , they have a method in fighting , which observing , you may learne to resist and prevent them . observe , when any affection goes beyond the bounds christ hath set it , that then it begins to war and rebell , even as subjects do ; when they breake their soveraignes lawes , they begin to rebell : so when rachel would needs have children , and nothing would content her else , it was a warring lust . observe the manner how they fight for themselves : the wiles they have in warring : they en deavour to possesse the ports , the senses , suffering no good if they can to be brought in , that may oppose them , and drawing in by them what may feed and strengthen them , such objects as may give supply . for when the heart within is full of adultery ; the eyes is so also . they take also away the supply from the contrary side , causing us to neglect prayer and reading , and such holy duties , as the philistims disarmed the israelites , and would let them have no smith . they draw men out with traines from their forts , till they have led them into an ambush , as ioshua drew the men of ai from their towne , and as the fishers drive the fishes out of their corners , where they are safe , and when they are wandring in the river , take them in their nets ; so doe lusts draw out from the rocke of our salvation , from our resolutions , the ordinances , and our callings , and then surprize us . they leade us into ambush by little and little ; as peter was drawne to deny his master by degrees . they will also come upon us at first but with light skirmishes . lust commeth not upon us with inticement and onsets , to great sins at first : and wee making account of little , and so being negligent , it comes upon us with the maine battaile . david lookes but upon bathsheba at first , and then is drawne to speech with her , and then to folly . therefore observe this , that you may be skilfull in warre , as the athenians by reason of their neighbour enemies ; and having observed this to be their manner to deale thus subtilly , as saul said of david looke about thee , and take saint peters counsell , abstaine from them ; when once an affection growes violent , meddle not with it , have nothing to doe with it ; if thou dost , thou admittest an enemy into thy soule , that will betray it : as david when hee had such a desire to the water the souldiers fetcht him , he would not drink it , but powred it out upon the ground : so if once thy mind be set upon such a sport , or company , if affections once exceede their measure , meddle not with them . and then stand upon thy watch also ; for though thou hast armour on , yet if thou watchest not , it will doe thee no good : as saul though hee was armed , yet being asleep , david came and tooke his speare away ; therefore be sober and watch , and that thou mayest not fall asleepe , keepe thy selfe sober , and endeavour to weaken that law in thy mem bers that fights against you , by doing something . a law not execured is antiquated , and weakened , and weares out , and custome strengthens a law ; the lesse obedience you yield to these lusts , the more you weaken them : when these lusts would have thee omit such a duty , if thou yieldest to it , thou strengthenest it ; if not , thou weakenest it . and againe , a law is weakened when it is not cared for : care not for their threats ; and when the threatnings of a law are contemned , they lose their force . if sinne tell thee thou wilt lose such a friend , incurre such dangers , care not ; and that weakens the force of it . and if thou canst not doe it by reason , doe it by force , by a strong resolution ; resistenda sunt , non subtilitate , sed impetu . overcome the desires of sinne by a contrary resolution . and i will be mercifull to their sinnes , &c. these that follow here are the particular instances wherein hee would especially heare their prayers . if they humble themselves and pray , whatsoever their sinnes are , god will be mercifull unto them . now the reasons why he sayes he will be mercifull to their sinnes ( for so according to the former translation i rather reade it . ) that the lord hereby might take away all objections : for some might say , their sins were exceeding great and many , and many times reiterated ; why but all these are but fit objects for mercy , w ch triumphs over them all , as a mighty sea swallowes them up as mole hills . to take away that conceit , that all their humbling themselves , and prayers , and new obedience here required , is not required as a condigne satisfaction for their sins : no saith the lord , i will doe it meerely out of mercy ; though not without these , yet not for these . there is a secret popery to thinke something must be given , some satisfaction must be made , as if god else would not forgive , unlesse they satisfie for themselves , &c. and so ballance their sins . no , it is meere mercy , free forgivenesse . to set an high price upon this gift , the pardon of sinne , i will be mercifull and forgive them . as if he had said , remember , that you are worthy to be destroyed , and not able to pay the least farthing . but it is of my meere pitty , that thou art forgiven . so that the matter we have in hand , is a gracious promise of mercy and forgivenesse , which of all points else i fall most willingly upon , which will make men come in , if any thing will doe it . it is the proclamation of pardon , that must bring in pirates ; when as the proclamation of rebellion drives them away . men are more easily overcome with kindnesse then with threats ; it is the gospell melts and maketh men vile in their owne eyes . but then some will say , that it is not necessary , that the preaching of the law should goe before , if the gospell doth it . yes , the preaching of the law is notwithstanding as a preparative . in all that are brought up in the church , there is some knowledge in the law that praecedes , but it is the gospell that softneth the heart first ; as ice is broken in peeces with hot water as well as with hammers , so is the heart with the gospel , as well as with the hammer of the law , and indeed maketh that knowledge of the law that proceeded to bee operative , and sets it a worke : so as the law in its true working cannot bee without the gospell , nor the gospell without the law : so as to a perfect worke of the gospell the knowledge of the law must precede . whatsoever a mans sinnes are , if hee be truly humbled for them and forsake them , they shall bee forgiven him . this is the maine point you may observe by the way , that the gospell was as fully preached to the iewes , as to us . so you see it was here , they had the same way of being saved , that we have , as great mercy promised and dispensed . onely these great mysteries of the gospell wherin grace and mercy is displayed , were not opened so to them as unto us ; they had the promises of forgivenesse as fully and clearely , but knew not the grounds of them ; as christs incarnation , death , and resurrection , as wee doe ; nor those glorious priviledges in particular w ch wee have by christ. for the proofe of the maine point , take that one place to make it good to you , esay . . come now , and let us reason together , saith the lord : though your sinnes bee as scarlet , they shall be white as snow ; though they be red as crimson : ●hey shall bee as wooll . the prophet had exhorted them to learne to doe well , &c. but the people might object : what shall wee bee the nearer for all this ? if wee be such great sinners as you have even now declared us to bee ? to prevent this the prophet tells them , what though their sinnes bee great and bloudie sins , of the deepest dye of guilt ? ( there are many kinds of red , but crimson and scarlet are the highest ) yet you shall be as perfectly cleansed from all your sinnes as if you should see scarlet turned as white as snow , or crimson as white as wooll , and none of the former dy remaining : and when he tells this to them , marke his expression , come , let us reason together , as if he had said , this is a point requires strong reasonings to perswade you to believe it ; and indeed it is a hard thing truly to believe the pardon of their sinnes ; and the time will come when you will finde it to be so : wee will therefore set the lord and your consciences together , and you shall see how the lord reasoneth for himselfe , and how he will make this go●d . wee will first prove it to you from all his attributes . from his truth , the lord hath said it , and this is argument enough , to perswade you : and therfore having made this promise of forgivenesse in the verse before , that hee would subdue their iniquities and cast their sinnes into the depths of the sea , he addes , thou wilt performe the truth to iacob , and the mercy to abraham , which thou hast sworne unto our fathers from the dayes of old . as if he had said , you must rest persw g●d of this : for he hath not onely promised it , but hath sworne it , and that oath not taken lately , but of old ; there is an oth to it , and an old one , an oath that hath many witnesses , abraham and iacob , and all the fathers that have beene since : and will he not , thinke you , bee as good as his word ? and that acts . . to him give all the prophets witnesse , that through his name , whosoever believeth in him , shall receive remission of sinnes . it is saint peters speech to cornelius ; sayes peter , we deliver this from god to you , and not only we that are the apostles say this , but to this truth doe all the prophets , isay , ieremy , and all the rest beare witnesse . now when the lord hath said such things , and made an absolute promise , he expects you should believe it . it is a greater sin then you imagine , not to lay hold upon such promises . see how the lord reasons it iohn . . , . if we receive the witnesse of men , the witnesse of god is greater ; for this is the witnesse of god &c. he that believeth not god , hath made him a lyar . as if he should say , will you not believe ? if a man that is of an honest disposition should promise you a thing , you would believe him : and will you not believe me ? as if a man had more truth in him then i have : yea further , you make the lord a lyar , if you believe not this his record of his son , what is this record ? why saith the apostle , i will repeate it againe , the lord hath given us eternall life , and this life is in his sonne , that is , whosoever believes and takes christ , his sinnes shall be forgiven , and he shall have life . it is the pardon that brings life to the condemned traytor . but though he hath said , this is ingaged sufficiently , and this is much to helpe our faith , yet when wee shall further heare and know him to bee one of a mercifull nature and gracious disposition , wee will goe the more willingly to him . therefore add to this , how the lord expresseth his nature to us , exodus . , . the lord god , mercifull , gracious and long suffering , and abundant in goodnesse and truth , forgiving iniquity , transgression and sinne . as if he should have said to moses , wouldest thou know the very inward disposition and frame of my soule ? this is my nature , to be mercifull and gracious , &c. this is the lords idea , for his end here was to expresse himselfe unto us ; know that this is his nature , and this will strengthen our faith in the promises , for all his promises doe but flow from this nature of his , and receive their strength therefrom , and hee is rich in mercy , because it is his nature . adde to this the attribute of his wisdome , and that will also helpe us to believe his mercies . god that hath made these promises is exceeding wise , and knowes with whom hee hath to doe , hee knowes , that originall corruption that is in us , and is the mother of all sinne , hee knowes our infirmities , and what is in our hearts , as hee that made us knowes what wee are , as hee that makes any thing knowes the inward frame of it . it is no strange thing for him to see us fall into sinne . therefore psal. . , . after he had spoken of those strange rebellions , of the people of israel into which they fell after their comming out of egypt , yet saith hee , hee being full of compassion , destroyed them not , but forgave their iniquity , and why ? because hee remembred they were but flesh . and indeed , one would wonder how the lord could forgive so obstinate a people , that had such experience of his power and mercy by those great workes which he wrought afore them in bringing them out of egypt , yet he did , because he remmebred and wisely considered what ingredients went to make up their natures ; hee remembred they were but flesh . so psalme . , . the former part of that psalme , is nothing else , but an expression of promises of forgivenesse , and in the . verse he gives this as the reason of all , for hee knowes our frame , hee remembereth that wee are dust : hee knowes whereof we are made , and therefore is exceeding mercifull . whereas there is one attribute from which you object against the pardon of their sinnes , that the lord notwithstanding is just , and this terrifies you and puts you off : even from this we may fetch an argument to strengthen our faith herein ; for know that the lord is therefore ready and willing to forgive , because hee is just . iohn . . if wee confesse our sinnes , hee is faithfull and just to forgive us . this is the ground of all our comfort , that he eis just and faithfull , for is he not engaged by promise , and is hee not faithfull to keepe his promise ? againe , hath hee not beene satisfied and paid for our sinnes by christ ? and his justice will not suffer him to require a second payment . it is just now with him to forgive , faithfulnesse hath reference to his promises , justice to that bloud of christ the ransome received , which cleanseth us from all our sinnes . if all these will not serve to perswade our hearts to believe , the lord descends a little lower , and helpes us out with an argument of his readinesse to pardon , from the consideration of what is in our selves , consider how you would deale with your children . psal. . . like as a father pitieth his children , so the lord them that feare him . if a child that is yours , offend you an hundred times , yet if he come in and humble himselfe , you will pardon him : and will not god , when his people humble themselves ? wee use but such arguments as god himselfe doth , and doe but set him and your consciences together , to reason the case : but you will object againe , and say , it is possible for a child so to offend , as that a father will not nor cannot forgive him . true , but the psalmists meaning is , not as if god would pardon no more , then an earthly father ; but on the contrary , if you that are earthly fathers can doe so much , i that am an infinite lord god and not man , can doe much more , who is omnipotent and can doe whatsoever he will , and shews his omnipotency in pardoning . i compare with this , esay . . my thoughts are not as your thoughts . what though your sinnes bee great and in their owne thoughts unpardonable , and you thinke them greater then can bee forgiven ? but my thoughts sayes god , are not as your thoughts ; he speakes this of pardoning ; but as the heavens are higher than the earth , so are my thoughts above your thoughts , and my waies above yours , in multiplying to pardon . though you could not forgive , nay though you cannot think or imagine how such transgressions should be forgiven , yet i can forgive them . a second sort of arguments is taken from the meanes and instrument by which forgivenesse is conveyed . wee are come to iesus the mediator of the new covenant , and to the bloud of sprinkling , which speakes better things then the bloud of abel . hebrewes . . hee speakes this as an encouragement to their faith , and it is as if hee had said , consider how the bloud of abel , though but the bloud of a poore man , cryed so loud that it came up to heaven , that it brought down vengeance upon cain , how loud then shall christs bloud speake ? what is it able to procure for us ? which speakes better things , that is , for mercy ( which god is more ready to heare the cry for , then for vengeance ) and this cry is not of the bloud of an ordinary man , as abel was , but of the bloud of his owne sonne , to which purpose compare with this that place , heb. . . how much more shall the bloud of christ , who through the eternall spirit offered up himselfe without spot to god , purge your conscience from dead workes ? as in the other place hee compares it with abels bloud , so here with the blood of buls and goates ; which in the old law served by gods appointment for the outward purification of the flesh , how much more , how infinitely transcendently more above our thoughts or imaginations , shall the bloud of the sonne of god bee able to purge your consciences ? wee not able to conceive , nor he to expresse ; hee onely sayes , how much more , &c. and hee backeth it with two reasons , which put together , shew the transcendency of that sufficiency in christs bloud to cleanse us : the first from the eternall spirit , whereby hee offered up himselfe ; it was not the bloud or sacrifice of a meere man , but of god : which sacrifice was in it selfe without spot . there are three objections wee usually make against our selves by reason of our sins . . that they are so many . . so great . . that they are reiterated and often fallen into . now the sprinkling of the bloud of christ thus offered is sufficient to cleanse your consciences from , and to take away all these , ezek. . . then will i sprinkle cleane water upon you , and yee shall bee cleane from all your filthinesse , and from all your idols will i cleanse you . the bloud of christ is the water there meant , which cleanseth from sinne and filthinesse ; and from all , though never so many ; and from filthinesse , and idols , from such sinnes , though never so great . ah! but i have also fallen often into them , zach. . . his bloud is therefore compared to a fountaine set open for sinne and for uncleannesse ; not a cisterne , but a fountaine , a continuall spring perpetually running to cleanse us ; so that as there is a spring of sinne in us , so as wee are defiled againe and againe , so there is a spring of vertue in his bloud , to cleanse us , never to be dried up . the last reason is taken from the freenesse of the covenant which god hath made with mankind , if any man bee a thirst , yea if any man will come , let him come and drinke of the waters of life freely . see the manner how it is set downe , iohn . . in the last day , a great day of the feast , iesus stood and cryed , saying , if any man thirst , let him come to me and drinke : hee makes a proclamation for all to come , as also , rev. . . and . . where he makes the like generall invitation and adds , that they shall have it freely ; so the tenour of the covenant runnes : that if any thirst ( those indeed that doe not , have nothing to do with it ) let him come and take freely ; that is , i will bestow it without any other condition , but comming , without which no man can partake of it , and thirsting , without which no man will come , or prize it . the consideration of which covenant therfore should move us and helpe us to believe the truth of this point , that whatsoever our sinnes are , yet if we humble our selves , &c. they shall be pardoned . before i come to apply this to any man ; i must exclude those whom the lord excludes , or rather who exclude themselves . still remember what is the last letter of his name . exodus . . that hee will not hold the wicked innocent . thou that art a carnall man , hast nothing to doe with this childrens bread ; thou art a dog : which may bee made good to thy conscience , out of pet. . ult . like the dog thou returnest to thy vomit : for in thy sicknesse and in thy distresse didst thou not make many promises and resolutions against thy wayes and courses ? and after thy recovery , didst thou not returne to them againe with as much greedinesse as ever ? againe , thou art such an one as doest not thirst after these promises ; carest no more for them then for thy old shooes ; these precious promises ( which as is said before ) containe in them most rich and precious promises , and none shall ever obtaine them that doth not in some measure of truth prize them above all things whatsoever . thou that never hadst thy heart broken with the apprehension of sin and gods wrath canst not come to thirst after them , and so hast nothing to doe with this water of life . a man that is still whole hearted ever since hee was borne , and never affrighted with sinne and wrath , may heare these promises spoken of , but hath nothing to doe with them . they that are hypocrites , are also excluded , for they are to have their portion in hell fire , and therefore whilst remaining such , have nothing to do with the promises . now an hypocrite is one that is not willing to omit holy duties altogether , and yet not willing to doe them throughly , one that like the eagle soares high in faire pretences , but still hath the prey that is below in his eye , and wil stoop for it upon occasion , eying preferment , credit , riches &c. all the while : thou mayest be white in thine owne eyes , and washt before a communion , or so , as a swine may bee washt as well as a sheepe , but yet the swinish nature remaines . or it may be thou art a wicked man. but you will say , who are those wicked men ? i will give you a description of them , which no man shall refuse , they are such as hate the lord , nor can any man think much , if he be call'd a wicked man , comming within the compasse of this character ; for it is the note given in the second commandement . now when we heare this , every man will be ready to say , i hope my condition is good , i am none of them that hate the lord : but know , there are many thousands that think well of themselves , who yet when it comes to the tryall will be found to hate the lord. and therefore to try thee in this , give mee leave to aske thee but a few questions . dost thou not hate the law ? dost thou not wish that the law were not so strict , and that it gave more liberty ? let an unregenerate man try himselfe by this , and he will find such a disposition in him , that he desires that the law would give him leave to commit such and such a sin ; he esteemes of the law as a thing that is contrary to him , and therfore their complaint of godly men is , that their wayes are contrary to ours , in the booke of wisedome . what wayes ? the wayes of the law : for where is contrariety , there is hatred ; and if they hate the law , they hate the law-giver god , for the law is the expresse image of god. . againe , i would aske thee , if this bee not also thy disposition , that thou hast no great delight to be where the lord is ? thou hast not any delight in holy duties , otherwise than as custome , and naturall conscience have made them familiar to thee ; nor to be in the company of the saints ( for where two or three of them are , there god is among them ) but when thou art among them , thou art as it were out of thy element ; if they be such as are formall like thy selfe , thou canst away with them ; but if they be holy , and the holinesse of god appeare in them , thou delightest not in them ; thou couldest , it may bee , bee among the saints , if they hold their tongues ; but let god shine in them , then thou canst not indure to be there . againe , dost thou hate those that are like the lord ? for if thou dost , thou hatest the lord himselfe : for as wee try our love to the lord , by our love to the brethren ; so our hatred also . is there a secret dislike of them , though thou knowest not why , an antipathy , though happily thou canst not give a reason of it ? it is because god hath put an enmity , and there no man can put amity : all endowments , sweetnesse of converse and disposition , eminency of parts in the saints , will not take away the enmity that is in wicked men against them . david was a poet , a souldier , a man of excellent parts , wise and valiant , yet had abundance of hatred amongst men for his goodnesse . againe , dost thou not desire that there were no god ? couldst thou not bee content to live for ever in this world , so that thou were happy here , and so there were no hell ? couldst thou not bee content that there were no heaven , no god , no iudge at the last ? if every unregenerate man would examine himselfe , he should finde this in himselfe . now if any wish that such an one were not , that he were sublatus demedio , it is a signe he hates him : for that is the property of hatred , to desire the utter removall of the things hated . againe , dost thou not lie in some sin which thou knowest is a sinne ? now every man that lies in a sinne , a knowne sinne , feareth god as a iudge . let him bee a thiefe , and he will feare the iudge , and whom a man thus feareth , hee hateth , quem metuunt , oderunt , he that walkes in darknesse hates the light , and god who is the author of that light . dost thou therefore live in some evill way or other , wherein thou dost allow thy selfe ? thou hast no interest in these promises : onely those that claime interest in the promises , who make conscience of all their wayes , dare not omit the least duty , nor performe it slightly . lastly , consider , art thou not one of the foolish virgins , deferring repentance , not caring to provide oyle in time , but thinkest thou canst do it time enough at death ? and , i will come in ere i die , like the sluggard in the proverbs , tumbling in the bed of thy sin securely , and loath to rise , turning like the doore on the hinges ; but still remaining upon the same hinges . the lord hath said , deut. . that he will not be mercifull to such a man , but his anger shall smoake against him . but you will say , what doe you preach damnation to me ? will you leave us desperate ? i answer you , we preach damnation to you whilst you are in such courses , and would make you despaire of your selves , to drive you out of your selves unto christ , and it were an houre well spent , to put you out of hope ; but what ? may wee have no hope left ? none , in the estate you stand , but that of the hypocrite , which perisheth with him : for if thy hope were true , it would purifie thy heart , as s. iohn speakes . but i may pray ? but if thou continuest in thy sinnes , thy sinnes shall out cry thy prayers , and at the day of thy death , when the least interest of these promises will bee worth a world , it will bee said to thee , that thou hadst nothing to doe with them , and there was a time when god call'd upon thee , and thou wouldst not : and therefore then , though thou cry to him , god will not heare thee . but if there bee any broken-hearted sinner desiring to feare the lord , and serve him sincerely , that have this witnesse in their consciences , that though they doe not that good they would , yet they strive against all sins , allow themselves in none , whether small or great ; to you i say , that of the apostle , pet. . . trust perfectly on the grace brought unto you by the revelation of iesus christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , trust not by halves , but trust perfectly : if i had bidden you trust in your sanctification ; you might have done it imperfectly , because your sanctification is but imperfect ; but seeing it is the free grace of god is brought to you as a rocke to trust and rely upon ; trust perfectly upon it ; commit all your waight and burthen to it ; heb. . . god , when hee made the covenant of grace , tooke an oath to that end , that we might have strong consolation ; this is an argument commonly forgotten among christians , and so they want that strong consolation which they might have . do you think it a small matter , to take an oath of god partly and in any degree in vaine ? god hath sworne that you might have strong consolation , and he would have it so strong , that when satan sets upon you , it may be as a strong fortresse to hold out against all assaults ; why is your faith so weake then ? what are the impediments ? one is , that wee are deceived in the covenant : hath not the lord promised to justifie the ungodly , and commanded us to believe on him that justifies the ungodly ? rom. . . and bidden us come with an empty hand ? and thou commest with an handfull of humiliation , and sayest , that thou durst not come before , and now i can come better in : the more thou hast in thy hand , the lesse firme is thy hold . a man that is in danger to bee drowned , cannot take hold of a cable cast to save his life , if hee keepes any thing in his hand , an empty hand takes the fastest hold : thy humiliation if true , will empty thee of all selfe conceit : therefore if thou through humiliation hast nothing of thine owne to trust to , thou art the fitter object for mercy . be not alwayes poring downewards on thy sinnes , but looke up to god , heb. . they have strong consolation , who have fled for refuge to the hope laid before us , which hope wee have as an anker of the soule both sure and stedfast , and which entreth into that within the vaile , verse , . this our hope is not said to bee any thing in our selves , but is as a refuge which wee flie unto out of our selves , and is laid afore us , growes not within from what is within us , and is from above : now by hope , wee are not to understand the thing hoped for , or the grace of hope in us , but that sure promise of god ratified by an oath ; this is the object of our hope , and so call'd our hope , that is it which is our refuge , and which is laid afore us , and proceeds from gods owne brest and nature ; which if we anchor upon , wee shall have strong consolation , both for surenesse of not failing us , and for steadinesse establishing our hearts ; but whilst we flie for refuge to any thing in our selves , or cast anchor upon it , we are tossed with every wave . our daily infirmities , they also are a great impediment . a man thinkes , if i had faith , that would so purifie my heart , as i should not fall thus oft as i doe ; which whilst i doe , how can i have such strong consolation ? for this i say to all upright hearted christians , that their infirmities should not dishearten their faith and consolation , but they should rather labour to strengthen their sanctification . say with thy selfe , because my sins are and have been greater than other mens , therefore i will labour more for sanctification hereafter , i will love more than others , and be more serviceable for the time to come ; but say not , therefore i will doubt or despaire of gods mercy . . hinderance to their laying hold of the promises of forgivenesse , is a conceit of their want of humiliation , as if they were not humbled enough ; but if it bee so much as brings thee home to christ , if thou thirst for christ , so as nothing will content thee till thou hast him ; feare not to lay hold , this is enough , stand not upon the measure . lastly , it may bee thou hast not prayed enough for assurance of forgivenesse , and therefore wantest it . it is here put in as a condition , if my people pray , and among other things for this , to forgive your sinnes , and to give them the assurance of it . all the arguments in the world cannot perswade the heart of this , nothing but the spirit of adoption ; and can so great a mercy be obtained without fervent prayer ? therefore goe to god , and intreate his favour , and though hee deferres , yet continue in prayer : for it may be the lord also with-holds it , because hee would have thee set an high prize upon it : which thou wouldest not doe , if thou shouldest obtaine it easily : but be not discouraged , continue thou to pray still , and in the end thou shalt have it with a full hand . heare you mee , all yee that are upright and sincere in heart , here is your comfort , continue thus to seeke gods face , and all your sinnes shall bee as if they had never beene committed by you : and what is said of the sinnes of israel and iudah , ier. . . the iniquity of iacob shall bee sought for , and there shall none be found : so shall thine be in the day when they shall be sought for : is not this a great and unspeakeable mercy ? a man shall bee as if hee had never committed sinne : even as if hee were as innocent as adam was in paradise . but you will object and say , can sinnes that have been committed cease to have beene committed , or cease to have been sins ? answer : t is true , that which is once done can never bee undone . all the acts remaine as things once done , so as it may be said , they were committed , and were thus hainous ; when therefore it is said , there shall be none , the meaning is , they shall be of no efficacy , they shall never bee able to doe you hurt , as our saviour said to his disciples , luk. . you shall tread upon serpents and scorpions , and they shall not hurt you , so i may say of sin , it shal not hurt you , because the sting is taken away in and by christ ; or as that fire in nebuchadnezzars furnace , it had power enough to burne others , but not so much as to singe an haire of the three children , because christ was with them ; so those sinnes which would sting and shall sting others to death , because of their impenitence , yet shall doe thee no hurt , but fall off like the viper off from saint pauls hands , but not hurt thee . it is an opinion of some , that god can see no sinne in his children , because , they say there are none ( when a man is once in christ ) son to bee seene : but that is not the meaning of that saying , god sees no iniquity in iacob : they are there , but as in a debt-booke crossed and cancell'd though the lines be drawne over , yet the summes may be read , yet so as they cannot bee enacted , or sued for , because they are crossed and cancell'd . a falling starre loseth its light by little and little , and when it comes to the earth , it goes quite out : so when sinnes begin to fall from their proper element and sphere , that is an unregenerate heart , where they had dominion and raigned and moved as in their orbe , the light and influence of it decayes , and shall at length both in the guilt and power of it wholly vanish . i will also adde to this , this caution : the saints must know that for all this , their sinnes are retained , till they actually repent againe , the lords wrath is kindled against them , and they may feele such effects of it as may make their hearts ake . thus the lord met moses , and would have slayne him in the inne for neglecting that ordinance of circumcision ; the sinne was not forgiven till he had humbled himselfe , and amended his fault ; so god was angry with the israelites that fled before their enemies , till the accursed thing was taken away : so when david sinned in the matter of vriah , it is said in the end of that chapter sam. . . the thing that david had done displeased the lord , and there was the wrath of a father against him , though not of an enemie : and when was it that god was well pleased with him againe , but when hee had humbled himselfe and repented ? therefore that you may have strong consolation , search and examine your hearts and lives , see that there bee no way of wickednesse unrepented of in you , before you apply all these promises , which then you may doe to your comfort . somewhat is now to bee said , even to those whom before wee excluded ; for the end of our preaching is not to shut them for ever out . if the lord will bee mercyfull to our sinnes , if wee be humbled ; there is an open dore for those that are without , a ground , to exhort them to come in . come , and welcome . god is exceeding mercifull , and ready to forgive , and receive you . if any thing will draw men in , they are the promises of mercy ; the hue and cry makes the thiefe to flye away the faster . the proclamation of pardon brings the rebels in , and what greater motive can wee use than this , that whatever your sinnes are or have beene , never so great in themselves and aggravated with never so many circumstances , yet if you will come in and humble your selves , and turne to god , god will bee mercifull to you . no matter what thy sinnes have beene : all the matter is , what thy humility is , what thy resolutions to confesse and forsake thy sinnes are ; thy have not gone beyond that price which hath beene paid for them : and god will not only pardon their sins but also leave a blessing behind . if you indeed should come thus to any man whom you have offended , hee would say , what are you not ashamed to come to mee having wronged mee thus , to looke mee in the face ? not to aske forgivenesse onely , but to aske such a kindnesse , such a favour at my hands also ? how could you have the face to doe it ? but the lord , he never gives that answer , for he is not as man , ier. . . though if a man put away his wife , and shee becomes another mans , hee will not receive her againe ; yet returne to me , sayes god. it is possible for men to commit such sins , that men cannot forgive , but god can pardon any . you know the pernicious counsell which achitophel gave to absolon ; to goe in to his fathers wives , to make an irrecoverable breach betweene his father and him , judgeing it such an injury , as david would never put up , yet returne to mee sayes god. god can pardon any , i will scatter thy sinnes as a myst , and thine iniquity as a cloud . some sinnes are small as mysts , some more great and grosser , as a cloud . gods mercy is able to scatter both . doe not say , oh i had beene a happy man , if i had not fallen into this or that sinne , i had then beene pardoned . t is true , that in respect of gods dishonour , it had beene better thou hadst not committed it ; but yet this i will say , that in respect of obtaining pardon thou mayest bee happy notwithstanding : if thou humble thy selfe , this sinne will not barre thee from happinesse ; but thou maist be in as good a condition after thou art come home as any other whose sinnes have beene smaller : and know that when thou art once come home , god looking upon thee in christ , all thy sinnes displease him not so much , as thy repentance in and through christ pleaseth him . but how shall a man be perswaded of this gods readinesse to forgive ? consider that place , as i live , saith the lord , i will not the death of a sinner , but rather that hee turne from his wickednesse and live : hee hath taken an oath for it , that hee delights more in saving than in destroying : and you may believe him . consider also what christ was wont to doe in the dayes of his flesh : and hee is still as mercifull an high priest as ever : none were more welcome to him than publicans and harlots , that came with repentance to him ; and he is as ready to receive us now as them then . i doubt not but that christ is willing , but what will god the father do ? it is certaine , that hee is not willing to have his sonnes bloud spilt in vaine , which should bee of none effect , if such sinners as you are should not bee saved : hereby the bloud of christ is improved , that it is sprinkled on many for great sinnes . thinke not therefore that god is backward to pardon , psal. . , . there are two arguments more to helpe us in this , if hee should marke what is done amisse , who should stand ? none should be saved . now it is not his will that all flesh should perish , and therefore hee will not take the advantage to cast men cleane off for their sinnes ; againe , none else would worship him . there is mercy with thee , that thou mayest bee feared : it is his full purpose to have some servants to feare and worship him . yea shall i goe further ? god is not onely ready to forgive , but desirous of it , yea hee is glad at the heart when a great sinner doth come in : which is noted to us in the parable of the lost sheepe , and the lost groat : how did the woman rejoyce for the finding of her groat , and the shepheard for his sheepe ? and likewise in the parable of the lost sonne , how glad was hee when he heard that his sonne was comming home , that yet had lived riotously and spent his goods ? it was to shew , that god was so affected , when a great sinner returnes to him . besides , he doth not onely say , if you will come , i keepe open house , i will not shut you out ; but inviteth them , calleth them ; yea more , sends his ministers to fetch them in ; yea more , entreateth , beseecheth , commandeth , threatneth . but you will say , is it possible , that i should bee forgiven , that have committed so many sinnes , so great , so hainous , and continued so long in them ? yes , it is possible for you . marke that place , cor. . . hee reckons up as great sinnes , as can bee named . and such were some of you , but now you are washed . you see what kind of people there were forgiven , whence wee may gather , that those that are guilty of those sinnes now may bee forgiven as well as then , such were some of you . whosoever thou art , it is no matter what thou hast beene ; all the matter is what thou wilt bee . put case , any of the old prophets should come to thee , or any man in particular , and say , wilt thou bee content now to turne to god ? if thou wilt , all thy sinnes shall bee washt away , and thou shalt bee made an heire of heaven : it would cause him that hath any ingenuity , to relent and say , lord , canst thou now bee so mercifull to mee as to forgive mee after all this ? loe lord , i will come in and turne unto thee . i aske thee this question , whether art thou content to quit all thy sinnes presently upon assurance of being received , if thou dost ? if thou answerest no , art thou not worthy to bee destroyed ? if yes , is not this great comfort ? but some may say , if heaven gate stand thus wide open , i may come and bee welcome at any time . thou vile wretch , that darest to have such a thought ! dost thou not know , that every such refusall of such an offer is so dangerous , as it may put thee into hazard of never having the like againe ? if the gate of heaven stood thus alwayes open , why then did god sweare in his wrath of some israelites , that they should never enter into his rest ? and what is the reason that god said of those that were invited to the feast , but refused to come , that they should never taste of it ? the reason is there given , it is said , the master of the feast was full of wrath at the refusall of his offer , both because his love and kindnesse was despised : that filleth a man with indignation , and so the lord : and also because the thing offered was of so much price ; it being the kingdome of heaven , and the precious bloud of christ. therefore whensoever such an offer is made and refused , god is exceeding angry . there goes an axe and a sword with this offer , to cut downe every tree that will not bring forth good fruit . say not when you heare of this offer , i am glad there is such a thing , i will accept of it another time , but it comes too soone for mee now . consider this , that the end of the comming of the lord iesus , was not onely to save the soules of men ; if onely so , then indeed this might have beene done at any time , even at the last : but his end also was , titus . . that he mtght purifie to himselfe a peculiar people , zealous of good workes , ' which is a greater end than that which went before in the verse , to redeeme us from all iniquity , to purchase to himselfe a people that should serve him in their life time : and canst thou thinke , that thou that hast served thy lusts all thy life time , shalt yet bee accepted at death ? it is a common saying with you , that if a man bee called at the eleventh houre , hee shall be received : 't is true , if thou beest called then first , and not before , as the thiefe , who was not call'd afore , was then accepted : but what if thou hast beene call'd afore , and hast not accepted , but put off till death ? thy case then will bee exceeding dangerous . againe , i aske thee , what is it makes thee resolve to come in at death ? if love to christ , then it would sooner ; if to thy selfe , how shall such conversion be accepted ? come we now to the last words . and i will heale their land . we have these three points may be observed out of them . . that all calamities and troubles proceede from sinne ; this i note from the order of the words : hee first forgives their sinnes , then heales their land . . that if calamities bee removed , and sinnes be not forgiven ; they are removed in judgement , not in mercy . . that if sinne bee once forgiven , the calamity will soone be taken away . for the first , all calamity is from sinne , troubles from transgression . in the chaine of evills , sinne is the first linke that drawes on all the rest ; as grace is in the chaine of blessings and comforts . consider this in all kinds of judgements , which wee may reduce to three heads . . temporall calamities , about the things of this life , they are all from sinne , both publike and private . what was the reason of salomons troubles ? the lord stirred up an adversary against him , because hee departed from the lord , and had set up idolatry : so the sword departed not from davids house , because of his sinne with bathsheba , and the murther of vriah . so asa , chron. . the prophet tels him , hence forth thou shalt have warre , because thou hast not rested on the lord. i could give a hundred instances for this . . sort of judgements are spirituall , which are much more grievous than the former ; when a man is given up to his lusts , and to hardnesse of heart : and this proceedeth from some other sinnes that went before ; and it is a sure rule , that you never see a man given up to worke uncleannesse with greedinesse , or to such open scandalous sinnes , but the first rise of it was his unconscionable walking with god in secret , as the apostle paul sayes of the gentiles . rom. . . to . that because when they knew god , they glorified him not as god , god gave them up to vile affections , so psal. . , . but my people would not bearken , and israel would none of mee : so i gave them up to their owne hearts lusts , and they walked in their owne counsels . as if he had said , i used all the meanes : they still refused , and would none of me , and therefore i gave them up . seest thou a man given up to a lust , his heart so cemented to it , as hee cannot live without it ? know this is in judgment to him for some unconscionable walking before , and not practising according to his knowledge . there is yet a judgement beyond these , when the lord forsaketh the creature , and withdrawes himselfe from a man ; which though men doe little account of , is the fearefullest of all others . the losse of gods presence is a losse unvaluable . take a man that makes wealth or honour his god , take that prop from him , and how doth his heart sinke within him ? how much more , when the true god shall bee departed from a man ? that god that is the god of all comfort , if hee bee withdrawne , the heart sinks into a bottomlesse pit of horrour ; as when the sun is gone , all things run into darknesse . all comfort is from some measure or degree of gods presence , though men doe not take notice of it ; which when it is taken away , there remaines nothing but horrour and despaire : when god was departed from saul , sam. . hee from that day ranne into one errour after another , in his government , till hee was destroyed ; and the cause of this was sinne ; he had cast off the lord , and therefore the lord rejected him . the like was caines case , gen. . his judgement was , to bee banish'd from the presence of the lord , which hee acknowledgeth to be an insupportable punishment , which hee was not able to beare . when any trouble is upon thee , sticke not in the rind and ba●ke of it , but looke through it and beyond it , to the inward root of it ; looke to sinne as the cause , and thou shalt finde it so : it may bee the immediate cause and instrument may bee some outward thing , some enemy of thy disgrace , some sicknesse , &c. but who hath permitted them to worke ? is it not the lord ? and what is the motive of his permission but sinne ? men may have many severall motives to doe this or . that , but nothing moves the lord but sinne and grace . when an enemy comes upon thee , say not , this man is the cause of this evill , but the lord hath suffered him to worke , and sinne hath occasion'd this suffering , chron. . , . shishak was but the violl , through whose hands god powred out his wrath ; so i may say , sicknesse is but the violl , it is the lords wrath that is powred out in it . amend this common errour , that men are ready to seeke out the naturall causes of the evils that befall them : if it bee sickenesse , they looke to such a distemper in diet , or cold , &c. as the cause of it : so if they miscarry in any enterprize , what folly and oversight hath beene the cause of it ? these are but the naturall and immediate causes , but christians should looke to and seeke out to the supernaturall . when there came a famine upon the land of iudah for three yeares , sam. . . the naturall cause was evident , which was a great drought ( for that famine was healed by raine afterwards ) and so in those hot countries famine came by drought alone , but david rests not here , but went to the lord , and enquired out the reason , the sinne that should bee the cause of it : and god told him it was for the sinne of saul , and his bloudy house in slaying the gibeonites : as wise statesmen , when they find a meane person in a treason , they rest not there , but seeke further what deepe heads was in the businesse , and who was the contriver of the plot . when iacob saw the angels descend and ascend , he lookes to the top of the ladder , and saw the lord there sending them to and fro . looke not to the stayres of the ladder , one or two that are next to thee , but to the top of the ladder , and there thou shalt see the lord sending one angell to do thee a mischief , another to be a saviour to thee . if you say , how shall i know for what sinne it is ? pray earnestly , and enquire as david did , and as ioshua did , when he saw the people flie before their enemies , that god would reveale to thee the particular sinne ; and if thou canst not find out the particular sin ( for it may bee some sin long ago committed , or some secret sinne ) yet be sure that sin is the cause of it ; for as in the works of nature , we know the vapours arise out of the earth , and ascend invisibly , but come downe againe in stormes and showers which we are able to see , and are sensible of ; so the judgements may be open and manifest enough , but not the sins , but some secret sin that past by thee without notice taken is the cause of it . learne hence to see sinne in its owne colours ; sinne is a secret and invisible evill , and in it selfe as abstractly considered , is hard to be seene of the best : therefore looke upon it as it is cloathed with calamities ; and when you view it under the cloathing , you will have another opinion of it than you had before . if you should know a man , who , whersoever he comes , doth nothing but mischiefe , poysons one , stabs another , &c. and leaves every where some prints of his villany ; how hatefull and terrible would he be unto you ? it is sin that playes all these reaks among us ; if sin come upon a man cloathed and armed with gods wrath , as it often doth at death , then it is terrible . why do we not look upon it thus at other times , but because we doe not behold it in the fearefull effects of it , as then in the wrath due to it we doe ? sin is the same at all times else , but our fancy is not alwaies the same , as the body is alwayes the same , though the shadow bee greater or lesser : that which we now count a small sinne , as swearing , and petty oaths , will one day bee terrible ; such a sinne as was committed by ananias and sapphira would seeme small , it may be , to you in it selfe alone , but see it cloathed with that judgement that befell them dying at the apostles feete ; so see the sinne of ahabs oppressing naboth , which you may looke at but as doing a little wrong to a poore man , by a great man , but see it cloathed with ahabs death , and the dogs licking his bloud , and it will appeare to be most hainous ; so the prophanenesse of nadab and abihu , offering strange fire . learne , that if you would remove the crosse , you must remove the sinne first . you may observe it in diseases , that twenty medicines may bee used , and yet if you hit not right upon the cause of the disease , the patient is never the better ; but if that be removed , the symptomes presently vanish : so when some crosse is upon us , wee set our heads , and hands , and friends aworke to remove it , but all in vaine , whilst wee hit not the cause , and that is sinne , which whilst it continues , the crosse will continue . the reason why our peace and prosperity is entertained with so many crosses and troubles is , because our lives are interwoven with so many sinnes . the cause of gods unevennesse in his dispensations of his mercy towards thee , is the unevennesse of thy carriage towards him . hast thou a healthfull body , a sure estate , many friends ? thinke not that these shall secure thee : see adam in paradise , salomon in his glory , david on his mountaine , which hee thought made strong ; and you shall see adam , when sinne had made a breach upon him once , quickly made miserable ; and sinne bringing in upon salomon an army of troubles after it ; and upon david in the height , sin bringing in upon him the hazzard of his kingdome , the rebellion of his sonne : sinne in a mans best estate makes him miserable , and grace in the worst estate makes a man happy . saint paul with a good conscience was happy in prison , david through faith was happy at ziglag . but you will say , how is it , that calamities thus follow upon sinne ? wee feele no such thing : and thus because it is deferred , the hearts of men are set to doe evill . all this is to bee understood with this caution , that sinne when it is perfected , brings forth death , and not till then . god stayed till ahab had oppressed naboth , and gotten possession , and then when he was seene , god sends the message of death to him , what , hast thou killed , and also taken possession ? thus iudas , he was a thiefe whilst he kept the bag , and went on in many sinnes in christs family , and chri stlets him alone , and he goes on till hee had betrayed his master ; and then when his sinne was perfected , and come to its full ripenesse , then at last christ comes with judgement upon him . there is a certaine period of judgement , and if the lord stay execution till then , thou hast little cause to comfort thy selfe , eccles. . , . because sentence against an evill worke is not speedily executed , therefore the hearts of men are set to doe evill : as if the wise man should have said , goe to you , you that have peace , and comfort your selves in this , that whatsoever the word and the ministers threatten , yet you feel nothing ; yet remember that as soon as the sin is committed , the sentence goeth forth , ( & therefore he useth the word sentence to expresse this ) though it bee not so speedily executed , yet it goes forth at the same time with the commission of the sinne . the sentence , you know , is one thing , the execution another ; and many times there is ( and so may be here ) a long distance betwixt the sentence of the iudge , and the execution of it : so as his meaning is , that execution is deferred . therefore flatter not your selves ; sentence is gone forth , and execution will follow . for the amplification of this , that vision of zachary seemes to make it good , zach. . when swearing and theft had beene committed , verse . hee saw a flying roule , verse . which verse the . is interpreted to be the curse that goeth over all the earth , for him that stealeth and sweareth , verse . which curse may bee upon the wing long ere it seizeth on the prey : but it goes forth as soone as those sinnes were committed , that is , the execution may be deferred : which is there further shewed in the parable of the ephah , which sets out ( as there ) the measure of the peoples iniquities , for so , verse . he sayes , this is wickednesse , which untill it be filled , hath not the weight of leade laid upon the mouth of it , it being a long while ere god comes to execution , and not till their sinnes are full , the plummet of leade being laid ; as it signifies that then their sins are sealed up , with the waight of leade rolled upon them , that none might be lost or forgotten , but god remembers them all : and then hee saw two women come , and the wind was in their wings , verse . that is , when their sinnes are thus full , and their measure sealed up , their judgement comes swiftly like the winde , and carries it into shinar , and there this wickednesse is set upon its owne base , that is , in its proper place , a place of misery , as hell is said to bee iudas his owne place . sinne may sleepe a long time , like a sleeping debt , which is not call'd for and demanded for many yeares : but if a man hath not an acquaintance , the creditor may call for it in the end and lay the debtor in prison . it was forty yeares after sauls slaying of the gibeonites ere execution went forth , and vengeance was call'd for it . so ioabs sin which he committed in slaying abner ( which was slaying innocent bloud ) slept all davids time , til salomon came to the crowne . doe not therefore as ill husbands in debt , that suffer the suite to runne on from tearme to tearme , till they bee out-law'd , and pay both debts and charges , and all . thy sinnes are a bringing swift damnation , and it slumbers not : it is on foote already , and will overtake thee , and meete at thy journeyes end , the end of thy dayes . let it therefore be thy wisedome to take up the suite and compound the matter with god betimes , else thou shalt not onely pay the debt and smart for the sin it selfe , but for all the time of gods patience towards thee , the riches of gods patience spent , and beare all the arrerages , rev. . i gave her space to repent , but shee repented not ; god meant to make her pay for all the time he gave her to repent in . the next point from these words is : that if the calamity bee removed , and the sinne bee not healed , it is never removed in mercy , but in judgement . hee doth here promise first to forgive the sinne , and then to heale the land ; so as if hee should have healed the land without forgivenesse , it had beene no mercy . because sinne is worse than any crosse whatsoever . if therefore hee takes away the crosse , and leaves the sinne behinde , it is a signe thou art a man whom the lord hates . when a physician takes away the medicine , and leaves the disease uncured , it is a signe the parties case is desperate ; or that the physician meanes to let him perish . because the lord doth nothing in vaine ; if therfore an affliction doth a man no good , it must needes doe him hurt ; for that which doth neither good nor hurt , must needes be in vaine . that was a property of the idols of the heathens ( which are called the vanities of the heathen ) that they did neither good nor hurt : and such should gods actions bee . therefore if the crosse doth a man no good by healing his sinne , it must needs do him hurt . you will aske what hurt ? it doth aedificare ad gehennam , builds thee up to destruction . if you saw a corrasive applyed to the live flesh , and to eate out that , and not the dead , you would say it were applyed for hurt : so if you see an affliction that workes upon the live flesh , that wounds the heart with sorrow , but takes not away the sinne , such a crosse you would reckon not the medicine of a friend , but the wound of an enemy . by this thou maiest judge of thine estate , and of gods love to thee , by the issue of thine afflictions . t is true , that all kindes of crosses fall alike to all , sicknesse , poverty , &c. upon the godly and the wicked ; the difference is onely in the issue : the same sunne sh●nes upon all , but it hardens one , and it softens another ; and the same winde blowes upon all , but it carrieth one ship into an haven , and dasheth another against a rock . consider therefore whether thy afflictions brings thee home to the lord , or whether it drives thee from the lord upon the rockes . t is a common observation , that when physicke works not , you say the party is mortally sicke : so when afflictions worke not , it is a signe hee is a man of death . if , as matth. . hee that takes not an admonition from his brother , is desperately wicked , either as a swine to trample on it , or as a dog to devour : how much more , when a man is admonished by god himselfe , and is worse after it ? now every affliction is an admonition from the lord. in the fifth of esay when god had pruned his vineyard , and it did it not good ; it was then at the next doore to destruction , and laying wast . if therefore thou hast had some great affliction , and now it is off ; thinke with thy selfe what profit and good came to thee by it . did it come from gods providence , or not ? if it did , there was somthing he intended , and which it did imtimate to thee : if thou then didst suffer it to passeby without taking any notice of god in it , or if thou didst , yet art not reclamed , god must needs be exceedingly provoked , he will suffer the tree to stand one yeare or so , to see if it will bring forth fruit , but if it doth not , then says , cut it downe . there are certaine times wherein the lord by affliction , sh●wes himselfe ( as it were ) to a man , makes apparitions , so as a man may grope after him and feele him , and take notice what hee would have . if such passe away , and no good is done , it is no presage of health , as is that sicknesse which comes by physicke , but of destruction ; 't is but as a drop of wrath fore-running the great storme , a crack fore running the ruine of the whole building . seeke not therefore in distresse , so much to have the crosse removed , as the sin , iames . rejoyce , sayes the apostle , when you fall into sundry tentations ; which hee would not have said , if healing the sin had not been the greater mercy , than the induring the affliction is grievous and dolorous ; and if thou hast an affliction on thee , say , 't is best , i will be content to indure it still , for god meanes me good by it : on the contrary , if thou lashest out , and yet art in health and prosperity , &c. and thy sins still continue , but thou art not afflicted , and god suffers thee to thrive in sinne ; it is a signe god will destroy thee , that hee leaves thee wast as a vineyard , to bee overgrowne with briars and thornes . and the last doctrine is , that , take away the sinne , the crosse will surely follow , and bee taken away also : either it , or the sting of it ; so as it shall be as good as no crosse . an affliction consists not in the bulke of it , but in the burthen . what is a serpent without a sting ? what is a great bulk , if it have no waight ? god can so fashion the heart , as that it shall not feele the burden of it . . because crosses do come for sinne . indeed , some are not for sinne , but for triall , for the confirmation of the gospell ; some for the glory of god , as that blindnesse in the blind man ; some for triall onely , as abrahams offering up his sonne , yet for the most part they come from sinne . . god never afflicts but for our profit : so says the apostle , heb. . our fathers after the flesh corrected us , not alwayes for our profit , but they out of passion oftentimes ; but , he for our profit : now when he hath thereby made us partakers of his holinesse , and so we have ceased from sinne , then he will cease to afflict . it was otherwise ( you will say ) with david : his sinne was forgiven , as nathan told him , and yet the crosse was not removed , for his child died , and the sword departed not from his house . there is an exception in these two cases . . of scandall , when the name of god is blasphemed : then though he forgive the sinne , yet he may go on to punish for his names sake . . when we are not throughly humbled : for there may be true repentance , when our lusts are not enough mortified : god doth it , that the heart may be the more cleansed . thus david psal. . cries out of his broken bones , and why ? his heart ( he sayes ) was not cleansed , and therefore hee prayes for a cleane heart and a right spirit . this affords matter of comfort . when any judgement is upon us , we are apt to thinke we shall never be rid of it : but if thou canst get but thy heart humbled , and thy lusts mortified , god will take away the crosse . it is our fault to say , when we are afflicted , that we shall never see better daies : why so ? is not god able to remove it ? and if the sinne be removed , he will be willing also . no man is in an hard case , but he that hath an hard heart : we are apt to think in all conditions , that what is at present , will alwaies continue ; if we be in prosperity , we are apt to think as they in the prophet , that to morrow will be as to day , and much more abundant ; so if in affliction , to say also , that as it is to day , it will be to morrow , and so for ever . but know , that if you humble your selves , and turne from the evill wayes , god will take away the calamity . there is an excellent place for this , pet. . . humble your selves under the mighty hand of god , and he shall exalt you in due time . when a man is humbled by god , let him humble himselfe , and then god will exalt him ; that is the due time , and he will not stay one jot longer . and that which i say of present affliction , i say also of crosses for the future , which you may feare , that your sinnes will bring ; that if you humble your selves , and turne from your evill wayes , god will be mercifull to you , and heale you . finis . notes, typically marginal, from the original text notes for div a -e horat. notes for div a -e . doct. doct. doct. reas. . . . num. . vse . psal. . vse . ier. . observe gods dealing . psalm . . verse . vse . . god will be more severe to wicked men . psalm . . cor. . prophane . . civil men . revel . . exod. . . vse . not to think strange that god afflicts his . doct. . god pitties his people in affliction . reas. . he is slow to afflict . psal. . . simile . he sustaines them in afflictions . dan. . . . zach. . . 〈◊〉 by moderating them . to be afflicted in measure , what . psal. . . psalm . . , . fashioning their hearts to beare it . to pray . rom. . . to repent . to patience . psalme . reas. . in bringing them through . esay . . kings . . chron. . quest. answ. afflictions of gods people worke good in the end . iames , . god deales thus . because they are his people . hose . . . sam. . . micah . . they are called by his name . numb . . object . answ. mistake in afflictions . cor. . object . answ. afflictions needfull . god afflicts no more then needs . esay . . object . answ. difference in afflictions ier. object . answ. why god sends many and great afflictions . dan. . vse . not to bee discouraged in afflictions . psalme . psalme . mica . . object . answ. no avoyding afflictions sent . god in due time removes affliction . marks . mar. . , . vse . to come to god , when we have offended him . sam. , . what keeps men from comming to god. ieremy . vse . . to leade us to repentance . rom. . . double performāce of fasts . publike . private . zach. . by confession of sinnes . seeking reconciliation . renewing covenants . to bee willing to leave fin . . labour to keepe our hearts in a good temper . dan. . iames . vse . to chuse the lord for our god. heb. . . psal. . happinesse in chusing god. motives to chuse god. ioy what . isay . . psal. . . vse . to confirm this choyce . doct. . the lords name called upon his people . cor. . ult . reas. because of gods choyce . isa. . . vse . to learne obe dience . we are not to serve our selves . luk. . . the nearenesse of our relation to god. ephes. . , . verse . iames . exod. . cor. . . the wife the glory of the husband how . pet. . vse . to humble our selves having sinned . humiliation double . love humbleth . ier. . , . sam. . . psalme . . two things in sinne . way to humiliation . cause of hardnesse of heart . levit. . object . answ. god accepteth endeavours . hel pes them . promises of gods helpe . luk . . zach. . ● the spirit workes humiliation . iob . iob. . vse . not to pollute gods name . simile vse . not to be ashamed to professe gods name . object . answ. men ashamed of the power of re ligion . simile . before wicked men mark. . . rom. . . outward profession is required . why men are asham'd of profession . sam. . deut. . . vse . comfort concerning our selves and the church . esa. . , . object . answ. &c doct. . without hu miliation no mercy . what meant by humiliation necessity of humiliation . humiliation required by god the father . god the sonne . luk. . . god the holy ghost ioh. . . 〈◊〉 reas. . from the necessity of it . the relation it hath to the other conditions . seeking for christ. seeking mer●cy . mat. . , christs righteousnesse not esteemed by men unhumbled . reas. . no turning else from our evill wayes . simile . act ● . pride the cause of disobedience . cor. . . esay . . reas. . else there would not be constancy . cor. . reas. . god should not have the praise of his mercy . why humiliation required first . reas. . no sacrifice accepted without it . psal. . , . reas. . it makes us priests . ● cor. . . reas. . else the spirit of god dwells not in us . esay . . reas. . it makes us obedient in all things . humiliation what . examples of men hum bled . . chron. . . manasses . the converts . acts . . the goaler acts . prodigall . luk. . 〈◊〉 humiliation of two parts . passive humiliation . 〈◊〉 sensiblenesse of sin . feare of his estate . it workes consideration . it is wrought by the law. simile . the law what . the spirit workes humiliation by afflictions . rom. . active humiliation examples of this humiliation . luke . foure pay●s of ingredients in it . hope of 〈◊〉 mercy and sence of mi sery . our owne emptinesse and gods alsufficiency . sence of our sinnes , and christs righteousnesse . a sence of ; gods love and our unkindnesse . difference betweene active and passive humiliation . in the matter . in the ground . in the instrumentall causes . in their ef fects . properties . of this humiliation . prayer . seeke gods face . turne from sinne . chron. . . simile . to cleave fast to christ. two things accompany this humiliation . falling away the ground of it moderates the affections . to love god much . to be content with any condition . in want of outward things . bearing crosses . lev. . . ezech. . case . whether such a measure of legall sorrow be necessary answ. sorrow dou ble . violent sorrow not alwayes necessary . it 〈◊〉 not alwayes the greatest . not necessary on mans part . nor on gods part . simile greatnesse of sorrow . comfort comes late . simile . from ignorance . simile . object . answ. sence of sin necessary . two ends of humiliation . to take christ. for sanctification . simile . vse . exhortation to those that are humbled . degrees of grace from degrees of humiliation faith. ●aith what . simile . love. to those that are not humbled . to see the greatnesse of sinne . single out some great sinne . acts . 〈◊〉 . iohn . simile . sins great how . to make past sinnes present . let sorrow abide . psalme . cor. . simile . ioel . take heed of false reasonings . other excuses are in those sermons upon rom. . , . the sight of our misery and vanity to that end . see the greatnesse of god. our owne weaknesse . labour for the spirit . object . answ. god gives the spirit in our indeavours . doct. the lord is mercifull to the humble . levit. . lev. . . iames . . psalme . esay . . esay . . chron. reas. . they give god the glory . acts . iohn . . reas. . it keepes a man in com passe . simile . reas. . makes a man usefull 〈◊〉 others . simile . reas. . it makes ●bedient . 〈◊〉 . vse ▪ . consolation . humiliation what . dan. . an acknoledgi●g our vile sins to acknowledge he is worthy to be destroyed . tim. . vse . to strengthen faith . ●rov . . when mourning is effectuall . simile . what the promises are made to affections what . simile . object . answ falling againe into sins . true humiliation what daily failings should not weaken assurance . vse . to be humble in afflictions as well as patient . chron. . pet. . . ruth . , . sam. . . vse . to be more humble . luke . . pro. . . object though the proud are ex alted , and humble depressed . answ. . yet the humble have the best gifts . he exalts them in due time . pet. . . a● iosoph . psalme , , . iob. cor. . quest. meanes to humble the heart . daily serch the heart . deut. . . study the scriptures . to bee constant in holy duties . diligence in our calling . remember times and sinnes past . acknowledge grace in us . simile . vse . not to apply promises til we be humbled . object . answ how to know wee are humbled . doct. all performances nothing without seeking gods fac● . quest. answ. what it is to seeke gods face . exod. . . hos. . . simile . psalme . i humiliation which is twofold . discovery of gods excellencies . psalme ● . iohn . god reveales his secrets to the humble . simile . ephes. . . cor. . . . cor. . . exod. . to seek the lord alone . object . answ punishments the object of feare . what use may bee made of rewards and threatnings . 〈◊〉 they are a beginning to seeke gods face to confirme us after wee are come in simile . to seeke god with selfe denyal . object . answ. a man may seeke , and love himselfe god commands it . negative commands imply the affirmative . it is agreeable to nature . god hath planted ▪ selfe-love . motives in scripture from selfe-love . quest. answ. when a man must seeke god with opposition to himselfe . it is best for him . simile . cor. . simile . deut. . . . difference in men in loving them selves . quest. answ. two selves in the regenerate . flesh. cor. . . cor. . , . the regenerate part . rom. . how a man may seeke god and himselfe . reas. from gods holinesse . esay . . holinesse what . rom. . when a man is holy nature of holinesse in two things . . purity . . sequestration . actions holy in severall respects pet. . double holinesse required in man. giving himselfe to god. cor. . . giving all things with himselfe . vse to examine if wee seeke gods face . else wee seeke something else . fall away . ezek. . hos. . . chron. love him not . cant. . . cant. . . how to know when we seek the lords face . rule . by our opinion of our selves . rom. . simile . quest. how know to opinion of our selves . answ. . by that wee desire to excell in . where wee lay up our treasure . simile . rule . what wee make our utmost end . double end . zach . , , . hos. . . quest. answ. god must be looked to as t●● end . quest. answ. how a man may make his owne happinesse his end . quest. answ. how a man may provide for himselfe . quest. answ. mat. . , . object . answ. whence it is that good men have an eye to themselves . quest. how to know wee make the lord our utmost end . answ. rule . it rules all the life . rule . it limits the meanes . simile . rule . by a secret sence accompanying our actions . rule . by the affections . rule . phil. . . whether we seek the things of christ naturally . willingly . rom. . . cor. . with'all our might . to do gods work negligently , what faithfully quest. answ. to doe it our selves . to doe it when our creditis separated . simile . vse . why wee should seek the lord not our selves . we are his servants . his spouse the nature of a vow . cor. . . the lo●d deserves it . cor. . . wee are baptized in to his name . hee was crucified for us . the equity of it . it is best for us . vse . not to forget the lord in the midst of his mercies . simile . rom. . cor. . ult . cor. . . simile . the scripture leades to christs person . iohn . ioh. . . quest. answ. how to seeke the lords person . to see him . psal. . cor. . ult . desire god to shew his face . cant. . exo. . . cant. . . ier. . grow in acquaintance with him . observe god in his wayes . creation . redemption . sanctification . gods patience . bounty . love of christ. gods greatnesse . isay . . by seeking god wee shall have isay . ult . his presence . sam. . . protection . refuge in persecution . revel . . . psal. . doct. . no interest in the promises without turning from our evill wayes . parts of the doctrine terrour to the wicked . turning to god known by the causes , false , 〈◊〉 some afffliction . present benefit . true motives to turning whēce they are . mark . iohn . eternall life , and death how to be apprehended . present . deepely . object . answ. how men come to know sinne and grace . the consideration of the terms acts , . hos. . . the manner of turning . quest. answ. turning with the whole heart what . ●er . . . illumination . acts . . esay . . kings . , , . the effect 〈◊〉 of turning . sinne is put out of possession . sin crept into the regenerate . as a thiefe as a rebel hatred of sinne . quest. answ. hatred of sinne what . fighting against it . difference of relapses of the godly and others . gal. . object . answ. vse . of examination . enmity . evill speaking . tit. . 〈◊〉 . idlenesse . thes. . thes. . ● thes. . , . earthly mindednes . phil. . . vnjust dealing . vncleanenesse . thes. . . object . answ. good men may fal , but walk not in sinne . sinnes of omission . negligent performance of duties . prov. . . colos. . ephes. . . deut. . . rom. . . cor. . . simile . ephes. . . cor. . . good men may swerve quest. difference of men forsaking sin . answ. in searching for sin . ioh. . , simile . iob. . . in the ground of forsaking rom. . . . tim. 〈◊〉 . law of the mind what . why it is called a law why the law of the mind . ier. . . differences between a naturall ▪ conscience enlightned and the law of the mind in the consent . rom. . . object . answ. in the lusting . gal. . . gal. . . in the wil lingnesse to performe good . tim. . . rom. . . in the power . cor. . . iohn . . iohn . . it makes a change . rule . the maner of resisting in foure things . with the whole heart iudgement . col. . . conscience . pro , . . will. affections . cor. . psal. . eph. . , hee fights against ●mal ▪ ler evills . rom. . . in the suc cesse . rom. . . ephes. . . rom. . cor. . object answ. gods children soiled in some particular act . acts . . psalme . continuance . vse . other duties will not serve without turning . ●an . . . ioshua . . it is the end of gods ordinances . the end of duties . tim. . . rom. . ult . mal. . . esay : vse . good purposes onely not sufficient . ground of good purposes in carnal men . simile . deut. . . doct. turning f●●m ●vill wayes difficult . reas. . they are pleasant . reas. . agreeable to nature . ephes. . reas. . backed by the law of the members . rom. . . vse . to put to the more strength to turne from sin . difficulty of a christian course quest. answ. rules of turning from sin . rule . rule . object . answ. triall of our strife against sin . ans. . tryall of our victory over sin . ans. . ans. . why god suffers sin to remaine in his . object . answ. object . answ. constant striving overcomes , revel . . . rule . deut. . . mark . . rule . quest. answ. wayes to turne the heart from sinne . rom. . heb. . . iohn . pet. . ult . rule . object . answ. quest. answ . to stirre up grace what . psalme . rule . rom. . object . answ. rule . from god. from his truth . mica . . ult . acts . . ioh. . . , . from his mercy . exod. . , . from his wisedome . psal . , . psal. . . from his justice . iohn . . from our readinesse to forgive . psal. reas. . from the meanes of conveying forgivenes . heb. . . heb. . . objections from our sins . answered , ezek. . . reas. . from the freenesse of gods covenant . iohn . . revel . . . ver . . . vse . who are excluded f●om pardon exod. . . pet. . ult . object . answ. wicked men who , signes of such as hate god. deut. . vse . to trust perfectly in gods mercy . pet. . . impediments , to this trust . mistake in the covenant . rom. . . heb. . , daily infirmities . supposed want of humiliation . want of prayer for pardon . ier. . . object . answ. the efficacy of sin taken away in forgivenesse luke . . caution . sins of the saints retained till actuall repentance . sam. . . vse . exhortation to be humbled . ier. . . quest. answ. gods readinesse to forgive . object . resp. psal. . , object . answ. cor. . refusall of the offer of grace dangerous . tit. . . doct. all calamity is from sin . kinde of iudgemen●● chron ro. . , . psal. . , . sam. . genesis . vse . to see sin in all troubles . chr. . , , . sam. . vse . sin hard to find out . vse . how to remove crosses . object . resp. eccl. . , zach. . , revel . . doct. calamities may bee removed in judgement reas. . reas. . vse . how to judge of our estate . doct. . sin removed , calamity removed . reas. . reas. . object . answ. vse . comfort in afflictions . the breast-plate of faith and love. a treatise, wherein the ground and exercise of faith and love, as they are set upon christ their object, and as they are expressed in good workes, is explained. / delivered in sermons upon three severall texts, by the late faithfull and worthy minister of iesus christ, iohn preston, dr. in divinity, chaplaine in ordinary to his maiesty, master of emmanuel colledge in cambridge, and sometimes preacher of lincolnes inne. preston, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : or : ) the breast-plate of faith and love. a treatise, wherein the ground and exercise of faith and love, as they are set upon christ their object, and as they are expressed in good workes, is explained. / delivered in sermons upon three severall texts, by the late faithfull and worthy minister of iesus christ, iohn preston, dr. in divinity, chaplaine in ordinary to his maiesty, master of emmanuel colledge in cambridge, and sometimes preacher of lincolnes inne. preston, john, - . sibbes, richard, - , ed. davenport, john, - , ed. [ ], , , [i.e. ], , [ ] p. printed by w. i[ones] for nicolas bourne, and are to be solde at the south entrance of the royall exchange, london, : . includes index. dedication signed by the editors, richardvs sibs. iohannes davenport. first and third parts ("of faith" and "of love") have caption titles; second part, "a treatise of effectuall faith" has separate t.-p. errata: p. [ ] at end. title within ornamental border (mck. & ferg. ). identified as stc a on reel . reproduction of originals in: dr. williams's library and the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng faith -- early works to . love (theology) -- early works to . sermons, english -- th century. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion the breast-plate of faith and love . a treatise , wherein the ground and exercise of faith and love , as they are set upon christ their object , and as they are expressed in good workes , is explained . delivered in . sermons upon three severall texts , by the late faithfull and worthy minister of iesus christ , iohn preston , dr. in divinity , chaplaine in ordinary to his maiesty , master of emmanuel colledge in cambridge , and sometimes preacher of lincolnes inne . but let us who are of the day be sober , putting on the breastplate of faith and love , thes . . what will it profit , my brethren , if a man say he have faith , and hath not workes ? can faith save him ? iames . . london , printed by w. i. for nicolas bourne , and are to be solde at the south entrance of the royall exchange . illvstrissimo , nobilissimoqve viro , roberto comiti warvvicenci , iohannis prestoni s. t. d. et collegii immanvelis q. magistri ( cvivs tvtelae , dvm in vivis esset , primogenitvm svvm , in disciplinam , et literis expoliendvm , tradidit ) posthvmorvm tractatvvm partem , de natvra fidei , eivsqve efficacia , deqve amore , et operibvs bonis , devotissimi , tam avthoris , dvm viveret , qvam ipsorvm qvi svpersvnt , obseqvii testimonivm m. d. d. d. richardvs sibs . iohannes davenport . to the christian reader . christian reader , innumerable are the sleights of satan , to hinder a christian in his course towards heaven , by exciting the corruption of his own heart to disturbe him , when he is about to doe any good ; or by discouraging him with inward terrours , when he would solace himselfe with heavenly comforts ; or by disheartening him under the feares of sufferings , when hee should be resolute in a good cause . a type whereof were the israelites , whose servitude was redoubled , when they turned themselves to forsake aegypt : wherefore we have much neede of christian fortitude , according to that direction ; watch ye , stand fast , quit your selves like men : especially since satan , like a serpentine crocodile pursued , is by resistance put to flight . but , as in warres , ( which the philistines knew well in putting their hope in goliah ) the chiefe strength of the souldiers lyeth in their captaine , so in spirituall conflicts , all a christians strength is in christ , and from him . for , before our conversion , we were of no strength : since our conversion , we are not sufficient of our selves to think a good thought . and , to worke out from the saints all selfe-confidence , god , by their falls teacheth them , to rejoyce in the lord iesus , and to have no confidence in the flesh . whatsoever christ hath for us is made ours by faith , which is the hand of the soule enriching it by receiving christ , who is the treasure hid in the field , and with him , those unsearchable riches of grace , which are revealed and offered in the gospell : yea it is part of our spirituall armour . that which was fabulously spoken of the race of gyants , is truly said of a christian , hee is borne with his armour upon him ; as soone as hee is regenerate hee is armed . it s called a breast-plate , because it preserves the heart , a long , large shield , ( as the word signifieth ) which is usefull to defend the whole man from all sorts of assaults : which part of spirituall armor , and how it is to be managed , is declared in the former part of the ensuing treatise , in ten sermons . now , as all rivers returne into the sea , whence they came , so the beleeving soule , having received all from christ , returneth all to christ. for thus the beleever reasoneth . was gods undeserved , unexpected love such to me , that he spared not his onely begotten sonne , but gave him to die for mee ? it s but aequall that i should live to him , die for him , bring in my strength , time , gifts , liberty , all that i have , all that i am , in his service , to his glory . that affection , whence these resolutions arise , is called love , which so inclineth the soule , that it moveth in a direct line towards that obiect , wherein it expecteth contentment . the soule is miserably deluded in pursuing the winde , and in taking ayme at a flying fowle , whilest it seekes happinesse in any creature : which appeares in the restlesnesse of those irregular agitations , and endlesse motions of the mindes of ambitious , voluptuous and covetous persons , whose frame of spirit is like the lower part of the elementary region , the seate of windes , tempests and earthquakes , full of unquietnesse ; whilest the beleevers soule , like that part towards heaven , which is alwayes peaceable and still , enioyeth true rest and ioy . and indeed the perfection of our spirits cannot be but in union with the chiefe of spirits , which communicateth his goodnesse to the creature according to its capacity . this affection of love , as it reflecteth upon christ , being a fruit and effect of his love to us apprehended by faith , is the subiect of the second part of the following treatise in . sermons . the iudicious authour out of a piercing insight into the methods of the tempter , knowing upon what rockes the faith of many suffers shipwracke ; that neither the weak christian might lose the comfort of his faith , through want of evidences , nor the presumptuous rest upon a fancy in stead of faith , nor the adversaries be emboldened to cast upon us , by reason of this doctrine of iustification by faith onely , their wonted nicknames of soli-fidians , and nulli-fidians ; throughout the whole treatise , and more especially in the last sermon , he discourseth of good workes , as they arise from faith and love . this is the summe of the faithfull and fruitfull labours of this reverend , learned and godly minister of the gospell , who whilest he lived was an example of the life of faith and love , and of good workes , to so many as were acquainted with his aequall and even walking in the wayes of god , in the severall turnings and occasions of his life . but it will be too much iniury to the godly reader to be detained longer in the porch . wee now dismisse thee to the reading of this profitable worke , beseeching god to increase faith , and to perfect love in thy heart , that thou maist be fruitfull in good workes . thine in our lord iesus christ , richard sibs . iohn davenport . of faith . the first sermon . rom . . . for by it the righteousnesse of god is reuealed from faith to faith : as it is written , the iust shall liue by faith. in the words i haue read vnto you , paul tels them that he is not ashamed of the gospell of christ . for it was a shame to him , partly , because the very substance of the gospell was then persecution ; and partly , because he was plaine in speech ; hee came not with excellency of words , or mans wisedome ; and therefore you may obserue what adoe he had to defend himselfe in his epistles to the corinthians , a wise people , who partly hated , and partly despised his manner of deliuery : but , saith hee , i am not ashamed of it , for it is the power of god to saluation : it is that which , being receiued , will bring men to heauen ; being rejected , will shut men vp in hell ; and therefore it is of no small moment . he giues a reason in these words , why it is the power of god to saluation : for , saith he , by it the righteousnesse of god is reuealed . that is , the righteousnesse which is of god , which only god accepts , and by which alone men can be saued , is reuealed by the gospell , and no other way . but to what purpose is this reuealed , if i know not how to come by it ? many things are reuealed , but how shall i know that they are mine ? therefore he addes , it is the power of god to saluation , to euery one that beleeues . as it is reuealed by the gospell , so something is to be done on our part ; as god manifests it , exposes it , and layes it open , so you must receiue it by faith . i , but i haue not so strong a faith , i cannot beleeue as i would , and as i should . sayes he , faith hath degrees , it is reuealed from faith to faith . that is , one receiues it in one degree , and the same afterward receiues it in a greater degree , and so forward . all are alike iustified , but there is difference in faith , some is stronger , some is weaker , which i will afterward shew at large . the point to be gathered out of these words is this : that righteousnesse by which alone we can be saued now in the time of the gospell , is reuealed and offered to all that will take it . when you heare this , it may be , at the very reading , you may not haue such a conceit of the thi●g as you should haue : but it is not a matter of light moment , but an exceeding great thing to see the righteousnesse of god reuealed . it is the great , glorious mysterie of the gospell , which the angels desire to pry into , which made paul in his ministery so glorious , which swallowed vp his thoughts , that he could not tell how to expresse it : that now in this last age , christ hath reuealed through vs the vnsearchable riches of his grace , that is , riches which i know not how to expresse . therefore hee prayes that god would open their eyes , that they might comprehend with all the saints , the height , and length , and breadth of that redemption , which christ hath wrought for them . it is past a full comprehension , yet he prayes that they may comprehend it in such a measure as is possible , though there is a height , and breadth , and depth therein , which could not be measured . and this is it that is reuealed to the soules of men , the scaping of hell and death , this free accesse to the throne of grace , which none before had ; this liberty to be made sonnes of god , an heyres of heauen , yea , kings and priests to god , and making good of all promises , and the entayling of them to our posterity , and making them yea and amen . all this , i say , is now reuealed , which before was not . . it is said to bee reuealed , ( marke that ) partly , because this of all other things was neuer written in the hearts of men . the morall law was written therein , but they had not the least inckling , the least creuice of light to see this ; partly , because it is now opened in a larger measure then it was heretofore , in the times of the prophets : the doore was a little open before , but now it is wide open , and nothing is hid from the soules of men , that is necessary for them to know . againe , it is reuealed not onely in regard of the preachers that make it knowne , but likewise in regard of them that heare it : for there is a greater measure of the spirit of reuelation dispensed vnder the gospell . therefore , eph. . . the apostle prayes that the eyes of their vnderstanding might be opened , that they might know what is the hope of their calling , and the riches of his glorious inheritance in the saints . for what is it to haue a light shining , if their eyes be shut to whom it shines ? so the thing reuealed is the righteousnesse of god. and lastly , it is that righteousnesse , by which alone men can be saued . this is the maine point , which that you may vnderstand , i will open , by answering these . questions . . how this righteousnesse of god , or , which is accepted of god , saues . . how it is offered to vs. . to whom it is offered . . vpon what qualifications . . how it is made ours . and lastly , what is required of vs , when we haue it . these hang one on another , but for memory sake i haue thus distinguished them . first : how doth it saue ? i answer : . this righteousnes saues after the same manner that the vnrighteousnesse of adam did condemne : let vs set these two together , and the thing will be plaine . first , as adam was one man , yet the common roote of all mankinde , of whom all that are guilty of death , and shall be damned , must be borne : so christ , the second adam , stands as a publike person , and the root of all that shall be ingrafted into , and borne of him . secondly , as adams first vnrighteousnes , the first sinne he committed , is communicated to men , and made theirs by imputation ; and not so onely , but by inherencie also ; ( for it hath bred in them originall sinne : ) after the same manner , and by the same equity , the righteousnesse that christ wrought , is made ours by imputation , and this imputatiue righteousnesse of christ worketh a righteousnesse which qualifies the person , and is inherent in vs. lastly , as after this vnrighteousnes comes death , which rules and raignes in vs , bringing euery thing into subjection , so that all the comforts men possesse are ouercome in some degree , while we liue here ; ( all sicknesses , and troubles , and crosses , being as so many skirmishes which death hath with vs , before the maine battell comes : ) so in christ life raignes ouer all , and brings all into subjection to him : that is , it brings all the troubles man sustaineth , all the enemies he hath , yea death and sinne into subjection , by degrees in this life , and after death perfectly . there is a comparison made in rom. . . which you shall finde more fully to expresse , and more largely to set this out then i haue done . the first adam was a figure of him that was to come , and cor. . . christ is called the second adam ; now you doe see the miserable fruit of adams fall , you see by lamentable experience , what originall sinne is , and how much it hath corrupted vs ; why then should you thinke it a strange thing , that the righteousnesse of christ should be imputed ? againe , death , you see , raignes ouer all by one , why then will not you beleeue that life shall reigne ouer all men , that is , bring euery enemy of ours into subjection by the other ? for the righteousnesse of one saues , as the vnrighteousnesse of the other condemnes . another expression i finde in cor. . . as christ was made sinne for vs , who knew no sinne , so are we made the righteousnesse of god in him . that is , though christ was a man without sinne in himselfe , yet our sinne was imputed to him , and hee was by god reckoned as a sinner ; and then he kils him , putting our curse vpon him : so to vs that are free from righteousnesse , christ is made righteousnesse , so that god lookes on vs as if wee had performed perfect righteousnesse , and when that is done , he saues vs. and so much for the first question . but now when we heare that this righteousnesse saues , the question is , how shall wee come by it ? in that it saues , it is good and comfortable , but it may saue some men , and yet i haue no share nor part in saluation ? i answer , it is freely giuen to vs , euen as fathers giue lands and inheritances to their children , and as kings giue pardons and titles , and honours , and riches , out of their clemencie , because they will , to shew their magnificence , and goodnesse to their subjects ; so doth god giue this righteousnesse . as you shall finde it expressed , esay . . to vs a childe is borne , to vs a sonne is giuen : a place worth your marking and obseruation . and iohn . . god so loued the world , that he gaue his onely begotten sonne , &c. and rom. . . it is called the gift of righteousnesse . that is , a thing which god freely , simply , voluntarily , and onely because hee will , bestowes on men , not looking on any worthinesse in them of the same : ( as we say , nothing is so free as gift . ) the passage is this : for , if through the offence of one , death raigned in all , much more they which receiue abundance of grace , and the gift of righteousnes , shal raign in life by one iesus christ. so that god giues it freely out of his meere loue , without any other motiue or end , but to shew his magnificence , and to make manifest in the ages to come , the vnsearchable riches of christ , the great and exceeding glorious riches that he hath prouided for them that loue him . but what is the reason that god will haue it communicated to the sonnes of men no other way but by gift ? you shall see it , rom. . . that it is for these causes : first , that no man might boast in himselfe , but that he that reioyceth may reioyce in the lord. if any other bargaine or manner of conueyance had beene made , wee should haue had something to boast of , but comming meerely from god as a gift , we haue cause to glory in god , and nothing else . againe , it is a gift , that men may learne to depend vpon god for it : god will haue no man challenge it as due ; for it is a meere grace . lastly , it is a gift , that it may be sure to all the seede . if there had been any thing required at our hands , this doe , fulfill this law , and you shall haue this righteousnesse , it had not beene sure , nay none had beene saued : for by the law is transgression and wrath , but being by gift , it is firme and sure to all the seed : for when a thing is freely giuen , and nothing expected , but taking it , and thanksgiuing for it , what is more sure ? but , when you heare this righteousnesse is giuen , the next question will be , to whom is it giuen ? if it be onely giuen to some , what comfort is this to me ? but ( which is the ground of all comfort ) it is giuen to euery man , there is not a man excepted ; for which we haue the sure word of god , which will not faile . when you haue the charter of a king well confirmed , you reckon it of great moment . what is it then , when you haue the charter of god himselfe ? which you shall euidently see in these two places , mark. vlt. . goe and preach the gospell to euery creature vnder heauen : what is that ? go and tell euery man without exception , that there is good newes for him , christ is dead for him , and if he will take him , and accept of his righteousnesse , he shall haue it ; restraine it not , but go and tel euery man vnder haeuen . the other text is reu. vlt. whosoeuer will , let him come , and take of the waters of life freely . there is a guicunque vult , whosoeuer will come , ( none excepted ) may haue life , and it shall cost him nothing . many other places of scripture there be , to proue the generality of the offer : and hauing a sure word for it , consider it . but if it be objected , it is giuen only to the elect , and therefore not to euery man. i answer , when we haue a sure word that it is giuen to euery man vnder heauen , without any restraint at all , why should any except himselfe ? indeed when christ was offered , freely to euery man , and one receiued him , another reiected him , then the mystery of election and reprobation was reuealed ; the reason why some receiued him being , because god gaue them a heart , which to the rest hee gaue not ; but , in point of offering of christ , we must be general without hauing respect to election . for otherwise the elect of christ should haue no ground for their faith , none knowing he is elected vntill he hath beleeued and repented . but christs righteousnesse being offered to men in state of vnregeneration , how shall i know it belongs to me ? there is no other ground but this syllogisme . this righteousnes belongs to euery man that beleeues : but i beleeue , therefore it belongs to me . therefore , though it be applyed onely to the beleeuers , yet it must be offered to euery man. againe , we are bound to beleeue that the thing is true , before we can beleeue our share in it ; we doe not therefore make it true because we beleeue ; but our beleeuing presupposeth the object of our faith , which is this , that christ is giuen : now the very beleeuing doth not cause christ to be giuen ; but he is giuen , and therefore we beleeue . in all actions the object is in order of nature before the action it selfe ; my beliefe makes not a thing true , but it is true in it selfe , and therefore i beleeue it . it being true that christ is offered to all men , therefore i beleeue that i am reconciled and adopted , and that my sinnes are forgiuen . againe , if he should not be offered to euery man , we could not say to euery man , if thou dost beleeue thou shalt be saued ; but this we may say to all , euen to iudas , if thou beleeuest , iudas , thou shalt be saued . againe , if it were not offered to all , then wicked men should bee excluded as much as the deuils ; but christ tooke their nature on him , therfore it is possible for them , if they beleeue , to be saued . but how differs this from the doctrine of the aduersaries ; for they also say that christ is offered equally to all : i answer , in respects : ( not to run through all ) the first is this , we say , though christ be offered , and freely giuen to all , yet god intends him onely to the elect. they say , his intention is the same to all , to iudas as to peter . the other is , they affirme , that as christ is offered to all men , so all men haue sufficient grace to receiue him , there is an ability by that aswell as a freedom , and vniuersality in the offer . this we altogether deny . though christ be giuen to all , yet the gift of faith is a fruit of election . god giues faith and repentance , and ability to receiue him , where hee pleaseth . the gate is open to all , we shut out none ; but none will come in , but those whom god inables . a pardon may be offered to all , and yet none accept it , but those whose mindes god hath inclined . therefore that he is offered to all it is without question . they that question it , doe it because they doe not vnderstand the doctrine of our diuines ; for we propound it no otherwise in substance then they doe , only we differ in the method : but it will be your wisdome to looke to that which will be of vse , and yeeld comfort when you come to dye . as this you may build on , the gospel is preached to euery creature vnder heauen , & therefore i haue my share in it . if a pardon be offered to some , whose names alone are inserted therein , you cannot say on any good ground , i i am pardoned : but when the pardon is generall , and offered to all , then i can beleeue the pardon belongs to me . were it onely to the elect , whose names are written in the pardon , we should first enquire whether we be elect or no , but that 's not the method . build you on the sure promise , they that are pardoned , shall take hold of it , they that take not hold of it , shall be excluded . the next thing a man will desire to know , is this . what qualifications are expected ? doth not god require to finde something in vs , if he giue it vs ? i answer , that it is offered to all , and no qualification at all is required as praeexistent to be found in vs , but any may come and take it . god requires no qualification as concerning our sinnes ; he saith not , you shall be pardoned , so your sinnes be of such a number , or of such a nature , but though they be neuer so many , though of neuer so extraordinary a nature , though they may be aggrauated with all the circumstances that can be , yet there is no exception at all of you , the pardon runnes in generall termes , this is the lambe of god that taketh away the sinnes of the world . and seeing it is in generall termes , why will you interline and restraine it ? you see it runnes in generall , and so you may take it . and as it is propounded generally , so is it generally executed : cor. . . you shall finde , the greatest sinnes that can bee named are there pardoned : be not deceiued , you know how no fornicator , nor adulterer , nor vncleane person , &c. shall enter into the kingdome of god , and such were some of you : but now you are iustified , now you are sanctified , now you are washed . though they had committed the greatest sinnes , you see , it is generally executed , without exception . but there is another sort of qualification . is there not something first to bee done ? i know , that though i haue committed all the sinnes of the world , yet they shall not prejudice my pardon ; but i must doe something to qualifie mee for it . no , not any thing as antecedareous and precedent to the pardon ; it is onely required of thee to come with the hand of faith , and receiue it in the middest of all thy vnworthinesse , whatsoeuer it be , lay hold on the pardon , and embrace it , and it shall be thine . but you will object , then to what end is the doctrine of humiliation ? to what end is the law preached to be a schoolmaster , if no qualification be required ? i answer , humiliation is not required as a qualification ; for no teares of ours can giue satisfaction . and againe , it hath beene found in a reprobate ; for iudas had it . neither is it any part of sanctification . but how is it required then ? as that without which we will not come to christ . as for example , if wee say to a man , the physician is ready to heale you ; before you will be healed , you must haue a sense of your your sicknesse : this sence is not required by the physician : ( for the physician is ready to heale him ) but if hee be not sicke , and haue a sence of it , he will not come to the physician . if at a generall dole it be proclaimed , let all come hither that be hungry , a man is not excluded if hee be not hungry , but else he will not come : therefore we preach , that none receiue the gospell but the poore , those that be humble , and touched with sence of sin and wrath ; and we preach so , because indeed no man will come without it . in the next place , the question will bee , how this righteousnesse of christ is made ours ; or , what is to be done of him to whom it belongs . to this i answer ; though no precedent qualification be required , yet this must be taken , a man must not reflect on himselfe , and consider , am i worthy of it ? but he must take it as a plaster , which if it be not applyed , will not heale ; or as meate , which if it be not eaten , doth not nourish . as the husband wooes his spouse , and sayes thus , i require nothing at thy hands , no condition at all , i doe not examine whether thou art wealthy , or no ; whether thou be faire , or no ; whether thou bee out of debt , or well conditioned , it is no matter what thou art , i require thee simply to take me for thy husband . after this manner comes christ to vs ; we must not say , am i worthy to make a spouse for christ ? am i fit to receiue so great mercies ? thou art only to take him . when we exclude all conditions , wee exclude such a frame and habit of minde , which we thinke is necessarily required to make vs worthy to take him . as if a physician come and offer thee a medicine , by which thou maist be heal'd , and say , i require nothing at your hands , onely to drinke it , for else it will doe you no good : so god offers the righteousnesse of christ , which is that that heales the soules of men ; god lookes for nothing at your hands , it matters not what your person is , onely you must take it . so you shall finde himselfe expressing it , esay . . where he compares this to the offer of wine and milke : come buy wine and milke without money . let him that is athirst come , and hee that hath no money . as if he had said , it is freely offered , you are onely to take it . but , when you heare you must take it , the question will be , what this taking is . i answer , this taking is nothing else but that which we call faith : and therefore that we may not erre in the maine , i will declare what faith is . and it is nothing else but this , when these two things concurre , that god the father will giue his sonne , and freely offers righteousnesse , and we receiue this rghteousnesse , taking christ for our husband , our king and lord. but , you will say , faith is more : for fides est actus intellectus , it is an act of the vnderstanding , assenting to truths for the authority of the speaker ; therefore the mind and will must concurre to make vp this faith. for the better vnderstanding of it , marke this word , the righteousnesse of god is reuealed ; wherein is likewise implyed , ( though it bee not expressed ) that it is offered : for to what purpose , or what comfort is it to see that there is such a righteousnesse , if it be nothing to vs ? but it is so reuealed , that it is also offered . now being both reuealed , and offered , you must finde something in men answerable to both these : to the reuelation of it the vnderstanding assenting to it as a truth , that christ is come in the flesh , and offered to all men . againe , to answer to the matter of the offer , there is also an act of the will , whereby it comes in , and takes or embraceth this righteousnesse . both these , tim. . . are put together , this is a faithfull saying , and worthy to be receiued , that iesus christ came into the world to saue sinners . it is true , saith the vnderstanding , and therefore that beleeues it ; but it is worthy to be receiued , saith the will , therfore that comes in , takes and accepts it . as in matter of marriage , if one come and tell a woman , there is such a man in the world that is willing to bestow himselfe on you , if you will take him , and accept him for your husband : now ( marke what it is that makes vp the marriage on her part : ) first she must beleeue that there is such a man , and that that man is willing to haue her , that this message is true , that it is brought from the man himselfe , and that it is nothing else but a true declaration of the mans minde . this is an act of her minde or vnderstanding : but will you take him , and accept of him for your husband ? now comes the will , and the concurrence of these two makes vp the match . so wee come and tell you , there is such a one , the messiah , that is willing to bestow himselfe on you ; if you beleeue that we deliuer the message from christ , and doe consequently embrace and take him , now are you iustified , this is the very translation of you from death to life , at this very instant you are deliuered from satan , possessed of a kingdome , and saluation is come to your house . now because this taking of christ is the maine point which makes christ ours , and the want whereof is the cause that euery man is condemned , ( it comming neerest to life and death ) that you may know what it is , we must tell you that this is required therein : first , there must not be error personae , errour of the person . secondly , you must vnderstand aright what this taking is . thirdly , there must be a compleat deliberate will , which must concurre to this action of taking . these three being declared , we shall not easily be deceiued in it . first , when you heare of this righteousnes of christ , and of its being made ours , you you must know , that first christ himselfe is made ours , and then his righteousnesse , as first you must haue the husband , and then the benefits that come by him . i say , take heede that there be not an errour of the person , that you mistake him not . and this excludes all ignorant men , that take not christ indeed , but onely in their owne fancie . therefore when you come to make this marriage , you must know that christ is most holy , that he is also such a one as will bring persecution with him , as sayes of himselfe , that he knowes not where to lay his head , such a one as for whose sake you must part with euery thing ; such a one as is hated in the world , and for whose sake you must be hated : some would haue the man , but they know not the man , and so many thousands are deceiued , that are willing to take christ , but they know not what they take , they vnderstand not christ aright , there is an errour of the person , and so a misse of the match , and consequently of justification : for , so as to make him their lord , so as to be subiect to him , they take him not , they do not consider that he requires such and such things at their hands . secondly , if there be no mistake of the person , yet what is this taking ? in marriage , there is a certaine forme to be obserued , and if that forme be mist of , there is a misse of the match . this taking therefore is nothing but this , so to take him , as to be diuorced from all other louers ; so to serue him , as you serue no other master ; so to bee subject to him , that you be subject to nothing in the world besides . this is properly to take christ ; and this excludes the greatest part of men , they being ready to take christ , but then they will loue the world too : but god tels them , that if they loue the world , the loue of the father nor the sonne is not in them . you must haue your affections weaned from euery kinde of vanity . goe thorow the whole vniuerse , looke on all the things that are , riches , and pleasures , and honours , wife , and children , if your heart be not weaned from euery of them , you take him not as a husband . againe , others will serue christ and their riches too , their credit too , their owne praise with men too ; but christ tels them no man can serue both ; you must serue him alone , and be obedient to none but him : if you doe so , you take him for your lord indeede . so many will be subject to him as a king , but they will bee subject to their lusts too ; if their lusts command them , they cannot deny them , some they will reserue ; and , you know , how many this excludes . therefore you shall find that no man can take christ and his wealth : you know , the young man was shut out , because he would not let goe his possessions , which he must part with , or else haue none of him . so , ioh. . . if you receiue the praise of men , how can you beleeue ? that is , if you be not weaned and diuorced from all , you cannot beleeue . though you be the off-scowring of men , though you bee mocked and scorned , it matters not ; but if you seeke the praise of men , you cannot beleeue . where , by the way , you may marke something , and adde it to that i said before . what is the reason that the seeking praise of men should hinder from beleeuing ? certainely , if faith were onely an act of the vnderstanding , assenting to the truth for the authority of its speaker , it would bee no hindrance or impediment to the act of the mind , in beleeuing that such a thing is true ; so that it must needs haue reference to the will. therefore , saith christ , while you seeke the praise of men , how can you beleeue ? that is , take me for your god and lord whom you will serue altogether ? so that to take christ with a iustifying faith , is nothing else but to receiue him , as it is expressed in many other places of scripture : ioh. . . hee came vnto his owne , and his owne receiued him not ; but to as many as receiued him , he gaue power to become the sonnes of god , euen to them that beleeue on his name . and so it is not ( as the papists say ) a meere act of the vnderstanding , but a taking of him for your god , your sauiour , to whom alone you will bee subject , and giue your selfe . last of all ; when these two are done and effected , so that there is no errour either in the person or in the forme , there is yet one thing more remaines behinde , and that is , to take and accept him with a compleate , a deliberate , and true will. for , euen as in other matches , put the case the person bee knowne , and the forme duely obserued , yet if there does not concurre a compleat will , it is not properly a match : and therefore those matches are vnlawfull , which are made before yeeres of discretion , when a man hath not the vse of his will , or when a man is in a phrenzie , because there is then no compleat or deliberate will ; so in this spirituall match , you shall see how many the want of such a will excludes . first , i say it must be compleat , which excludes all wishers and woulders , that prize christ a little , that could bee content to haue christ , but it is rather an inclination then a compleat will , that are in an aequilibrio , that would haue christ , but not yet ; that would liue a little longer at ease , and haue a little more wealth , but are not come to a resolute peremptory will , that haue onely a weake inclination , which is not enough : for in a match , the will must be compleate , and it 's needfull it should be so , it being a thing that must continue all a mans life . againe , it must be a deliberate will ; and this excludes all those that will take christ in a good moode , on some sudden flash , when they are affected at a good sermon , and haue some good motions cast into their mindes , that will ( at such a time ) be content to take christ , to serue him and obey him , to forsake their sinnes , and giue ouer their former lusts , but the will is not deliberate . last of all , as it must be compleat and deliberate , so it must be a true will ; that is , it must be free ; and that excludes all them that meerely for seruile feare , at time of death , in the day of sicknesse and trouble , when hell and heauen are presented to them , will take christ : indeede you can scarce come to any , but , in such a case , hee will professe that he is now content to take christ for his lord and sauionr ; but this is done by constraint , and so the will is not free . so i say , when all these concurre , the match is now made , and you are iustified . but after the match is made , something is required . therefore there is one question more : and that is , what is this that is required after the making of the match ? i answer , it is required that you loue your husband , iesus christ , that you forsake father and mother , and become one spirit with him , as you are one flesh with your wife : for you are now bone of his bone , and flesh of his flesh . . againe , it is now required that you should repent . and that is the meaning of that place , repent , for the kingdome of heauen is at hand . i tell you of a kingdome , and a great kingdome , but no man can come into that kingdome , except hee repent : you must walke no longer after the flesh , but after the spirit : you must haue your flesh crucified , with all the affections and lusts of it . thirdly , you must part with euery thing for his sake , whether you haue riches , or honours , or credit , or whatsoeuer , it is no matter , you must be ready to let them all goe . . againe , you must be ready to vndergoe any thing for his sake : you must haue him for worse as well as for better : you must be content to bee hated of all men for his sake , you must take vp your crosse , and follow him . . againe , you must doe much , aswell as as suffer much for him , he dyed to this end , that he might purchase to him a peculiar people , zealous of good workes : you must respect him as a wife doth her husband , not as a seruant doth a hard master ; you must not looke on his commandements as a hard taske , whereof you could willingly be excused , but as one that hath his heart inflamed to walke in them , as a louing wife , that needes not to be bidden to doe this or that , but i● the doing of it may aduantage her husband , it will be a greater griefe to her to let them lye vndone , then labour to doe them . but now men say , this is a hard condition , i little thought of it . it is true , the condition is hard , and that is the reason that so few are willing to come in , when they vnderstand these after-clap conditions , that they must part with all , that they must be persecuted , that their wil must be perfectly subject to the will of christ , that they must be holy as he is holy , that the same mind must be in them that is in christ iesus that they must be of those peculiar people of god. and therefore haue wee told you that none will come in to take christ for their husband , till they haue beene bitten with the sense of their sinnes , till they be heauy laden , and haue felt the weight of satans yoake , till then they will not come vnder the yoake of christ ; but those that be humble , that haue their hearts broken , that know what the wrath of god is , that haue their consciences awaked to see sinne , will come in , and be glad they haue christ , though on these conditions ; but the other will not . if you will haue christ on these condition , you may : but we preach in vaine , all the world refuseth christ , because they will not leaue their couetousnesse , and idlenesse , and swearing , and their seuerall sports and pleasures , their liuing at liberty , and company-keeping , they will not doe the things that christ requires at their hands , and all because they are not humbled , they know not what sinnne meanes ; whereas , should god shew it to them in its right colours , should they be but in iudas his case , had they tasted of the terrours of the almightie , were their consciences enlightned , and did it set them on , they would take him with all their heart . but an other objection comes in , i would come in , but how should i doe it , i want power and ability , i cannot mortifie the deedes of the body , could i doe that , i would not stand on the businesse . to this i giue a speedy answer : if thou canst come with this resolution to take him , take no care for doing of it ; for as soone as thou art his , he will giue thee another spirit he will enable thee to all things , ioh. . . to as many as receiued him , to them he gaue power to become the sonnes of god : what is that ? is it an empty title ? no , he made them sonnes not borne of the flesh , or of the will of man , but of god. it is true , with thy owne heart thou art not able to doe it ; but what if god giue thee a new heart and a new spirit ? when the match is made , and concluded betweene him and vs , he sends his spirit into our hearts , and this spirit giues vs ability , making vs like christ , changing vs , and causing vs to delight in the duties of new obedience in the inner man. therfore take not care for ability , onely labour for an honest heart , armed with this resolution ; i am resolued to take christ from henceforth , and you shall finde another spirit to enable you exceedingly . and now , that we may not let all this goe without some application , wee will heereof make two vses . first , this great vse is to be made of it , to learne hence to see how great the sinne of men is , and how iust is their condemnation for the same , that when this righteousnesse of god is reuealed from heauen by this gospell , which we now preach , they resist it , casting it at their heeles , not regarding it , but despising these glad tydings of saluation , which is so glorious a mysterie . this very thing that we preach to you , is it that was so many thousand yeeres agoe fore-told , and as long expected , being the greatest worke that euer god did . this is it which paul magnified so much , and stood so amazed at . therefore , if you reject it , know that your sinne is exceeding great : we that preach the gospell , are messengers sent from the father , to inuite euery one of you to come to the marriage of his sonne : if you will not come , ( as some of you are yong , and minde other things ; others of you haue gone long in an old tract , and will not turne ; some haue married a wife , others haue other businesse , and therefore you will not come ; or if you doe come , it is without your wedding garment , you come not with a conjugall affection ) i say , if you refuse , the lord will deale with you , as with them in the gospell , hee will haue you brought and slaine before his face . and we come not from the father onely , but we are also sent from the sonne , hee is a suitor to you , and hath dispatched vs as ambassadours to wooe you , and to beseech you to be reconciled ; if you will come , he hath made knowne his mind to you , you may haue him ; if you will not come , you will make him angry ; and you had neede to kisse the sonne lest he be angry : though hee be so mercifull , as not to quench the smoaking flax , nor to breake the bruised reed , yet notwithstanding , that sonne hath feete like burning brasse , hee hath a two-edged sword in his hand , and his eyes are like flames of fire : so you shall find him to be , if you refuse him . as he is a corner stone for some to build on , so he is a corner stone to grinde them to powder that refuse him . when the better is the suitor , and is rejected , what wrath , what indignation breedes it among men ? and so take all the sinnes you haue committed , there is none like this , none shall be so much laid to your charge at the day of iudgement , as your rejecting of the sonne , and of his righteousnesse reuealed , and freely offered to you . what christ said , ( it shall be easier for sodome and gomorrah then for such a city ) i may apply to euery one that 's come to heare me this time ; if you will not giue eare to my inuitation , it shal be easier for iewes and turkes , for the saluages at the east-indies , then for you . it had beene better for you that christ had neuer come in the flesh , that his righteousnesse had neuer been offered to you . therefore is that added , mar. . he that beleeues not , is damned . of such consequēce is the gospell . when moses was on mount ebal , he set before them a blessing and a curse , life and death : so doe i now ; if you will not accept of christ , you are cursed . therefore , when you heare this offer , let euery man examine himselfe how he stands affected vnto it . for all hearers are diuided into these sorts , some are worthy , and some vnworthy . as when christ sent away his disciples , if any were worthy , their peace was to rest vpon them , if they were not worthy , they were to shake off the dust of their feete against that citie . i say , consider if you be worthy of this righteousnesse : for if you finde your hearts to long after it , if you find you prize it much , so that you can reckon all as drosse and dung in comparison of it , and will sell all to buy this pearle , then are you worthy : but if , when you heare of it , you neglect it , and attend vnto it coldly , you are vnworthy , and against such we are to shake off the dust of our feete : that is , god shall shake you off as dust , when you come for saluation to him at the day of iudgement . if in examination you finde your selues vnworthy , that this worke hath not bin wrought in you , ( wherein it is your best way to deale plainely with your selues ) then giue no rest to your selues , but enter into a serious consideration of your sinnes , attend on gods ordinances , make vse of all that hath beene deliuered concerning humiliation , and giue not ouer vntill you haue attained this eager desire after christ. indeed this is wrought by god himselfe , but giue not you ouer . this is it s. iohn cals drawing : none can come to me , except the father draw him : and that is done when god giues another will ; when , on the propounding of christ , he giues agninam voluntatem , the nature of a lambe , changing the heart , and working such an inclination to christ , as is in the iron to follow the load-stone , which neuer rests vntill it be attained . thus it was with the woman of canaan , she would haue no denyall ; and cant. . with the spouse , that would not be at quiet vntill she had found her beloued , seeking him day and night ; finding him not within shee enquires of the watchmen , and neuer giues ouer till she hath found him whom her soule loued . as god puts an instinct in the creature , such a violent , strong , impetuous disposition and instigation is in them that shall be saued , and belong to christ , god puts into them such a disposition as was in sampson , when he was athirst , giue me water or else i dye ; so are they athirst after christ , giue me christ or else i dye . and this you must haue ; for god will put you to it , he will try whether you be worthy commers or no. commonly , at the beginning , he is as a man that is in bed with his children , and loath to rise , but you must knocke and knocke againe ; and as it was with the vniust iudge , importunity must doe it ; though your desire be strong , yet , for a time , in his ordinary course , he withholds , and turnes a deafe eare , to try if thou hast an eager desire : for if it ceases quickly , he should haue lost his labour in bestowing christ on thee . but if nothing will make thee giue ouer , if thou wilt beseech him , and giue him no rest , i 'le assure thee , god cannot deny thee , and the longer he holdeth thee off , the better answer thou shalt haue at the end . and when thou hast christ , thou hast that that cannot be expressed ; for , with him , thou hast all things , when you haue him , you may goe to him for justification , and say , lord , giue me remission of sinnes , i haue christ , and thou hast promised that all that are in christ shall haue pardon , that they shall haue thy spirit , and be made new creatures ; now , lord , fulfill these promises . if say , it is a condition beyond expression , next to that we shall haue in heauen , and farre aboue that which any prince or potentate in the world hath , farre beyond that which any man that swims in pleasures , and abundance of wealth hath ; which , if it were knowne , would by all the world be sought after . therefore , when you heare of such a condition offered , take heede of refusing it : for if you doe , your sinne is haynous , and your condemnation will be iust . the second vse i will onely name : consider what it is to refuse , yea what it is to deferre your acceptance of it . god may take your deferring for a denyall ; you that thinke , well , i will take it , but not yet , take heede lest you neuer haue such an opportunity againe . i say , be exhorted , be moued , be besought to take it . this i speake to you , that be humble , to so many among you as haue broken hearts ; others may take him if they will ; but they will not , they mind not this doctrine , they regard not things of this nature , they will when they lye a dying , but now they haue something else to doe . but you that mourne in sion , you that haue broken hearts , that know the bitternesse of sinne , to such as you is this word of saluation sent : the others haue nothing to doe with it ; and let them not thinke much to be excluded ; for christ excludes them : come to me all ye that are heauy laden , and ye shall finde rest : not but the others shall haue him , if they will come , but they will not take him on the precedent conditions , named before . it may be , they would haue redemption , and freedome , and saluation by him , but they will not take him for their king. they that bee humble , that haue their hearts wounded with the sense of sinne , are willing to take him on his owne termes , to keepe his commandements , and not thinke them grieuous ; to beare his burden , and thinke it light ; to take his yoke , and count it easie ; to giue all they haue for him , and to thinke all too little ; to suffer persecution for his sake , and to reioyce in it ; to bee content to be scoffed at , and hated of men ; to doe , to suffer any thing for his sake ; and when all this is done , to regard it as nothing , to reckon themselues vnprofitable seruants , to account of all as not worthy of him . therefore be not thou shye in taking of him : for you haue free liberty . but , before i dismisse you , let me speake a word to you that be not yet humble , let mee beseech you to consider . things to mooue you . first , the great danger that is in not taking of him . if you could be well without him , you might sit still as you are ; but you shall dye for want of him . if a wife can liue without a husband , she may stay vnmarried : but when a mans case is this , i see without christ i must perish , i must lose my life , that is the penalty , such is the danger if i refuse him , me thinkes this should moue him . secondly , as the danger of refusing him , so consider the benefit of taking him : if you will haue him , you shall with him haue a kingdome , you shall change for the better ; for whatsoeuer you part withall , you shall haue an hundred fold in this life : if you forgoe any pleasure or lust , you shall haue for it the ioy of the holy ghost , farre exceeding them : if you part with riches , you shall be truely rich in another world ; yea , you shall there haue a treasure : if you lose friends , you shall haue god for your friend , and shall be a fauourite in the court of heauen . in a word , you shall haue an hundred fold . . you shall bee sure to haue it , you shall not be deceiued : for god hath put out his word , he hath declared that to be his will , and it stands now with his iustice as well as with his mercie , to giue christ : his word is a corner stone , and you may build on it : nay by . immutable things he hath confirm'd it , his word and his oath , and heauen and earth may passe , but they shall not passe , you may build on them , to haue christ and saluation by him . when paul had deliuered gods minde , if an angell from heauen should tell them the foundation is sandy , nay if he himselfe should preach another doctrine , they were not to beleeue him . therefore if you will take him and haue him , trust perfectly in the grace that is reuealed by iesus christ , doe it not by halues ; it may be i shall be saued , it may be not , thou maist build on it , thou maist venture thy life on it . all these things considered , the greatnesse of the danger in refusing , of the benefit in accepting ; and if it be thus sure if wee will take him , then put it to venture , why doe you stand off ? what can wee say more to perswade you ? if you will take him , and this righteousnesse , you may haue it . god hath committed this to vs , what we loose on earth , shall be loosed in heauen . he hath giuen vs the keyes of heauen and hell , and if we open the gates of heauen to any , they shall stand open , but now in the preaching of the word , the gates of heauen stand open to euery one of you . therefore come in while it is called to day , before the sunne set on you , as you know not how soone it may . indeed , if wee had not made the offer , the danger had beene ours , and wee should haue perished for your sakes : but seeing we haue made manifest the whole councell of god , wee are now free from the blood of euery one of you ; for wee haue made knowne the will of god to the full ; you know what is offered to you ; and if you take him not , your blood shall be on your owne heads . therefore consider whether you will take him or refuse him ; that is the question , will you take him , or not take him ? you that now refuse and slight this offer , the day may come , when you would be glad to haue it . you that are now in the height and flower of your youth , and you that are more ancient , liuing in health and wealth , and hauing your fill of pleasures , it may be , for the present , you haue other things to take vp your mindes , but the time will come when the bridegroome shall enter in , and the doores shall bee shut , when your houre-glasse shall be out , and your time spent , and then this relation of righteousnesse , and remission of sinnes , now offered , would be reckoned glad tydings : but take heede that it be not too late , beware lest you cry , and god refuses to heare : not but that god will heare euery man , if his cry comes from vnfeigned faith and loue ; but , it may be , god will not giue thee that vnfeigned faith and loue when you be come to that extremity ; seeing you would not come when he called , it may be he will not come when you call ; it may be , he will not breathe the breath of life , nor giue such a spirit and disposition as he will accept of . christ dyed to purchase to himselfe a peculiar people , zealous of good workes , and not onely to saue men . he dyed for this end , that men might doe him seruice ; and if you will not come in now in time of strength and youth , when you are able to doe him seruice ; i say , in his ordinary course , he will reject you now in your extremity , you may not then expect mercie at his hands . therefore doe not say , i will follow my couetousnesse and idlenesse , my pleasures and businesse , my lusts and humours , and heereafter come in ; for you are not to chuse your own time . if he call you , and you refuse to come , take heed lest in his wrath he sweare that you shall not enter into his rest . finis . of faith . the second sermon . rom . . . for by it the righteousnesse of god is reuealed from faith to faith : as it is written , the iust shall liue by faith. the next point that these words affoord vs , is this ; that , faith is that whereby the righteousnesse of god is made ours to saluation . the righteousnesse of god ( saith the apostle ) is reuealed from faith to faith . that is , it is so reuealed and offered by god , that it is made ours by faith , we are made partakers of it by faith : you see it ariseth cleerely from the words . now for the opening of this point to you , you must vnderstand that there are two waies or couenants , whereby god offereth saluation to men . one is the couenant of workes , and that was that righteousnesse by which adam had beene saued if he had stood in his innocencie ; for it was that way that god appointed for him , do● this , and liue : but adam performed not the condition of that couenant , and therefore now there is another couenant , that is , the couenant of grace , a board giuen vs against ship-wracke . now this couenant of grace is double : either absolute and peculiar ; or conditionall . absolute , and peculiar onely to the elect ; so it is expressed , ier. . i will put my lawe into your inward parts , and write it in your hearts , and i will be your god , and you shall be my people . so likewise , in ezek. . i will giue you a new heart , and put a new spirit within you , and i will take your stonie hearts out of your bodies . heere the couenant is expressed absolutely , and this is proper onely to the elect. but now beside this , there is a conditionall couenant of grace , which is common to all ; and that is expressed in these termes , christ hath prouided a righteousnesse and saluation , that is his worke that hee hath done already ; now if you will beleeue , and take him vpon those termes that he is offered , you shall bee saued : this , i say , belongs to all men , this you haue thus expressed in the gospell in many places , if you beleeue , you shall be saued , as it is , mark. . goe and preach the gospell to euery creature vnder heauen ; hee that will beleeue shall be saued , he that will not beleeue shall bee damned . it is the same with that rom. . . to him which worketh not , but beleeueth in him which iustifieth the vngodly , his faith is accounted righteousnesse , marke it : to him that beleeueth on him that iustifieth the vngodly , that is , there is a certaine iustice or righteousnesse that christ hath prepared or purchased for men , though they be vngodly , he requires nothing of them before-hand , though they be wicked and vngodly , yet this righteousnesse is prepared for them ; that which is required of them , is onely that they take it . now hee that will beleeue god that he hath prepared this for him , and will receiue it , it is enough to make him a righteous man in gods acceptation ; so that this is the onely way now by which men shall be saued . the worke is already done on christs part , there is a righteousnesse that god hath prepared , which is therefore called the righteousnesse of god ; and there is nothing precedently required or looked for on our part , but taking and applying of it . but , you will say , is there nothing else required of vs ? must god doe all , and must we doe nothing but onely take that righteousnesse that is prepared for vs ? i answer , it is true indeede , we must lead a holy life , a religious , sober , and righteous life , for , for this end hath the grace of god appeared , saith the apostle : yet you must know withall , that we cannot worke in our selues this holinesse , this religious and sober conuersation , that must be gods worke altogether , we are onely to take this righteousnesse , and the other is but a consequent that followeth vpon it . to illustrate this vnto you by a similitude ; a wheele or a bowle runneth , not that it may be made round , that is the businesse of the workeman , who makes it round , that it may runne : so it is in this case , god doth not looke that we should bring holines and piety with vs , for we haue it not to bring : we are at the first onely to beleeue and accept this righteousnesse that is offered vs ; when that is done , it is gods part to frame vs , and to fit and fashion vs for a holy life : such a kinde of speech you haue it expressed in , eph. . . we are gods workmanship , fashioned in christ iesus to walke in good workes , which he hath ordained , &c. marke it : it is not an action of our owne , but god is the workeman , we are the materials , as the clay , and the wood , that he takes into his hands ; when wee haue but taken this righteousnesse that is offered , it is gods worke to cast vs into a new mould , to giue vs a new heart , and to frame a new spirit within vs , that so we may walke in good workes before him : this is the great mystery of godlinesse : for we haue much adoe to perswade men to beleeue that the righteousnesse prepared by christ should be offered to them , and nothing be required but receiuing of it : this will not sinke into the hearts of men by nature , they thinke they must doe something precedently , or else this righteousnesse is not offered them . but , my beloued , we must learne to belieue this , and know that it is the worke of god to sanctifie vs after hee hath iustified vs. i confesse , it is not so in other things , there is still some action of our owne required to gaine this or that habit or ability , as you see in naturall things , there are some kinde of habits that we get by some precedent actions of our owne , as the learning of arts and sciences , to learne to write well , &c. here there is some action of our owne required to fit vs for it , and then we get the ability to doe it . but besides these , there are other habits , that are planted by nature in vs , as , an ability to heare , to see , to taste , &c. now for these , we neede not any action of our owne for the attaining of them , because they are planted in vs by nature : so it is in these things that belong to saluation : it is true indeede , we may get habits of morall vertues by labour and paines of our owne , there are actions of our owne required to them ; and in that the philosopher said right , that we learne to be temperate , and sober , and chaste , &c. but now for the graces of the spirit there it is not so , those habits that nature hath planted in vs , we exercise them naturally , without doing any action of our owne to attaine them ; as we doe not by seeing oft learne to see , but it is a faculty naturally planted in vs : so it is in all the workes that we must doe , which are the way to saluation , god workes them in vs , he infuseth those habits into vs. therefore this conclusion is good , that it is faith alone , by which this righteousnesse is made ours to saluation . this is euident by the apostle , gal. . vlt. saith he , it is not by the law , if righteousnesse had beene by the workes of the law , then christ had dyed without a cause . as if he should haue said , saluation must needes be by one of these two . either by something that we doe our selues , some actions that we our selues haue wrought , or else it must be meerely by faith . now if it had beene attainable by any worke of our owne , christ dyed without a cause : as if he should say , christ could haue giuen you ability to doe those workes without his dying ; but for this very cause christ came into the world , and dyed , that he might worke righteousnesse , and make satisfaction to god : so that you haue nothing to doe for the first attaining of it , but to receiue it by faith . and if you would know the reason , why god , that might haue found out many other wayes to leade men to saluation , yet hath chosen this way aboue all others to saue men , only by faith , receiuing the righteousnesse of christ , which he hath wrought for vs ; you shall finde these foure reasons for it in the scriptures . two of them are set downe , rom. . . therefore it is by faith , that it might come by grace . marke it : this is one reason why god will haue it by faith , that it might be of grace : for if any thing had beene wrought by vs , ( as hee saith in the beginning of the chapter ) it must haue beene giuen as wages , and so it had beene receiued by debt , and not by fauour ; but this was gods end in it to make knowne the exceeding length and breadth of his loue , and how vnsearchable the riches of christ are : his end was to haue his grace magnified . now if there had beene any action of ours required , but meerely the receiuing of it by faith , it had not bin meerely of grace ; for faith empties a man , it takes a man quite off his owne bottome ; faith commeth as an empty hand , and receiueth all from god , and giues all to god. now that it might be acknowledged to be free , and to be altogether of grace ; for this cause god would haue salvation propounded to men , to be receiued by faith onely . secondly , as it is by faith , that it might come by grace , so also that it might be sure , that the promise might be sure ; if it had been any other way , it had neuer beene sure : put the case that god had put vs vpon the condition of obedience , and had giuen vs grace and ability , as he did to adam , yet the law is strict , and the least fayling would haue bred feares and doubts , and would haue caused death . but now , when the righteousnesse that saueth vs is wrought already by god , and offered to vs by him , and offered freely , and that the ground of this offer is the sure word of god , and it is not a conjecturall thing , now we may build infallibly vpon it : for vnlesse faith haue footing on the word , wee cannot say it is sure , all things else are mutable , and subject to change : therefore when god hath once said it , we may firmely rest in it , and it is sure . and this is the second reason why it is onely by faith . thirdly , it is by faith , that it might bee to all the seede , not onely to those that are of the law , but also to them which were strangers to the law. if it had beene by the law , then saluation had beene shut vp within the compasse of the iewes ; for the gentiles were strangers to the law of god , they were vncleane men , shut out from the common-wealth of israel ; but when it is now freely propounded in the gospell , and nothing is required but onely faith to lay hold vpon it , when there is no more looked for but beleeuing , and receiuing ; hence it comes to be to all the seede : for abraham himselfe , before he was circumcised , he was as a common man , the vaile was not then set vp ; yet , euen then , his faith was imputed to him for righteousnesse . the last reason why it is of faith , is that no man might boast , that no flesh might reioyce in it selfe ; for if it had beene by any other means , by any thing done in our selues , we had had cause to reioyce in our selues , but , for this cause , saith the apostle , cor. . . christ is made to vs wisdome , righteousnesse , sanctification , and redemption , that he that reioyceth might reioyce in the lord. as if he had said , if god had giuen vs a wisedome of our owne , wee had had cause to haue reioyced in our selues ; but we are darknesse , eph. . there is nothing but foolishnesse and weaknesse in vs , to the end that no flesh might reioyce in his presence . againe , if we had had grace put into our selues , ( though it had beene but little ) for which god might haue accepted vs , the flesh would haue boasted ; therefore his righteousnesse is made ours . but , when this is done , yet , if after iustification , it had beene in our power and ability to haue performed the workes of sanctification by any power or strength of our own , we should yet haue beene ready to boast thereof , christ is made sanctification too , so that we are not able to thinke a good thought , we are not able to doe the least good thing without him : it is i ( saith the lord ) that doth sanctifie you : it is i that doth act euery grace ; it is i that doe put your hearts into a good frame : christ is made sanctification to vs ; so that take a holy man , after he is iustified , it is christ that sanctifieth him , and that carries him thorow his life in a holy and righteous conuersation , and all this is done that no flesh should reioyce in it selfe . and yet one thing more is added by the apostle ; for if a man could rid himselfe out of misery , if a man could helpe himselfe when he is vnder any crosse or trouble , hee would then be ready to boast in himselfe : therefore , saith he christ is made to vs redemption also : so that take any euill , though it be but a small euill , a small disease , a little trouble , no man is able to helpe himselfe , in this case , it is christ that redeemes vs from the least euils , as well as from hell it selfe : for you must know , that all the miseries that befall vs in the world , they are but so many degrees , so many descents and steps towards hell ; now all the redemption that we haue , it is from christ ; so that let vs looke into our liues , and see what euils we haue escaped , and see what troubles we haue gone thorow , see what afflictions we haue beene deliuered from , it is all through christ , who is made redemption for vs. it is true indeede , there are some generall workes of gods prouidence , that all men taste of ; but there is no euill that the saints are freed from , but it is purchased by the blood of christ ; and all this god hath done , that no flesh might reioyce in it selfe : and for this cause , saluation is propounded to be receiued onely by faith , there is no more required at our hands , but the taking of christ by faith ; and when we haue taken him , then hee is all this to vs. so that now you see the point cleared , and the reasons why it is by faith onely , that the righteousnesse of christ is made ours to saluation . now , in the next place , if to this that wee haue said , wee adde but one thing more to cleere the point , we shall then haue done enough to satisfie you in this point ; and that is this , to shew you what this faith is : for , when wee speake so much of faith ( as wee doe , ) euery man will be inquisitiue to know what this faith is : therefore wee will endeuour to doe that at this time . first , faith , if we should take it in the generall , it is nothing else but this : an act of the vnderstanding , assenting to something . but now this assent is of three sorts . first , there is such an assent to a truth , as that a man is in a great feare lest the contrary should be true ; and this we call opinion , when we so assent to any proposition , as that that which is contrary , may be true , for ought we know . there is a second kind of assent , which is sure , but it is grounded vpon reasons and arguments ; and that we call science or knowledge : that is , when we are sure of the thing we assent to , wee make no doubt of it ; but wee are led vnto it by the force of reason . againe , there is a third kinde of assent , which is a sure assent too , but we are led to it by the authority of him that affirmeth it : and this is that which is properly called faith : so that a generall definition of faith is this : it is ( nothing else but ) a firme assent giuen to the things contained in the holy scriptures , for the authority of god that spake them . this is properly faith , or beleeuing , if wee take the word in the generall . but if we speake of iustifying faith , we shall finde that that is not commonly expressed in the word beleeuing only , but beleeuing in christ , which is another thing ; and therefore you shall finde that it differeth in two things from this common and generall faith . first , in regard of the object , and indeede that is the maine difference : for whereas the other faith lookes vpon the whole booke of god , and beleeues all that god hath reuealed , because god hath reuealed it ; this iustifying faith pitcheth vpon christ , and takes him , with his benefits and priuiledges : so that the difference lyeth not in the habit of faith , but in the object ; for with the same faith that we beleeue other things , we beleeue this ; as with the same hand that a man takes other writings with , he takes a pardon ; with the same eyes that the israelites see other things , they looked vpon the brazen serpent , the difference was not in the faculty , but in the object vpon which they looked , by which they were healed ; so it is in this , betweene this ●aith and the other , they differ not in the habit , but in the object . there is a second difference , which is a maine difference too ; the other faith doth no more but beleeue the truth that is reuealed , it beleeueth that all is true that is contained in the scriptures , and the deuils may haue this faith , and wicked men may haue it ; but iustifying faith goeth further , it takes christ , and receiues him , so that there is an act of the will added to that faith , as it is expressed , heb. . . they saw the promises afarre off , and embraced them thankfully : others ( it may be ) see the promises , and beleeue them , but they take them not , they doe not embrace them . so that if i should define iustifying faith vnto you , it may bee thus described : it is a grace or a habit infused into the soule by the holy ghost , whereby we are enabled to beleeue , not onely that the messias is offered to vs , but also to take and receiue him as a lord and sauiour . that is , both to be saued by him , and to obey him ( marke it ) i put them together , to take him as a lord , and as a sauiour : for you shall find that in the ordinary phrase of scripture these two are put together , iesus christ our lord and sauiour . therefore we must take heede of disjoyning those that god hath joyned together , we must take christ aswell for a lord as a sauiour , let a man doe this , and he may be assured that his faith is a iustifying faith . therefore marke it diligently , if a man will take christ as a sauiour onely , that will not serue the turne , christ giueth not himselfe to any vpon that condition , only to saue him , but we must take him as a lord too , to be subject to him , to obey him , and to square our actions according to his will in euery thing . for he is not onely a sauiour , but also a lord , and he will be a sauiour to none but those to whom he is a master . his seruants you are to whom you obey , saith the apostle . if you will obey him , and be subiect vnto him in all things , if you make him your lord , that he may haue the command ouer you , and that you will be subiect to him in euery thing , if you take him vpon these conditions , you shall haue him as a sauiour also : for , as hee is a priest , so you must know that he is a king that sits vpon the throne of dauid , and rules those that are to be saued by him : therefore , i say , you must not onely take him as a priest , to intercede for you , to petition for you , but to be your king also ; you must suffer him to rule you in all things , you must be content to obey all his commandements . it is not enough to take christ as a head , onely to receiue influence and comfort from him , but you must take him also as a head to be ruled by him , as the members are ruled by the head ; you must not take one benefit alone of the members , to receiue influence from the head , but you must be content also to bee guided by him in all things , else you take him in vaine . againe , this must be marked , that i say , you must take or receiue him : you must not onely beleeue that he is the messias , and that he is offered , but there is a taking and receiuing that is necessary to make you partakers of that that is offered : those words iohn . make it plaine ; god so loued the world , that he gave his onely begotten sonne , &c. giuing is but a relatiue , it implyes that there is a receiuing or taking required : for when christ is giuen , vnlesse he be taken by vs , he doth vs no good , he is not made ours . if a man be willing to giue another any thing , vnlesse he take it , it is not his . it is true indeede , there is a sufficiency in christ to saue all men , and hee is that great physician that heales the soules of men , there is righteousnesse enough in him to iustifie all the world : but , my beloued , vnlesse we take him , and apply him to our selues , we can haue no part in that righteousnesse : this is plainely expressed in matth. . where it is said , the king sent foorth his seruants to bid men to the marriage of his sonne : and so in eth. . the same similitude and comparison is vsed by the apostle , where he setteth foorth the vnion that is betweene christ and the church , by that vnion there is betweene the husband and the wife : put the case that a husband should offer himselfe to a woman to marry her , and she shou●d beleeue it , yet vnlesse there be a taking of him on her part , the match is not made ; and so it is ●ere , and in this thing the essence of faith consists , when christ offereth himselfe vnto you , you must beleeue that there is such a thing , and that god intendeth it really , but it is the taking that consummates the marriage ; and when the wife hath taken the husband , then all that is his is hers , she hath an interest in all his goods : so also it is here , there must be a beleeuing that christ is offered , that hee is the messias and that there is a righteousnes in him to saue vs ; but that is not enough , we must also take him , and when that is done , wee are iustified , then we are at peace with god. but that you may more fully vnderstand what this faith is , i will adde these . things more . first , i will shew you the obiect of this faith . secondly , the subject or place where it is . thirdly , the manner how it iustifieth vs. fourthly , the actions of it . i say , that you may more fully vnderstand what this faith is , consider first the object of it , and that is christ , ( as i told you before ) and herein this is to be marked , that a man must first take christ himselfe , and after , the priuiledges that come by him . and this point i could wish were more prest by our diuines , and that our hearers would more intend it . i say , first remember that you must first take christ himselfe , and then other things that we haue by him , as the apostle saith , rom . if god haue giuen vs him , that is christ , he wil● with him giue vs all things else : but first haue christ himselfe , and then all things with him . and so , cor. . all the promises in him are yea and amen . that is , first we must haue christ , and then looke to the promises ; this must be still remembred , that we must first take his person , we must haue our eyes fixed vpon that : and so that place before-named , ioh. . god so loued the world , that he gaue his onely begotten sonne : hee giues his sonne , as a father giues his sonne in marriage ; the father giues the sonne , and the sonne himselfe must bee taken : so that we must first take christ , wee must fixe our eyes vpon him : for faith doth not leape ouer christ , and pitch vpon the promises of justification , and adoption , but it first takes christ . the distinct and cleere vnderstand●ning of this will helpe vs much in apprehending and vnderstanding aright what iustifying faith is : wee must remember to take christ himselfe ; for it is an adulterous affection for a wife not to thinke of the person of her husband , but to thinke onely what commodity she shall haue by him , what honours , what riches , what conueniences , as if that made the match , to be content onely to take those ; will this , thinke you , make a match amongst men ? surely no , there must be a fixing of the eyes vpon the person , that must doe it : doe you loue him ? are you content to forsake all , that you may enioy him ? it is true indeed , you shall haue all this into the bargaine , but first you must haue the person of your husband : therefore remember to fixe your eyes vpon christ , take him for your husband , consider his beauty and his excellencies , ( which indeede are motiues to vs ) as a woman that takes a husband , is encouraged by the benefits that shee shall haue by him : but still remember that he himselfe must bee taken . as it is in other things , if you would haue light , you must first haue the sunne ; if you would haue strength , you must first take meate and drinke , before you can haue that benefit by it : so you must first haue christ himselfe , before you can partake of those benefits by him : and that i take to be the meaning of that in mar. . go preach the gospell to euery creature vnder heauen ; he that beleeues and is baptized , shall be saued : that is , he that will beleeue that iesus christ is come in the flesh , and that hee is offered to mankinde for a sauiour , and will be baptized , that will giue vp himselfe to him , that will take his marke vpon him : for in that place , by baptizing , is meant nothing else but the giuing vp of a mans selfe to christ , and making a publike testimony of it , although there bee somthing more meant generally by baptizing ; but heere it is meant , a iustification to all the world , that we haue taken christ . now euery one that will beleeue and be baptized , that is , euery one that will doe this , shall bee saued : so that a man must first take christ himselfe , and then he may doe as the wife , after she hath her husband , she may thinke of all the benefits she hath by him , and may take them , and vse them as her owne . this is the first thing . the second thing that i promised , was to shew you the subiect of faith , and that is the whole heart of man ; that is to say , ( to name it distinctly ) both the minde , and the will : now to shew you that both these are the subject of faith , you must know that these two things are required : first , on the part of the vnderstanding , it is required that it beleeue ; that is , that it conceiue and apprehend what god hath reuealed in the scriptures ; and here an act of god must come in , putting a light into the vnderstanding : for , my beloued , faith is but an addition of a new light to reason , that whereas reason is purblinde , faith comes , and giues a new light , and makes vs see the things reuealed by god , which reason cannot doe ; by faith we apprehend these great and glorious mysteries , which otherwise wee could not apprehend , as we see it expressed in cor. . the god of this world hath blinded their eyes , that the light should not shine into their hearts , by which they should beleeue this glorious gospell . so then there must be a light put into the minde , that a man may be able by that to eleuate and raise his reason to beleeue this : that is , to conceiue and to apprehend the things that are offered and tendered in the gospell . but this is not all , there is an act also of the will required , which is to take and receiue christ : for this taking is an act of the will ; therefore there must be a consent as well as an assent . now it is the act of the vnderstanding to assent to the truth , which is contained in the promises wherein christ is offered : but that is not all , there is also an act of will requisite to consent vnto them , that is , to embrace them , to take them , and to lay hold vpon them , and to apply them to a mans selfe . this i will the rather cleere , because it is a thing controuerted . i say , there is a double act , an act of the mind , and an act of the will : to this purpose consider that in rom. . for if by the offence of one , death raigned by one , much more they which receiue abundance of grace , and the gift of righteousnesse , shall reigne in life by one , iesus christ. marke it , you may see what faith is in those words ; those that receiue the gift of righteousnesse : righteousnesse is giuen and offered by god , and those that receiue that gift of righteousnesse , shall reigne in life : so that taking and receiuing being an act of the will , it must needs be that the will must come in to this worke as well as the vnderstanding . like vnto this is that ioh. . to as many as receiued him , &c. that is , to as many as beleeued in his name : for so the words afterwards expresse ; that is , when wee are willing to take christ , which is nothing else but the consent of the will , when the will is resolued to take him , being so apprehended as he hath beene described , as a lord , and as a sauiour , this is faith ; this , i say , is an act of the will , because it is an act of receiuing . io● . . it is euident , how can y● beleeue which receiue honour one of another & c ? if beleeuing in christ were only an act of the mind , as the papists affirme , and some others besides ; it beleeuing were nothing else but an assenting to the truth of god , which is an act of the vnderstanding , how could the praise of men be opposite to beleeuing ? but the meaning is , how can you beleeue , & take me for your husband , and yet seeke praise of men too ? for that will come in competition with me , and then you will forsake me . i say , this makes it euident , that iusti●ying faith is not onely an act of the mind , but an act of the will also ; because otherwise the seeking praise with men , could be no impediment to the act of beleeuing . now this also , aswell as the former , must be wrought by god and god puts a new light into the vnderstanding , he raiseth it vp to see and beleeue these truths ; so there is another act which god also workes on the will , and vnlesse he worke it , it is not done : for come to any man that is in the state of nature , and aske him , will you be content to take christ ? that is to say , to receiue him in that manner as he hath beene described ? his answer would bee , no. beloued , the liues of men expresse it , though they speake it not in so many words : therefore till god come and drawe a man , and change his will the worke is not done . if you take a bough , and offer it to a swine or a wolfe , they will refuse it , and trample it vnder their feete ; but offer it to a sheepe , and the sheepe receiues it , and followes it : so when christ is offered to men vpon these conditions that we haue named , men refuse him , they reject him , and slight him : but when god takes away these woluish and swinish hearts of ours , and turne our wils another way , ( which is the drawing the scripture speakes of ) then we are willing to take christ. if you take other metall then iron , the loadstone will not stirre it ; but turne the metall into iron , and it will follow the load-stone : so , let the hearts of men continue in that condition wherein they are by nature , and they will neuer take christ , they will neuer accept him ; but when god puts into them such a strong and impetuous instigation and disposition as that of the spouze in the canticles , that had no rest till she had found her beloued , then they will take christ vpon his owne conditions . so the we see this faith is an action both of the minde and the will , wrought by god , enlightning the mind , and changing the will ; which is that which our sauiour christ cals drawing ; none comes to me vnlesse the father draw him : that is , except his will be set on worke , vnlesse god change him , and put such a disposition and instigation into him , that he can finde no rest till hee come to christ. thirdly , the thing wee are to speake of , is , how this faith iustifieth . now for this , know that this faith is considered two wayes ; eyther as it workes , or , as it receiues : either as a quality , or as an instrument . as a quality it workes ; and in this sense it hath nothing to doe with justification . it iustifieth vs as it is an instrument , and that not by altering the nature of sinne ; that is , by making sinne to be no sinne , but by taking away the efficacy of sinne . as , for example , when a man hath committed sinnes , faith doth not make his sinnes to be no sinnes ; indeede , it scattereth them as a cloud : you may consider it after this manner : first , it cannot be that that sinne that is once committed , should be made to be no sinne ; for what is once done , it cannot be vndone , god himselfe cannot doe that , because it is a thing that cannot be ; for when the sinnes are committed , they doe remaine so : and therefore , i say , it cannot be that that which is sinne should be made to be no sinne ; we cannot make adultery to be no adultery , for the nature and essence of the thing must remaine . well now what doth faith ? it doth this , though the sin be the same that it was , yet it takes away the sting and the guilt of sinne , by which it puts vs into the state of condemnation , and by which it bindes vs ouer to punishment . as the lions to which daniel was cast , they were the same as they were before , they had the same propensenesse , and disposition to deuoure as they had before , they had the ordinary nature of lions ; but at that time , god tooke away from them that fiercenesse that was in them , so that they did not deuoure him , though they were there still : so it is with sinne , the nature of sinne is to condemne vs ▪ but now when god shall take away this efficacie from it , it doth not condemne : and this is that that faith doth . euen as the viper that was vpon pauls hand , though the nature of it was to kill presently , yet when god had charmed it , you see it hurt him not : so it is with sinne , though it be in vs , and though it hang vpon vs , yet the venome of it is taken away , it hurts vs not , it condemnes vs not : thus faith , by taking away the efficacie and power of sinne , it iustifies vs , as an instrument , as a hand that takes the pardon . the king , when he pardoneth a traytor , he doth not make his treason to be no treason , for the act of the treason remaines still ; but the taking of the pardon makes the traytor not to be vnder condemnation : so , my belo●ed , faith is that act that takes the pardon from god , so that though the sinne remaine the same , and of its owne nature is of power to binde vs ouer to death , yet by this faith taking the pardon from god , it comes to passe that it hurts vs not , wee are not condemned for it . you know , debts in a mans booke , the writing remaines still , the lines are not blotted out , yet when they are once crossed , the creditour cannot come and aske his debt any more , because it is crossed : so it is in this , our sinnes are the same after we are iustified , as they were before ; but faith is that that crosseth the booke ; faith , i say , by apprehending the pardon , and taking the acquittance at gods hands that he offers . i● a man haue anacquittance , although the debt remaine the same in the booke , yet there can no more be required at the hands of him that hath taken the acquittance . thus , i say , faith iustifies vs as an instrument , by accepting , receiuing , and taking the acquittance that god hath giuen to vs through christ. let mee adde one word more of the next thing : which is , what are the acts of this faith ? they are these three : first , to reconcile , or to iustifie . secondly , to pacifie the heart . thirdly , to purifie , or sanctifie . the first thing that faith doth , is to reconcile : that is , ( as i said before ) by faith wee are pitched vpon christ ; wee take him first , and then wee take the priuiledges , they all follow vpon it , forgiuenesse , and adoption ; this is the first act of faith , to reconcile vs to christ himselfe ; and vpon this wee haue boldnesse to goe to christ for forgiuenesse , to goe to christ to make vs heyres of all things : for after this manner faith doth it ; all things are yours , whether paul or apollo , &c. and why ? because you are christ's . ( marke it , ) you must first bee christ's : that is , euen as the wife is the husband 's , so you must be knit and vnited to christ , and then all things are yours : so that faith first makes vs christ's , it reconciles vs to him , and makes vs one with him , and in him , one with god the father ; and then all things are giuen vnto vs , and made ours . the second act of faith is to quiet and pacifie the heart ; to comfort vs , in assuring vs that our sinnes and transgressions are forgiuen ; and this is different from the former : there are two acts of faith : the one is the direct act by which we apprehend and take christ , and the righteousnesse that is offered through him , by which we take forgiuenesse . and the second is the reflect act by which we know that wee haue taken christ , and haue taken out our pardon ; and this act is very different from the former , we may haue the former without this . wee commonly thinke that wee are not iustified by christ , vnlesse we haue assurance of it ; and when we looke for that , and finde it not presently , all our hopes are gone , but it should not be so ; it is one act of faith to take christ , and another act of faith to comfort and pacifie the heart ; and that these are two distinct things , consider but this in a word . the first act is constant , when a man hath once taken and accepted of christ , hee is alwaies his ; after wee once haue christ , there is no diuorse : but the other act of assurance , whereby we know that wee haue taken him , that is a thing that may faile and deceiue a man. againe , the first act admits of no degrees ; for when a man is once in christ , hee is alwaies christ's , when he is once married to him : marriage , you know , admits of no degrees ; so justification is equall to euery man , it admits of no degrees , it is alwaies the same ; we are not now lesse iustified ▪ and then more , but we are alway alike iustified , being once iustified : but the other act of faith , whereby i am assured that i haue taken christ , that admits of degrees , a man may haue sometimes more comfort , sometimes lesse ; and therefore righteousnes is said heere to be reuealed from faith to faith . lastly , the first act of faith , whereby we take christ , and those priuiledges by him , as the wife takes the husband , that is founded vpon the sure word of god , god hath tendered it to vs vpon his word and promise , and he must performe it , it cannot be altered nor changed ; he that builds vpon it , builds vpon the corner-stone , that will not faile him : but now the second act , whereby i come to know that i haue done this , that is grounded vpon experience : indeede , we are helped by the holy ghost to know it , but it is chiefly grounded vpon our owne experience : for it is no more but the act of a mans owne heart , reflecting vpon what hee hath done , when hee considers , haue i taken christ , or no ? as a lord , and as a sauiour ▪ as a priest , to saue me ; as a king , to liue by his lawes ; this is a looking vpon an act of mine owne , therefore the vnderstanding and knowing of it must come from experience . the last act of faith is to purifie , and to sanctifie . i cannot stand vpon it at this time , nor make vse , and apply this as i desired : therefore i will breake off heere . so much for this time . finis . of faith . the third sermon . rom . . . for by it the righteousnesse of god is reuealed from faith to faith : as it is written , the iust shall liue by faith. the last point that wee deliuered out of these words , was this , that faith is that whereby we are made partakers of the righteousnesse of christ. wee come now to the vses of it . and first of all , if it be by faith onely by which we are made partakers of that righteousnesse that saueth vs , the first consectary that we will draw from hence is this , that wee should learne to come to christ with an empty hand , and not to bee discouraged for any want that wee finde in our selues , nor for the greatnesse of our sinnes ; wee should not bee discouraged for the want of a perfect degree of repentance and godly sorrow , or for the want of whatsoeuer good worke you thinke is requisite to saluation , for , my beloued , you must know that this is the nature of faith , that it doth its worke best alone ; and faith is so farre from requiring any thing in the partie that shall haue christ , that necessarily he must let goe all things else , otherwise hee cannot beleeue : and this is a point necessarily to be considered : for euery man is apt to conceiue and thinke that it is impossible that god should accept him , vnlesse there bee something in him why god should regard him : if he finde himselfe to be exceeding vngodly , he thinkes that christ will neuer looke after him . and againe , if hee haue nothing at all to giue , if he haue nothing to bring with him in his hand , hee thinkes that hee shall haue no pardon : but you see that faith requires nothing in the first apprehension of christ , if a man bee neuer so vngodly , it is all one , the promise notwithstanding is made vnto him . againe , why should you looke for righteousnesse in your selues ? the worke of faith ( and it hath nothing else to doe ) is to take that righteousnesse of christ , that is none of your owne : so that there is nothing else at all required ; for all that faith hath to doe , is onely to take from christ that righteousnesse that we want our selues : so that i say there is no reason why any man should bee discouraged in his first comming , for any want that he findes in himselfe , or for any condition that he is in , because faith onely is that that makes vs partakers of a righteousnesse to iustifie vs , because we our selues haue it not . i say , faith is so farre from requiring any thing to be added to it , to helpe it in the act of iustifying , that of necessity it excludes all things else : for faith hath this double quality , not onely to lay hold of christ offered , but to empty a man of all things else whatsoeuer . as for example , faith is not onely the beleeuing of a truth which is deliuered , from the authority of him that doth deliuer it ; but it is a resting vpon christ , a casting of our selues vpon him . now when a man leanes vpon any other thing , hee stands not vpon his owne legges , hee stands not vpon his owne bottome ; for if hee did , hee could not properly be said to leane . if a man trust and depend vpon another , he prouides not for himselfe , but he that so lookes to himselfe , that he prouide so as to make him selfe safe if another should faile him , so farre he trusts himselfe ; so that , beloued , if you trust christ , it is of necessity required that you must bee vnbottomed of your selues , you must altogether leane vpon him , you must cast your selues wholly vpon him : for faith hath such an attracting vertue in it , that it fils the heart with christ . now it cannot fill the heart with christ , vnlesse the heart be emptyed first . therefore i say , faith hath a double quality , not onely to take , but to empty ; and they are reciprocall , the one cannot be without the other . hence it is that we say , faith ingrafts a man , a man cannot be ingraft into a new stocke vnlesse hee bee quite cut off from the former roote ; therefore faith driues a man out of himselfe , and makes him nothing in himselfe , so that when he comes to lay hold on the promise of god , he lookes at no quality or excellencie of his owne , he lookes at no fitnesse nor worthinesse in himselfe , but he comes with a hand and a heart altogether empty : so that when a man comes to beseech god to receiue him to mercie , and to grant him a pardon of his sinnes , when he comes to take hold of the righteousnesse of christ for his iustification , if he thinke that there is any little worthinesse in him , or that there be no fault in him at all , and from thence shall thinke that god will receiue him , this man is not fit to come to christ , he must be wholly emptied of himselfe , and then god will speake peace vnto him . but you will aske , what is that that faith doth empty a man of ? faith emptieth a man of two things : first , of all opinion of righteousnesse in himselfe . secondly , of all opinion of strength and ability to helpe himselfe : for if either of these remaine in the heart , a man cannot receiue christ . first , i say , a man must be emptied of all opinion of worthinesse in himselfe , of all conceipt that he hath the least righteousnesse in himselfe ; therefore when the yong man came to christ , and christ told him that he must keepe the law , and he said hee had done all those things from his youth , christ knew that he was not yet fit , therefore , saith he , goe and sell all that thou hast : christs end was nothing else but to discouer to him his owne vnworthinesse . if thou wilt be perfect , ( saith christ ) take this tryall , canst thou be content to let thy wealth goe , to follow me ? canst thou be content to suffer persecution ? this shewed that hee was not perfect , but that hee was still a sinfull man ; this was the way to prepare him for christ , this course we see christ alwaies tooke : we see it expressed in the parable of the publican and of the pharise , the publican went away iustified , because he was wholly emptyed of all conceipt and opinion of worth in himselfe . but the pharise was not iustified , ( not because he was not a iuster man then the publican , for he was in outward performances better then he ; but ) because he had an opinion of his owne righteousnesse , he was conceited of a worthinesse in himselfe , therefore he went home not iustified . what was it that excluded the iewes ? was it not an opinion of something they had of their owne ? the laodiceans , they thought they were rich and increased , and wanted nothing , therefore they neuer came to buy of christ . that which a man thinkes he hath already of his owne , hee will neuer bee at the cost to buy ; therefore that is the first thing that a man must doe , hee must thinke himselfe of no worth at all , he must be empty of all opinion and conceit of his owne excellency . but this is not all , although a man be perswaded of this , that he hath no worthinesse in himselfe , yet if he thinke hee is able to helpe himselfe , and can stand alone without god , he will not come to take christ ; and therfore this further is required , that a man see that he hath no ability to helpe himselfe , that all his redemption must come from christ : for if you aske many men whether they haue any opinion of worth in themselues , they will be ready to answer , no. what then is the reason that they come not to christ ? it is because they are in health and prosperity , and they can doe it soone enough hereafter , they can yet for the present subsist without christ ; but when god shall shew a mans heart to himselfe , when god shewes a man his danger , and shewes it him as a present , and how vnable he is to helpe himselfe out of danger , then a man will haue no rest till he haue christ. therefore you shall see both these required , cor. . . christ must be to vs wisdome , righteousnesse , sanctification , and redemption too . first , if a man thinke that there is any thing in him , either wisdome , righteousnesse , or sanctification , that excludes him , for he will reioyce in himselfe : and that concernes the first condition required , to be empty of all opinion of worth . but yet if a man thinke that hee is able to stand safe and secure for a time , that hee is able to be a buckler to himselfe , that hee hath somewhat wherevnto he may leane , and doth not see that christ must be his redemption also , he will not come at christ . that which kept the prodigall sonne away , it was not an opinion of any worth in himselfe , but because he thought hee could liue without his father , hee had his portion in his owne hands , and at his owne disposing ; and he would not come home to his father , till he could liue of himselfe no longer : so that , though wee haue an opinion of no worth in our selues , yet if wee conceiue or thinke that we can liue without christ , wee will not care for him . this was the fault of those that were inuited to the marriage , they refused to come , not because they thought that themselues were of worth , but they were perswaded that they needed not those things to which they were inuited . therefore , i say , these two things must be done , a man must be emptied of all opinion of worth in himselfe . and secondly , of all ability in himselfe to helpe himselfe , and when faith hath done both these , then it brings a man to christ , when a man seeth that there is nothing in him why god should regard him , and that he cannot stand longer , nor be in safety longer then christ helps him , and speakes peace to him , now a man is fit to take hold vpon christ : and therefore we must learne to come to christ with an empty heart . many men complaine that they would beleeue , but they want that sorrow that they should haue , they want that repentance that they would haue , they thinke they are not yet fit , therefore they dare not apply the promises . to these we say now , that there is a double kinde of complaint . one is , when a man lookes vpon these things , as vpon things that make him fit , which if he haue , he thinkes god will respect him ; and if he haue not , he thinkes that god will not looke after him . if thy complaint be thus , it is sinfull ; for in this thou seekest something in thy selfe . but if a mans complaint be this , that he is not yet awaked enough , that he is not yet sensible enough of his sinnes , the doctrine of the remission of his sinnes , and free justification doth not affect him as it should . indeed , here is iust cause of complaint ; for these things are necessary before you can come to take christ . therefore that place in mat. . . will explaine this , and answer an objection that may be made against it , when the apostles were sent out to preach the gospell , when they came to any house , they were bidden to enquire who were worthy ; if any man be worthy ( saith christ ) your peace shall come vpon him : but if he be not worthy , shake off the dust , &c. a man would thinke by this that there were some worthinesse required in the partie that comes to christ , and that before hee can apply the first promise of justification . to this we answer , the worthinesse that is required here is nothing else but an ability to prize christ , to set him at a high rate , to long after him , to hunger and thirst after his righteousnesse , your peace shall come vpon such a man. that is , if there bee a broken-hearted man that lookes after christ , whose heart yeranes after him , that he is able to prize him aright , he shall be accepted : but if they bee such men as will not receiue you , such as will not set meat before you , such as will giue you no respect , shake off the dust of your feete , &c. so that i say , such a complaint we may make , if we finde a want of desire after christ ; for that is required ; but if we looke vpon any thing as a qualification in our selues , such a worthinesse is not required , we must be driuen out of all conceit of it , or else we cannot take christ. so much for the vse , that seeing it is onely faith whereby wee lay hold of christs righteousnesse , that then we haue no reason to be discouraged , in respect of any want ; nay , we must finde a want of all things , before wee can be made partakers of this righteousnesse . againe , secondly , if it bee by faith onely , by which we are made partakers of this righteousnesse , and by which we are saued , then we should learne hence to reioyce onely in god , and not to reioyce in our selues ; for this is the very end why god hath appointed this way of saluation : eph. . . for he hath chosen vs to the praise of the glory of his grace , in his beloued . that is , that he might haue the praise of the glory of his grace , as it is in ephes. . therefore it is of faith , and not by workes , that no man should boast of himselfe : cor. . . therefore christ is made to vs wisdome , righteousnesse , sanctification , and redemption , that no flesh should reioyce in it selfe . now if that be gods end , if that be his aime , why he will haue vs saued by faith , let not vs disappoint him of his aime , let vs not take from him the glory of his grace ; but let vs glory in the lord. this point we should especially looke to , not to reioyce in our selues , but in god : for , my beloued , wee are all naturally exceeding apt to reioyce in our selues , wee would faine finde some excellencie in our selues , euery man is apt to reflect vpon himselfe , and hee would faine see some worth there that hee might reioyce in ; and if he be no body at all there , it is contrary to his nature to thinke that he shall be accepted : there is nothing in the world that we are so backward to as this . it was adams fault in paradise , whereas hee should haue trusted god , and haue beene wholly dependant vpon him for all , he would needes know good and euill , he would haue something of his owne ; and this was it that lost him all , and brought the curse vpon him , because hee would not bee dependant . now in the gospell , god comes by a second meanes of sauing men , and in this the lord would haue the creature to haue nothing in himselfe to glory in , but man is hardly brought to this , but exalts and lifts vp himselfe , and would faine haue some worth and excellencie of his owne ; but as long as wee doe thus , wee cannot bee saued : that is the argument that is vsed rom. . . why abraham was iustified by faith ; if there had beene any other way , abraham had had wherein to reioyce in himselfe : but faith excludes this reioycing , and onely faith , wee should , i say , learne to do this in good earnest , to see that there is no worth in our selues , to haue christ to be to vs all in all : col. . . is an excellent place to this purpose , saith the apostle there , ( in the matter of saluation ) there is neither iew nor gentile , bond nor free , but christ is all in all . that is , when we come to be iustified before god , when wee come to the matter of saluation , god lookes at nothing in a man , he lookes at no difference betweene man and man ; one man is vertuous , another man is wicked ; one man is a iew , and hath all those priuiledges ; another man is a gentile , an alien from the common-wealth of israel ; one man is circumcised , another man is vncircumcised ; but all this is nothing : why ? for christ is all in all . marke it : first , he is all ; that is , there is nothing else required to iustifie : indeede , if wee were something , and he were not all , we might then looke at something besides ; but he is all . againe , he is all in all : that is , goe thorow all things that you may thinke will helpe you to saluation , in all those things christ is onely to be respected , and nothing but christ , whatsoeuer is done without christ , god regards it not ; if you will doe any worke of your owne to helpe your selues in saluation , if you will rest vpon any priuiledges , christ is not all in all ; but christ must be all in all in euery thing : and if onely christ be all , then we must come onely with faith ; for it is faith onely that layes hold vpon christ. now a naturall man , hee will not haue christ to bee all , but himselfe will bee something ; or if christ be all in some things , he will not haue christ to be all in euery thing , to haue christ to be his wisdome , his righteousnesse , his sanctification ; to doe nothing but by christ ; to haue christ to be his redemption , not to be able to helpe himselfe without christ , but that christ must helpe him out of euery trouble , and bestowe vpon him euery comfort , this , i say , is contrary to the nature of man : therefore we must bee thorowly emptyed of our selues in this matter of reioycing , aswell as in the matter of taking : for in what measure any man sets any price vpon himselfe , so farre as he hath any opinion of himselfe that he is something , iust so farre he detracts from christ : but when a man boasts not of himselfe at all , such a man reioyceth in god altogether , such a man will stand amazed at the height , and breadth , and length , and depth of the loue of god ; such a man will be able to see that there are vnsearchable riches in christ ; such a man will be able to say with paul , that he cares for nothing , he reckons all things dung , phil. . i haue all the priuiledges ( saith he ) that other men haue ; i am a jew , i am a pharise ; but i reckon all these things as dung ; that is , i care for none of them , if i had an hundred more : it is true , i haue beene as strict as any man ; yea , i went beyond others : for i was zealous in that course wherein i was , yet i haue beene taught thus much , that all these things are nothing , for god regards them not , he regards nothing but christ and his righteousnes , therefore i looke not after these things , but that i may be found in him , not hauing mine own righteousnesse , but that righteousnesse that god accepteth , which is through faith in him . therefore , my brethren , learne thus to reioyce in christ , and in god , and not in your selues ; this is the most excellent worke that we can performe , it is the worke of the saints and angels in heauen , wee should learne to come as neere them now as we can : in reu. . . they cryed with a loud voyce , saying , saluation commeth by our god , that sitteth vpon the throne , and by the lambe ; and therefore , praise , and wisdome , and glory be giuen to god for euermore ; because saluation is from the lord , and from the lambe , and not from our selues at all : hence it is that they fell downe , and worshipped him ; and for this cause they all cry , wisdome , and glory , and praise be to our god for euermore . if saluation had beene from our selues , if wee had done any thing to helpe our selues therein , there had not been ground of giuing all praise and glory to god ; and if this bee the worke of the saints & angels , we should labour to performe it as abundantly as we can now : and let vs doe it in good earnest : for if men could be brought to this , to reioyce in god alone , their mouthes would bee filled with praise exceedingly , they would regard nothing else , and in the course of their liues they would make it euident to the world , that they were such as made no account of the world , so they might haue christ , they would be content with any condition : for christ is all in all to them . thirdly , if it be by faith onely by which we are made partakers of the righteousnesse by which we are saued , then it should teach vs to let other things goe , and principally to minde this matter , to labour to get faith , whatsoeuer become of other things ; for it is that by which we haue saluation . the papists , they teach that workes are the maine , and many things they prescribe that men must doe : our doctrine is , you see , that faith onely is required : indeede , many things follow vpon faith , but faith is that you must onely labour for , and then the rest will follow vpon it . this doctrine of ours , you shall finde that it is deliuered cleerely in gal. . , . we waite , through the spirit , for the hope of righteousnesse , which is through faith . that is , we looke for nothing from the law , we regard no workes at all in the matter of iustification ; that which we looke for , is onely that righteousnes which is taken by faith : and why doe wee so ? for , saith he , in christ iesus , neither circumcision is any thing , nor vncircumcision , but faith , &c. as if he should say , there is good reason why we should expect saluation onely by faith , because nothing else will helpe vs in that worke , circumcision is nothing , nor vncircumcision is nothing : by those two hee meanes all other things , that is , the hauing of all the priuiledges in the world , the doing of all the workes that can be done , faith is all in all ; but it must be such a faith as workes by loue ; though it be by faith onely , yet it is not an idle faith : therefore you are especially to labour for faith . there are many other excellencies that we are capable of , many morall vertues , such as aristotle and socrates haue described ; but without faith , god regards none of these : take one that is a wicked man , and take another , let him be neuer so vertuous , as socrates , and seneca , that were the strictest in morality of all the heathen ; nay , take any man that liues in the church , that liues the most strict and exact life , and yet is not iustified by faith , god makes no difference betweene these men , the one is as neere to heauen as the other , god lookes vpon them both with the same eye ; for he regards nothing without faith . he that is the most prophane and vngodly , if he come with faith , he shall obtaine christ ; the other that hath all other morall vertues in the most exact manner , without faith , they shall doe him no good : therefore we are to seeke for nothing in the matter of iustification , but how we may be enabled to beleeue , we are principally to study this matter of faith . take such a one as socrates , and such a one as saint paul , it may be socrates might bee outwardly as temperate , and as patient , and be indued with as many excellencies , hee might appeare in his carriage as strict as saint paul ; but here is the great difference , the one doth what hee doth of himselfe , and through himselfe , and for himselfe ; the other doth what hee doth of christ , and through christ , and for christ : therefore faith mainely is requisite . if we had all other excellencies , yet we shall finde this in them , that they doe alway giue something to the creature . againe , if you goe neuer so farre in them , yet you shall finde that there is some imperfection in them . but faith it emptieth the creature of all things , it leaueth nothing in a man , it makes him leane and rest only vpon christ , and vpon his righteousnesse for saluation . againe , faith worketh in vs a loue to god : for , we hauing nothing in our selues , but all that we haue being from him , we cannot but loue him againe . againe , faith presenteth to god a perfect righteousnes , and therfore god only accepts it : for god must be iust , and nothing can satisfie the justice of god , but a righteousnes that is perfect , nothing can attaine a righteousnesse that is perfect , but onely faith , labour therefore to beleeue this , and to turne all your study and care how to get faith . my beloued , this is a thing that we are bound to preach to you ; this is the summe of that doctrine that christ so often preached when he was vpon the earth , beleeue , for the kingdome of god is at hand : this is the summe of all the doctrine of the apostles , it was all they had to doe , to perswade men to beleeue : what was the summe of all pauls doctrine ? we goe vp and downe , saith he , from place to place , witnessing both to iewes and gentiles , &c. so it is our part , when we come to preach to you , when we come to dispense to you that which is for the nourishment of your soules , we must doe as those stewards that set bread and salt vpon the table , whatsoeuer other dish there is ; so we should alway preach christ , and perswade you to beleeue in him , and stir you vp to turne the streame of your endeuours after the obtaining of that faith that taketh this righteousnesse ; the principall thing we are to look vnto , is , to see from what fountaine that that we haue comes ; if a man haue neuer so many vertues in him , if they arise not from this fountaine , if they spring not from this roote , they are nothing , god lookes vpon them without acceptance or delight . againe , this is that that you are to doe in hearing , that which you are chiefly to looke after , is , how to get faith ; and therfore if men will employ their strength and their endeuours , and busie themselues to attaine such and such vertues , it is but as the watering of the branches , and to let the roote alone ; faith is the roote ; that is , it is that that makes all acceptable to god : for what is the difference betweene christianity and morality , and without this , what is our preaching ? wee may gather welneere as good instructions to resist vice , ouf of plutarch , and out of seneca , as out of pauls epistles , but this differenceth it , that we preach christ , and from christ wee deriue ability and strength to doe all things else , and that makes all else to be acceptable ; so that this is it that you must looke after , to haue christ , to receiue all from him , to doe all for him ; for these are reciprocall , vnlesse you thinke you haue all from christ , you will neuer doe all for him ; when wee thinke christ is alsufficient , we will be perfect with him againe . but , by the way , in this you see not onely the difference betweene morall vertues , and those in a true christian , which is godlinesse , that they come from different fountaines , and looke to different ends ; but you see also the difference betweene those shewes of strictnesse that are among the papists , and that sincerity of life that wee preach vnto you , which is an effect of this faith : for , if you marke it , you shall find that all that they doe , either is without christ , or addes to christ ; they thinke they shall bee saued for doing such and such things , which prepare and fit them for saluation , they looke mainely to the workes of humbling the body , and doing many actions of mortification , but still christ onely is not sought after in all this . but now looke to the doctrine that we haue deliuered , it is christ that we preach , it is faith that we preach vnto you . it is true , wee preach those things too , we lay the same necessity vpon you of doing good workes , we stirre you vp to holinesse of life , and mortification ; but here is the difference , wee deriue it all from christ by faith , we say that faith doth all . indeed when you haue faith , if that faith be right , it will worke by loue : here then you see the difference , we doe the same things , but we deriue all from a iustifying faith , laying hold vpon christ ; and so loue to him , and all other graces doe arise from this . againe , a fourth vse of this point is this , if saluation be onely by faith , then we should learne hence to goe with boldnesse to god , to take the promises , and to reckon them sure to vs. if something else had beene required on our part , wee should then haue gone with a great deale of doubting to god ; but now , seeing there is nothing required , but only to goe and take it , this should make vs to goe with boldnesse to the throne of grace , to come with assurance that we shall speed . and therefore in the businesse of seeking to god for the remission of our sinnes , ( which indeed is the greatest businesse that wee haue to doe ) what greater comfort can there bee , then to haue this assurance , that if wee come to god for it , we shall not faile nor be deceiued of it ? for the present occasion of receiuing the sacrament : what is the end of the sacrament , but to preach faith ? the sacrament preacheth that to your outward senses , that we doe to your vnderstandings ; it presenteth to the eye , that which wee now preach to the eare : for what is the couenant of god in the gospell , but onely this ? god offers christ vnto you freely , as the bread and wine is giuen vnto you . to vs a sonne is giuen , &c. againe , we take him , and binde our selues to obey him , and to loue him , to be to him alone , to marry him , to make him our lord and our husband . now in the sacrament both these are done : when the bread and wine are offered , they are but a resemblance of the offer of christ . indeed there is a blessing in it : for it is gods ordinance , it increaseth this grace of faith . and againe , there is a bond on our part , wherein wee tye our selues to obey christ . now if any of you will offer to come , and yet haue not giuen vp your selues to god in good earnest , you receiue your own condemnation , you are diuorsed from christ , and married to the world ; and this is to receiue the sacrament vnworthily . the maine end of the sacrament , is to increase faith , and saluation is ours by faith ; therefore wee should come with boldnesse , and lay hold vpon the promises of it . we should doe in this case as ioab did , lay hold vpon the hornes of the altar ; that is , take hold vpon christ , and remember that sure word of promise , to vs a sonne is giuen , to vs a child is borne . and , let whosoeuer will , come and take of the waters of life freely . goe thorow the whole booke of god , all the promises therein are as so many grounds for faith to build vpon ; it is impossible that god should slay you , if you come and lay hold of the hornes of the altar . if you will take christ , and receiue these promises , and rest on them , it is impossible but that god should performe them , he hath bound himselfe to performe what he hath said , in ioh. . . if we acknowledge our sinnes , he is faithfull and iust to forgiue them : as if he were vniust and vnfaithfull if he should not doe it . his oath is passed , hee hath added an oath to his promise , that by . immutable witnesses it should stand firme . we should doe in this case as iacob did , after he had once a promise from god , when he meetes his brother esau , lord , ( saith hee ) thou hast promised to doe me good , therefore deliuer me from the hand of my brother . so , when we haue a promise , and god hath said , hee that will take christ shall be saued , and christ is freely giuen , and the pardon is generall , therefore what should hinder vs ? vrge god vpon his promise , wrastle with god , as iacob did , and let him not goe without a blessing ; wrastling implyes resisting , it is a signe god resisted him for a time : so , it may be , god will deny thee a great while , yet continue thou to seeke him , let him not goe , he cannot deny thee in the end , thou shalt haue the blessing at the last : we should learne thus to importune god ; tell him , lord , i haue a sure promise , and thou hast made the pardon generall , and i am sure i come within the number of that comission : goe and preach the gospell to euery creature , goe and tell euery man vnder heauen , that christ is offered to him , he is freely giuen to him by god the father , and there is nothing required of you , but that you marry him , nothing but to accept of him ; here is a word sure enough , if there were nothing else but this . therfore learne to doe in this as the woman of canaan did , though christ denyed her , yet she would not giue ouer : for she had this ground to build vpon , that he was iesus , he was the sonne of dauid , he was mercifull , and shee had exceeding great neede of him , and therefore she would not giue ouer ; so , i say , hauing this ground for your faith , goe to god with boldnesse , and neuer giue ouer ; it is impossible ( if you seeke him in good earnest , with all your heart ) but that he should receiue you . it is true indeed , hee giues to some sooner then he doth to others ; with some he deales as he did with the woman of canan ; to some he giues an answer quickly , some againe hee defers longer , and he will put vs to the tryall . christ dealeth differently with his children , he doth with vs sometimes as the vniust iudge , he turnes the deafe eare to vs , or like the man that was in bed with his children , and was vnwilling to rise ; but what saith the text ? luk. . . though he would not doe it for him as a friend , yet his importunity makes him rise and lend him : so thou thinkst ( it may be ) god is not thy friend , yet by thy importunity he will rise at the last ; therefore , though thou finde god to be as an enemy , though he be neuer so backward to rise , yet giue not ouer , i can assure thee , as certainely as there is any truth in the booke of god , thou shalt be heard in the end , heauen and earth shall passe away before this sure word shall perish . it is gods manner to put men to the tryall , and it is his wisdome so to doe , otherwise , he would haue many that would be forward at the first , that would fall off in the end . it was naomies wisdome to bid her daughter ruth goe backe to her kindred , but shee would not , she stood it out : i will goe ( saith she ) where thou goest , and nothing but death shall part betweene me and thee . when naomi saw that she was stedfastly minded , she tooke her along with her . so , if god should receiue men at the first , many men would come in , and take hold vpon christ , and make a profession of his name , but they would not hold out to the end with him : but when christ shall tell them , i haue not so much as a place to lay my head in , if thou wilt haue me , thou must deny thy selfe , and take vp thy crosse , and thou shalt finde a great deale of trouble , and suffer persecution ; if a man now , notwithstanding this , will not be beaten off from christ , but , though christ turne the deafe eare to him for the present , and present to him all manner of difficulties , yet if he will , notwithstanding all this , be constant still in importuning god to haue christ , when god shall see that his mind is thus set , he will take him along with him , hee will be thine , and thou shalt be his , his people shall be thy people : this is it that knits the knot betweene you : my beloued is mine , and i am his ; his word is passed for it , he hath promised his consent , now if we will giue ours , the match is made . if it were doubtfull whether wee should haue his consent , it were another case ; but we haue a sure word for it , wee should learne therefore to importune him . now when we haue done this , when wee are come with this boldnesse , and haue laid hold vpon christ , then let vs looke to the priuiledges , then let vs take the pardon of our sinnes , adoption , and reconciliation , and all things else , only remember that condition of after-obedience , that though wee may come freely , and come with this boldnesse , and though nothing be required , but that we take this sonne of god that is offered , yet , i say , there is a condition of after-obedience , wee must resolue to serue him , and to loue him with all our heart , we must resolue to doe that that ruth promiseth to naomi , to liue with him , and to be with him , and that his people shall be our people , &c. but you will say , i am willing to doe this , to part from my lusts , and to be to christ alone , but i am not able , my lusts are strong and preualent . to this i answer , if thou bee but willing , christ desires no more : i would but aske thee this , suppose that thou wert able to ouercome those lusts ; take a man that is strongly giuen to good-fellowship , ( as they call it ) to company-keeping , that is giuen to fornication , to swearing , or whatsoeuer the sinne bee , take any preualent lust that is in any man that now heareth me , i would aske him this question ; put the case thou wert able to get the victory ouer thy lust , wouldst thou be content to part with it , and to take christ ? if thou sayest , no , i had rather enioy the sweetnesse of my lusts still , art thou not now worthy to be condemned ? but if thou answer , i would , vpon condition i were able to ouercome my lusts ; i assure thee , god will make thee able , god requires no more but a willingnesse to come , and take christ , the other is gods worke . i , but i haue tryed , and haue not found it so . i answer , it cannot be , thou hast not yet solued to part with thy lusts , thou hast not yet set downe this peremptory conclusion in thy selfe , that thou wilt forsake euery thing that you may haue christ : if any man say he is willing to take christ , and to part with the sweetnesse , and the pleasantnesse , and the profitablenesse that his lust brings to him , if he could get the victory , if hee were freed from the sollicitations of them : let me tell thee , thou must first resolue to take christ vpon his owne conditions , and for the other , god hath promised to doe that himselfe : . cor. . . god will confirme you , and keepe you blamelesse ; for he is faithfull that hath called you to the fellowship of his sonne . as if hee should haue said , doe you thinke that god will call men to christ , that he will beseech men to take his sonne , will he call you to the fellowship of his sonne , and will hee not keepe you blameles ? he hath promised it , and sworn it , if he should not doe it , hee should be vnfaithfull ; when god calleth you to come vnto christ , he promiseth that the vertue of christs death shall kill sinne in you , and that the vertue of christs resurrection shall raise you vp to newnesse of life ; god hath promised that he will giue the holy ghost : for he neuer giues his sonne to any , but he giues them the spirit of his sonne too . now , hee that hath called you is faithfull , and he will doe it . so that i say , if thou wilt come in , ( that is ) if thou wilt accept of christ vpon his conditions , it is certaine god will receiue thee ; and if thou find thy selfe troubled with the violence of any lust , or of any temptation , presse vpon god , vrge him with his word and promise , that he would assist thee by his own strength , that he would enable thee to ouercome , that he would giue thee the spirit of his sonne , and resolue as iob , though he kill me , yet will i trust in him : for i haue a sure promise , heauen and earth shall passe , but not one tittle of his sure word shall passe till it be fulfilled . now because this is a point of much moment , this laying hold vpon the promises , and because it is a thing that is not easily done , therefore i will shew you these two things . the first is this , that the vnderstanding must be rightly informed , what ground a man hath to doe it ; when a man comes to beleeue the forgiuenesse of his sinnes , let him not thinke , i haue a perswasion that my sinnes are forgiuen , therefore they are forgiuen , but a man must labour to see the ground of it : for , a thing is not true because wee are perswaded it is so ; but the thing is first true , and then we beleeue it : god hath first offered forgiuenesse of sinnes to you , and then you looke vpon his word , and so beleeue it ; but , i say , when a man is perswaded in a confused manner , without any iust ground , without a cleere knowledge of the progresse of faith , how it goeth along , this is not right , this keepeth many from assurance , because they are not cleerely instructed in it : for , to the end that faith may take hold of the promise , that it may be sure to vs , we must conceiue of the right method , and that stands in these foure things . first , we must see our owne condition , we must be sicke before we can seeke to the physician , we must see our selues to be condemned men , that there is nothing in vs to helpe our selues ; wee must be broken in heart in some measure , wee must see our selues to bee children of wrath , and then we will come and seeke for a remedy ; and that is , by looking into the booke of god , ( and that is the second thing ) and there i finde all the promises , christ is there cleerely offered , onely with this condition required , that i must obey him , and serue him , and loue him ; so that that is the second thing , christ is offered in the scriptures to euery one , and if you haue him , you shall haue a pardon of your sinnes with him ; onely he is offered with condition of obedience : well , when you see this cleerely , now you come to consider it , you begin to ponder this word , whether it be so or no , a man begins to thinke , is this a sure promise ? and then he sees , that looke what certainety there is of the scriptures in generall , there is the same certainety in these particular promises : so that with the same faith that a man is to beleeue the word of god , with the same faith he is to beleeue this offer of christ . i , but is it sure to me ? then a man lookes to the generality of the promise , that it is offered to all , none excepted , and therefore , saith hee , it is offered to me . but will christ doe to me as hee hath promised , is he powerfull and willing to doe it ? then a man lookes into the word , and finds that he is almighty , that he is able to make him the sonne of god , that whatsoeuer christ hath by nature , he shall haue it by matching with him : indeede christ hath it immediately as he is the sonne of god , but wee haue it mediately , as the wife hath the riches of her husband . if a woman marry the kings sonne , she hath the same priuiledges , and the same inheritance that he hath : so , whatsoeuer christ hath becomes ours : paul , and apollo , and all are christ's , the world is christ's , and all things present and to come are christ's , and they are all made ours . now when this is well pondered , and we finde that wee haue a sure word to confirme this , then , in the third place , we come and take him , and this no man will doe indeed , till he haue well considered , as the saying is of marriage , that it is a bestowing of ones selfe vpon such a one , so it is in this ; euery one therefore should consider before-hand , what it is to bestow himselfe vpon christ , and when this is done , that we haue made the match , and bestowed our selues vpon christ , then , in the next place , we come to see what we shall haue by him , and then we come to make vse of all that christ brings with him , reconciliation , and pardon of sinne , and all things else that he hath , i haue with him , i am the sonne of god , and i shall be sanctified ; ( for together with him i haue his spirit , ) all my prayers shall be heard , all the promises in the booke of god are mine ; for in him they are all yea and amen : as all the world is his , so it is all the wealth of a christian after he hath taken christ . now when this is distinctly propounded to vs , and wee conceiue it aright , it makes the way much more easie to vs ; but when we goe on in a confused manner , because the gospell is not cleerely vnderstood by vs , hence it is that wee labour much , and yet the thing is not done : therefore , my beloued , if you haue a perswasion of the forgiuenesse of your sinnes , if it bee but a meere perswasion , it will alter exceedingly , it will goe and come in the time of temptation ; but when you haue a sure word , when you haue built your selues vpon the scriptures , it is not dependant vpon your perswasion , but it is the word that you rest vpon : for fancie , and opinion , and perswasion , it will grow sometimes longer , and sometimes shorter , as the shaddow doth , whereas the body of the thing is the same ; but when your eye is vpon the word , when you rest vpon that , then your perswasion will continue the same as the word continues . indeed , your comfort may be sometimes more , sometimes lesse ; but when it is pitched vpon the sure word , that is it that will bring you comfort in the working of it , to obserue the method and degrees of it . indeed , my beloued , it is a point of another nature to beleeue then the world thinks of ; therefore examine , and recall , and vnderstand this doctrine that we haue now taught you distinctly , it will be worth all your labour , for the present you shall haue a good conscience , and the assurance of gods fauour , and when death comes , the right vnderstanding of it will be worth all the world besides . it is said of the second ground , that they fell away , because they had no roote in themselues : they had some root , but their faith was pitched vpon a generall doctrine , vpon a generall perswasion , that hath a kinde of roote , but it hath no roote in it selfe : so many christians goe farre , and they doe much , but they haue no roote in themselues , that is , they doe not vnderstand distinctly , and throughly , the grounds vpon which their faith is built , they see not a sure ground for it in the word of god , they know not how faith is built vpon the ●ure corner stone ; for christ is that sure corner stone , he that is built vpon him shall neuer be ashamed , wee should learne therefore not to giue ouer till wee be rooted and grounded . if a man should aske many peop●e , what is the reason that you are perswaded that your sinnes are forgiuen ? ( for you ought to build that vpon an infallible ground ) i● it be no more but because you are perswaded , it is nothing ; but if you can say , my sinnes are forgiuen , because i haue christ , and he that hath the sonne hath life , i haue the sure word of god for it , god cannot lye , he is truth it selfe that hath said it , and he hath offered christ to euery creature vnder heauen ; then is the ground good , thou maist take him boldly , being within that number . so much for this time . finis . of faith . the fourth sermon . rom . . . for by it the righteousnesse of god is reuealed from faith to faith : as it is written , the iust shall liue by faith. the next thing to bee done is this , to draw the will to take the promises ; for , though the vnderstanding rightly apprehend all that is deliuered in the word , yet except the will bee bowed , except we incline , and be willing to embrace these offers , and willingly take christ vpon these conditions , the thing is not done ; for , i say , iustifying faith is as well in the will as in the vnderstanding : for that which i deliuer now , is built vpon that which i deliuered before ; and i speake chiefly to those that vnderstand the premises , or else you will not fully vnderstand that we are now about . but seeing that the will hath a part in faith as well as the vnderstanding , the second thing is to draw the will : but how is that done ? this is the worke of god , hee onely hath the soueraignety ouer the will and affections of a man , it is the great prerogatiue of god , when a businesse is to be done with the will and affections , god must perswade it , as in noah's speech , god perswade iapheth to dwell in the tents of sem : as if he should say , i may perswade in vaine , except god put to his hand to the worke : so it is the property of the spirit to conuince ; as ioh. . the spirit shall conuince the world of sinne and righteousnesse . that is , he shall shew men their sinnes , and their neede , and withall conuince them , and perswade them to take christs righteousnes . thus i say , it is god that draweth the will , it is he that puts a strong instinct into the heart of man , it is he that must worke on the heart , as in ioh. . . none can come to me except the father draw him . how shall that be done ? if god doth once draw a man , hee will haue no rest till he haue christ , hee will not bee at quiet till he haue gotten him : compare that place , none come to me except the father draw him , with that cant. . . draw vs , and we will runne after thee , it is not such drawing as when a man is drawne by force , but it is a drawing which is done by changing the will and affections , when god alters the bent of the mind , when god iustifies a man , hee will affect a mans heart so , that hee shall bee so affected with christ , as that he shall haue no rest till he haue him ; when he doth see his neede of him , he shall not giue ouer , till he be assured that he is reconciled to him : draw vs , and we will runne after thee : it is such a drawing as is called the teaching of god : ioh. . . ye shall be taught of god : that is , when god comes to teach a thing , he boweth the will and affections to doe it . wee heeretofore exemplified this by the similitude of the ant , and the bee , and other creatures , they are said to be taught of god , when god puts a strong instinct into them to doe such and such a thing , he teacheth them to doe this and this : so god teacheth men to come to christ , that is , he puts a strong inclination into their hearts , and when that is there once , they can haue no rest ; as the iron cannot rest till it come to the loadstone , and as the stone cannot rest till it come to the center , so the heart of man , when god draweth it , when hee hath changed the will , then hee findes such a disposition in him as was in the spouse , cant. . she fought him whom her soule loued , she sought him by night , and by day , she sought him in the street , and among the watchmen , and neuer rested vntill shee had found him : so when god hath drawne a mans heart , when hee hath inclined a mans will to embrace christ , hee is neuer satisfied vntill he haue found him . but , you will say , god doth this by meanes , he vseth arguments to draw the will. it is true , the question therefore is , how god doth this : we will propound . meanes by which god doth vsually doe it . first , the will is drawne , by being perswaded what the miserable condition of a man is that is not yet come to christ , that hath not yet taken him , that hath not gotten the pardon and forgiuenesse of his sinnes , that hath not got assurance that christ hath receiued him to mercy . the second thing is , the good that he shall get by it . the third thing is , that he shall not lose his labour if he doe attempt it . the first thing , i say , that drawes vs to christ , is to consider how miserable wee are without him , if men were perswaded of this , they would more seeke him . it is true , if a man could liue alone he would not come to him : take rebels , & pyrates , if they were able to maintaine themselues abroad , if they could be as happy in rebellion as in receiuing mercie , they would neuer come in : so it is in this case , if we be brought to this exigent , that we see wee cannot hold out any longer , we are not stronger then he , as the apostle saith , cor. . are we stronger then he ? when a man is perswaded of that , when a man seeth this necessity is laid vpon him , or else he perisheth , then he will come in : so take a seruant or a sonne , if he be able to liue from his father , or masters house , perhaps he will run at ryot still ; but when he seeth he cannot haue so much as huskes , hee can haue nothing to sustaine him , that is it that will bring him home : so take a wife , a spouse , if one come to wooe her , if she be able to liue without him , it may be she will refuse him , but if the case be so that she cannot subsist , but the creditors will come vpon her , she must needs haue a husband to protect her , to be a barre and a couering vnto her , now she seeth a necessity of it : therefore we say the law driues men vnto christ , and the law doth it by shewing a man his sinne , and the curse due to it , by shewing a man his vilenesse , and if this will not doe it , then it shewes him the curse ; when a man sees the misery that the law brings vpon him , and pronounceth against him , that he is condemned , that perswades him : therefore the law drawes a man , and the sence of his misery , shewing him that hee is out of christ , this drawes him to consider that god is his enemy , that all the creatures are his enemies , : for if god bee thine enemy , then needes must all the creatures be so , because they turne with him to and fro , as an armie turnes at the becke of the generall . now to haue god and the creatures to bee a mans enemy , to haue euery thing to worke together for a mans hurt ; prosperity slaies him , and aduersity is not a plaster or medicine , but a poyson to him , euery thing ioynes for his hurt ; the word , which is the sauour of life to others , is the sauour of death to him ; the sacraments , which are a meanes to conuey grace and assurance to others , it is a meanes to conuey satan to his heart , it increaseth his condemnation and his iudgement , when the wrath of god abides vpon a man ; t●at is , it shall be vpon him for eternity hereafter : for he that hath not the sonne , hath not life , ioh. . vlt. when a man seriously considers all this , when he seeth what case he is in , that he cannot liue without christ , this will be one thing that boweth and inclineth the will to come in and take christ : but this is not all . but in the second place , a man will know what good he shall haue by such a husband ; and indeed , if this were all , hee could neuer marry out of loue , and if he doe not , it can be no match : therefore we must finde some good , some excellencie in christ ; and this is the second thing that drawes the will , if we take him , we shall haue all his wealth , and all his honour , all the ioy and pleasure he can afford , we shall haue all his wealth ; that is , goe to the whole vniuerse , and see what there is profitable or comfortable to the sons of men , and all that is ours , whether it be paul , or apollo , or cephas , or the world , or life , or death , or things present , or things to come , all is yours , you are christs , and christ is gods , all this is yours . as for the things of the world , if we take him once , we haue all these : would not a man desire all these , is not this a strong argument to moue a man to take christ , that all the angels in heauen , all the excellent ministers on the earth , ( that are next to angels ) they are all his seruants ; god hath bestowed these gifts for his sake , they are set aworke for the furthering of his saluation : and the angels , you know , are ministring spirits , sent forth for the good of the elect ; for the world , as the apostle saith , that is , whatsoeuer is in the world , all the good and all the euill in the world , euen that euill doth him seruice , the afflictions , and persecutions , and stormes , driue him to his hauen , aswell as faire gales ; euery thing scoures him , doth him some good or other , all in the world is his , both life and death ; that is , whatsoeuer belongs to this life or another , all is for his seruice ; & not that only , but when death comes , that a man thinks is the greatest enemy ; that there is no good in death , yet that doth him good , it heales our sins , it is a meanes of happines ; in a word , when the apostle could say no more , things present , or things to come ; for a man should looke to both : as heauen will not content him without the things of this life , so the things of this life will not content him without heauen ; but when there is both , the minde is satisfied . now when a man considers what wealth he hath by christ , and againe , that he shall haue all his honour ; now looke what honour christ hath , the same he hath by matching with him ; hauing him wee haue all things : if a man could enter into a serious consideration of this , to thinke that he is a king , that he is an heyre of all things , that all the promises doe belong to him ; doe but thinke with your selues , if any of you should be raised from a meane ordinary condition , to bee made an earthly prince , how would you bee affected with it ? would it not put other thoughts into you ? why should you not beleeue spirituall priuiledges to be as reall ? why should you not reioyce more in them ? they are more durable , they are more excellent , they haue all in them the other haue : indeede they are things that are not seene with the eye , they are spirituall , they are things that are enioyed and reserued for afterward , but yet there is much for the present : learne to consider this , and it would draw and moue you ; but because these things are looked on with a generall eye , as matters of fancy and speculation , they are looked on as things that are rather talked of , we see no such thing , we haue no feeling of them , therefore wee doe not affect them : but we should labour to beleeue this : the scripture often mentions and repeates this , yee are a royall priesthood , heyres with christ . labour to come to this disjunction , if these things be not so , why doe you beleeue them at all ? if they be so , why doe you not reioyce in them , proportionable to these priuiledges ? and so for joy ; at his right hand there are joyes and pleasures for euermore . and as it is so for eternity , so the neerer wee draw to him in this life , the more pleasure we haue ; for he is the god of all comfort , the neerer we are to him , the more comfort , all the wayes of wisdome are wayes of pleasure , because they leade neerer to god who is the cause of all comfort , so that is the second thing to consider , the good you shall haue by christ when once you see how miserable you are without him , and that you shall gaine so much by him . now in the third place , there is one thing remaining , how shall i haue him ? i may attempt it , and goe without him , i may seeke , and be denyed : and therefore , in the third place , you shall be sure to obtaine ; that is a great meanes to encourage vs to come vnto him , when you see you shall not faile , there is nothing can hinder on your part , as you haue heard of in the precedent condition ; there is required but an earnest hunger and thirst after him , he iustifies the vngodly , and therefore nothing can hinder on your parts : and therefore if any thing hinder it , it must be on gods part . now what is there on gods part that hinders ? he hath promised , and bound himselfe , and he will not goe from his word , he will not deny himselfe : and therefore when there is no hinderance on neither part , then why doe you not beleeue ? if you will consider christ , and see how he describes himselfe in the word , if you looke vnto all those arguments that are propounded vnto vs therein , to perswade vs , you will make no question , but if you are willing to come , you are sure to receiue him , you shall haue remission of all your sinnes : if you consider , first those speeches in e●●kiel , i desire not the death of a sinner : and why will ye dye , o ye house of israel ? such expostulations are very frequent ; oh that my people would returne : and how often would i haue gathered you , as the henne gathereth her chickens : i say , these are the speeches of god , and god speakes as he meanes ; you shall finde by the manner , and the fashion , and the figure of the speeches , that god desires it earnestly : why will ye dye , o ye house of israel ? by way of interrogations : and , oh that my people would doe thus and thus : euen this god desires , that a sinner would returne . there is no action that god doth , but he doth it willingly , that he forgiues sinners , that hee receiues those men that will come home vnto him . you see in the father of the prodigall , that doth expresse the disposition of god , hee runnes to meete his sonne , hee was the forwarder of the two , hee fals vpon him , and kisseth him , hee could not expresse his ioy for his comming home : such is the disposition of god : i take no delight , as i ●●ue , saith the lord , in the death of a sinner : but rather that he should liue . and therefore when god saith it , wee haue a surer word , you should better thinke of it , vndoubtedly hee will receiue you to mercie . againe , consider how christ did in the daies of his flesh , how he behaued himself then , was he not exceeding gentle to all that came vnto him , exceeding compassionate and pittifull , ready to heale euery one , ready to doe any thing that was requested of him , that he denyed not any that was importunate with him : do you thinke that he hath put off that disposition ; is he not the same still ? as it is in the hebrewes , is he not a mercifull high priest still ? and that the bowels of compassion in him melt ouer a straying sinner , and is ready to receiue him , his bowels yearne within him , and ther●fore doubt not but the lord will receiue you . againe , of necessity hee must receiue you , or else the blood of christ were in vaine , his crosse and death were of none effect : what now can make the death of christ to be of none effect , but when it is not regarded , when his blood is trampled vnder feere and despised of men , when it doth no good , when it is not improued for the purpose it was shed for ? doe you thinke that god sent his onely sonne from heauen , to dye a cursed death , and would hee haue his blood shed in vaine ? now except hee should receiue poore sinners when they come , the death of christ should be of none effect : and therefore it cannot be but god must be ready to receiue them . so that there is no difficulty in him , all the difficulty is in our selues , we are not willing to come . againe , if we consider what he hath done for others , how many hee hath receiued to mercie , when one sees such rebels receiued to mercie , and considers with himselfe , and thinkes how he gaue pardon to manasses of his sinnes , which were crying sinnes , and of an extraordinary nature , sinnes that were of long continuance ; he forgaue mary magdalens sinnes , he forgaue these greater sinners , and why should he not forgiue me ? if one should come to a physician , of whom he hath heard a great fame , and if he should meet with hundreds by the way of his patients , and all of them should tell him he hath cured them , and healed them , it would encourage a man to go on with confidence . or if one should come to a well of which he hath heard much , and should meete with hundreds of people by the way , and all of them should tell him , we haue beene at the well , and it hath cured vs , and made vs whole , this would encourage a man to goe with confidence , because of the multitude that haue tryed the experience of it : so we should runne to christ ; when so many thousands haue beene forgiuen , why should not these perswade vs that he is ready to forgiue vs , as paul saith , he hath shewed mercy to me , that others might beleeue in god , i am an example for them to trust in god : therefore when we see he hath forgiuen others so many and so great sins , why should we doubt ? againe , if christ should not be ready to receiue vs , no flesh should be saued , nor there is no man that would feare him , or heare him ; psal. . . there the same argument is vsed ; if thou , lord , shouldst marke iniquity , who should stand ? but there is mercy with thee that thou maist be feared . that is , if god should not be pittifull to mankinde , and ready to receiue them , notwithstanding their manifold failings , and infirmities , and rebellions they are subiect vnto , no flesh should be saued , but all the world should perish . againe , not so onely , but god himselfe should not be worshipped , men would not regard him ; men would not serue him : therefore , i say , of necessity god must haue mercy vpon men , that they may feare him , and serue him , and that men may be willing to serue . take a hard master , a cruell king , a man that shuts out men , and excludes them that haue no hope , there is none that will serue such a man , there is no man that will come in to him ; but there is mercy with the lord that he may be feared and worshipped , and men may come in and worship him : and therefore doubt not but christ is willing to receiue you . if all this will not perswade you , yet in esay . there is one thing more , if it will not enter into your thoughts ; if you thinke your condition be such , if you thinke your sinnes so circumstantiated , as i may say , that they are committed in such a manner , that you thinke , though others haue beene forgiuen , yet you cannot , it passeth your thoughts , you know not how to imagine it ; yet know , his mercie is aboue all : a man must hold that conclusion still . and if this alone will not perswade me , yet when all this is put together , when i see the misery of a man without christ , when i see i shall be happy with him , when i see it is of necessity , and if i come i shall certainely be receiued , he cannot refuse me , all this will helpe to perswade a man ; this you should learne to presse vpon your own hearts , wee that are the ministers of christ are bound to doe it : and therefore he hath sent vs out to compell men to come in , that his house may be full : therefore he commands them to goe vnto the high-way , and vnto the hedges , and compell men to come in . ( and what is that ? ) that is , be so importunate with them , promise them , threaten them , command them in the name of christ to consent and come in , god would faine haue his house filled , he hath killed his fatlings , hee would not haue his table ready , and haue no guests ; he would haue his house filled , that his table might not be prepared in vaine ▪ and that it may not be in vaine , we are to inuite you to this marriage , we are to inuite you to these fatlings , to this wine and milke ; it is a banquet , and a banquet you know what it is ; in a banquet there is as much as will cheere the body , a concourse of all pleasant things ; such things are in christ , there is spirituall comfort , a concourse , a heape of all spirituall ioy and comfort , of all precious things you can finde ; and if you will come and taste , you shall haue all his jewels , all his graces , to beautifie and to adorne you withall : let this perswade you to come in . but some may object , if i come in , i must lose my right eye , or my right hand , i must part with my lusts , which are as deare to me as these members . i will be briefe for t●is point , because i will finish the text at this time , and will answer it euen as christ doth , matth. . it is true , we must doe so , but then remember we shall haue heauen for our labour : if heauen be not worthy losing of a right eye , or a right hand , keepe thine eye still , if thou wilt needs keepe it , but thou shalt be sure to goe to hell : there needs no other answer , doe but seriously consider of this ; if i will , i may keepe this lust , this fleshly desire , but certainely that will leade me to hell . let that answer serue for this . but it may bee further obiected , if i doe thus , i must deny my selfe , and this is a difficult thing for a man to offer violence to himselfe , to crosse himselfe in all his desires , a man is able to doe much , he may be willing to take great paines , and to suffer much , but to crosse himselfe still of his most inward desires that he hath , those that are most rooted in the soule , that sticke neere and close vnto him , this is difficult . i answer , christ is worthy of all these , thou shalt prouide better for thy selfe by doing this , there is another life in the regenerate part , and it perfects that , though you destroy the flesh , and offer violence vnto that , yet there is the inward man that is growing vp daily , though the outward man faile : it is true , violence must be offered to the flesh , you must be content to part with pleasures , and the outward man in that sense must suffer somewhat , but remember what you gaine , there is the inward man that so much the more prouides for it selfe ; and if you will not then deny your selfe , you deny not your disease that will slay you . if a man haue a disease that cries hard to him to haue such and such things giuen it , it is wisdome for him to deny it , because he nourisheth that that would destroy him : so herein himselfe is his disease , and to giue to that , is his destruction : so that that which you call your selfe is your disease , and when you feed your selfe , you feed your disease : and therfore euery one is to bee ruled by the physicians aduice , who teacheth to doe othewise , christ teacheth vs another way , which is for our health and safety : i cannot stand to presse that . but i shall endure persecution , and losse of friends ; nay , perhaps losse of life . i , but thou shalt receiue an hundred fold , thou shalt haue no losse by that bargaine , thou shalt finde christ worth all that thou giuest him . more i should adde , but i come to the last point . the righteousnesse of christ is reuealed from faith to faith . the first poynt yee haue heard ; that , righteousnesse is reuealed and offered in the gospell to as many as will take it . as also , the second , that it is by faith by which we are made to partake of this righteousnesse , it is reuealed from faith to faith ; that is , it is so reuealed as that it is taken by faith . the third point , that we are now to handle , is this , that , faith admits degrees , and wee ought euery christian to grow from degree to degree . in this proposition faith admits of degrees , and that we ought to grow from one degree to another , i finde two parts : first , that there are degrees of faith . secondly , that we ought to grow from degree to degree . for the first , that i may run through them as briefely as i can , there are degrees in faith in these foure respects : as there are two acts of faith , one whereby we take christ , and that we call a direct act , by which we truly lay hold on him , & receiue him as our lord and sauiour . the second is that act of faith by which we know we haue receiued him , the reflect act which is assurance , both these receiue degrees : the first receiues degrees in three respects : the last receiues degrees , i will name but one , and so make vp the fourth . the first act by which we receiue and take christ the messias offered vnto vs , it admits this first degree , there is a great degree of perswasion that christ is offered , and that hee is ours , that he is giuen by god the father ; and though i find this proposed in the word , that christ is giuen to vs , yet there are degrees of the perswasion of the truth of this ; and this we need not wonder at ; for though it be faith , and though the perswasion be true , and good , and firme , yet notwithstanding it may admit of degrees , else any man might obiect ; if a man be fully perswaded , what needes he more ? if he be not fully perswaded , it is not faith ; if he be fully perswaded , that makes it faith , and how can that admit degrees ? i answer , it may , because there are degrees in the very perswasion , though the perswasion be good and true , yet there are degrees in it : as for example , there is such a proposition of truth , which i am perswaded to beleeue by arguments that ouercome me , i must needes yeeld to it , and yet there are more arguments and reasons that may bee brought , that may worke a greater perswasion , as wee say , that may be more immediate to perswade vs of that conclusion : as , a man may see a thing by a little glimmering light of a candle , he may see it certainely and firmely , but when there come more candles or a torch in , he may see more cleerely , although he saw it certainely before : so the promises of god , we may behold them , and apply them to our selues to be sure and firme , and yet this may admit more degrees , when there is more light , and more arguments , when the spirit of adoption speakes more cleerely and fully to vs , there may be a greater degree of perswasion : and therefore that objection , that either it is not faith if there be doubting , or if it be firme in a man , he needes no more ; i say , it is not so , for faith admits degrees , there is a full perswasion , col. . which intimates there is a lesser faith then that : as , you know , a ship may be carried with a gentle gale of wind as well as with a stronger gale , though it goe not so fast , but it may be moued , it may be put on with a gentle wind as well as with a strong gale . so a tree may be rooted , and rooted strongly and firmely , and yet may be more rooted afterward ; the phrase of scripture carries it so : oh ye of little faith : there is a little faith , and therefore it implyes there is a strong faith , yet the least is accounted faith . so , lord , i beleeue , helpe my vnbeliefe : it was vnbeliefe , and yet it was reckoned for beliefe . so our sauiour said to peter , why doest thou doubt ? certainely peter beleeued , or else hee could not cast himselfe vhon the water ; and yet there was doubting indeede mingled with it : and indeede , if faith were not mixt with doubting , who should haue faith ? did not dauid trust god much ? and yet his faith was mixed with doubting : saith he , i shall perish one day by the hand of saul , and yet he had faith : therefore , i say , there may be faith , though we haue not so full a perswasion . but , you will say , how differs it from opinion ? opinion is an assent to a truth , with a feare lest the contrary may be true : it differs from opinion in the object : the object of opinion is something in its owne nature vncertaine , but faith pitcheth vpon the word of god , which is in its owne nature infallible , and cannot deceiue . againe , opinion is a matter of speculation and no more : faith is a matter of practice , but that is not all . opinion goeth no further , but stayes in a doubt , but faith proceedes to full assurance : and therfore it hath the denomination of full assent . as wee say of a wall that is a little white , it is white , because it tends to full whitenesse : and as we say water is hot , that is a little hot ; so faith that is but in a little degree , yet it may be true , firme and substantiall . but what is the least degree of faith , the least assent , the least beliefe of the promises , without which it cannot bee said to bee faith ? i answer , the least degree of faith is that which brings vs to christ , which makes vs willing to take him . marke this point , for it will be of much vse to you , when the promises of god are preached to you , and made knowne vnto you , when the arguments that moue you to come to christ are declared and made manifest : now if a man stands and knowes not whether he were best to take him or no , this is not faith , such a man acteth nothing , hee is such a one as is spoken of in iam. . for that i take to be the meaning of that place ; a man that knowes not whether he should come to christ or no , that stands in a doubt , and sometimes hee will goe , and sometimes he will not ; hee is off and on , to and fro , such a man hath not faith ; such a one christ rejects : but now when there is so much waight as will cast the ballance the right way , though there be something left in the other end of the ballance ; that is , though there be some doubting , some feare , yet if i so farre beleeue the promises , and the word of god , as that i am willing to take christ for my husband , i am willing to rest on him , to pitch on him , to bestow my selfe vpon him ; this is faith , though it come not to the full degree . as for example , if one be a spokesman for a suitor , he comes and tels the spouse to whom he is a suitor , that such a man is of such parentage , hath such honour , and such wealth , and is thus qualified ; now , if she be but so farre perswaded as that she is willing to take him for her husband , that is enough to bring her to make the match , that perswasion will bring her to doe it ; afterward shee may come to know the thing more fully , and to be better perswaded , but that addes to the degrees : so , if there be but so much assent , so much firmenesse of perswasion to bring vs to christ , to make vs willing to come to take him for our sauiour and for our lord , that is the least degree of faith , and though there be doubting left , and though there bee some feares , yet , if there be but so much as will produce that , it is faith . let mee exemplifie it in some other thing : take hester , when she was to come to the king , she knew not what successe she should haue , shee was fearefull , as we may see by the manner of going about the businesse , yet , seeing there was so much as drew her to the action , she comes and sayes , if i perish , i perish ; as if she had doubted she might haue perished , yet she resolued to doe it ; this may be said to be an act of faith , that put her on the worke . take a martyr that comes to suffer , hee hath many doubts and feares , and yet if there be but so much perswasion as will produce the act in him , as that hee is moued to doe the thing , hee may properly bee said to doe it out of faith . and so of all other actions . the three children , god can deliuer vs , if he will , ( say they ) if hee doe not , wee will not worship that image that thou hast set vp . there might be some doubting in them , and yet , because there was so much trust in god as to bring them to doe the thing , here was faith enough to make them acceptable in the sight of god. so , i say , if there be so much faith as will bring vs to god and to christ , that is the least degree , other degrees there are that may be added afterwards , but this is thy comfort , if thou haue but so much as will produce such an effect , thou maist be sure that thou hast faith . secondly , faith admits degrees in regard of the difficulty and hardnesse of the things that are to be beleeued . as for example , martha and mary both beleeued in christ when hee feasted with them , but when lazarus was dead , and had beene in the graue foure dayes , that put them to a stand : now if they had beene able to beleeue this , there had beene a greater degree of faith . and that was it that magnified abrahams faith so , that when there was so great difficulty that he must goe and offer his sonne , the sonne in whom god had promised that his seede should be blessed , who was called the sonne of the promise : now here was a great degree of faith , because there was great difficulty . moses , we see , when he came to beleeue the promise of god , in numbers . that so many , euen sixe hundred thousand should be fed with flesh , and that they should be so fed a whole moneth together , it set moses at a stand , he knew not what to say ; not one day , ( saith he ) not tenne dayes , not twenty dayes , but a whole moneth together , and sixe hundred thousand people ! if all the flockes and heards should be killed , and all the fishes in the sea should be gathered together , how should this be done ? this was a great thing to beleeue : and therefore god pittyed moses , god seeth when things are hard to be beleeued , and pitties man ; god beares with moses in that case , because the thing was difficult and high ; there are some things which are aboue hope , and in such cases god is willing that his people should aske him a signe , he knowes their strength , they had neede of something to confirme them . and therefore in such a case , when god comes in such manner , if they aske him a signe , god is willing to giue them a signe : indeede , when men will aske a signe to tempt god : an adulterous generation askes a signe ; that is , for tryall or temptation , not for loue of christ , and to be perswaded he is fit for them , but an adulterous generation , they did it not out of loue : but , i say , when eyther the thing is high , or else when the means of perswasion is weake and slender , as , we know , christ said vnto nathaniel , doest thou beleeue this ? as if he should say , this shewes thy faith is great , that for so small a thing as this thou beleeuest ; i said no more but i saw thee vnder the fig-tree . and this shewed the weaknesse of thomas his faith , that hee would not beleeue vnlesse hee might put his finger into the print of christ's wounds , and his hand into his side : so that when a man beleeues by slender meanes , or when he beleeues things of a higher nature , which is more aboue hope , when there is great difficulty , in this sense faith admits degrees . thirdly , faith admits degrees in regard of the extent of it , when there is more things reuealed to them ; and i take it , this place will carry , that the righteousnesse of god is reuealed from faith to faith ; that is , the righteousnesse of christ was reuealed in the time of the law and the prophets , it was reuealed obscurely , and there was a little saith among them to beleeue , it was enough to saue them , but when the time drew neerer , there were greater reuelations , as we know , in the time of the prophets , their faith was great , as there were more reuelations , so there was more faith : so , i say , it admits degrees in regard of the extent of reuelation ; as the apostles , when christ was vpon the earth , they had a degree of faith , but when christ ascended , then there was more reuelations , then they grew from faith to faith , because they grew from reuelation to reuelation , then the spirit of god was sent into their hearts to reueale all things , and to leade them into all truth , you know they had abundance of reuelations afterwards . so in this regard , in regard of the extent , faith receiues degrees , not because the habit is increased , but because the reuelations and objects are more : and therefore that is the comfort of poore christians , those that are yet ignorant , they may haue a true habit , and as true a grace in the heart ; and though a man bee more conuersant in scripture , and knowes more then they , he hath more reuelations , and in that sense , though he haue a greater faith then the other , yet the other hath a like precious faith with him , in regard of that grace . so , wee see how faith receiues degrees in these three respects . now , last of all , that faith that giues assurance , that pacifieth and comforteth the heart , which is nothing but a reflect act , by which we know and are perswaded that wee haue taken christ , and that our sinnes are forgiuen , this admits of degrees of proofe . and here , as the euidences of sanctification are more , so is the assurance ; as the apostle saith , the spirit witnesseth to our spirit ; he discouers good things to vs , wee had neede of the light of the spirit , to iudge aright of the sincerity of the graces that wee haue , we shall goe amisse else , we shall not be able , except wee haue the spirit to helpe and assist vs , and so wee grow from assurance to assurance . now for the second part , that wee must grow in all these . first , as faith admits of degrees , so we must labour to grow in all these degrees . first labour to grow to a more full and firme assent , by that meanes we shall draw neerer to christ , and receiue him in a greater measure : marke , this very act of taking christ , that immediately iustifies , but it is fed with assurance in the vnderstanding , it is that which doth increase , and strengthen , and supply this action of the will in taking christ . so that , the more strong assent the minde and vnderstanding of a man giues to those truths which concerne iustification , deliuered in the scripture , the stronger his will is in taking christ : as in the act of marriage , a woman takes such a one to bee her husband , but yet there are degrees in the will , one may take him with greater greedinesse , with a more full perswasion that it is best for her , with more loue , and with more resolution : so , the stronger the assent is that we giue to the promises of god , wherein he assures vs of the pardon of our sinnes , wherein christ is offered freely vnto vs , the more we take christ , and so the vnion is greater betweene vs , wee are linkt and knit together , and married , as it were , in a greater degree . secondly , in regard of difficulty , which is the second thing wherein faith admits degrees , when we beleeue hard things , or easie things propounded with slender arguments . labour to grow in this : for this is very profitable for you ; i will giue you but these two instances . you know what moses lost , and what abraham got ; moses lost canaan , he lost the honour of carrying in the people , he lost the honour of concluding his worke , when hee had taken so much paines , and all because he did not beleeue when he strooke the rocke , for want of faith . abraham now , that beleeued things that were of a high , of a difficult nature , you see what hee got by it ; for this cause , saith the lord , i will doe thus and thus , because thou hast not spared thine onely sonne , which is repeated , rom. . abraham being strong in faith , gaue glory to god. and therefore , you see , abraham is set aboue all men , he is the father of all the faithfull , he is the head , the top of those to whom god shewed mercie , he shewed mercie to all for abrahams sake : abraham , isaac , and iacob ; abraham is first , this did abraham get for euer , because he beleeued in god in so great a matter ; this you shall gaine , if you will beleeue , it will bring a great reward , yea it will not onely bring a reward , such as abraham had , but it will bring increase of the same faith , god will reueale more to you , and giue you more of his spirit , as he did to nathaniel : beleeuest thou ? for this saith christ , thou shalt see greater things then these : if we beleeue in difficult cases , god will make vs with facility to beleeue them another time . thirdly , for the multitude of reuelations , for the extent of faith , that way we should labour to be filled full of faith , as barnabas is said to be full of faith ; and how is that ? by studying the word much , for therein will god reueale this : this is it that paul magnifies so much in cor. . that which he gloried in , he doth not name it in his owne person , but saith , i knew a man in christ had such a reuelation : he glories not in this , that he had wealth , or honour , but in the multitude of reuelations ; that of all other might haue exalted paul , but he was wise , he knew what he did when he was so apt to be exalted , in that it seemes there was some extraordinary excellency in it . lastly , labour to get full assurance , the more assurance you haue , the more loue . againe , you shall doe the more worke when once we are assured that our labour shall not be in vaine in the lord , as cor. . vlt. it will make vs abound in the workes of the lord. againe , it stablisheth a man in well doing , he shall neuer hold out and be constant till he come to haue assurance that he shall not lose his reward . i cannot stand on this point : i will name the vses , that so i may not leaue the point vnfinished . the first is a vse of much comfort , if there be such degrees in faith , then let vs not be discouraged , though we come not to the highest , if we haue but a little , yet since there are degrees , this is enough to make vs partakers of the righteousnesse of christ , and of saluation . the end of this is to comfort those which are apt to be discouraged . a little grain of true muske is able to sweeten a great deale ; so if faith be true , a little true faith will perfume all the heart and soule , it hath influence into euery thing , and it puts a good tincture vpon all that a man doth , though it be but little , yet the influence is great , therfore though thou haue not a great measure of faith , if thou haue a little , comfort thy selfe with that ; we know , the best bud drawes sap from the root , as well as the greatest branches , as truely ; so they that budde , that are but yet in the beginning of faith , yet they are as truly grafted into christ and receiue life from him , as those that are growne christians . and therfore be no● discouraged because thou hast not , as yet , a great measure of faith , say not , because i am not as strong as such , therfore i am no body , reason not so , if thou haue but as much as will bring thee within the doore , within the couenant , within compasse once ; it is true , when a man is within the doore , there are greater degrees , he may goe farther into the house , or a little way in , but all is one when he is in once : so in faith , a little faith is enough to put a man within the couenant , to put one within the gate of heauen , as it were ; indeed when they are in , some goe further , and some goe not so farre : but if thou be in at all , comfort thy selfe with that , and thinke not that euery little infirmity shall breake the couenant when thou art in : no , that which makes a diuorse betwixt god and you , will doe it , but euery infirmity doth not that . take heed therfore of robbing god of his glory , and your selues of comfort ; you know what a father he is , he is a tender , and a wife father : we reckon it wisdome in parents , when they consider the infirmities of their children , god is wise , let vs goe to him , a father will beare with his sonne and receiue him againe and againe , though he haue infirmities : so god is thy father , what though he see many failings in thee , what though he see wee haue little grace , or little faith , yet wee are sonnes , god will spare vs ; and therefore cast not away your hope , but labour to know that though you be but as smoking flax , yet there is fire there , as well as if it were all on a flame . now it is satans end indeed to discourage , and remember but that , that the thing hee labours , is to perswade you that you haue no faith , and that a little will not serue the turne , and that because thou art not so strong as the strongest christians , that therefore thou hast a false heart , and art no body at all ; his end is to discourage , labour to resist him . and we that are ministers of christ , wee are in this case to comfort and encourage you , as paul saith , we were gentle among you , as a nurse among her children ; wee should bee tender ouer you , and comfort and encourage you , wee are not lords of your faith . and there●ore in ezekiel . it was the fault of the shepheards , they ruled all the people with rigour , but we are helpers of your ioy ; for what haue we to doe , but what our master hath set vs about to doe ? as he did ; how did he behaue himselfe ? the smoking flax , hee did not blow it with a tender breath to kindle it more , he dealt not roughly with it : so the ministers of god should labour to build men vp , to draw them on ; indeede sometimes the minister must be sharpe , to wake men when they sleepe , to discouer hypocrites , and temporizing professors , to teach those to know themselues , that haue a forme of godlinesse , without the power thereof , here the word preached must be a two-edged sword , that must pierce betweene the marrow and the ioynts ; here the word must be as the thunder and lightning , it must haue terrour in it : so christ comes with his fanne in his hand , and with his axe in his hand , he will burne the chaffe with vnquenchable fire , and hew downe the vnfruitfull trees ; but this is to be vnderstood of those that are false-hearted , those that are not sound , that haue christ offered them , but doe not receiue him . indeede , to those our ministery is sharpe , but for others it is not so : and therefore in ezekiel . we are to doe as the shepheards doe there with their flocks , some sheepe are weake , and are not able to goe the pace of the rest ; some are broken , some are lost , and some are gone astray , and some are great with yong ; our businesse is to seeke those that are lost , to driue all according to the pace of the weakest , to binde vp the broken , to carry them in our armes ; thus christ did , and if we faile in this , christ , who is the great shepheard of the flocke , he sees it , if we goe astray , he fetches vs in ; if we be broken , and haue lost our wooll , and be not in right order , he bindes vs vp , he feedes vs , and tenders vs ; thus christ deales with you : and therefore be not discouraged , though thou be not so strong as the strongest , yet if thou be a sheepe , if thou be in the fold , if thou hast the least degree of faith , it is able to make thee partaker of this righteousnesse , although thou haue not the highest degree , though thou haue not that excellencie that others haue . the second vse is , to exhort you to growe in faith , ( and so i end ) content not your selues with a little , a small measure of faith , though notwithstanding a little will serue to put you in the state of saluation , yet it should be your wisdome to get a great degree , as the apostle saith , pet. . . trust perfectly in the grace brought in by the reuelation of christ : ( marke it ) for it is an excellent place for this purpose ; study it , and thinke well of it , trust perfectly in the grace reuealed ; that is to say , doe it not by halues , let no● there be some odde reckonings betweene god and thee , stand not in distance from him , but trust vpon him perfectly , beleeue fully and assuredly that your sinnes are forgiuen you , beleeue fully the grace that is giuen you through christ , doe it perfectly , throughly , trust perfectly in the grace brought in by christ , that is our fault that we doe it not in such a manner ; hence it is that our joy is weake , our grace is weake , trust perfectly , that your joy may be full , that you may haue full communion and fellowship with christ , the benefit is exceeding great when we trust perfectly , and why will you not ? why should you limit the holy one of israel ? it was their sinne and transgression to limit him in his power and alsufficiencie , as if he were not able to doe such and such things , and is it not as great a sinne to limit him in his mercie and goodnesse ? why cannot hee forgiue sinnes and transgressions , that in all circumstances are the greatest sinnes , in what nature soeuer ? to thinke otherwise , is to limit the holy one of israel ; trust perfectly therefore . it is not a little that will serue the turne , as the apostle saith , pet. . vlt. grow in grace , there is neede of it ; you shall finde , that as you wade further in the profession of christianity , so you shall haue neede of more strength , you shall haue greater imployment , therefore you haue more neede of growth to goe forward , and perseuere . againe , you shall meet with greater temptations and assaults , if you bee not more strong then at the first , you are not able to resist . againe , if you grow in faith , you shall growe likewise in joy , and that is a thing which wee haue continuall vse of , that is of onely vse to comfort and strengthen vs , to make vs abound in the workes of the lord , that helpes vs to goe thorow all variety of conditions , that enables vs to abound and to want , to passe thorow good report and euill report , to suffer and endure persecution , now the more you grow in faith , the more you grow in joy , as the apostle saith , rom. . . the god of peace fulfill you with all ioy by beleeuing : so that the more wee beleeue , the more ioy , the more consolation wee haue . againe , the more you grow in faith , the more you shall gaine the fauour of god , the more you shall winne his loue ; there is nothing in the world doth so much winne the fauour of god , as a great degree of faith : and therefore , though thou mayest be saued with a lesse degree , yet that thou mayest be in a greater degree of fauour , seeke more faith ; and this , though it be reckoned a small matter to haue a great degree of gods fauour , yet , it is the greatest dignity in the world ; looke vpon all the difference of men , it is their difference in the fauour of god that makes them so . why was moses a man aboue all the rest ? saith god i will haue compassion vpon whom i will haue compassion , and i will shew mercie to whom i will shew mercie ; i haue chosen moses : looke to what difference of men you will : looke into what estate , what condition thou wouldest haue , either thy soule or thy body , whatsoeuer it be , it is by the grace and fauour of god in christ iesus , that all thy comfort and consolation increaseth . what shall make me grow in the fauour of god ? i answer , there is nothing that causeth god to set so much by vs as faith : the woman of canaan , see what cause christ had to giue her such a great commendation , great is thy faith , and because her faith was great , therefore hee set her at so high a rate . so the centurion , saith christ , i haue not found so great faith in israel , and that is the thing that he set so great a price vpon . so iacob , when hee got the name of israel , when he preuailed with god , certainely it was the greatest blessing that euer he had : why was that ? because hee shewed the greatest faith that euer he did , it was a strong faith that preuailed with god : and what set him at so high a rate in gods booke ? it was the faith he had in god , therfore he is remembred in the whole booke of god for his faith , therefore the more faith you haue , the more god prizeth you , it is it that winnes his loue . i cannot stand vpon the arguments why we should grow in faith , they are many ; the more faith we haue , the more powerfull are our prayers in preuailing with god , for faith giues strength to them . againe , the more faith you haue , the more you bring glory to god ; if there bee much faith , there will bee much fruite , it is the roote of all grace , as , iohn . . herein is my father glorified , that you bring forth much fruit . get much faith then if you will haue much fruit , that you may bring glory to god : as if he should say , if a man haue but some faith , he brings forth fruit , yet there shall be something wanting : but when a man is eminent , when he is conspicuous , when he is as a great light that euery man turnes his eye to , when he is as a tree that brings forth much fruite , which turnes the eyes of the beholders to it , so it is with christians , herein , saith christ , is my father glorified , &c. a christian hath no such motiue as this , he shall glorifie god exceedingly , if he haue abundance of faith , he shall haue abundance of euery grace , he shall grow rich in good workes ; this is that which we should all labour for : i cannot stand to presse it further . so much for this time , and for this text. finis . a treatise of effectvall faith : deliuered in sixe sermons vpon thes. . . by the late faithfull and worthy minister of iesvs christ , iohn preston , dr. in diuinity , chaplaine in ordinary to his maiestie ; master of emanuel colledge in cambridge ; and sometime preacher of lincolnes-inne . the iust shall line by faith . hab. . . who through faith subdued kingdomes , wrought righteousnesse , obtained promises , &c. heb. . , . london : printed for nicholas bourne . . of effectvall faith . the first sermon . . thess . . . remembring your effectuall faith , &c. in the former verses , the apostle setteth down this generall , wee giue thankes alwaies for you , making mention of you in our prayers , without ceasing . first , hee tels them that hee prayes for them ; and then hee tels them more particularly , that his prayer was a thanksgiuing . and this giuing of thanks for them , hee expresseth by the continuance of it , he did it constantly , without ceasing , ( not by fits ) making mention of you in my prayers . then he names the particulars for which he giues thankes , namely these three : for their effectuall faith , diligent loue , patient hope . now these three graces he describeth and setteth forth three wayes : first , from a certaine property or character which distinguisheth the true faith from the false faith , the true loue from the false loue , the true hope from false hope . i giue not thankes for euery faith , but for such a faith as is effectuall , ( that is the property or character by which the truth of faith is discerned . ) againe , not for euery loue , but for such a loue as is laborious , ( for so the word signifieth . ) thirdly , not for euery hope , but for such a hope as makes you patient ; that is the character by which to know hope . and this is the first way whereby he describeth these graces . secondly , he describeth them from the object vpon which these graces are pitched , and that is iesus christ our lord , that is to say , i giue thankes for the faith you haue in christ , for the loue you haue towards him , for the hope you haue of what he will doe for you : i giue thankes for that faith , for that loue , for that hope , that hath christ for the object of it . thirdly , he describeth these graces from the sincerity of them : i giue thankes for all these graces that you haue in the sight of god ; that is to say , not in the sight of man onely ; as if he should haue said , many make a profession of faith , and goe for beleeuers in god , and for louers of god , and men iudge them so : but you haue it in the sight of god : that is , not only in the sight of men , not only in your owne fancie , apprehension , and opinion , but indeed , in good earnest , in sincerity . lastly , in the sight of god our father : hee describes god by this property , hee is a father . i need not say more for the opening of the words . we will come to that point for which wee haue chosen them , which is the first thing for which hee giues thankes . remembering your effectuall faith. this point wee will deliuer to you out of them , that the faith that saues vs must be effectuall . this doctrine wee haue neede to adde to that which we formerly deliuered : for hauing said so much of faith , that faith is that that saueth men , and that there is no more required of you , but to take the gift of righteousnesse , onely that you receiue christ , onely that you beleeue in god that iustifieth the vngodly ; that is , that you onely accept o● that iustification that god is ready to giue to euery man , be hee neuer so vngodly . now ( when we heare so much of faith , and that there is nothing at all required of vs , but a meere taking , left any man should bee deceiued , and run away with a false opinion , that if he haue but a naked apprehension , and no more , he shall doe well enough , ) i haue chosen this text , that you may know what kinde of faith it is that is required of vs , namely eff●ctuall faith . the faith that saues vs must be effectuall . now saint paul adding this word to it , ( remembering your effectuall faith , ) he giues vs this intimation , that there is a faith which is not effectuall ; there is a faith in the world , that goes for true faith , which , if it be examined , is not a faith that saues . we see , through the scriptures , much mention made of a certaine faith which men had , which yet was not a sauing faith : we see , many came and beleeued in our sauiour , but he would not commit himselfe to them : for he knew what was in their hearts . here was a faith to beleeue in him : nay further , it was such a faith as had some effect too , ( for it made them come to him ) and yet , for all this , it was not such a faith as god accepts , it was not an effectuall faith . so when iohn baptist came , before christ , there were many hundreds that came to him , and reioyced in his light , but it was not effectuall , but a counterfeit faith that they had , notwithstanding all that . so there came many that were invited to the wedding , so that the house was full ; but yet euery man had not a wedding garment . there was a certaine faith which brought them to the house , but they had not true faith , they had not the wedding garment ; that is , they had not such a faith as could produce and bring forth in them a conjugall affection , which is the wedding garment . so two of the foure grounds had faith , they brought foorth some fruite , that faith strengthned and enabled them to doe so much as they did ; but yet it was not true faith , it was not the faith which the fourth ground had . and not onely in the new testament , but in the old testament also , there is often mention made of such a faith , and of such a trust in god , as enabled men to doe much , but it was not an vnfained trust , it was not effectuall , but as it is ieremie . . treacherous iudah hath not turned to mee with her whole heart , but feignedly , saith the lord . therefore certainely , saith the lord , their turne of euill and misery shall come : they trusted in god , but not with their whole heart . so likewise , deut. . the people there desire moses to goe and receiue the commandements from god for them , and whatsoeuer god should say to them , that they would doe : here was a faire profession ; it is likely themselues thought it to bee sound and good , yet moses tels them they were deceiued in it : oh ( saith hee ) that this people had a heart to doe this indeed . so , we see , there is a faith that is not effectuall , and therefore wee haue the more need to looke to it , because there is so much false faith in the world. as , when you that are tradesmen , doe heare that there are so many counterfeit drugges , or so many counterfeit colours , or whatsoeuer you deale in , you will looke the more to it ; so we should looke the better to our faith in this regard . therefore to open this point a little , wee will doe these three things : first , i will shew the cause why there is so much vneffectuall faith , why there is so much faith that is not sound and substantiall . secondly , i will shew wherein the efficacy of faith consists , what it is for faith to be effectuall . thirdly , i will shew the reasons , why god will accept no other faith at our hands , why wee cannot bee saued , vnlesse we haue such a faith . for the first , namely the causes of vneffectuall faith , the reasons why the faith of many is vneffectuall , that it workes not powerfully , that it is not substantiall , you shall finde them to be these fiue . first , the vanity or vneffectualnesse of faith ariseth vpon our taking of christ vpon mis-information , when wee know not who it is that we take , when there is an errour in the person we take , when wee vnderstand not aright what wee doe . many doe as the yong man that came running to christ , he came hastily , he made account to bee his follower , but christ tels him that hee might mistake him , and therefore he lets him know what it was to follow him , what a master he had betaken himselfe vnto : saith hee , if thou wilt be my seruant , goe sell all that thou hast . as if he should haue said ; mistake me not , if thou wilt be mine , thou must be mine altogether , thou must take vp thy crosse , thou must part with any thing . now , if the yong man had gone away with this mistake , that he had not vnderstood christ , he had become a disciple of christ , as well as others , but it had beene vpon a mistake . and so likewise that scribe , to whom christ said , the sonne of man hath not whereon to lay his head . as if hee should haue said , it may be thou lookest for ease , for bed and boord with me , thou lookest for a pleasant life , but it will not be so ; i leade not a pleasant life my selfe , i haue not whereon to lay my head ; i am not in so good a condition as many fowles are , as many beasts are , i haue not a nest , i haue not a denne ; that is , i haue not that which should bee in steade of these to me , and therefore know what thou doest before thou betake thy selfe to my seruice . now men , not considering this , they put themselues vpon christ , they take vpon them the profession of his name , before they enter into a serious consideration , and this is it that causeth faith to be vneffectuall : as one speaking of false fortitude , names this for one amongst the rest ; many ( saith he ) are valiant for want of experience : that is , they know not what the wars are , they know not what hardnesse they must endure , and therefore when they come to feele it , when they come to see what paines they must take , and what they must endure , they shrinke : so it is in this ; many men enter vpon the profession of christianity , vpon that warfare , ( for so our profession is called ) i say , many enter vpon it out of mistake ; they vnderstand not what it is , they haue not experience of it , they know not how many will come against them , they know not that the force of their enemies is so great , they know not that they haue so many thousands to meet them ; therefore they vndertake the businesse , they goe about the enterprize , and it comes to naught , because they considered not what they did . therefore , saith christ , let him that builds a house , set downe before what it will cost . that is to say , if a man consider not what christ lookes for at his hands , if he consider not before-hand , that , if he will be christs , he must cr●cifie the flesh , with the affections thereof , that hee must denie himself in those things that are dearest to him , hee must be content to be hated of all men , this is a thing that will goe hard . this is that , that a man can hardly indure to be scoffed at , to haue euerie man his enemie , to part with all his friends , to liue a despised man , to suffer persecution , that the end of one persecution shou●d be the beginning of another , and the end of one suffering the beginning of another . againe , for a man to haue his inward lusts and desires so mortified , and so crucified , and so restrained , to bee so strait-laced in euery thing , i say , because men consider not this , what it is to take this profession on them , when the time comes , what doe they ? they goe backe againe . hence it is , that many , out of flashes , and in good moodes , will be ready to embrace religion ; but wee see by experience , how soone there is an end of it . as the people , when christ came to ierusalem , how ready were they to receiue him , with blessed is he that commeth in the name of the lord , and hosanna , & c ? but how soone were they gone againe ? so many yong commers on , in this citie , and many , euen of our profession , in the beginning of their time , are ready to take vpon them the profession of christ ; but afterwards , when they come to see what must be done , whē they see that christ and the world cannot stand together , that christ & pleasures cannot stand , but they must be content to go another course , then they go back , and their faith proues vneffectuall : this , i say , is the first cause , when men are not throughly informed what they doe . a second cause of the vneffectualnesse of faith is , when men take christ out of feare , when they are in some present distresse , and would haue ease , and vpon this they take christ , not because of any true loue to him , but because they would be deliuered out of that present exigent which they are in ; and this is as vsuall as the other . how many are there , that , when god affrights them a little with the terrours of the law , when their consciences are troubled , when then begin to apprehend hell ▪ so long as they are in such a condition , they are willing to take christ : but as soone as these stormes are ouer , and their hearts are at peace againe , when their consciences returne to some quiet , and when there is an end of those terrours , then there is an end of their religion , and of their faith , so that their faith proues ineffectuall . so , many men , when they are in some great calamity ; as , you know , pharoah , when hee was in the present strait , then he would doe any thing : so many men vnder great crosses , afflictions , aud disgraces in the world , then they will bee religious , but let them haue peace and prosperity , let them abound in all things againe , and they will forget god. such isay complaines of , isay . they hang downe their heads for a day : that is , when the storme is on them , when they haue some affliction , for such a time , they will doe any thing ; there is nothing more vsuall then this . when men come to haue sicknesse , and to apprehend death , what will not a man doe for his saluation at such a time ? and therefore you finde by experience , that few of those that make such promises in their sicknesses , when they apprehend death , doe keepe them afterward : for they come from feare , and therefore they last not . take any man , the most ambitious man in the world , when he comes to dye , the praise of men is then nothing to him , then he will part with any thing . take a couetous man , to saue his life , what will not he doe ? a merchant that loues his goods neuer so well , yet when the ship is ready to sinke , hee will cast them out , he is willing to lose them , rather then to lose his life : so when a man comes to such an exigent , when hee comes to stand in the gate of destruction , as it were , when hee sees heauen and hell before him , he is ready to doe any thing then , not because indeede hee loues christ , or is willing to take him , but to saue himselfe ; as the foolish virgins , when the gate was shut , then they cry , lord , lord , open to vs : they would faine haue had christ then , not out of loue to christ ; for then they would haue taken him before : it was not out of any loue to the bridegroome , but out of feare , and fence of their own misery that they had when they were shut out , and that made them cry , lord , lord , open to vs. and this is the second cause that makes the faith of men to be vneffectuall , when they take christ out of feare . the third cause is , when men take christ , not out of loue to his person , but out of loue to those commodities and aduantages they shall haue by him , when they looke not vpon him , when they fix not their eyes vpon his person , and the beauty that is in him : but they looke vpon the kingdome , they looke vpon the wealth they shall haue , they looke to what they shall get by him . this faith proues vneffectuall ; because when other commodities are presented , that are present , and sensible , and in their apprehension greater then these , then they let christ goe againe . men doe in this case , as those that marry for wealth ; if that be their end , when they haue gotten the wealth that they would haue , when they haue that which they desire , they care for their wiues no longer : so in this case ; when men looke at nothing but simply at heauen , disjoyned from christ ; or , when they looke at some other aduantages , when they looke at an earthly kingdome , ( as many of the disciples did ) when they looke for great matters by christ in this world , when they finde it quite otherwise , when they lose in the world , and all that they haue is in hope , it is in things spirituall , that are not seene with the eye , things that are not sensible , then they are ready to slip from christ againe . so it is vsually among vs , many take christ for aduantages , as christ tels them plainely , ioh. . ( saith he ) you seeke me , not for the miracles which i did , but for the loaues : that is to say , not out of loue to the worke , not because you iudge aright of the things of the spirit , not because you loue grace , but because you loue some aduantage that you haue by religion , some profit that it brings you for the present , and because you would be freed from hell for the future ; such things as carnall men may see , and be affected with : but this will not hold out . the manner of these men is to seeke mercie and not grace . if they can be but assured that it shall goe well with them , that they shall be freed from the feares they might haue of hell , that they may haue some hope of being in a better condition , this is that they looke for : but as for grace , for repayring the image of god in their hearts , to be enabled to obey christ in all things , this is a thing that they desire not , this is a thing they long not for : therefore the secret inquisition of their heart is , what good shall wee get by it ? they enquire not , what excellencie , and what beauty there is in christ , what manner of one hee is , that they may loue him ; but what good shall wee get by him ? what aduantage will it bee to vs ? contrarie to that in cant. . . when the spouse is there asked what the reason was that she followed her beloued so much ? and that shee magnified him so much ? shee doth not tell them , because i shall haue such things by him , or hee is thus wealthie , or i shall haue this honour by matching with him ; but marke her answer ; my beloued is white and ruddy , the chiefe among tenne thousand , his head is as the most fine gold , his lookes are blacke as a rauen , his eyes are as the eyes of doues by the riuers of waters , washed with milke and fitly set : and so she goes along in a holy delectaction ; this is my beloued , oh ye daughters of ierusalem . i say , so it is with those that take christ in good earnest , that looke vpon the excellencies of christ , as hee is considered in himselfe : not that the other is excluded : for we may looke at the aduantages , and commodities that we haue by him , but not vpon that alone ; but , marke , in her answer shee describeth what a one he was , and therefore she loued him . my beloued is white and ruddy , the fairest of tenne thousand , such a one is my beloued , therefore , chap. . vers. . she describes him to be such a one as hee is ; and ( saith she ) therefore the virgins loue thee : as if shee had said , there is a harlots loue , that lookes only what they shall haue by him : but none but virgins , that is , those that haue chaste and good affections , those that haue holy and right affections , indeed the virgins loue thee ; but the others doe not : for they haue adulterous and harlot-like affections , ( as we may call them , when a man lookes not vnto god himselfe , but to his owne aduantage and profit . ) and this is the third cause that makes faith prooue vneffectuall . fourthly , faith proues ineffectuall for want of preparation , and humiliation that should goe before it ; because the heart is not circumcised , the heart is not broken yet , it is not emptyed of those things that it must be emptyed of before a man can take christ , and therefore in deut. . . saith moses , the lord your god will circumcise your hearts , and then you shall loue him with all your soule , and with all your strength . as if hee should haue said , it is impossible you should cleaue to god , to loue him indeed , to take him in good earnest , vnfeignedly , with all your hearts , except first your hearts be circumcised ; therefore the lord your god will circumcise your hearts ; that is , hee will humble you , hee will breake your hearts , that your lusts shall be mortified in you ; he will take away those strong , violent , those carnall and sinfull desires , that abounded in your hearts before , and when that is done , then you shall loue the lord in good earnest , not feignedly , but with all your hearts : now , if a man come to take christ before he be thus circumcised , he takes him in vaine , he takes him so , as that hee cannot hold him , nor continue with him . now this circumcision is done by a certaine worke of preparation or humiliation , by which these strong lusts are broken in vs : therefore , when men come to christ , before the law hath beene a sufficient schoolmaster to them , before it hath indited them , before it haue put them in prison , and told them that they must pay euery farthing , ( when a man comes to this , hee seeth that hee cannot doe it , then he goeth to christ , and beseecheth him to pay his debt , ) before the lawe haue done this , men care not for christ , they take him negligently , and therefore they hold him not . and for this it was , that before christ came into the world , he would make way before him : so , before he will come into a mans heart , the mountaines must bee brought downe , the spirit of elias must make way ; that is , there must be a sharpe ministry to shew men their sinnes , that they may bee throughly humbled , and prepared , or else they will neuer take christ so as to keepe close to him . a man must be brought to haue a present apprehension of death , and of the wrath of god , and damnation , or else he will not lay hold on the hornes of the altar ; as ioab , when he saw that salomon would slay him indeed , and take away his life , then hee layes hold on the hornes of the altar , and would not let goe ; so when a man sees present death , he will keepe close to christ , and till this bee wrought , a man may take christ , but his faith will be vneffectuall , because indeed , till a man be soundly humbled , he neuer accounts and reckons sinne to be the greatest euill ; and till he doe that , he neuer accounts christ to bee the greatest good , and if a man doe not reckon christ to bee the chiefe good of all other , there will be somewhat propounded , which will bee esteemed before him , and when that comes , he lets goe christ . but when there is a sound humiliation , which makes a man prize christ aboue all other things , then faith proues effectuall ; that is , a man holds out , hee goes thorow with the worke , he cleaues so to christ , as that he will not part with him : but for want of this , because mens hearts are not circumcised , because way is not made , because the mountaines are not brought downe , because the ministrie is not sharpe enough to prepare them , hence it is that their faith is vaine , and comes to nothing . fiftly and lastly , the faith of men proues ineffectuall , because it is not well grounded , they take to themselues a perswasion of the remission of their sinnes , vpon an vncertaine ground ; they are not built vpon the rocke , they take christ , but they are not well bottomed : for there is a certaine false perswasion , which is nothing else but a strong fancie , which makes a man to thinke that his sinnes are forgiuen , and that hee is in a good estate : but when it comes to examination , hee can giue no sound reason for it . when men take christ on this manner , when they are perswaded their sinnes are remitted , and yet haue no good ground for this perswasion and peace , it holds not out , it continues not . therefore to such as these saint paul speakes , eph. . . bee not children ( saith hee ) in vnderstanding , to bee carried about with euery winde of doctrine . as if hee had said , indeed you are such as haue embraced christ , but you must not doe as children doe , that beeing not able to vse their owne judgement , they see what other men doe , and they heare what they say : but , saith hee , you must learne to be men , that you may vse your owne vnderstanding , that you may see with your owne eyes , or else you will bee like a ship tossed and carried about with euery wind . that is to say , it was a false perswasion that draue you to christ , and another winde will driue you from him : therefore bee not children in vnderstanding . so , i say , when you haue a perswasion of the remission of your sinnes , of beleeuing in christ , be not children in vnderstanding , see that it bee soundly grounded . that is a condition required by the apostle , colos. . . christ hath reconciled vs to god the father , to be blamelesse , and without fault . but ( saith hee ) i must put in this condition , if you continue grounded , and stablished in the faith , that you bee not moued from the hope of the gospell . as if he should haue said , there is a certaine faith , by which you may take christ , and so you may bee perswaded of reconciliation ; but , saith he , that will not doe , vnlesse you bee grounded and stablished in the faith . the word in the originall signifieth , except you bee so built as a house is built vpon a sure foundation , as a tree that is soundly rooted , when you are so pitched vpon christ , that when new objects come , new temptations come , things that you neuer thought on , yet nothing can moue you from the hope of the gospell : if you be not grounded , you may take a hope to your selues of reconciliation , and of being without fault in the sight of god , but it will neuer hold out , vnlesse it be soundly grounded . hence you see therefore , that if a man bee not well rooted , if hee be not built vpon the rocke , if this perswasion of the remission of his sinnes bee not well bottomed , that causeth him not to hold out , but to fall off againe . whereas it is required of vs , that we keepe so close to god , in such a case our faith should be built on so sure a ground , that nothing in the world should moue vs , no not the most probable arguments that may bee brought in : as wee see , deut. . saith moses , if a prophet , or a dreamer of dreames come , and give you signes and wonders , and the thing that he foretold come to passe , that you could not answer any thing , you can see no reason but that he should be a true prophet , saith he , god will put you to such trials , to proue you to see if you be soundly grounded . all that are saued , hee will haue them so fixed , hee will haue them take their saluation vpon so good a ground , vpon such infallibility , that whatsoeuer shall bee brought against them , they shall keepe them close to god. this is that that wee should labour for , and for want of this , when men haue a confused perswasion that their sinnes are forgiuen , and thinke it enough , if their hearts bee quiet , if they haue rest in their consciences , that they be not troubled , and neuer examine what the grounds are : i say , for want of this it is , that in temptation they fall away ; when other men come and preach other doctrines , then they are plucked away with the errour of the wicked , as peter saith , pet. . . bee not plucked away with the errour of the wicked , but grow in knowledge . as if hee should haue said , if you haue but some perswasion , but some good opinion that christ is yours , and that it is best for you to cleaue to him , this will not hold , you will bee plucked away with those errours that other men are plucked away with . this is the first thing which wee haue done with , to shew the causes of the ineffectualnesse of faith . in the next place , i am to declare vnto you what it is that maketh faith effectuall , wherein the effectualnesse of faith consists . in this we will shew you . things . first , in what sence it is called effectuall faith : for the very opening of this word which the apostle vseth , will open a window to vs , it will open a creuice of light , to see into the nature of the thing it selfe . secondly ; we will shew you particularly and distinctly , wherein this effectualnesse of faith consists . thirdly , wee will shew you how it is wrought , how this faith is made effectuall in vs ; and when wee haue done these three , you will fully vnderstand what effectuall faith is . first , for the opening of this very appellation , this name effectuall faith : you shall finde that a thing is said to bee effectuall in . respects . first , we say a thing is effectuall , when it doth its office , when it exerciseth that proper function that belongs to that quality , or that grace , or that gift , or that creature whatsoeuer it is ; and when it doth not that , then we say it is ineffectuall , when it doth not the thing that we looke for from it . in this sence , faith is said to be effectuall , when it doth the thing for which faith is , when it doth the thing that god expects of faith , that is the proper function of faith : and what that is , you heard before ; namely to take christ : if faith take christ , it is effectuall faith . now , for the opening of this a little further to you , to shew you what this proper function of faith is . it is , when a man is so far peswaded of the truth of the scriptures , of the truth of the promises , and doth so far appropriate them to himselfe , that hee is willing to take christ , though there be some doubtings and wauerings in him , yet if there be so much faith as to doe the thing , this is properly effectuall faith , though it be not perfect faith : for you must know , that there is a doubting mingled with the best faith : therefore when wee say effectuall faith , we doe not meane that it is such a faith as is without doubtings , and without feares mingled with it : but , if it bee such a faith as doth the thing it selfe , for which faith is appointed , it is properly said to be effectuall faith . it is a point necessary for you to vnderstand ; and if you compare this that wee haue said ( concerning this description , of this first explication of effectuall faith ) with that in iam. . , . we shall see what the meaning is . hee speakes there of doubting , and tels you , that those that doubt , they are like a waue of the sea , tossed to and fro , and in the end they vanish away . saith the apostle , let not such a man thinke to obtaine any thing at gods hands : for he is a double-minded man , and is vnstable in all his wayes . the meaning is , that there is such a faith that makes a man doubt , when he knoweth not what he should doe , but is vnstable ; as a waue of the sea , that is tossed to and fro : hee is sometimes going towards god , sometimes from him againe , and in the end he goes quite away . ( saith he ) such a man shall not receiue any thing . why ? because hee is a double-minded man. now , by a double-minded man , is not meant a man that hath one thing in his face , and another in his heart , one that pretends one thing , and intends another , ( though the word be somtimes so taken , yet in that place it is not so to be vnderstood ) but by a double-minded man this is meant , when the mind is diuided , between two objects , that it knowes not which to choose , but stands as one in biuio , that hath two wayes before him , and knowes not whether to goe this way , or that way ; a man that is distracted in his owne minde , hee knowes not what to resolue on . now when a mans faith comes to this , that he knowes not whether to take christ , or the world ; hee doubts whether he should choose , god , or the world , there is an vncertainety in his minde , that it is diuided : sometimes hee thinkes it is best , and sometimes he thinkes it not best , aliud stans , aliud sedens , when he thus wauers , this is not effectuall faith . but now , if a man goe beyond this , and pitch vpon christ resolutely , when he goeth so farre , as that he resolues to take him , although hee haue many pluck-backs , although there bee many things that may disswade him from it , though there be some reluctancie in his mind , some feare whether it be the best way or no , yet if he pitch on christ , hee chooseth him rather then the world , though he haue some inclination to the world still , though there be somewhat offensiue in his his heart , though , as i said , there bee some doubts , some feares whether it be the best way or no , yet if faith come so farre as to pitch on christ , to choose him , to take him , this is properly effectuall faith . indeed , it is farre from perfect faith , but it is effectuall faith , and such as shall saue you . therefore you shall finde this rule among the schoole-men , ( i name them , because they were papists , and their doctrine of faith is contrarie to this ) they say , it is not faith , except it be a full perswasion ; they speake not there of resting on christ , that is not the thing , but of the full perswasion of the truth of the thing to bee beleeued ; yet notwithstanding , you shall finde this rule among some of the schoolemen , fides non excludit omnem dubitationem : faith doth not exclude all doubting , but that doubting that ouercommeth , that doubting that casteth the ballance the contrary way : if it bee such a doubting as doth not ouercome , it may stand with true and sound faith . so , i say , if you would know now , what it is to pitch on christ , and so to take him , though there be some reluctancie , some doubt , some feare , you shall know it by this : if a man haue so taken him , that still hee is growing , still his faith is preuailing , still his faith is ouercomming those doubts and feares from day to day , hee is better and better resolued ; i say , though his faith be not perfect at the first , yet if it bee still thus on the growing hand , it is sauing and effectuall faith . whereas another man , that is not soundly rooted , that is diuided thus , he takes christ , but it is not vpon any good ground , but as the weather-cocke stands such a way , while the wind blowes that way , not because the weather-cocke is fixed , ( for for when the wind turnes , the weather-cocke turneth too : ) so , such men cleaue to christ , not because they haue any good ground , but because they want temptations to a contrary way : let temptations from the world come , let there come reasons that they knew not before , let there come new objects , new allurements , which they knew not of before , they will forsake christ againe , but when the heart is fixed , when there is an anchor that holdes the soule though the ship wauer , when there is an anchor , to hold it fast though it be much tossed to and fro , though there be much doubting , thou maist be sure it is true and effectuall faith . this point you must marke ; when i say it is effectuall it is no more but when it thus pitcheth on christ , though there bee some doubting : it is so farre from being true that faith must bee without all doubting , that wee may boldly say , it is not faith , except it haue much doubting , vnlesse there bee some feares , vnlesse there bee some troubles within , that resist this faith , and striue against it ; otherwise it is no faith : for certainely , there is no man that hath perfect faith , especially at the first , or afterward eyther , so as to set his heart fully at peace , and then if it bee not perfect faith , if there be no doubting , there must be perfect flesh , that is , there is nothing but flesh , and if there be some faith which is imperfect , alway in the beginning there must needes be doubting , because there is some flesh , and some spirit , there is fire and water , and therefore there must needes be striuing . we may say of doubting , in this case , as wee say of thistles ; they are ill weeds , but the ground is fat and good where they grow : so doubting is a thing that resists faith , it is bad , but it is a signe the heart is good where it is . so that , where there is all peace , where there is no questioning , where the heart is not perplexed and troubled , and complaines not , it is a signe that the strong man possesseth the house wholly ; it is a signe there is nothing but flesh there . therefore marke this point to your comfort , that if there be but so much faith as will produce this worke of taking christ , though there bee some doubtings mingled with it , yet it is properly effectuall faith , because it doth the thing , though not perfectly . that is the first acception of the word effectuall , a thing is said to bee effectuall , when it doth the proper function of it , though it doe it not perfectly , and throughly , yet , if it doe it , it is said to bee effectuall : so faith , if it pitch vpon christ , though not so perfectly as afterwards it may , it is effectuall . secondly , a thing is said to bee effectuall , as it is opposed to that which is vaine and empty , to that which is but a name , a shaddow of it , but is not such a thing indeed . so faith is said to be effectuall , when it is true , reall , and substantiall , you know , there bee emptie clowds , we see the heauens many times full of clouds , but there is no rayne folloues , they are driuen away with the windes , they are emptie clouds , they are not clouds indeed : so there is a great shew of faith sometimes , that makes a man shew like these clouds , and yet it is vaine and empty , no raine followes . a counterfeit piece , although it shew to be good money , yet , when we find it counterfeit , when we finde it clipt , we cast it away : so true faith is said to bee effectuall , when it is opposed to vaine faith : in iam. the later end of the chapter , the apostle speakes to that purpose , to shew the difference betweene true faith , and dead faith , which is but the name of faith , but is not faith indeede . thirdly , a thing is said to bee effectuall , when it lyeth not idle and still , but is doing something : as a pylot in a ship , hee sitteth not still there , if he doe sit still and doe nothing , we may say he is an vneffectuall pylot , he were as good not be there : so when faith lyes still in the heart , and is not stirred and moued , nor shewes it selfe in the fruites of it , this we say is ineffectuall faith ; whereas faith should be in the soule , as the soule is in the body , which is neuer there in vaine , but still it is stirring , and shewing it selfe by motion , by action , by doing somewhat or other . and in this sence faith is said to be effectuall , when it is a stirring faith , when it is a liuely and fruitfull faith , that is doing somewhat in the soule of a man. last of all , a thing is said to bee effectuall , when it goes thorow with the worke that it hath in hand : this differeth from that which i named first , therefore the greeke word , that is rendred effectualnesse , signifieth perfectnesse , to bring a thing to an end ; so that faith is said to be effectuall , that goes thorow with the worke it vndertakes ; that is , when it sanctifieth the heart throughout , in respect of parts , and throughout in regard of time , when it brings a man to the end of his saluation , when it carries a man through all impediments , when it leaps ouer all difficulties ; so that a growing , preuailing , ouercomming faith , that is said to be an effectuall faith , such a faith as leaues not the worke halfe done ; such a faith as leaues not the building in the beginning , in the rudiments , but sets it vp , and puts the roofe vpon it ; such a faith , which , though it may sinke , as a corke , for a time , yet it riseth againe : such a faith as ouercomes , and perfects the worke of our saluation : in this sense faith must be effectuall , and this differs from the other three : so that in these foure sences faith is said to be effectuall . and this is the first thing . the second thing which wee vndertooke , was to shew you wherein the effectualnesse of faith consists . it consists in these foure things . that which we said before to you , when wee shewed you the causes of the ineffectualnesse of faith , will make good way to this . the first thing wherein the effectualnesse of it is seene , is in being well built ; that is , when the preparation is sound , and full , that makes way for it . the second is , when the vnderstanding is cleare , and a man beleeueth the promise of god vpon sure and infallible grounds , when hee seeth them perspicuously and distinctly . the third is , when the will takes christ , and takes him out of loue , not out of feare , not out of loue to the aduantage onely by him , not out of mistake : the fourth is , when it turnes not onely the will , but all the affections , when it turnes the whole man , when it shoots it selfe into life , and practice . first , i i say , faith is effectuall , when there is a good way made for it , when the rubbish and false earth is taken away where it should be built ; that is , when the humiliation is sound and good , when the preparation is perfect , when it is such as makes a man fit for the kingdome of god : for i finde that phrase vsed , he that puts his hand to the plow , and lookes backe , is vnfit for the kingdome of god : as if hee had said , there are certaine men , which come to the profession of christianity , as many come to husbandrie , which is a hard employment ; some there are which doe this , and goe backe againe . why ? because they are not fit for the kingdome of god , that is , they are not throughly prepared for it : that is to say , when a man is not throughly humbled to know what sin is , and what the wrath of god is , he is not fit for the kingdome of god ; but if he do come to christ , if he doe begin to beleeue , he will goe backe againe . so a man is properly said not to bee fit for the kingdome of god , till hee bee throughly humbled , till hee haue tasted the bitternesse of sin , till hee haue felt what the deuils yoake is . as it was with the israelites , put the case they had beene carried out of egypt before the time that they were , indeede they had not been fit for the land of canaan , because they would haue beene ready to haue turned backe in their hearts into egypt , and though the lord laid load on them , though their yoake were hard , though he caused them to wander vp and downe long , yet all was little enough , still they were lingering after egypt , and if they had been taken out of egypt , before the tale of brick was required of them , without giuing them straw , before the taske-masters had dealt hardly with them , what would they haue done ? might it not truely bee said of them , they would not haue beene fit for canaan ? so in this case , if a man will take christ , it is a laborious worke , as laborious as husbandrie , as laborious as putting the hand to the plow , as taking the yoake . now before a man haue felt how hard the yoake is that he hath already , ( for there bee many that weare the yoake of satan , and see no hardnesse in it , but goe in a faire course , their consciences are not wounded with the sense of their sinnes , they neuer had afflictions wherein they tasted the wrath of god ) alas , such men may come to put their hand to the plow , but when they come to see what worke they haue in hand , they goe backe , they are not fit for the kingdome of heauen . till a man bee weary , and heauie laden , with the burthen of satan , till hee see satans yoake to bee intolerable , hee will neuer continue vnder the yoake of christ : therefore let vs consider whether wee be fitted or no : this fitnesse is first required . so againe , we may take example from the prodigall sonne , he was in his fathers house , but he would not continue there , when hee was there at the first , and liued as the other sonne did , because hee had not beene abroad in the world , to finde the misery of being away from his father , hee was neuer pinched with affliction , with want of meate , till hee was from his father , hee neuer knew what it was to be at his fathers finding , till hee had his stocke in his owne hand ; hee was not fit , and , wee see , hee continued not there : so , take a man that is brought vp in his fathers house , as it were , that hath tasted nothing but the sweetnesse of the promises , and all is well with him , hee hath drunke in the truth of the gospell with his education , you shall finde that this will not vsually hold out : because hee hath not found what misery it is to bee out of his fathers house , therefore hee prizeth it not , such a one is not fit to continue , hee is vnfit for the kingdome of god. therefore the first thing that is required to make faith effectuall , wherein the effectualnesse of faith consists , by way of preparation , to make way for it , is , when a man is soundly humbled and prepared , when it is such as will make them continue : you haue a phrase vsed , reu. . . hold fast till i come that which thou hast already . as if he should say , many haue hold of the truth , they haue hold of christ , they haue hold of the promises , but they hold them not fast , they hold them a while , but they hold them not fast till i come : to him that ouercometh , &c. and , him that continueth to the end , will i make ruler ouer the nations , &c. so , i say , till a man be thus made fit , he may take hold for a while , but hee shall not hold fast till christ come , but he will let goe his hold , because he is not prepared with humility . this is that which is required in that place i formerly named , matth. . . if there be any worthy , ( saith he ) let your peace come vpon them . that is , if there bee any , when you come to preach the gospell , that are so farre broken and humbled , if there be any that are so farre conuinced of their sinnes that they prize mee indeede , so that they hold mee , and will not let mee goe for any thing , but they are content to let all goe , rather then mee , such a man is worthie of me , such a man prizeth and esteemeth mee , and your peace shall come vpon him : that is , it shall come effectually vpon him , it shall abide with him , and saue his soule for euer . so , i say , when there is so much humiliation wrought in the heart , when the spirit so farre convinceth a man of sinne , that hee comes thus to prize christ , this is the first thing wherein effectuall faith consists : for though it bee not the very thing wherein beleeuing consists , yet it is that preparation , without which faith can neuer be found sound and effectuall . secondly , ii when this is done , this is not all , when there is such a preparation made , that a man is willing to take christ vpon any conditions , yet now , if hee shall not bee well built , if hee see not iust ground to take him , if his vnderstanding shall not see the truth of the promise so clearely , that he can build on it , that hee can rest on it , that all the arguments in the world cannot draw him from it againe , his faith will not be effectuall . therefore the second thing wherein the effectualnesse of faith consists , is to haue it well built in the minde and vnderstanding of a man , when he cleerely seeth the truth of the promise , that he can build vpon it infallibly . for your better vnderstanding of this , you must know that then a man is said to bee well built , to bee rooted and grounded in faith , when he hath the first ground right , that so hee proceeds from one to another , that it is not a confused superficiall knowledge , to assent to the truth , and promises that are deliuered in the word , but when hee hath a sure ground , the first ground , and the next , and so he proceeds along . as , for example , the first thing that a man must doe , is to beleeue the scriptures , to know that they are true and infallible , that they are the sure word of god , when a man can say , this i know , and this i build vpon . and besides that , then wee looke vpon the promises which the scriptures containe , wherein christ , and forgiuenesse of sinnes is offered . now if the first ground faile you , that is the bottome vpon which the promises stands ; therefore haue that sure : when that is sure , you must haue the promises sure , that is , you must consider the promises , and examine them , and see if this be the sense of the scriptures ; if there be so much light in you , as to say , i finde it so , i finde the scriptures true , i beleeue them , i finde these promises in the scriptures , i finde christ offered to euery creature vnder heauen , i finde that i haue a warrant to take him ; when a man , out of himselfe , out of an inward principle , out of his owne proper iudgement seeth this , and is conuinced of the truth of this , that the promises are so , and that they belong vnto him , that he may justly , vpon good ground , appropriate them to himselfe ; so that when hee lookes round about him , and considers all the objections that may be made , yet he can answer all arguments ; when he fals downe , and is fully conuinced , and perfectly perswaded in his own mind , when a man thus apprehends the promises , when his vnderstanding is rooted and grounded in the faith ; that is the second thing wherein the effectualnesse of faith consists : and we see that described ephes. . saith the apostle there , you are no longer strangers and forraigners , but saints , of the household of god , and are built vpon the foundation of the prophets and apostles , iesus christ being the chiefe corner stone . marke , ( saith he ) you are built vpon the foundation of the apostles and prophets ; that is , you that are saints , must consider what ground you haue to take that name to your selues : saith he , you are built vpon the foundation of the apostles and prophets ; that is , you are not built vpon the foundation , vpon the word of a man , you are not built vpon this doctrine that i teach , meerely because i teach it , but you are built vpon the foundation of the prophets , and apostles : that is , you see the prophets and apostles deliuer this doctrine . i , but one may seeke a further ground then that : what foundation haue the prophets and apostles ? saith he , christ is the chiefe corner stone on which they are built . so that when you haue this tract of consequence , i see the promise is sure , why ? because it is built vpon the foundation of the apostles and prophets , they haue affirmed it . but how shall i know that they are sure ? because christ himselfe hath spoken by them , hee is the chiefe corner stone , when faith is thus grounded , then we are truely said to bee built , and rooted , and grounded in faith . therefore , as the samaritanes said , ioh. . we beleeue , not because thou told●st vs , not for thy words , but wee haue heard him our selues , and wee know that hee is the messias , and sauiour of the world. now , if those samaritanes had onely beleeued because the woman brought that relation , their faith might haue fayled them , but when they heard christ themselues , vvhen they saw him vvith their owne eyes , when they could say , in good earnest , out of their owne knowledge : wee know , that this is christ , the sauiour of the world , that is such a faith as will hold out . so , when a man doth onely take a perswasion out of the generall preaching of the word , without a certaine ground , it prooues ineffectuall faith ; but when men beleeue , because themselues haue seene , and out of that knowledge can say , they know christ to bee the messias , when they know christ to bee theirs , when they know christ to bee the sauiour of the world ; and so , by consequence , of them which are a part of the world , then they may be truely said to bee built , to bee rooted and grounded in faith . this is that that saint iohn saith , ioh. . . wee know that wee are of god , and that all the world lyeth in wickednesse . wee know that wee are of god ; that is , it is not a thing that we are vncertainely perswaded of , but it is a thing that wee know as certainely as any man knowes a thing that is before his eyes , as a man knowes a thing of which hee doubts not ; wee know that although all the world be against vs , though all the world runne another way , though all the world condemne vs for vaine men , idle men , for trusting in christ crucified , yet we know that we are of god , and that all the world lyeth in wickednesse . i say , when a man holds out thus , when hee is put to the tryall , when a man knowes in his owne knowledge , that it is so , as peter saith to christ , ioh. . . many had taken christ , that went away againe . saith christ to his disciples , will you also goe away ? marke the answer that peter giues : no : saith he , whither should wee goe ? thou hast the words of eternall life . i know and beleeue that thou art christ , the sonne of the liuing god. as if he should say , it is impossible that i should goe away , for i know and beleeue ; that is , i know vpon good ground , i haue another manner of ground then they had : if i had no more ground then the rest , i should goe away as well as they , but i know and beleeue that thou art christ , the sonne of the liuing god , therefore it is impossible that i should euer forsake thee , although all should forsake thee . this is to bee rooted and grounded in faith , in this second sense , when we see an infallible ground , a sure rocke , vpon which our faith is built , and we are willing to aduenture our selues vpon it , to aduenture our goods , our name , our life , our liberty , that if a man bee brought to martyrdome , hee can aduenture himselfe , and put all that hee hath vpon it . this ground will hold out , i say , when the vnderstanding of a man is thus built vpon the word , when a man is examined euery way , when hee is able to answere all arguments , and all objections that may be brought against it . this is the second thing wherein the effectualnesse of faith consists . i should adde more , but i must deferre them till the afternoone . finis . of effectvall faith . the second sermon . . thess . . . remembring your effectuall faith , &c. the third thing , wherein the efficacy of faith is seen , is when we take christ ; this is the action of the will ; when wee take him in a right manner , when we take him so as to hold him , when we take him in such a manner , as that we are knit and vnited to him . that this is required : first , i will shew it in the generall : it is a point that wee haue often mentioned heretofore , but to all that i haue said , i will adde that in heb. . . let vs draw neere with a true heart , and assurance of faith . marke it , first there must be an assurance of faith , that is in the vnderstanding and minde of a man , and to that must be added drawing neere , and that is an act of the will : for when we are assured of the truth of the promises , and haue appropriated them to our selues , then followes the act of the will ; therefore in vers . . of that chap. it is said , the iust shall liue by faith : but if any man draw backe , my soule shall haue no pleasure in him . that antithesis , that opposition , that is made in that withdrawing of a mans selfe from god , is opposed to faith , to drawing neere to him ; when a man not only beleeueth the promises , but accepts and receiues them . now to doe this in a right manner , is that wherein the efficacy of faith doth principally consist . now what is that ? it is to take christ , to draw neere to him in a right manner ; and then it is done , when you so take him , that you bring christ into your hearts , to dwell there , as it is expressed , eph. . . that christ may dwell in your hearts by faith . that is , when there is an vnion made betweene christ and vs , when he comes into the heart , when he dwels in vs , and we in him ; when christ is so brought into our hearts , that hee liues there , and when wee are so vnited to him , that we liue in him ; when he growes in vs , as the vine in the branches ; and we grow in him , as the branches in the vine : when faith hath done this , then it is an effectuall faith , when it knits and vnites vs to christ , as he saith , i will come in , and sup with him . that is , i will continue with him , i will liue in him , and rule ouer him . now when christ is in the heart , he is not there to no purpose ; but , as paul saith , i liue in christ , and he in me . i say , when our taking of christ shall proceede so far , as to make this vnion betwixt vs , therein this efficacie lyeth ; when the heart is knit to him , as the soule of ionathan was to dauid , and when christ shall be knit to vs againe , that we shall be content to leaue father and mother , and to become one spirit with him , as it is , eph. . . it is a similitude expressing the vnion betwixt christ and the church : a man shall forsake father and mother , and shall cleaue to his wife . the word in the originall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to glew : if there bee any conjunction that is neerer then other , it is signified in that word : there is not a word in all the greeke language , that signifieth a neerer conjunction , then the word there vsed for cleauing , or glewing . when a man shall forsake all , euen father and mother , the dearest things in the world , and shall cleaue to christ , ( it is a repetition of what is said gen. . . concerning adam and eue , ) when faith hath done this worke , it is an effectuall faith . but yet adde this againe , a man may take christ , and seeme to draw neere to him , when it may be , it is done out of feare , it may bee , out of loue to his , and not out of loue to him , it may be done out of mis-information , and mistake ; but when wee draw neere to god , and doe it out of loue , ( put these two together ) that we so take christ , as that there is an vnion made betweene vs and him , and when it is done out of loue ; as that condition is put in , in tim , . . the end of the commandement is loue out of a pure heart and a good conscience , and faith vnfeigned . as if hee should say , there is a double kinde of faith , a false faith , and a faith that is not hypocriticall , that is the word vsed in the originall . now , saith hee , the end of the commandement is loue , &c. that is , all that god lookes for , is such a loue as comes from a faith that is vnfeigned , that is not counterfeit . herein is faith seene not to be counterfeit , if it beget loue , and out of that loue we cleaue to christ. so that this is the third thing that makes faith effectuall . fourthly , faith is then said to be effectuall , when it hath not onely done all this , when there is not onely a good preparation made for it , when it is well built in the vnderstanding , and when the will hath thus taken christ , but there must bee a further act , and that is the turning of the whole soule , and a seconding of it in our whole liues & practice , a seconding of it in our executions , and doing the things that christ commands , as in gal. . in christ iesus neither circumcision availeth any thing , nor vncircumcision , but faith that worketh by loue . such a faith as workes , that is effectuall faith . as if he should haue said , many will be ready to beleeue in christ , but will doe nothing for him , they will not worke . ( now working is in doing , or in suffering : for in suffering there is a worke as well as in doing , onely it is a worke with more difficulty , a worke with more impediments . ) againe , if they will doe any thing for christ , it is not out of loue , but for other respects : perhaps out of some flash , or good moode , or some other respects ; out to doe it as being rooted & grounded in loue , if faith haue this worke , it is effectuall faith ; and therfore when faith hath once taken christ , it must shoot it selfe into all the affections : for when they are all set on worke , endeuour will follow . if the will bee so set on worke indeed , the rest will follow after it . loue will follow , desire after christ will follow , feare to offend him will follow , repētance and turning from satan will follow , bringing forth fruits worthy amendment of life , and obedience , &c. will follow . therefore you shall finde , that the promises are made promiscuously , sometimes to one thing , sometimes to another : sometimes , he that repenteth shall be saued : sometimes , he that beleeueth shall be saued : somtimes , he that obeyeth shall be saued : you shall finde them promiscuously ; because that when faith is effectuall , it hath all these with it , it purifieth the heart , and bringeth forth fruit worthy amendment of life . therefore this must be added , to shew the efficacie of faith ; and , if this be wanting , faith is not effectuall ; not that it can be disjoyned from the other , but , that it is that wherein it consisteth with the rest . and therefore it is gods vsuall manner , when men seeme to take christ , and to beleeue in him , he puts them to the tryall , to see what they will doe , whether their faith will worke or no. thus he did with abraham , when hee would proue him ; hee was a faithfull man before , god had experience of him before , but yet he would proue abraham by offering his sonne , and when he saw he did it , he concluded that he had faith : indeede it was a strong faith , for it endured the tryall . i say , god will put men to it . so likewise those in ioh. . . many of the chiefe rulers beleeued in him , but they durst not confesse him , for feare of the iewes , lest they should be cast out of the synagogue . there was a faith in them , a taking of christ , but when it came to the tryall , it held not out , they durst not confesse him , because they feared to bee cast out of the synagogue : that is , when they came to suffer a little for christs sake , when they came to such an action as confessing his name , when they came to endure but such a thing as to bee cast out of the synagogue , they forsooke him , which shewed that their beliefe was ineffectuall . so that , let a man seeme to haue all the other three , yet when the praise of men shall come in competition with any command of god , when god shall put him to doe any thing , to part with any thing that is deare to him , as he did abraham , if his faith worke not , if his faith hold not out in the tryall , but start aside , like a broken bow , it is not effectuall faith . so you see the things wherein the efficacie of faith consisteth . first , in the soundnesse of the preparation . secondly , when the mind apprehends the promises , and sees good ground to pitch vpon them . thirdly , when the will so takes christ as to bring christ into the heart , so that christ liues in vs , and that out of loue . and fourthly , when faith worketh , and that in the time of tryall , when god shall put vs to it . i say , when you finde these foure things , you may conclude that your faith is effectuall . the last thing i propounded , is to shew how this is wrought , how our faith is made effectuall . it is made effectuall by the spirit of god , it is not in our owne power , we are not able to beleeue , nay , wee are so farre from it , that wee striue against it , the spirit in vs resists it ; so that , if god himselfe put not his hand to the worke , no man is able to beleeue . you may thinke , when you see such generall propositions as these , that christ is offered to euery creature vnder heauen , and that whosoeuer beleeueth shall be saued , you may thinke , i say , that it is easie to bring this home in particular , to say , surely this pardon belongs to mee . my brethren , it is another thing for a man indeed to beleeue , for him to take christ so as to deny himselfe for him , to take him so , as to mortifie his lusts , so as to take vp his crosse , so as to obey christ , to follow him in all things , this is a thing that no man is able to doe , vnlesse god enable him to it , with his almighty power . for the heart of euery man , by nature , is so shut vp against christ , that it will giue no entrance to him , he may stand and knocke long enough ; vnlesse god himselfe shake off the bolts , and open the gates , and breake open these euerlasting doores , that the king of glory may come in , we will not admit him , but keepe him out . euery man naturally hath a hard heart , that cannot repent , that cannot turne from sinne , he will bee content perhaps to take christ for a sauiour , but to take him so as to obey him , and feare him , so as to loue him : this no man will doe , or can doe , vnlesse the holy ghost enable him . but , you will aske , how doth the holy ghost doe it ? the holy ghost doth it by these three acts . first , by putting an efficacie into the law , and making that powerfull , to worke on the heart , to make a man poore in spirit , that so he may be fit to receiue the gospell . for the law , though it be fit to humble a man , yet it is no worke of sanctification . if a man were able to doe any thing , he were able to see the righteousnesse the law requires , and how far he is from it , and to discerne the curse vpon the not doing of it , and yet this he is not able to doe , without the spirit of bondage : the spirit of bondage must make the law effectuall , as well as the spirit of adoption doth the gospell . that is , except the lord himselfe presse the law on our hearts , so as to cause it to make sinne appeare to vs , wee , that are the ministers of god , may discouer your sinnes , we may shew you the rectitude required in the law , we may shew you the danger , yet all will be to no purpose , vnlesse god awaken you : if he will set sinne vpon the conscience to worry a man , to plucke him downe , when god shall charge sinne on him , that he shall feele the weight and burthen of it , when he shall sharpen sinne , and cause it to vse its sting , this makes a man fit to receiue christ : otherwise , if the sonnes of thunder should speake to men , if we should come in the spirit and power of eliah , nay , if god himselfe should thunder from heauen , all would not moue the heart of a man , all would not awaken him to see his sinnes , till god himselfe shake the heart . to conuert the ga●ler , in acts . the foundation of the prison was shaken ; which was a resemblance of the shaking of his heart : wee may as well shake the earth , as strike the heart of a sinner without the worke of god. for , though the law be a sword , yet vnlesse god take that sword into his hand , and strike therewithall himselfe , it shall not be able to wound a sinner . therefore the first worke of the holy ghost is to awaken a sinner , to set sinne vpon him , that he may be fit to receiue christ . secondly , when this is done , that the heart is thus prepared by the spirit , then the holy ghost shewes vs what we haue by christ , he shewes the vnsearchable riches of christ , what is the hope of our calling , and the glorious inheritance prepared for the saints , and what is the exceeding greatnesse of his power in them that beleeue . i say , we neede the spirit to shew these things . but , you will say , a man may see these things without the helpe of the spirit . it is true , in some manner you may , but not in such a manner as shall affect you . for there is a manner of seeing proper onely to the saints , and that is the proper worke of the spirit in them , when wee shall so see them , as to be affected with them . otherwise , you may reade the scriptures a thousand times ouer , you may vnderstand them , yet you shall not bee affected with them , till the holy ghost shew them vnto you . this is the secret of god , that he reuealeth to those whom he meaneth to saue ; that is , when hee presents these spirituall things prepared for vs in christ , in such a manner , as that we shall loue them , and embrace them ; when we shall not only see the truth of them , but the goodnesse of them , when god shall not onely shew vs the aduantages we haue by christ , but the excellency of christ , so that we shall be in loue with his person , as well as to be ready to receiue the priuiledges with him . now this is done by the spirit : . cor. . . wee haue receiued the spirit of god , by which wee know the things that are giuen vs of god , and they are reuealed to vs by the spirit . they are two or three times repeated in that chapter ; as if he should haue said , if you saw them no more then other men doe , then naturall men doe , you would bee no more affected with them , then they are : but when you haue the spirit of god to shew you the things that are giuen you of god , that is the thing that workes vpon you , and affects you . and so in ioh. . . saith christ , i will come to him , and shew my selfe to him : when christ sheweth himselfe to a man , it is another thing then when the ministers shall shew him , or the scriptures nakedly read doe shew him : for when christ shall shew himselfe by his spirit , that shewing draweth a mans heart to long after him , otherwise we may preach long enough , and shew you that these spirituall things , these priuiledges are prepared for you in christ , but it is the holy ghost that must write them in your hearts ; we can but write them in your heads : therefore the lord taketh that as peculiar to himselfe : i will write my law in your hearts . that is , i will make you affected with the things that i shew you , and this is the teaching of god. there is a teaching by men , and a teaching by god , that is , when god shall enable a man to see things in good earnest ; otherwise it will be but as a man that sees a thing , when his minde is vpon another matter : so , wee shall see , and not see : but when the holy ghost shall shew you these things , you shall see indeed , till then , you may heare oft enough of these things , but your hearts will bee minding other matters ; some about their profits , and some their pleasures , &c. but when the holy ghost shall shew you these things ; that is , when he presents them to vs , that draweth the heart from minding other things , to seeke after christ , to long after him , and not to content your selues , till you be vnited to him . but , besides this , there is a third act of the holy ghost , by which hee workes it , and maketh this faith effectuall , and that is the testimonie that the spirit giues to our spirits , telling vs that these things are ours : when the heart is prepared by the law , and when these things are so shewed vnto vs , that wee prize them , and long after them , yet there must bee a third thing , that is , to take them to our selues , to beleeue that they be ours ; and there needeth a worke of the spirit for this too : for , though the promises be neuer so cleere , yet , hauing nothing but the promises , you will finde that you will neuer be able to apply them to your selues : but when the holy ghost shall say , christ is thine , and these things belong to thee , and god is thy father ; when the spirit shall beare witnesse with our spirits , by an immediate work of his owne , then we shall beleeue . this is necessarily required , and without this wee shall not beleeue . it is true , the holiest man doth it two wayes . one is by cleering of the promises , shining into our hearts , by such a light as makes vs able to discerne them , and to beleeue them , and to assent to them . but besides that , hee doth it by an immediate voice , by which he speaketh immediately to our spirits , that wee can say , as they said , ioh. . now thou speakest plainly , and speakest no parable , we vnderstand thee fully : so , till the holy ghost speake to vs , we are in a cloud , god is hid from vs , wee cannot see him cleerely , but when we haue this spirit of adoption , to giue vs this witnesse , then wee beleeue plainely indeed . therefore in isay . . saith the lord , i create the fruit of the lips , peace , &c. that is , the ministers may speake peace to you , but vnlesse i goe and ioyne with the minister , except i adde a power of mine owne ; that is , such an almighty power as i vsed in the creation , it shall neuer bring peace to you . i create the fruit of the lips ; that is , the words of the minister to be peace , otherwise they would be ineffectuall . therefore , i say , there must bee a worke of the spirit to perswade a man in such a case . and you shall finde by experience , let a minister come to them that are in despaire , they will not apprehend the promises , though we vse neuer so cleere reasons , though we argue with them neuer so long , and neuer so strongly , we shall finde that all will doe nothing , it will be but labour spent in vaine , till god himselfe open the clouds , till hee will smile on a man , and send his spirit into the heart , to giue a secret witnesse to him , till there be a worke of his owne joyning with the promises , we finde by experience that our labour is lost . it is true , we ought to doe this , and euery man is bound to looke to the word : for , faith commeth by hearing ; and to hearken to the ministery ; for it is gods ordinance to breed faith in the heart , but yet till there be a worke of the spirit , a man shall neuer be so perswaded , as to haue any sure and sound comfort by it . now all this is done by the spirit , it is the wonderfull worke of god : for when christ is propounded to men , when he is offered , ( as we haue often offered him to you , we haue shewed you what accesse you haue to him , that no man is excluded , that he is offered to euery creature vnder heauen , we haue shewed you the generality of the promise , that it takes in all , that you are contained vnder it , that you may apply it to your selues ; i say , when all this is done ) yet when a man comes to performe this , to apply it to himselfe , he is no more able to doe it , then a dead man is able to stirre himselfe . therefore the same power that raised christ from the dead , is required to worke faith in our hearts , as it is in eph. . . according to his mighty power which he wrought in christ , when hee raised him from the dead . so that it is as great a worke , to moue a mans heart to christ , as to put life into a dead man ; we are as vnapt and backward to it , as a dead man is to receiue life . for what else is the reason , that when we preach christ to you , when hee is offered to you , that there bee so few that are affected with him , that there be so few that take him ? doth it not shew that you are dead ? yea , so dead , that vnlesse god call you , and that there be a mighty worke of the spirit , the hearts of men will neuer answer vnto vs. therefore that is required as a condition in all them who will come , act. . so many as the lord our god shall call . that is , when wee preach , except there bee a secret voyce of the spirit of christ speaking to your hearts , as wee doe to your eares , and saying , come and take christ , no man will come . we see , christ said to his apostles , follow mee , and presently they followed him ; ( for it was not the outward voice that did it , there was a secret voice within ) so , when god shall call men to take christ , then they doe it , but not before . that word that is vsed , luk. . . goe and compell them to come in , that my house may be full , it intimates a great backwardnesse in vs. when men are compelled , it shewes , that not onely the arguments are strong , and forcible , but that there is a great backwardnesse in men , that they must ( as it were ) be constrained , that they must be put on it by force , and against their will ; such is the vnaptnesse that is in men . so , saith christ , no man comes to me , except the father draw him . that phrase of the holy ghost shewes , that there is an extreme backwardnesse , that , if they be not forced to come , ( as it were ) they will not doe it : not but that when a man is once wrought vpon by the holy ghost , hee commeth of himself ; but that phrase is vsed only to shew that backwardnesse that is in man by nature . for , when the holy ghost hath wrought vpon the will , and hath turned that , then a man commeth vpon his owne legs , and is moued from an inward principle of his owne ; therefore men are so drawne , that withall , they runne after him , as it is , cant. . but it shewes this thing , for which i haue vsed it , that there is a wondrous backwardnesse in all of vs by nature , and that this must be done by a great worke of the spirit . therefore the apostle paul , in eph. . in all the former part of the chapter , to the . verse , hauing declared the great mysterie of saluation , he takes himselfe vpon the sudden , and beginnes to thinke with himselfe , though i shew you all this , it is to no purpose , if god send not the spirit of reuelation , &c. therefore hee lifts vp his heart to god , beseeching him to giue them the spirit of revelation , to open the eyes of their vnderstanding , that they might see the hope of their calling , and the riches of their inheritance with the saints . so should ministers learne to doe , to pray for the people , that god would infuse and send his spirit into their hearts , that they may be able to perceiue these things effectually , with a right apprehension , to see the secrets of god in them , you also should goe to god , and beseech him to helpe you with his spirit , that so you may be able to apprehend these things , and that they may be powerfull , to worke the same thing , for which we deliuer them to you : and so wee haue shewed you these three things ; first , what effectuall faith is : namely , in shewing you why it is called effectuall faith . secondly , wherein the efficacie of faith consists , and thirdly , how it is wrought . now , last of all , wee are to shew you the reason , why god accepts no faith , but that which is effectuall . and there is good reason why no faith should be accepted of god , but that which is effectuall . first , because otherwise it is not faith at all , if it be not effectuall ; and if it be not faith , it is no wonder that he doth not accept of it . i say , it is no more faith , then a dead man is said to be a man : you giue the name of a man to him , yet he is not a man ; no more is faith that is not effectuall , any faith ; it hath only the name of faith , and there is no more in it : but as dead drugges , which haue no efficacie in them , or as dead plants , or dead wine , which is turned to vinegar , it ceaseth to be wine , it is no longer wine , but vinegar ; so it may be said of ineffectuall faith , it is not faith , it hath the name and the shaddow of faith onely , and therefore god accepts it not . againe , god will saue none , vnlesse they be reconciled to him , and be such as loue him , for that condition is euery where put in . all things shall worke together for good to them that loue him : and he hath prepared a crowne for them that loue him . now , if faith be not effectuall , there will be no loue ; and if loue be necessarily required , god cannot accept that faith that is ineffectuall . againe , if god should accept of a faith that is ineffectuall , the deuils haue such a faith , by which they apprehend the word , and a faith that brings forth effects : for they feare and tremble ; but this is not the faith that purifieth the heart , it is not an effectuall , it is not a purging , liuely faith . againe , christ receiues none but them that deny themselues , and are willing to take vp their crosse and to follow him , that mortifie the deedes of the body by the spirit . now an ineffectuall faith doth none of these , and therefore that faith that saueth , must bee a working faith , or else these things should not be necessarily required . againe , it was christs end in comming into the world , that he might destroy the workes of the deuill , and for this end hath the grace of god appeared , that men should deny vngodlinesse and worldly lusts : and for this end did hee giue himselfe , to purifie to himselfe a people zealous of good workes , he comes to be a king , as well as a sauiour , to rule among his people , to haue men obey him , which could not be , if faith were not effectuall , if it did not purifie the heart , and enable men to deny all worldly lusts , and to liue soberly , righteously , and godly in this present world . and last of all , good workes are required of necessity , as the way to saluation ; eph. . . we are gods workmanship , created in iesus christ vnto good workes , which he hath ordained that we should walke in them . good workes are required of necessity , god judgeth vs according to our workes , rom. . and at the last day , the reward is pronounced , according to that which men haue done : when i was in prison , you visited me ; when i was naked , you cloathed me , &c. and if they be required of necessity , then it is not a dead , liuelesse , workelesse faith , but a powerfull , energeticall faith , a faith that is stirring and actiue , a faith that is effectuall , which god requires , without which we cannot be saued . we come now to make some vse of what hath beene said . first , if god accept no faith , but that which is effectuall , it should teach vs not to be deceiued in a matter of so great moment ; it should teach vs to looke to our faith , to consider whether it be a right faith or no. if a man haue euidences , vpon which his lands , and whole estate dependeth , if one should come , and tell him that they were false euidences , it would affect him ; he would , at the least be ready to looke , and to examine them , and yet these are matters of lesse moment . if one be told that his corne is blasted , that all the trees in his orchard are dead , that all his money is counterfeit , a man would looke euen to these things ; a man would haue that which he hath to be sound , and not counterfeit : and shall not we then looke to the faith that we haue , vpon which the saluation of our soules depends ? seeing god accepteth none vnlesse it be ●ound , and seeing there is so much counterfeit faith in the world . it should teach vs to looke about vs , and consider what our faith is : for , as iames saith , faith without workes cannot saue vs. what auaileth it , my brethren , if a man say he hath faith , and hath not workes , can his faith saue him ? so i say to euery man , in such a case , thou that thinkest thou hast faith , if there be not workes too , if it be not effectuall , if it be not a liuely faith , will such a faith saue thee ? if a man should come and say to one that brags of the balsome or drugges which he hath , ( that are dead , and haue lost their efficacie ) will such a balsome heale thee ? if a man haue a guilded target , made of paper , a man may say to him , will that target defend thee ? and so i say , when a man hath a counterfeit faith , will such a faith as this saue thee ? it will not saue you ; you may please your selues in it , as a man is pleased with a false dreame , but , when you are awaked , you will finde that you are deceiued . learne therefore to consider of your faith , to see if it be effectuall . when the lord proclaimed himselfe to be a mercifull god , forgiuing iniquity , transgression , and sinne ; yet it is added , he will not hold the wicked innocent . so , when we haue said so much of faith , and that faith saueth ; yet know , that it must be a working faith that saueth vs : it must be such a faith as purifieth the heart , it must be such a faith that may shew it selfe in fruits worthy amendment of life . and therefore saint iames taketh so much paines in this case , as you shall finde in his first chapter , and the beginning of the second ; hee layeth downe rules , and tels them , that if they keepe the whole law , and yet faile in one point , they are guilty of the whole . now hauing dealt so strictly , some might be ready to object : god is mercifull , and i shall be saued through faith . it is true , ( saith hee ) if you haue a right faith , you shall be saued by it ; but yet know this , that vnlesse your faith be such a faith as enableth you to doe what i say , it is a faith that will doe you no good , it will not saue you : for , though faith saueth you , yet it must be such a faith as worketh . and that he proueth by many arguments ; ( it is a place worth the considering , and fit for this purpose ) i say , hee vseth some arguments to proue , that that faith which is not effectuall will not saue vs. as first , saith he , if a man should say to one , be warmed , or , be filled : as this is but vaine liberality , when as yet a man doth nothing ; so , for a man to professe that he beleeueth in christ , and yet doth nothing for him , it is a vaine faith . secondly , some man might say , thou hast faith , and i haue workes , shew me thy faith by thy workes . that is , if a man haue faith , hee will shew it by his workes . as if hee should haue said , if the sunne be the greatest light , let it giue the greatest splendor ; if the loadstone be of such a vertue , let it shew it , by attracting the iron to it : so , if thy faith be effectuall , shew it by thy workes : that is , if thy faith be a true faith , it must bee a working faith , or else it is nothing , god will not accept it . thirdly , vnlesse it be a working faith , an effectuall faith , the diuels haue the same : thou beleeuest that there is one god ; the diuels doe the same , and tremble . fourthly , if any man could be justified by faith without workes , abraham might haue beene so justified ; but abraham was justified by his workes ; that is , by such a faith as had workes joyned with it . and not abraham onely , but rahab , ( that is another example : for it might be objected , abraham indeed beleeued , and was justified by workes , but rahab had no workes , shee was a wicked woman , and therefore was justified by faith ? to this therfore he answereth , that ) she had workes , or else she could not haue beene saued , vnlesse she had such a worke as that in sending away the messengers , her faith could not haue justified her . indeede , that was a great worke ; for she aduentured her life in it . and lastly , saith he , as the body , without the soule , is a dead body , a stinking carrion , there is no preciousnesse , nor no excellency in it ; so faith without workes is dead . therefore looke to your faith ; doe not thinke that a faith that meerely taketh christ , and beleeueth in him , that it is a faith that shall justifie you . let all these arguments perswade you , that if it bee not a working faith , it shall doe you no good . therefore let this be the first vse , to consider your faith , whether it be effectuall or no , by the working of it . the second vse that we may make of it , is this : hence we should learne to iudge of our estates and conditions , by the efficacie of our faith : for , if no faith be receiued , but that which is effectuall , then it behooues vs to looke to the working of our faith . againe , if god accept no faith but that which is effectuall , hence we may learne also not to beleeue all that say they haue faith , nor to beleeue all those that say they haue none . as for those that say they haue no faith , yet , if we see the fruites of faith in them , that they haue those things that faith brings forth : if you see a man that complaineth he beleeueth not , yet if he loue the saints , if he endeuour to keepe gods commandements , if he continue not in any knowne sinne , if hee doe not dare to omit holy duties , nor to sleight them , certainely , this man hath faith : for we finde the effects of it there : although he haue lost one act of his faith , which is the comfortable assurance of a good estate ; yet if the first act , by which he resteth vpon christ , and by which he taketh christ to himselfe , be there , we may conclude there is faith . when we see smoke , and feele heate , we say , there is fire , though we see no flame : so , when we see these fruits in a man , we may boldly say , he hath faith , though he hath not such a reflect act , as to know in himselfe that he hath it , and so to haue a comfortable assurance of his condition . on the other side ; if a man saith , he knoweth and is perswaded that his sinnes are forgiuen , his conscience is at rest , and yet for all this , we finde no workes , i say , this man hath not faith : for there wants the efficacie of it : so that as the two sonnes in the gospell ; one said he would goe into the vineyard , and did not ; the other said he would not goe , yet afterwards he repented , and went : so it is with these two ; the one saith he hath not faith , and yet for all that , we see , he doth the things that faith requireth , we see the efficacy of faith in him . againe , the other saith hee hath faith , and yet doth not bring forth the fruites of faith , he doth not shew the efficacy of faith in his life ; the one shall be justified , the other shall be condemned . as when we take two drugges , or two pearles , &c. the one hath lost his colour , seemeth withered and dead , so that to the outward view , it hath lost all , yet it hath its efficacie still , that such a thing should haue ; the other looks very faire , and hath a right colour and smell , but it hath no efficacie in it ; wee say , one is a liuely drug , and a good one , and the other a counterfeit : so , when one man complaines that he hath no grace , that he is an hypocrite , and yet hee brings forth fruite worthy amendment of life , and wee see the working of his faith ; i say , this is true faith : on the other side , hee that makes a shew of faith , and yet wants the efficacie of it , he hath no faith . wee should learne thus to iudge , when men professe they haue faith , and wee finde it not by their workes . it should teach both ciuill men and hypocrites to know their estates : for it discouereth both . for when the ciuill man commeth , and seeth that hee doth much of the second table , and little of the first ; and the hypocrite againe , doth much of the first , and little of the second ; let them consider that faith enableth a man to haue respect to all gods commandements : it workes a generall change . and as this is true , for the substance , so it is also for degrees : for , if god accepts onely effectuall faith , then so much efficacie , and so much working as you finde in any man , so much faith there is . if there be no workes , there is no faith ; if the workes be few , the faith is a languishing faith ; if the workes be many , the faith is great and strong . that is the second vse wee should make , to learne to judge aright of our selues and others . thirdly , if it be onely an effectuall faith , which god accepteth , then this justifieth our doctrine against the papists , that say , we teach that onely faith justifieth , and require no good workes . i say , we teach , that not a naked , but an effectuall faith doth it . so that all the difference betweene them and vs , is this ; we agree both in this , that workes are necessarily required to saluation , that no man shall see god without them , without purenesse of heart , and integrity of life . we say , except men mortifie the deedes of the body by the spirit , they shall dye ; and there is no condemnation to them that walk not after the flesh , but after the spirit : that is , there is a necessity put vpon men to walke after the spirit ; in this we agree : but here is the difference : they say that faith and workes both are required to justifie ; we say , that nothing is required but faith , and that workes follow faith : wee say , faith indeed is working , and produceth ●uch effects ; so that , whereas they say faith , and workes ; we say faith only , but it must be an effectuall faith , a working faith . if they object that place of iames , wee are not justified by faith , but by workes . i answer , that there is a double justification , there is a justification of the person ; so was abraham justified by faith , as paul expresseth it , rom. . but then there is a second justification , a justification of the faith that abraham had , he justified his faith by his works , he shewed that hee had not a dead faith , a liuelesse faith , a faith without workes , but that he had a liuely effectuall faith : for he added workes to his faith , his workes wrought together with his faith . so that , if the question be , whether abraham was an hypocrite ? his workes justified him that hee was none . if the question be , whether abraham was a sinner ? his faith justifieth him , and shewes that he was made righteous through faith . so , there is a justification of the person , and a justification of the faith of the person : as when a man is said to justifie such an action , or such a cause , the meaning is not , that he will make that just which was vnjust before , but he will make it appeare to be just ; so abraham was declared to haue a justifying faith , by that power and efficacie it wrought in him , in offering vp his sonne . againe , it is objected out of that place , that by workes faith is made perfect ; therefore it seemes that faith is nothing alone , if workes bee not joyned with it . i answer , that when it is said that faith is made perfect by workes , the meaning is , that faith is made good by workes ; the perfection of faith is declared by workes . as one that professeth that he hath an art , and that he is able to doe this and that ; if he doe the worke wherein his art is shewed , if he make any artificiall worke , by that he maketh good his art. or , as when we say , these trees are good , because they haue sappe in them , they are not dead trees . now the tree is made perfect by the fruit ; so faith by workes is made perfect . not that workes put life into faith ; the sap must first be in the tree , and then it bringeth forth fruit : so there must first be a life in faith , and then it bringeth forth workes . so that , when we say that faith is made perfect by workes , the meaning is , that workes declare faith to be right , as the fruit doth declare the tree to haue sap . againe , if it be objected , ( as it is by them ) that workes , and loue , &c. are to faith , as the soule is to the body : for , as the body , without the soule is dead , so faith without workes is dead : hence they gather , that faith is as the body , and that loue , and workes are as the soule : therefore faith justifieth not but workes . to this i answer ; they take the comparison amisse : for the scope of it is this ; as a soulelesse body is nothing worth , it is dead , and no man regardeth it ; so is a workelesse faith : the meaning is not , that workes are as the soule , and faith as the body ; but , as a man , when he lookes vpon a carkasse , and seeth no life in it , no pulse , no motion , no sence , such a body is nothing worth ; so when we see a faith without motion , that hath no pulses , that hath no expression of life in it , such a faith is of no worth . but , you will say , if we be not justified by workes , to what end are good workes required ? i answer , there is end enough , there are motiues enow : is not loue a ground strong enough to bring forth good workes ? when this objection was made to paul , rom. . if grace abound , why may wee not sinne the more ; for grace aboundeth , as sinne aboundeth ? he might easily haue answered , except you doe good workes , you cannot be saued ; but he saith , how can we , that are dead to sinne , liue any longer therein ? that is , when a man is once in christ , there will be such a change wrought in him , that hee shall finde christ killing sinne in him , and hee shall be raised againe to newnesse of life , insomuch that he must of necessity doe it ; there will be loue in his heart , that will set him aworke , that will constraine him : therefore , saith he , are you not baptized into christs death ? that is , when a man is in christ , he is dead to sinne , as christ dyed for him : so that , though there be no such motiue , as for a man to get heauen by his workes ; yet , vpon the taking of christ , there is a loue planted in the heart , there is a change wrought in the heart , so that there is an aptnesse in it to doe good workes ; so that now a man delighteth in the law of god concerning his inward man , he desires nothing more then to be employed in it , it is his meate and drinke to doe the will of god. is not this enough to moue vs ? againe ; though good workes be not required for justification , yet this may be a motiue : god rewards vs , he chastens and afflicts vs according to our workes : pet. . . we call him father , that judgeth euery one according to his workes : that is , if our workes be good , he is ready to reward vs ; if wee faile , he is ready to chastise vs , as a father doth his children : therefore let vs passe the time of our dwelling here with feare . so that the saints , after they are in the state of grace , they may contract a kinde of guiltinesse vnto them , so that they may make their father angry , they may feele many effects of his displeasure , though they shall not lose his fauour for euer : and the more our good works are , the greater is our reward . againe ; wee require good workes of necessity , as well as the papists : wee say , you must haue good workes , or else you cannot be saued ; so that , except you haue repented , except you haue loue as well as faith , except there be a change of heart , christ is not in you . we require good workes with the same necessity ; onely they haue a different rise , they rise from different grounds . when the papists are asked what should moue a man to doe good workes ? they say it is by way of merit , to get heauen ; and that is it that maketh all their workes to be of no worth . for , take any naturall man , he that hath the most impure heart , may not he , to escape hell , and to get heauen , doe all the workes the papists require , and for the same end that they require them ? may he not giue almes , &c. but to doe it out of loue , that is a thing that no hypocrite is able to reach vnto : and therefore we say , that the meanest worke , euen the giuing of a cuppe of cold water , is a good worke , if it proceed from loue : whereas , take the fairest worke , that hath the greatest glory , and splendour , though it be martyrdome ; if it come not from loue , if it be not a fruit of faith , if a man giue his body to be burned , and giue all that hee hath to feede the poore , if it come not from loue , god accepts it not . so much for the second vse . the third vse that wee should make of it , is this : if nothing be accepted , but that faith that is effectuall , we should learne hence , that , if we will grow in ability to worke , if we will grow in obedience , wee must grow in faith : for all efficacie must come from faith : for it is onely the effectualnesse of faith that god requires . that is , if there be any effectualnesse in man , that comes not from faith , god requires it not : for it is the efficacie of faith which god requires . therefore , if wee will bee enabled to doe the duties of new obedience , labour to grow in faith , that must inable vs to doe what wee doe : if wee haue not the ground , all that we doe is in vaine . therefore , when we finde any coldnesse , any weaknesse in the graces wee haue , any languishing ; increase faith , and all other graces will grow . if you finde you cannot pray , when you find your hands weake , and your knees feeble , that you cannot runne the wayes of gods commandements , strengthen your faith , labour to increase your assurance . when the branches are weake and withering , we vse to dung the root ; so , in this case , labour to strengthen your faith : for that will inable you to doe much ; it is all in all . this will be of much vse to vs in many cases . when a sinne is committed , we should labour now to recouer our selues out of that relapse . what is the way ? by labouring to get assurance of the forgiuenesse of it . goe to god to strengthen thy faith , that is the way to get out of sinne . if there be a strong lust , that thou art to grapple withall , and which thou canst not get the victory ouer , the way is to goe and increase faith , to increase assurance : for , the more faith is increased , the more loue , the more the heart is inclined to god : for faith turnes the bent of the heart from pleasures , and profits , from a desire of the praise of men , to god : so that , the more faith , the more ability there is to striue against the corruption that is in you . againe ; if a man finde hee wants patience , he wants thankfulnesse , the way is , not to looke on the vertues , to reade morall writers , but goe and strengthen thy faith , and that shall enable thee to doe wonders : otherwise we water the branches , and let the roote alone . thus should wee ministers doe , lay this maine foundation , to build vp our hearers in this , and the rest will follow . this paul did , that was the great master-builder , hee layes downe in all his epistles , the foundation of faith : in his epistles to the romanes , to the ephesians , to the colossians , to the galatians ; and after that hee deduceth particulars , and buildeth on it : so your maine businesse is to consider whether you haue faith , to get assurance of that , and when you haue that , then striue against particular vices , and adorne your selues with particular graces : for , because you labour not to haue this maine grace , this roote and foundation of all the rest , i say , this is the reason why those good motions that you haue put into you by the holy ghost , those motions that you haue in the hearing of the word , and the good purposes that you take to your selues , come to nothing , because they haue not faith for their ground . that generall of faith , must goe before these particulars : though the plants bee good , yet , if the ground bee not good , and connaturall , where they are planted , they will not grow . therefore we finde it ordinarily , that when men haue resolutions to giue ouer such and such sinnes , to leaue such and such vices , their wicked company , drinking , gaming , and the like ; it may be it holds for a day or two , yet this comes to nothing ; because the maine foundation is not laid , they goe to worke without faith : when the ground is flesh , and the worke spirituall , how can it liue ? for euery thing liues in its owne element ; and these motions in them , are as the fish is out of the water : and as the fire , when it is out of its place , dyes and is extinguished ; so these good purposes , when they are not particulars that arise from that generall of faith , they are in the heart as a thing out of its owne element , and therefore they perish . therefore , when you haue these purposes , know that they will come to nothing , if you take not the right course . therefore labour to beleeue the promises , to bee assured of saluation , that you are translated from death to life , by an effectuall faith : when this is done , you shall finde that your purposes will hold , and till then they are in vaine . and so againe , this should teach vs , seeing all depends vpon faith , when wee come to search , to consider what assurance wee haue , that so we may goe the right way to worke . for commonly , when wee consider our estates , we looke what fruites wee haue , what sincerity hath appeared in our life , and if we finde that weake , we commonly conclude , that our faith is weake also , and so the weaknesse of our sanctification weakneth our assurance ; but wee should goe another way to worke : when we finde a weaknesse , we should go to the promises , and strengthen our assurance : for there be two wayes to increase assurance . one is by the promises , the sure word , on which faith is built . the second is by the fruites of sanctification in our selues . now when we finde these languishing , we should goe to the first , and the other will be increased by it . faith worketh in you sanctification , and maketh you to beleeue the promise ; as exercise begets health , and we are made fit by health for exercise : or as acts beget habits , and habits are meanes to exercise those acts : so assurance , grounded vpon the promise , it enableth , and enlargeth , and increaseth sanctification , and sanctification increaseth assurance : but first see faith , and then the other as fruites of it . if you finde a weaknesse in sanctification , labour to strengthen your faith , and that will increase it : for that is the ground of all . finis . of effectvall faith . the third sermon . . thess . . . remembring your effectuall faith , &c. in the fifth place ; if nothing please god , if he accepts of nothing but what comes from effectuall faith ; then we should learne hence to iudge aright of our workes : for what workes soeuer wee doe , they please god no further then hee seeth and findeth some faith in them . the vse before shewed vs how to iudge aright of our faith ; this teacheth you how to iudge aright of all the workes you doe , that you doe not mistake in them . for men are very apt to iudge amisse of what they doe in this case . there be many workes that haue a specious and faire shew in the view of men , and perhaps in your owne opinion : but if there be not faith in those workes , god regards them not : as , iames . . when abraham did that great worke , in offering his sonne , ( which was the greatest worke that euer hee did , and the greatest worke that is recorded in all the booke of god ) yet , saith the apostle there , do ye not obserue how faith wrought with his workes ? that is to say , if faith had not set him on worke to doe this , if faith had not beene the spring to set this wheele on going , god had not accepted this . so , doe whatsoeuer you will , further then faith works with you in all that you doe , god regards it not . therefore you shall obserue in christs answer to the woman of canaan , in her earnest prayer , in her comming to christ , her fighting and striuing against the diuell , her tendernesse to her daughter , her holding out so long as she did ; all this christ lookes ouer : but when he comes to giue his censure of her worke , of her carriage , oh woman , great is thy faith , saith he . that was it that set a great price vpon her worke : matth. . , . so , take the most excellent , the greatest worke that can be performed , god sets them at no higher a price then hee findes faith in them ; he weighes them by that : so much faith as is in them , so farre he accepts them , so farre he regards them . looke in heb. . you shall finde many glorious workes set downe . all the great workes that sampson did , all the workes that dauid did , the works that gedeon did , the workes that baruc did , the workes that moses did , and so along , you shall see there , that there was nothing in all these workes that was regarded , but their faith : all is imputed to faith . and therefore , when you goe about any thing , labour to see faith set you aworke ; and know , that as much faith as there is in any worke , so much god regards it , and no further . iacob had done many good things , that pleased god , yet god , when he would put a marke of his fauour vpon him , when he would call him israel , when he would change his name , it was for that great worke of faith , when he prayed all night , when hee would not giue ouer , when he would not let him goe , when hee preuailed with god by faith ; now , saith god , thy name shall be called israel . ( as if he should say ) now i will put a name of honour vpon thee . why so ? not because there was more in that worke , simply considered , as it was a worke : but because there was more faith in it . and it must needes be so : for god doth not as men doe , who accept the giuer for the gift . ( if a man come to you with a great gift , you will accept his person for it . ) but god accepts the gift for the giuers sake : though the gift be neuer so small , if the giuer be such as beleeues in him ; if his affections be right , if he doe it out of a right ground ; that is , if he doe it out of a ground of faith , he is accepted , whatsoeuer it be . indeed , otherwise , whatsoeuer we doe , we may call it by our owne name ; we may say , he is a patient man , or he is a temperate man , or these are workes of justice , or workes of temperance : but we can neuer call it godlinesse , except it rise from faith , except it come from this ground ; because indeed it is not done to god. ( marke it ) i say , further then a man doth a thing out of faith , hee doth it not to god. for , to doe a thing out of faith , is nothing else , but when out of perswasion of gods loue to me , i doe this thing : meerely for his sake whom i haue chosen , to whom i giue my selfe ; one that i know loues mee ; and therefore , though there were no reward for it , i would serue him . this is a worke of faith . now , i say , this is properly godlines . and therfore , in pet. . when the apostle had named patience and temperance , lest wee should mistake , ( as if hee should say , there be many vertues of this nature amongst men that belong not to god. ) therefore , saith he , adde godlinesse ; that is , let it be such as becomes a godly man to doe . godlinesse is that which is done to god ; such things and such qualities as haue an eye and respect to him , such things please him . what if a man should doe neuer so much , if it please not god , it is lost labour . it is said , heb. . . that henoch pleased god. marke how the apostle reasons : ( saith hee ) without faith it is impossible to please god : therefore , in that he is said to please god , it must needes be through faith . you know , it is said , rom. . whatsoeuer a man doth , if it be not of faith , and loue , god lookes not to it ; you know there can be no loue without faith . consider but how it is with your selues ; if a man should doe any thing for you , you know , hee may haue many other ends , hee may doe you many a great good turne ; yet , if you be perswaded this comes not out of loue to me , nor of true respect to me , you regard it not , whatsoeuer it bee . if it bee but a small thing , if it be done out of loue , you respect it . so it is with god ; workes that come from faith and loue , ( for those i reckon to be all one ) those he respects wondrously . therefore we should learne to iudge aright of our workes ; it will helpe vs against that position of the papists , and also against the common opinion of men . euery man thinkes that almes-deeds , doing good to the poore , and doing glorious things , &c. that these are good workes , when as common actions they exclude , as if they were not good workes : but it is not so ; we may doe the greatest workes of this nature , and yet they may haue no excellency in them at all . againe , the very ordinary workes of our calling , ordinary things to men , ordinary seruice from day to day , if it come from faith , if it be done as to the lord , he accepts them , and they are good workes indeed . this vse we ought to make of it : if god regard not any thing but faith , we should not be deceiued in our workes which we doe . againe , if faith be such a thing , that no workes are accepted without it , that no branch will grow except it come from this roote ; if there be no saluation without it , if it be a thing that is most profitable for vs ; if thou sayest now , how may i know whether i haue faith or no ? i may be deceiued in it . when we hang so much vpon this peg , we had neede be sure that it be strong , and that it will hold vs. i will therefore make this present vse , in shewing what the signes of this faith , and what the characters of it are , that you may learne to iudge aright , whether that faith that sets all the price vpon your workes , be a right faith , or no : you may know it by this : where there is a true faith , there is a secret perswasion wrought in the heart , whereby god assures you that he is yours , and you are his ; as you haue it , reu. . . to him that ouercommeth , will i giue that hidden mannah , and a white stone with a new name written in it , that hee onely knowes that receiues it : ( that is ) that is one thing by which ye shall know whether you haue true faith or no : haue you euer had any of that hidden mannah ? ( that is ) haue you had such a secret perswasion , which hath beene as sweet as mannah to you , which you haue fed on , as they fed on mannah , which giues you life , as mannah gaue life to them ? onely hee sayes it is a hidden mannah , it lyes not abroad , others see it not , but it is mannah that your hearts secretly feede on . so that , wouldst thou know whether thou haue faith ? hath god giuen thee such a stone with a new name written in it , that is the stone of absolution ? as the manner was among the athenians , among the old grecians ; that the sentence of absolution was giuen by white stones , as the sentence of condemnation was blacke stones : so ( saith he ) god will giue him such a secret testimony that he is acquitted , that when he is called in question , ( as they were , that they knew not whether they should dye or liue ; in that case , if they had the white stone , such a man was absolued : so , i say ) hath god giuen thee such a stone , with thy name vpon it ? hath he giuen you such a stone , as you know in the secret of your heart , such as none knowes , but god and your selfe ? ( that is ) hath hee euer opened the clouds ? hath hee euer shewed himselfe to you ? hath he cast a good looke vpon you ? hath he made your hearts glad with the light of his countenance in his beloued ? ( for such a secret worke there is of the spirit , by which god cheereth and comforteth the heart of a man : that is his manner in working faith . after the law hath beene a schoolemaster to a man , after there hath beene such an inditement , that he hath beene brought in question of his life , when there hath beene a great storme , then he comes into the heart , as hee did into the ship , and all is quiet . i say , that is his manner , he comes into the heart after such a manner , and speakes peace to a man. ) haue you euer found this worke in your selues , that after much trouble and disquiet within , god hath spoken peace to you , that he hath said to your soules , i am thy saluation ? not that that is absolutely required , that there should be such a trouble going before , for , although it be true , that he neuer speaks peace , but when there hath gone some trouble , but when there hath gone some conuincing of the spirit before , which conuinceth a man of sinne ; yet this you must know , that still the promise is made to the comming , and not to the preparation . and therefore , if a man be at his journies end , it is no matter how he came there . if a man finde that he be in christ , and hath had such a testimonie from his spirit , though he haue not had such a worke of humiliation as perhaps he expects , yet know , that the promise is made to that . and if you haue that which the promise is made vnto , is not that sufficient ? it is true , as i said , you must haue it really , you must haue it in good earnest , there must goe alwayes a worke of humiliation before the testimony of the spirit . but mistake not : that turbulent sorrow , that violent disquiet of the minde goes not alwaies before . for example ; take two men , the one is arrested , and condemned & brought to the poynt of death , he makes account of nothing else ; a pardon comes to this man , and hee is saued ; there was great trouble went before , and hee was wondrously affected when the pardon came : but now there is another man that is guilty of the same offence , and hee knowes certainly that he shall be called in question , and hee is sure to lose his life , vnlesse his peace be made . now before this be acted , before that indeed he be put in prison , before that indeed he be condemned , and before his head be brought to the blocke , he is certified that a pardon is come out for him . this man knowes his estate as well as the other , and he knowes that he had perished without a pardon , as well as the other ; and he makes as much account of his pardon as the other , and will not let it goe for his life as well as the other . now , both these are pardoned , both are sure of life : but there is a different manner of doing it . the one man was affected and much stirred before , he was put into a wondrous afright before : the other man is convinced of the danger , he is in as well as he , although he be not put to that extremity of sorrow , though he be not brought to so neere an exigent as the other : so , if a man be convinced of sinne , if a man know in good earnest , throughly , what the danger is , that he must perish , if he haue not this pardon . now , i say , if thou haue such a testimony , build vpon it : for it is true , that god , before hee comes in the soft voice , he sends a wind before , that rends the rockes downe , that brings downe the mountaines there , so much as makes the way plaine , before hee can come within the soft voice . i say , if the mountaines be broken downe , ( after what manner soeuer it be ) that is enough ; doe not stand on that ; be sure of this , that if there come a soft voice , thou hast reason to beleeue that , whatsoeuer preparations were before , which are diuers : for god workes sometimes after one manner , sometimes after another . but now , what is this soft voice ? that i may a little further come to explaine that : for certainely , if he come in the soft voice , that is , the voice of the gospel , you are sure . but what is it ? i take it to be this . one thing is , when there is a clearing of the promise , ( for the voice is the very gospell it selfe : ) now , when wee preach the gospell to men , and open the promises of saluation , and of life , if god doe not joyne with vs now , and cleare them to you , by kindling a light within , that you see the meaning of them ; except he , i say , doe thus joyne with vs , you shall not be able to build vpon these promises . therefore that is one thing that god must doe : for , though it bee true , the word is neere you , that you neede not goe vp to heauen , nor downe to hell to fetch it , ( for saith moses , the word is neere you , the promises are neere , in your mouthes , in the midst of you ) yet , except god doe shew them , as cleare as they be , you cānot see them . as when iesus stood by mary magdalene , he was neere enough , but till her eyes were opened , she saw him not . so hagar , the well was neere enough to her , but till her eies were opened , she could not see it . so , when wee preach these promises , when we lay them open as neere as we can , as neere as may be , yet it must be the worke of the spirit to see the promises , to see them so as to beleeue them , and to rest on them . therefore that is one part of this soft voice , to open the gospell vnto you . there is another , which is the immediate testimony of the spirit , spoken of in rom. . this spirit beareth witnesse with our spirits : when god comes , and by a secret testimony of the spirit , worketh such a perswasion in the heart , that he is a father , that he is a friend , that he is reconciled to vs. but , you will say , this may be a delusion ? therefore you must haue both together : know that they are neuer disjoyned : god neuer giues the secret witnesse of his spirit , he neuer workes such a perswasion , such an immediate testimony , but it hath alwaies the testimony of the word going with it ; bee sure to joyne them , be sure thou doe not seuer them one from the other . so that , if you would know now whether you haue faith or no , consider whether euer god hath spoken this to you , or no ; whether euer hee hath wrought this worke in you . for faith , you must know , is wrought in this manner : the spirit comes , and shewes christ to you , and not onely shewes you his merits , not only tels you that he will be a sauiour , not only tels you of a kingdome that you shall haue by him ; but shewes you the beauty and excellencie of christ ; it shewes you what grace is , and makes you loue it , and then hee shewes you mercy : out of this you come to long after christ , and to say , i would i had him ; a man comes to loue him as the spouse loues her husband . now to this worke hee addes a second : christ comes and tels a man , i will haue thee , he comes and shewes himselfe ; he discouers himselfe to a man , and speakes plainly , ( as in that place wee haue often mentioned , iohn . ) and saith to him , i am willing to marry thee . when this is done on the holy ghosts part , and we on our part come to resolue to take him , now the match is made betweene vs , and this is faith indeede ; when this worke is done , a man may truely say , this day is saluation come to mee . now thou art sure that all thy sinnes are forgiuen ; now faith is wrought in thy heart . therefore if thou wouldest know whether thou haue faith or no , looke backe , reflect vpon thine owne heart , consider what actions haue passed thorow there : for that is the next way to know what faith is , to looke what actions haue passed thorow a mans heart : a man may know what the actions of his soule are , for that is the benefit of a reasonable soule , that it is able to returne vpon it selfe , to see what it hath done , which the soule of a beast cannot doe . now let a man consider whether such a thing haue passed or no ; that is , ( marke it ) whether on christs part there hath beene such a cleering of the promise , that thou art so built , that , if an angell from heauen should come and preach another gospell , if paul himselfe should be liuing on the earth , and should preach the contrary , thou wouldest not beleeue him . dost thou see the word so cleerely , art thou so set vpon the rocke ( as it were ) that thou canst say in good earnest , as the apostle said in rom. . i know that neither principalities , nor powers , nor things present , nor things to come , nor any thing in the world , shall euer seperate me from the loue of god in christ , and that because i haue his sure word ? againe , when thou hast such a secret impression of assurance from his spirit , which will not faile thee , when thou findest this , on gods part , and againe when thou findest this act on thy owne part ; when thou sayest , i haue resolued to take him , ( for a man may know what he hath done ) i haue resolued to take him for my husband , i haue resolued to prefer him before all things in the world , to be diuorsed from all things in the world , and to cleaue to him : this i know , these acts haue passed on gods part , and this i haue done on my part ; when thou findest this wrought in thy selfe , be assured there is faith wrought in thee : when the law hath beene a schoolemaster to thee , and when christ hath spoken peace , and when thou art built vpon him againe ; consider if this hath beene wrought . this is the first meanes to try thy faith : but , because this may bee an ambiguous meanes , a man may be deceiued in it ; therefore faith doth shew it selfe by many other effects . and therefore we will adde to this , ( which is the very thing wherein faith consists ) other signes ; and they are fiue in number . first , a man must know that there may be many delusions in this kinde : many hypocrites may haue great raptures , they may haue great ioy , as if they were lift vp into the third heauen , they may haue a great and strong perswasion that their estate is good . satan is very apt to delude vs in this kinde , to put a counterfeit vpon vs in stead of true faith ; therefore wee will not content our selues with this , but giue other markes , that will not deceiue . at this time you are to consider , you that come to the sacrament , is it not a maine thing to consider whether you haue faith or no ? what do you here else , you haue nothing to doe with christ , you haue no interest in him ; and if you haue no interest in him , what doe you with the elements which represent his body and his blood ? and therefore you haue cause to attend to it . first , therfore , if thou find such a worke in thy heart , ( for if thou conclude that there is no such worke , thou needest not examine further , thou maist be sure that thou hast not faith , but if thou haue such a worke ) if thou wouldst know whether it be really and truly , or whether it be a fancie or delusion , consider : first , if it be true , it purifies the heart : in acts . . saith the apostle peter there , god hath put no difference betweene vs and them , after that by faith hee had purified their hearts . so in acts . . and thou shalt preach forgiuenesse of sinnes to those that are sanctified by faith . so that this you must take as a sure rule : if thy faith bee true , it purifies thy heart , it sanctifies thee . and therefore you see , faith and repentance are alwaies put together . repent and beleeue : for they are neuer disjoyned . if thou find the worke of repentāce be not wrought throughly & soundly in thee , if thou finde thy heart not purified , if thou be not sanctified , if there be not a sanctified disposition in thee , be sure it is a delusion , it is not faith : or , if faith be ( as you heard heretofore ) a taking of christ , not as a sauiour onely , but as a priest ; and not as a priest onely , but as a king too , it must needes be that there must be reall obedience , or else it is not faith , thou hast not taken him : if there be nothing but a meere assent , as the papists affirme in another case ; for faith is a taking of christ , and a giuing of our selues to him againe ; so that there is a match , there is a bargaine , a couenant betweene vs , as hee saith in heb. . . i will make a new couenant with them . now a couenant hath two parts : if god doe this for you , you must doe somewhat on your part , you must loue him , and obey him . as in a marriage , the husband doth not onely take the wife , but the wife also takes the husband . if faith bee such a thing as this , there must needes be a generall reformation of the life , or else it is certaine thou hast not taken him . therefore know , that as there is a liuely hope , so there is a liuely faith : and when it is said to be a liuely faith , it intimates that there is another , that is a dead faith ; that is , there is a kinde of beleeuing , a kinde of taking christ , a kinde of giuing a mans selfe to him : but yet , ( marke it ) saith he , it is such a one as breeds no life in thee . marke , if thy faith be such a faith as hath brought christ to dwell in thy heart , so as the soule dwels in the body , if it be such a dwelling in thy heart that there be life in thee : for christ , when he dwels in vs , he acts the soule , as the soule acts the body : as the body now , when the soule is there , is able to moue , is able to stirre , is able to doe any thing : so the soule of a man , it fals to the duties of godlinesse , and new obedience , to all good workes ; it is ready ( as the apostle saith ) to euery good worke ; it is nimble , and ready to goe about them , you are aliue to righteousnesse . hath faith so brought christ into thy heart , that he liues in thee , as he did in paul , that thou canst finde and say truely , i am dead to sinne , and liue to righteousnesse ? that thou hast mortified the deedes of the body by the spirit , that thou findest another life working in thee ; except thou canst finde this , it is not true faith : for true faith is such as brings christ to dwell in thy heart , and he dwels there when he reviues thy spirit ; as it is , isay . . . i dwell in the high heauens , and with him also that is of a contrite spirit , to reviue the spirit of the humble ; that is , he neuer dwels , but he giues life . and , if thou finde not such a life in thy selfe , conclude that thy faith is not good . and this you ought the more to marke , because many thousands seeme to take christ , and to doe much , and yet for all this , they haue not life all the while . take two grafts , it may be there is incision made in both , both may be planted , as you often see in plants , after they bee planted , if you would know whether the grafting bee true or no , if you come a while after , and see one of the grafts dead and withered , you say this grafting was not good , or the stocke was not good , somewhat was amisse : and if you finde it to bud , and that there be life in it , then you say it was grafted indeed , the grafting was good and right . so when a man comes and takes christ , if thou see thou be grafted , if thou find thy life to be the same , if thou finde thou art no more able to pray , nor no more able to doe any duty then thou wast before , that thou liuest in thy lusts as much as euer thou didst , thou hast not that new heart , that new spirit , and that new affection which the scriptures speake of ; bee sure then , that thou art not grafted : for if thou wert grafted aright by faith , ( for it is that which grafteth ) there would bee life . when as the graft is taken out of the former tree , it beares no more that fruit , but it liues , and beares another fruite ; therefore consider if this be so or no : and that is the reason of that answer of philip to the eunuch , in the . of the acts , vers. . the eunuch professed to beleeue , and would haue beene baptized . saith philip , thou mayest , if thou beleeue with all thine heart . thou mayest thinke it is nothing ; but it is a resoluing from time to time to giue vp thy selfe to be christs seruant , to take his yoake , to weare his liuery and his badge . now baptisme is but a seale to confirme and testifie this to thy selfe , and to the world , that thou hast giuen thy selfe to christ : saith philip , take heede to thy selfe : if it bee a false taking , thou maist not haue him , but if thou beleeue with all thy heart , thou mayest be baptized . so i say to men , there is a kinde of taking christ , when a man takes him with some part of his heart , when he resolueth , i confesse it is good , i haue a present disposition to it , it will serue me for such a turne ; i am afraid of hell , it will deliuer me from that ; in such an exigent , in such a crosse , in such a trouble , that will come vpon me , it will free mee from that : but this is not enough ; but , if thou beleeue with all thy heart , that is , when thou hast summed and reckoned all together , all reasons , and all objections to and fro , thou resoluest altogether to take him in all respects . againe , when all thy heart shall come in , that is , when the vnderstanding of a man is fully perswaded of these promises , that they are true , and that it is best for him to take christ , if the perswasion be good , and the will follow : for that you may take for a sure rule , there is no man that is fully perswaded , and convinced euery way that such a thing is best , but the will will follow . if the mind be right , the will will follow , and if the will follow , be sure the affections will follow . for , if a man wils a thing in good earnest , and resolue , i would haue it indeed , then his desires will come and be earnest ; and if hee be in doubt , feare will come ; and if any thing hinder , anger will come and thrust away the impediments : and if he get the thing , there will be reioycing ; and so all the affections will follow ; and then certainely , action and endeuour will follow . there is no man that desires a thing earnestly , but where the affections are strong and busie , action and endeuour will be answerable . now , if thou take christ with all thy heart , that there is no reseruation , that it is not done by halues , then thou mayest haue him , and the fruites , and all the priuiledges by him , so as thou shalt be saued by him . consider whether this be done , or no. when we preach faith , you may see what it is in acts . , . marke what the message was that christ sends to paul , nothing but to preach faith ; but what was that ? saith hee , to turne men from the power of satan , to god , to turne men from darknesse to light . that is , to cause them to forsake their former wayes of darknesse , that they haue beene ledde into by the deuill , and to turne them to god , to seeke him . so that then a man is said truely to beleeue , when his heart is turned to god ; that is , when a man before was giuen to this pleasure or to that pleasure and commodity , his heart was wedded to it , hee would haue an estate in this world , and hee would haue credit in the world , and he would haue place with men , and he would be some-body in the flesh ; his heart was set on these things , he would follow them . now faith is nothing but this , wee come and tell you that christ is offered ; if you will be content to let all these things goe , and to turne your hearts to him that the whole bent of a mans minde is turned the contrary way , and set vpon christ , this is faith indeede , when there is this generall turning of a mans minde from these things . therefore know , that faith in christ , and couetousnesse , cannot stand together . when thy mind goeth a whoring after thy wealth , what hast thou to doe with christ ? that is not to take christ . for , to take christ , is to turne the minde from these things to seeke him . againe , if thou wilt haue praise with men , thou canst not beleeue and haue that too ; it is impossible . and so for any pleasure , for any lust : dost thou thinke to follow thy pleasure , to seeke that , to satisfie thy flesh , and to haue christ ? no , it is another kinde of taking ; and this is not done with that sleightnesse as they did , ieremy . you turned to me ( saith the lord ) feignedly , and not with all your hearts : but it is to turne in good earnest , to turne to god vpon sound ground . therefore now let vs come to the examination of this . now , if we were not mistaken in it , there would be no question of this : we thinke that faith is nothing but a perswasion that our sinnes are forgiuen , a perswasion that the promises are true , a perswasion that the scripture is true , a perswasion that christ dyed for my sinnes : and thence it is , that men are apt to be deceiued in it : if they tooke faith as it is in it selfe , a marrying of our selues to christ , with all our heart and affections , when hee hath giuen himselfe to vs , as in marriage , and we are giuen to him , in doing this wee should neuer bee deceiued . if thou wouldest know now if thy faith bee right , examine it as thou wouldest examine another thing . if you take wine , if you would know whether it be good wine , if you finde it flat and dead , if you drinke it , and it heates you not , it warmes you not at the heart , it quickens you not , it reviues not your spirits ; you will say , it is naught , if it were good wine , it would doe this . if you come to looke on plants , if you find there no fruite , nor no leaues , you say , this plant is dead . so take a iewell , and when it comes to the touch-stone , or any way that you try it ; you say , it is faire , but it is a counterfeit iewell , it is a false diamond , or whatsoeuer it be . if you come to take a dramme of physicke , if you take a drugge , if it doe not worke : take leauen and put it into your dough , if it sower not the lumpe , you say , it is dead leauen , it is a counterfeit thing : so i say , if thou finde not in faith this effect , this operation vpon thy heart , that it workes not this generall change in thee , that it fires not thy soule with loue to christ , if thou finde not life in it , and that it bring forth such fruites , if thou finde it not grow , that it put another taste vpon the whole soule , that it leauens it throughout ; know that thou art deceiued , rest not in it , cast it away , get a right faith , such as will not deceiue thee . but i cannot stand vpon this . this is the first signe of effectuall faith . before i come to the second thing , know this , ( by the way ) you that receiue the sacrament , that , if you be vnworthy receiuers , you cannot doe your selues a worse turne , then to offer to come to the sacrament without faith , to prouoke god more , to eate and drinke your owne damnation . now examine your selues by such rules as this : if you haue changed your life ; if you haue receiued it heretofore , and continue still in your sinnes ; if you say , it is true , i haue done it , i haue returned againe to my gaming , i haue returned againe to my swearing , to my loosenesse , to my company-keeping ; but yet i had a good meaning , i intended it at that time , well , that is not enough . if thou hadst faith , thou wouldest doe it indeed ; doe not say , i had a good meaning : for , if thou hadst faith , it would not onely worke a good meaning in thee , but it would worke power in thee to doe this , that thou wouldest be able to mortifie these affections , it would worke a reall and an effectuall change in thee . consider , how faith doth it : faith takes christ ; when you haue taken christ , as soone as euer you haue him , he sends his spirit into your hearts , and the spirit is able to doe all this , and doth as saint paul saith , when hee had christ once , i am able to doe all things , through christ that strengthens mee . so certainely , when thou hast christ , as thou commest to take the elements of bread and wine , if thou hadst taken him indeed , thou wouldst be strengthned to doe all things , thou wouldst finde thy heart able to doe this , thou shouldest finde a change in thy heart , that thou wouldst doe it without difficulty , thou wouldest finde thy selfe turned and changed , thou wouldst haue new affections , and a new life . and if thou doe not finde this , know that thou hast nothing to doe with the sacrament , know it before-hand , and know that thou hast had warning giuen thee , that thou receiuest vnworthily , and art guilty of the body and blood of christ ; that is , thou committest such a sinne as those did that killed christ . what was their sinne that killed him ? they despised him , they mocked him , they knew him not to be christ , they made no account of him ; their greatest worke in killing him , was , they despised him , they mocked him : so thou commest and art bold with him here , it is a despising of christ : if thou didst reuerence him , if thou didst feare him , if thou didst tremble at him , if thou didst know him to be such a one as he is , thou wouldst not be bold to doe it . and therfore , if thou wilt venture vpon small grounds to goe on in sinne , and yet come and receiue the sacrament , the apostle saith , thou art guilty of the body and blood of christ : that is , thou committest a sinne of that nature , and therefore looke to it . secondly , if thou wouldst know whether thy faith be true or no , consider whether thou hast this consequent of it , the spirit of prayer : for wheresoeuer there is a spirit of faith , there is also a spirit of prayer : that is , ( marke it , and you shall see the reason why i deliuer this to be a signe of faith . ) faith , you know , is wrought in vs by the spirit of adoption . now what is the spirit of adoption , but the spirit that tels you that ye are sonnes ? as in gal. . . so many as are sonnes , receiue the spirit of sonnes . now whensoeuer the spirit tels a man he is a sonne ; that is , workes faith in his heart , the second thing that the spirit doth , it teacheth him to pray : and therefore those words are added , that you cry abba father : that is , the spirit neuer doth the one , but it doth the other ; if it be the testimony of the spirit . and therefore this is the second signe : if thou haue such a perswasion that the spirit haue spoken to thee , if thou wouldest know whether this be a delusion or no , thou shalt know it by this : if thou haue the spirit , it will make thee able to cry abba father , it will make thee able to doe two things . first , it will make thee able to cry ; that they shall be earnest prayers which thou makest ; thy prayers shall be feruent ; they were cold before , thou camest to performe lip-labour , thou camest to doe the duty , to performe it , perhaps euery day ; but alas , what prayer was it ? this shall make thee cry . but againe , which is the maine , not onely so , but thou shalt speake to him , as to a father : that is , thou shalt goe to god , and looke vpon him as one doth vpon a father , as one lookes vpon one whose loue he is sure of , of whose fauour he doubts not , one that hee knowes is readie to heare his requests . it may bee thou hast prayed before , but not to him as to a father all the while , that is the worke of the spirit ; if it euer giue thee testimony of thy sonneship , it will make thee pray feruently , and it will make thee pray to god as to a father : that is to be made able to pray . but , you will say , euery body can pray : is that such a signe , is that such a distinguishing marke and character , to bee able to pray ? my brethren , be not deceiued in it : you must know , that prayer is not a worke of the memory , or a worke of the wit. a man that hath a good wit , or a ready invention , or a voluble tongue , may make an excellent praier , in his owne esteeme , and in the esteeme of others , but this is not to pray . prayer is the worke of a sanctified heart , it it the worke of gods spirit : there is a double prayer , rom. . there is one praier , which is the voice of our owne spirit ; there is a second praier , which is the voice of gods spirit in vs : that is , when the holy ghost hath so sanctified the heart , when hee hath put it into such a whole-frame of grace , that the heart comes to speake as it is quickned , as it is acted and moued from gods spirit . now , saith the text there , god knows the voice of his own spirit : for that makes requests according to his will , he heares that prayer : but now the prayers which are made by the voice of our owne spirit , he knowes not the meaning of them : that is , he heares them not , he hearkens not to them . consider whether thy prayer be such or no ; consider whether thy prayer bee the voyce of gods spirit in thee . but thou wilt say , how should i know that ? thou shalt know it by this , as i said before , dost thou come to him as to a father ? another man prayes to god , it may be , all his life , but hee comes to him as to a stranger ; yea , sometimes he may be very earnest , when it is no prayer , but when he is put to an exigent , he may be earnest , as a thiefe is earnest with the judge to spare him : there may be much earnestnesse , although this may bee farre off from prayer . but canst thou come to god as to a friend ? canst thou come to him as to one whose fauour thou art assured of ? canst thou come to him as to a father ? except thou canst doe this , know that he regardeth not thy prayers . and this , me thinkes now , when we consider , we should not deferre our repentance , and thinke with our selues , i will repent when i am sicke , i will goe to god in the time of extremity . well , it may be thou maist doe it ; but alas , canst thou come to speake to god now as to a friend , when as thou hast beene a stranger to him , and he to thee , all thy life ? certainely thou canst not . and when thou commest and prayest earnestly , when some great crosse is on thee , in some great exigent , in the day of death , in the time of thy sicknesse ; know , that though thou pray neuer so feruently , although thou adde fasting to quicken it , yet it is doubtfull whether it bee acceptable prayer at all in that exigent . the scripture giues it another terme , in hosea . . saith he , you prayed not to me with your hearts , but you howled vpon your beds : it came not out of any loue to mee , nor from any change of heart , it came not out of a holy disposition in you . therefore you praied not to mee , when you howled vpon your beds : that is , as if hee should say , they were no more but howlings . will not a dogge , or a beast , or any other vnreasonable creature , when they are pinched , when they are in extreamity , will they not cry , will they not moane for helpe ? your prayers were no more , they were but howlings vpon your beds . and what were they for ? they were to bee deliuered from the present affliction , they were to haue wine and oyle in that great dearth that was vpon them : and so in those cases , your earnest prayers are but howlings vpon your bed . and therefore thinke not that this is prayer , be not deceiued in it . and therfore it is the manner of the saints , if you would know it , when they come to pray , they come boldly to god , they come boldly to the throne of grace , as the apostle saith , eph. . by faith we haue boldnesse , and entrance with confidence . another man hee prayes earnestly , but examine his heart , and he must needes say , indeede , god is a stranger to mee , i cannot be confident ; it may be he heares me , it may be he heares me not . whereas we are required to lift vp pure hands in euery place , without wrath or doubting ; we are required to come with boldnesse : and know this , that if otherwise thou pray morning and night , if thou make neuer so many prayers , from day to day , if thou be neuer so constant in them , god regards them not , hee takes them by weight , and not by number , not by labour , not by earnestnesse , which is a thing that may come from the flesh . if thy prayer come from his spirit , he accepts of it ; if not , be sure it is no prayer , and if there be no prayer , there is no faith . thirdly , if thou wouldest know whether thou hast faith or no , consider whether thou haue peace : for faith pacifies the heart aswell as purifies it , as the apostle saith , rom. . . being justified by faith , wee haue peace with god. now , if thou wouldest know whether thy faith which thou hast be right or no , consider if there be peace there : hast thou that peace that passeth al vnderstanding ? you know now , if a man were in debt , and were ready to bee cast into prison , and saw not how he should escape , and one should promise him an hundred pounds , which would deliuer him ; if he beleeue this friend , he is full of peace and quiet : if thou beleeue thy pardon to be good , there will be peace . but , you will say to me , there is many a man hath peace , who hath no faith . it is true : but i would aske this question concerning this peace : is it a peace that comes after warre ? hast thou knowledge of that enmity betweene god and thee ? hast thou had the sense of it , and after this hast thou beene reconciled againe ? is it such a calme that followed after a storme going before ? as i said before , when it hath beene alwaies so with thee , when thou hast had peace , and there hath beene no difference with thee , certainely this is not peace , this is a blinde peace , when a man is at peace , not because he hath escaped the danger , but because he neuer saw the danger , because he saw not what danger there was . hence it is , that many men , yea many thousands of men , liue peaceably all their liues , and dye peaceably . alas , the reason is , because they were neuer acquainted with the doctrine of iustification , and of sanctification , they are strangers to it ; and hence it is that they die with as much confidence as the best christians , they haue no more trouble then holy men : for this is all one , to be sure that i am free from a danger , and not to know it ; both breed alike confidence . againe , know that there may bee peace built on fancy , such contentments as a man may find in a pleasant dreame , he is as strongly perswaded as the waking man : so many hypocrites , that haue had some trouble before , and come to haue some peace after , they thinke it sure , when it is built vpon a false ground , and not vpon the sure word . therefore consider whether it be such a peace as is well built , whether it be such a peace indeed that casts out satan , and thou findest some assaults made by him againe . for , be thou assured , if it be true peace , if satan bee cast out , he will not let thee alone , thou shalt bee sure to haue thy peace troubled , he will make many rebellions against thee by the flesh and the world : and therefore if thou finde all quiet , that there are no such assaults in thee , that there are no troubles or attempts made on thee , be thou assured it is counterfeited peace : but still keepe this , that if there bee faith , there will be peace ; that is , the heart will be at rest , it will be quiet , there will be a certaine security in god. see it in other things . take faith in any thing else , and you shall see , so much faith , so much quiet in you . for example , hannah , in sam. . . when her petition was granted , that she beleeued it , saith the text , she went away , and tooke meate , and looked no more sad . that was an argument that she beleeued , she tooke meate , and looked no more sad . take mose● at the red sea , exod. . you shall finde that the people were all troubled and disquieted , and that they knew not what to doe : but ( marke how mos●s carrieth himselfe ) moses was quiet , and stood still , he was not troubled : and why ? because he beleeued , and they did not ; if they had beleeued as well as he , they would haue beene at rest as well as hee : ( marke what hee saith ) stand still , and see the sal●ation of the lord : and the lord will fight for you ; and therfore feare not : as if he should say , if you did but beleeue , you would be at quiet , you would stand sti●l , you would not feare , you would not haue your soules troubled . so , i say , so much faith , so much quiet . looke vpon dauid , in psal. . when he fled before absolon , saith he , thou art my buckler , &c. and therefore i laid me downe to rest and sleepe : that is , i was as a man that sleepes quietly . one would thinke that that was a matter that would breake a mans sleepe , when he lay in that danger , that if achitophel's councell had taken effect , hee had beene destroyed : and yet now , saith he , i laid me downe and slept : as if he should say , this is an argument of my faith , my heart is at rest and quiet , so that i can sleepe quietly without stirring . and ●o paul , see how hee accompts it , how he behaued himselfe , when god told him that he should appeare at rome before cae●●r he knew that he should be deliuered from ship-wracke : and though forty men had bound themselues with a curse , that they would destroy him , and hee was told of it , yet he made no great matter of it , but said , goe and carry this young man to the captaine . so , consider whether thy heart be quiet , and rest vpon god or no : for so much faith , so much peace : as in particular , so in generall , for matter of assurance ; know , that there is a double peace or assurance : one peace that ariseth from the confidence in the creature , when a man thinkes he is strong in his wealth , when he thinkes he is at rest . the other is from assurance in god ; i know that he will be as good as his word ; i know whom i haue trusted : let security be built on this ground , and the more security , the more faith . therfore examine thy faith by peace . i should adde somewhat more in this , and some other signes , which i must reserue vntill the next time . finis . of effectvall faith . the fourth sermon . . thess . . . remembring your effectuall faith , &c. the third character of faith , which i named in the morning , but did not fully finish , is this ; if we haue justifying faith , then we haue peace . in this we should take heede . as it is a great mercy to haue a true and sound peace ; so to haue a peace not well bottomed is the greatest judgement in the world ; when god giues vp a man , that he shall be secure and at rest , that he shall not haue his minde occupied about sinne , or about matters of saluation ; i say , it is a signe that such a one god hates : if it continue so with him , it is a signe god will destroy him . but yet peace of conscience , vpon a good ground , is a signe of faith ; as i shewed in moses , hannah , dauid , and the rest . so farre wee went in the morning . now you must know , that all those instances that we brought you , that where there is faith , there is peace and quiet ; they were not onely for resemblance , to shew you , that as it is in those other things wherein wee beleeue , so it is in the maine ; ( as you doe not beleeue any particular promise , except you haue some quiet in your minde after it ; ) but likewise to shew you whether that peace bee good or no , whether that faith be sure or no. for if you beleeue the maine , certainely you will beleeue the lesse . therefore consider with your selues , ( wee will inlarge this signe so farre ) if thou wouldest know whether thy faith be good or no , whether thou haue peace indeede concerning the maine ; consider with thy selfe , whether thou art able to beleeue those promises which concerne those particular things which thou hast daily vse of . for there are many promises which thou hast vse of continually in thy course : thou hast euery day some occasion or other of trusting god : see in these how thou doest beleeue , whether thou hast peace , and know , that if thou haue not peace in these , it is a signe thou hast not peace in the maine . i will name but one place for it : looke in phil. . . in nothing be carefull , but in all things let your requests be made vnto god : and then , saith he , the peace of god which passeth all vnderstanding , shall preserue your hearts and mindes in christ iesus . marke the opposition ; saith he , in nothing be carefull , when matters of trouble come , when crosses come , when great businesses come , wherein thou knowest not which way to turne thee , ( saith hee ) in such a case be not thou carefull ; doe the thing , thou must haue so much care as to set thy head aworke , as to deuise what to doe , and to set thy hand aworke to act it ; but let there be no sollicitude to disturbe and disquiet thy affections within . let thy request be made knowne to god ; then , the peace of god which passeth all vnderstanding , shall keepe thy heart and minde in christ iesus . as if hee should say , if thou be not able to doe this , it is an interruption of that peace , it is a contradiction to that peace , which passeth all vnderstanding , that keepes thy heart in communion with christ : if thou be not able to cast thy care on him for other things , that peace belongs not to thee . where there is a secret intimation , not but that men may haue this peace , and be inordinately carefull , but ordinarily it is not so . he speakes not of such infirmities as the saints are subject vnto by distemper , but of an ordinary course . consider now , what thou dost for the things of this life : saith christ , math. . oh you of little saith ! why so ? what was the signe of a little faith ? saith christ , doest thou thinke that hee will cloathe the grasse of the field , which to day is , and to morrow is cast into the ouen ? doest thou thinke that he will prouide for the yong rauens that call vpon him , and wilt thou not beleeue that he will doe so for thee ? if thou doe not beleeue this , thy faith is nothing . if thou beleeue little , thy faith is little . consider that , consider how you carry your selues for the things of this life : doe you thinke that god will doe the maine , and will not doe the lesse ? doe you thinke that he will giue you christ , and will he not giue you other things ? the same faith , that takes hold of the maine promise , is it not ready to take hold of the lesse , and to depend vpon it ? god is able to doe the greatest , and is hee not able to doe the lesse ? therefore , i say , in such a case , as christ saith , ioh. . . to nichodemus , 〈◊〉 ( saith hee ) i come and tell you of earthly things , and you beleeue me not , how would you beleeue , if i should tell you of heauenly things ? so i say , if you will not beleeue god concerning earthly things , when hee promiseth these , how will you beleeue him for the greatest matters of saluation ? how will you beleeue in him for the giuing of christ ? how will you beleeue in him for the raising of you vp at the last day ? therefore , consider whether you be able to doe this or no : and know , that if there be faith , if you haue faith for the maine , you will haue faith in particular cases . as for exmple , to giue you some instance , gen. . . when abraham had a particular occasion to send his seruant to get a wife for isaac ; saith the seruant , suppose the woman will not come with me : see now what abrahams answer was : that god which tooke me from my fathers house , and hath made me many promises before , ( that is ; god , that hath done the greatest matters for me , that hath promised me the blessed seed , in which all the nations of the world shall be blessed ; doest thou thinke hee will not helpe mee in such a particular ? ) hee will send his angell before thee , and will certainely giue thee good successe . consider what you doe in such cases as these : these are things which you haue continuall vse of ; you are put many times to such exigents , that you shall haue somewhat to trust god for , and you will be tryed in it . so likewise peter , that trusted god for the maine , when it comes to the particular case , that hee is bid to lanch out into the deepe , when hee is commanded to draw out the ship and to goe a fishing ; although he had no hope to doe it , hee trusted in those particulars , that christ would not faile him : when he bade him goe vpon the water , he trusted that he would support him . take dauid , see how he trusted in god , how many occasions had he to trust on him ? as it is true for the maine ; so for the particulars . so paul , did not he trust god for his maintenance ? see in his epistles , how carelesse he was that way . so it is with all the saints . consider what you doe in these things : see whether your hearts bee at peace in these things ; whether you trust in god , or no , so that your hearts are at rest , that you can sit still , and commit your care to god ; if so , it is a good argument that you rest in him for the maine . so much for that . the fourth signe or character of faith , is , to hold out : and that you shall see in these three branches . first , when it shall cleaue to christ constantly . secondly , when it will take no denyall . thirdly , when it is content to waite in prayer , and not be weary and giue ouer . i say , if you would know whether your faith be effectuall , you shall know it by your holding out , whether it cleaue constantly to christ. if thy faith be ineffectuall , ( as you haue heard the last day ) it comes either from mis-informaton , ( you know not what christ is , nor what it is to take him ; you looke for other things from him : when you see what it is , if your faith be not effectuall , you will goe backe : ) or else you take him out of feare , or out of loue to his , and not to him ; or else out of false and slender grounds . now if you would know whether your faith bee such a faith or no , consider if it hold out , if it cleaue to him . if thy faith come of mis-information , when thou hast experience of christ , when thou seest what hee requires at thy hands , when thou considerest and vnderstandest what he puts thee to , there is an end , thou giuest ouer . if thy faith come of feare ; as soone as the storme is ouer , as soone as those troubles in minde , those disquiets in conscience are past , there is an end , thy faith cleaues to christ no longer . if faith come out of loue to his , of loue to a kingdome , nothing but hell and heauen and some present commodities that moue thee ; when better things are offered , that are more present commodities , there is an end of it . againe , if it be out of false , slender , and slight grounds ; when stronger reasons and objections come , that faith ceaseth likewise . but now then , when thou findest that thy faith holds out , when all these are past , when all these are taken away , when the feare is gone , when such an offer is made , when all the objections are made that can be , this argues that faith is sound and good . consider therefore , whether thy faith cleaue fast , and constantly to christ , or no ; whether it hold out , when those flashes and good moodes will not ; whether it ouercome , when it is assaulted by the gates of hell comming against it . that is , when a mans faith is good , it is built vpon the rocke , vpon such a rocke , that if the deuill himselfe , and principalities and powers come , with all their strength , and all their wit , with all their temptations , and deuises , if faith be sound , it will hold out , the gates of hell shall not preuaile against it . the woman of canaan , she had a shrewd tryall , when christ tels her she was a dog , in plaine termes , and when it came from christ himselfe ; and yet when her faith was good indeed , she could not chuse but she must cleaue to him , she would not giue ouer , there was a strong faith , that did knit her heart secretly vnto christ , there was the ground that she held out , notwithstanding all objections ; although , it may be , she knew not how to answer them , yet she let not goe , and that was a signe her faith was good : so , consider whether thy faith hold out when thou art put to such tryals as these . gaine , consider whether thou wilt receiue no denyall when thou commest and seekest to him ; when thou commest to seeke fauour at gods hands , when thou commest to seeke forgiuenesse of sinnes , consider whether thou art able to hold out , though hee deferre long before hee grant it . there is no grace that god giues , but hee hath tryals for it afterward : hee giues thee the grace of patience , he will put thee to it , thou shalt haue some crosse , some affliction or other . if hee giue thee loue , hee will doe as hee did with dauid , hee will see whether thou wilt forsake him , or no ; hee will make thee an offer of preferment , an offer of wealth , of praise , of somewhat or other , to see if thou wilt part with that for his sake , or no. if he giues vs faith , he often tryes vs in this case , he denyes vs long , hee wrestleth with vs , as he did with iacob , he makes many shewes of going away . thus , we know , he dealt with daniel , as soone as hee beganne to pray , the answer comes , that his request was granted ; but god would not let him know so much ; hee lets him goe thorow with the worke , hee lets him seeke earnestly , and then he reueales and makes it knowne vnto him . so , perhaps god intends thee good , but he will put thee to the tryall , consider therefore if thy faith hold out in such a case . againe , when thou hast gotten an answer , perhaps , after thou hast gotten thine answers , thou must waite long before the thing it selfe be giuen thee : therefore consider if thou be content to waite for it : for that is the property of faith , to be willing to waite , as dauid often repeates it , i waited vpon the lord. you know , abraham , how god tryed him that way , when hee made him a promise of a seede , of a sonne , you know how long he waited for the performance . so isaac , he waited long , before hee had those two sonnes , iacob and esau. so god will put thee to it to waite , it may be , for matter of justification ; that is , he will not shew himselfe , he will not speake peace vnto thee , he will not giue thee a good looke ; but yet he giues thee a secret strength that thou shalt waite , thou shalt not giue ouer , thou shalt stay till hee speake pe●ce ; that is , till 〈…〉 comfortable assurance , till thou haue the full testimony of the spirit , as thou hast a secret testimony at the first working of faith . and so for matter of sanctification ; it may be , god will suffer some strong lust to wrestle with thee , to contend with thee , as hee suffered in paul , he will put thee to waite , before he will giue thee victory ouer it . if thy faith bee good now , thou wilt consider that hee hath sworne , hee hath made an absolute promise , that he will giue the holy ghost to those that are in christ , that no sinne shall ouercome them , or haue dominion ouer them . if once thou come vnder grace , if thou haue faith , thou wilt neuer giue ouer , but wilt be content to waite , and to continue still striuing and wrestling with it , thou wilt neuer lay downe the wasters , as a man that is ouercome , as a man that is discouraged , as a man that is wearie of the fight . and so for matter of deliuerance , perhaps god will let a crosse lye longer vpon thee : if thou haue faith , thou wilt not make haste , thou wilt be content to waite : habac. . the vision is for an appointed time , it will not lye : therefore , saith he , waite , it will come , it will not stay . that is , there is a certaine time that god hath appointed for thy deliuerance , before he will giue thee such a particular mercy ; consider whether thou be able to wait in such a case : for , if there be faith , ( marke it ) a man will be sure to waite , and not to giue ouer : as in iam. . it is giuen there as a signe that faith is vnsound ; they had so much faith as to come to christ ; but that was a signe that their faith was faulty , and vnsound faith , that it was not able to waite to the end , but gaue ouer . if a man were sure now , that such a man were in the house , that he must speake withall , hee will waite till he come out , if hee be sure he be there . if thou be sure of god , if thy faith be sound , though he doe not answer thee presently , in many particulars , yet thou wilt be content to waite vpon him . therefore this will shew that many a mans faith is vnsound , slight , and vneffectuall , that they haue so soone done , that they are ready to doe much in flashes , in some good moodes , on a sacrament day , it may be , or in the time of sicknesse , or when they are affected with some sermon , or vpon such an occasion ; but , if thy faith were right , it would hold out , it would cleaue to christ , it would goe thorow with all tryals , thou wouldest receiue no denyall , it would continue waiting vpon him . this is the fourth signe . last of all , you shall know faith by the concomitants of it ; and they are foure ; loue , hope , joy , and humility . if there bee faith , if thy faith be good , it will alwaies haue loue joyned with it ; as the apostle peter saith , in pet. . . whom though you have not seene , yet you loue him . and you know the place in galath . . faith which worketh by loue . that is , faith which begets loue , and such a loue as sets a man on worke . but it is a thing that needeth no prouing : you cannot deny it : you know how they are joyned together in the first to the corinthians , chap. . faith , hope , and loue. and it must needes be so , that , if thy faith be good , it will haue loue joyned with it . for , if thy faith bee right , thou lookest on god as vpon a friend , as vpon a father ; now thou lookest vpon christ as on one that is married to thee ; thou lookest on him as vpon one that loues thee , and hath giuen himselfe for thee . now if thou see this , and art perswaded of this indeede , if thou thinke and art perswaded indeede that he loues thee , loue will beget loue , as fire begets fire . therefore , if thou wouldst know whether thou hast taken christ indeede , consider whether thou loue him or no. but you will say you loue christ . i hope there is no great question of that . salomon saith , euery man will make shew for fashions sake , of goodnesse , but where can you finde a faithfull man ? so may i say of loue : euery man saith , hee loues , but where shall one finde one that doth loue indeede ? therefore consider , doest thou loue in good earnest . you will say , how shall i know it ? it is not a place now to stand to giue notes of loue : we will only shew now , that loue is a sure companion of faith , and that faith is not good , if loue be not there , but yet i say , if thou loue him , thou shalt find that in thine owne heart , thou needest not goe far for a tryall of that . loue is the most sensible , the most quicke , and most active affection of all others . consider , if thou loue any creature , or any thing , any man or woman , doest thou not feele thy affection stirring in thee ? doest thou not find thy heart thus longing after them whom thou affectest ? thou delightest to be in their company , in their presence , thou desireth to be with them . so that , if a strangenesse growe between you at any time , thy heart is not at ease till all be right againe betweene you : so , doest thou loue the lord iesus ? doest thou keepe his commandements ? doth a man professe to loue god , and cares not to vexe him , and anger him ? againe , doest thou hate sinne ? doest thou thinke to loue god , and not to hate that , which he hateth ? if a man loue god , he is holy and pure , and there is no man that loues the one contrary , but he must needes hate the other . there is no man that loues light , but he must hate darknesse . if thou loue god , in his person , in his purity , in his holinesse , thou must hate sinne ; and this hatred is generall ; thou wilt hate all sinne , if thou hate any , and hatred will breede the destruction of a thing . againe , doest thou loue god ? art thou willing to doe any thing for his sake ? doest thou reckon matters of greatest difficulty easie to doe ; as iacob did make it a matter of ease because of loue ? againe , doest thou loue the saints , those that are like him , those that are of such a disposition as god is of ? shall a man say hee loues the purity and the holinesse of god , which hee hath not seene , which is hidden from his eyes , when he doth not loue the holinesse and the purity that hee sees in his saints ? for there it is taught in a visible manner in the creature , where you may see it more proportionable to you . it is a hundred times more easie to loue godlinesse in the saints , then in god himselfe , because hee is remote farre from vs , and they are amongst vs , and are visibly seene . therefore , except thou loue the saints , which thou seest holinesse in ; except thou seest thy heart inwardly , to loue them with a naturall affection , as it were , that thou louest them whether thou wilt or no , thou doest but pretend . againe , doest thou loue christ ? art thou willing to part with any thing for his sake ? loue is bountifull : thou sayest thou louest god : what if he will haue some of thy wealth ? what if he will haue thy credit ? what if he will haue thy liberty for his sake ? if thou loue him , thou wilt be content to doe it . therefore , consider if faith haue begotten such a loue in thee , so that thou canst truly say , though thou hast not seene him , yet thou louest him . the second concomitant of faith , is hope : if thou hast faith , thou hast hope . and this distinguisheth a christians faith from the faith of reprobates , from the faith of deuils , from the temporary faith that others are capable of : you know , the deuils beleeue and tremble : he saith not , the deuils beleeue and hope ; for that they doe not , hope is a property of faith , where there is faith there is hope . now you must know , that a man hath neuer faith to beleeue , but hee hath hope , which makes him expect what he beleeues . if a man haue a promise of so much money which he needes , he hopes for the performance of it , and quiets himselfe , when he casts his thoughts vpon it , hee is at rest : when a man beleeues it , hee hopes for it . take an heyre that hath such possessions , which is yet a ward , and is yong , he hath not the land in possession ; but ( marke ) what hope he hath , it is not a vaine hope , but such a hope as puts other conceits in him then other men haue , puts another fashion vpon his actions , it makes him neglect many good things he would doe ; he will not be of such a calling , he will not be diligent : for hee hopes , he makes account of it : see how such things worke vpon a man , which he is not to haue in or yeeres after , perhaps . so thou hopest for heauen , it is not a vaine hope , but it is a hope that will ma●e thee carry thy selfe after another fashion , it will make thee so minded , that thou wilt haue an eye to it , and euery man that lookes on ●hee , may see that thou hast an eye to it : so that faith is accompanied by hope . but now you must not say , that if a man hope , therefore there is no feare mingled with it : for you must know , that a man may haue hope that is true and good , and yet may haue feare mingled with it . for this you must know , that if there be nothing but hope , it is a signe that that hope is not good . and therefore thou hast so little reason to be discouraged , because thou hast some feare mingled with thy hope , that thou hast the more cause to hope , and to thinke that thy hope is good , because there is feare mingled with it : for know , that there is a certaine sort of men , that haue neither faith , hope , nor feare ; as atheists , that haue some hope , but no feare ; as deuils and desperate men , that haue some feare , but no hope ; as presumptuous men , which haue but a shaddow of faith : but those that haue hope , and feare mingled with it ; that is , those may rather hope , that that hope which they haue , they may be so much the more confirmed in it , because they haue some feare mingled with it . therefore consider , whether thou haue hope or no : consider in what manner it is joyned with faith . when thou beleeuest that christ is thine , that heauen is thine , that thy sinnes are forgiuen , and that thou art a sonne of god , but these things thou hast not yet , thou art as any other man , there is no difference betweene thee and them , thou hast no more in possession then other men , that walke with thee ; now comes in hope , and that expecteth that which is to come , that holds vp thy head , as it were , that , though you haue nothing at all for the present , yet that hope will comfort you , that though you haue troubles , and crosses , and a thousand things more , to obscure and blot your faith , and the waues goe ouer your head , that you are ready to be drowned , this hope holds you aboue the water , and makes you expect with comfort that which is to come : and not so onely , but , i say , it is a liuely hope , a hope that sets a man aworke , a hope that purgeth him . for , you know , that that a man hopes for , he will endeuour to bring it to passe , it is such a hope as will not faile you , but will continue as well as faith it selfe . thirdly , the third concomitant of faith is joy : romanes . . the god of hope fill you with joy , through beleeuing . if you haue beleeued , you haue joy. so in the first of peter , chap. . vers . . in whom you haue beleeued : ( saith hee ) whom , though you haue not seene , yet you beleeue in him , and ioy with ioy vnspeakable and glorious . ( as if hee should say ) if you beleeue in him , you shall know it by this , whether doe you reioyce in him , or no ? consider that , where there is faith , there is joy. and it must needes be so : as , you know , he that had the pearle went away reioycing ; and the kingdome of god consisteth in joy , and peace , and righteousnesse . and therefore , where there is faith , there certainely is joy. and therefore consider , and examine thine owne case : hast thou this reioycing in christ ? this reioycing in the doctrine of justification , and forgiuenesse of sins . if we should examine mens faith by this , we should finde that there is but a little faith in the world. examine your selues , you that now heare mee , that heare this doctrine of faith ; it may bee it hath been burthensome vnto you ; it may be it is a thing you care not for ; to heare of iustification , and forgiuenesse of sinnes , they are things at the least , that , it may be , you take no great paines for ; you doe not study them , you doe not prize them much : but , if you were forgiuen indeed , you would prefer it before all other ioy , it would comfort you aboue any thing . if you would say , what you would heare aboue all things else , you would heare of matter of forgiuenesse . a man now that hath knowne the bitternesse of sinne , and afterwards comes to the assurance of forgiuenesse , ( that is ) to haue faith indeed , i say , he will reioyce in it aboue all things else : all worldly ioy would be nothing to it . therefore consider whether thou haue such a faith or no ; if thou haue not , certainely thou hast not faith ; and it is a sure signe that will not deceiue you ; there is no man that hath it , that hath not faith ; and wheresoeuer there is faith indeede , there is extraordinary great reioycing in christ . but , you will say , many a man may haue ioy ; the second ground receiued the word with ioy : and those that followed iohn the baptist , reioyced in his light : and in heb. . the apostle saith , they haue tasted of the good word of god ; they haue tasted with sweetnesse ; that is , they haue had ioy in it . it is true , we confesse there is a false ioy : and therefore , if thou wouldst know whether the ioy which thou hast be good or no , consider these three things . first , consider whether thy faith hold out in tribulation or no. therefore the apostle addes , rom. . . not only so , but we reioyce also in tribulation . as if he should say , those that are hypocrites , those that haue a false faith , there may be much reioycing in them for a while , but we reioyce in tribulations ; yea , we not onely reioyce in tribulation , but our ioy is increased by them , they are as fuell , they adde to our ioy : as in act. . the disciples went away reioycing , because they were accounted worthy to suffer for christ. wheras the second ground , when persecution comes , there is an end of their ioy . therefore consider whether thy ioy will hold out or no. againe , consider the greatnesse thereof : you know those words are added , pet. . . reioycing with ioy vnspeakable and glorious . if it bee right joy , it will bee such a great joy , it will exceede all other , it will be like to that ioy in haruest , as isay speakes , it will be a joy vnspeakeable for the greatnesse of it ; such a joy , that at the least is so great , that whatsoeuer comes , yet it exceedes it . the other temporary christian may haue joy , but it is not so great , but some other joy will come , and ouercome it , and drowne it , and put it out . therefore , in the second ground , as their humiliation was slight , so was their faith , they had a little humiliation for their sinnes , and they tooke christ in a more remisse manner . and as their faith was , so was their joy , all slight . but now , when faith is sound and good , that joy is accordingly great ; it is a great joy , that , at the least , ouercomes all other ; that , take what joy you will , if a man could haue an earthly kingdome heere , if a man could haue as great pleasure here as mans nature is capable of , if he had neuer so much praise , and glory of men , ( these things wee naturally rejoyce in ) a right christian , that hath faith indeed , will not so rejoyce in these , but that he will rejoyce in christ aboue them . if thy joy therefore be so great , that it ouercome and exceede all other , be sure that joy is good . but yet we must haue one thing more in joy. in whom , though you haue not seene , yet you joy with joy vnspeakable and glorious . that is , if it be such a joy as is right indeed , which is a testimony of faith , that it is a signe thou beleeuest , it is a joy that is glorious , it is a joy that is glorious and spirituall . now an hypocrite may rejoyce , he may rejoyce in christ , he may rejoyce in the kingdome of god , and the assurance he hath of it , and he may reioyce in the hope that he hath that his sins are forgiuen ; but all this while , he reioyceth after a carnall manner : as , you know , a man may reioyce in spirituall things after a carnall manner , as a man may reioyce in a carnall thing after a spirituall manner . therefore the ioy of hypocrites , when it is at the best , it is but a carnall ioy ; there is something there that his flesh is able to reioyce in , it may be he had some feare and terrour in his conscience , and after this comes a perswasion perhaps that his sinnes are forgiuen him , and that he is in a good estate , that same fleshly feare and griefe before , that worldly feare and griefe will haue a joy answerable to it , a naturall ioy , and yet it may be great , it may be a great flash of ioy , that may be as a land-flood , make a great shew , which because it hath no spring , is soone dryed vp , but it makes a great flash : and therefore in that , heb. . they tasted of the good word of god , and of the powers of the world to come . i take this to be the meaning of it , ( not as it is commonly interpreted , that an hypocrite may taste of the good word of god , and of spirituall priuiledges , he may taste of them , but not drinke deepe of them , but this is certainely the meaning of the place , ) they tasted some things in the good word of god , which was sweet to them . now , in such men there is nothing but flesh . ( marke ) if a temporary christian beleeues for a time , he hath ineffectuall faith , in such a man there is nothing but flesh . that conclusion must be set downe : and if there be nothing but flesh , there is nothing can taste but flesh ; for there is nothing else to doe it , and the flesh tastes nothing but objects that sute with it selfe . what shall we say then ? there is somewhat in him that pickes out , that in these spirituall comforts , in these spirituall blessings , in this good word of god , he pickes out that which sutes with his flesh : that is , such a carnall man may be able to reioyce in the word . doe you not thinke that such a good word of god may make carnall men reioyce in it ? may he not taste such sweetnesse , as to take vpon him the profession of religion , and to bring forth fruit , and to hold out long ? no doubt there is . are there not such things in that which wee propound in the gospell ? to tell men of a kingdome of saluation , of the loue of god , of the precious promises , of an inheritance , of escaping of hell ; may not a fleshly man , a man vnregenerate , may he not see , and reioyce in these ? he may ; and hath such a taste as is there expressed . consider now therefore if thy joy be right ; if it be a signe of faith , if it be good and sound , if it be a joy that is spirituall and vnspeakable ; that is , if it be a joy that is so great as that it exceedes all other joyes ; if this joy doe but hold out in tribulation , it is a certaine signe thy faith is good . now , last of all , the last concomitant of faith is humility . if thy faith be right , it will bring that with it , to make thee humble and vile in thine owne eyes : for what is true faith ? it is that which brings christ into the heart , as you haue heard oftentimes ; that which knits christ and the soule together , it is that which causeth him to come and dwell with thee . now wheresoeuer christ comes to dwell , he comes with a light , hee shewes the creature his vilenesse , he makes a man see his sinne , he makes him see what creature he is ; whereas another that hath great hope , and professeth that he hath much assurance , his heart is lifted vp , and not cast downe . such are not men which thinke themselues vile , and naked , and miserable , but they thinke themselues better then other men , they are forwarder then others in any thing , they thinke other men are not like them . and therefore they are ready to be more bold and venterous in any thing , they are ready to take vp opinions , they are ready to strike out this way or that way . but now a true christian is humbled with it , because when christ comes into the heart , he makes a man to see his vilenesse . as , you know , when god drew neere to iob , when he came neere him indeed , then he abhorred himselfe in dust and ashes , then hee saw what a one he was , he saw not before , he thought the contrary , but when god drew neere indeed , that made him manifest . so it was with isay , when he saw god vpon his throne , and the angels about him , when he saw his holinesse , then , woe is me , i am vndone , because i am a man of polluted lips : he was so before , but when he drew neere to god , he saw it . so peter said , depart from me , i am a sinfull man , when he saw christ , when christ came neere him , when he manifested himselfe in his diuinity , that he saw god in him ; for so he did by that miracle that amazed peter , and cast him downe , and made him see what hee was . so dauid , when god drew neere to him , and promised to build him an house , to giue him a house that should be eternall , to giue him the messiah , whose kingdome should neuer end , ( for that is included in the giuing him a kingdome for euer , and a house that should haue no end : ) when god vouchsafed him so great a fauour , we see , dauid was neuer so cast downe as then in the sight of his owne vilenes , he was neuer so little in his own eyes , he neuer said so much as he said then . now , ( saith he ) what is dauid ? what am i , or what is my fathers house , that thou shouldst regard me thus , that thou shouldst bring me hitherto ? this is gods manner , when he comes into a mans heart , when he speakes peace indeed , when faith is a right faith , that brings christ to dwell there ; i say , it makes a man exceeding humble . therfore the spirit of christians is a meeke spirit , they are humble , and gentle , they are little in their owne eyes . consider whether thou hast such a disposition bred in thee , or no : it is a signe thy faith is good , if there be ; if there be not , it is a signe thy faith is not true . so much for the signes of faith . i make haste , because i haue one vse more to adde . if nothing be regarded of god but effectuall faith ; that is , if that be the vertue of faith to be effectuall , or else it is nothing worth , then we should learne hence , not to let that be wanting to our faith which is the excellencie of it , which is the vertue of it , which is the proper quality of it . as , if it be the vertue of a horse to goe well ; if it be the vertue of a knife to cut well ; if it be the vertue of a souldier to fight well ; or whatsoeuer you will instance in , whatsoeuer vertue it be , or whatsoeuer thing , you labour to find that in it , whatsoeuer be wanting ; ( for euery thing hath some proper excellency , some speciall vertue wherein the thing consists . ) now , to be effectuall , to be working , to be operatiue , if this be the vertue of faith , ( as it were ) if this be the character and excellency of faith ; let not this therefore be wanting in faith . what is that then thou shouldst doe ? vse thy faith , set faith aworke , liue by it . you will say , this is more then i can doe ; this is gods action , he must set faith aworke , and worke this in me . i say , thou art able to doe this of thy selfe , when thou hast faith once . i speake to those that haue it , and this exhortation is to you . if you haue faith , vse it : many haue it , that doe not vse it . this is a thing that you are able to doe : for though god worke in you all the worke of faith , as it is receiued ; yet know , he doth not worke in you onely , but by you ; he makes you instruments : you are not as dead instruments , but as liuing instrumēts , to moue of your selues . it is true , that before you haue faith you are able to doe nothing ; but when you haue it once , then you are able to vse it . before a man hath life , he is not able to stir , but when he hath life once , then he is able to moue and stir himselfe , for there is life there . when the lampe is once lighted , you know you may feede it with oyle , and if you put more oyle to it , you shall haue the greater flame : there is light , and you may increase it ; indeed the difficulty is to light it ; and that is gods worke ; he kindles the first fire , hee workes faith in the heart : but now , when thou hast it , learne to vse it . dost thou thinke a necessity lyes vpon vs to vse other talents that god hath put into our hands , and will he not require that thou shouldst vse the talent of faith ? wilt thou wrap that in a napkin , and let it lye dead by thee ? will not he call thee to an accompt for it ? what folly is it , ( my brethren ) you haue faith , which is so excellent a grace , able to doe so great things as it is , and yet you will not vse it . there are many christians that haue faith indeed , and yet will not set it on worke . how great things would it doe , what a reward would it bring ? as aristotle saith of habits , that if a man haue no more but a habit , and vse it not , there is no difference betweene the wisest man and a foole ; for what are habits for , but for action ? what is the tree for , but for fruit ? the habit serues but for the act ; and this is according to the iudgement of scripture , in rom. . god rewards not men according to the habits they haue , but according to their workes . therefore thinke not that thou shalt be rewarded according to thy habits of faith which thou hast , though it be true that that sanctifies thee , but god doth reward vs according to the vse of our faith , according to the workes that our faith doth bring forth , according to the efficacie of our faith . it is true , the taking of christ is one worke of faith , thou shouldst set it aworke to doe that ; and besides that , all the workes of sanctification are all workes of faith ; all thy life long , euery houre thou hast somewhat for faith to doe . set thy faith aworke , and thy reward shall be accordingly . and againe , if thou vse not faith , thou shalt haue little enough of it ; the vsing of it is that which strengthens faith. it is gods vsuall manner , when he giues faith to a man , to giue him exercise , to keepe his faith breathing , as it were ; hee will be sure to haue somewhat wherein hee will put him to it , some tribulation , he will put fire to it , to clense it , and therefore we should learne to make vse of our faith , to set it on worke . it is a generall rule in all things , and as true in this , if a man haue an estate , what is he the better to haue it , if he doe not vse it ? to haue a friend , what is a man the better if he doe not vse him ? shall a man be a fauourite of a prince , and get nothing by it ? faith makes a man a fauourite of god , a friend to god ; and will you make no vse of god ? it is that which he expects at your hands ; will you haue god in vaine ? shall hee be your god , and will you make no vse of his power , of his wisdome , of his ability to hold you vp , to helpe you vpon all occasions ? you should make vse of him ; all that is his , is yours , if you make vse of it by faith . againe , shall men haue such priuiledges as we haue by faith , and shall not wee comfort our selues by them ? what is it for a man to haue great estates , great titles of honor , and houses , and lands , if a man doe not thinke vpon them , that these considerations may cheere him ? we should doe so with faith , this is the vse of faith . againe , if faith be vsed , it is able to doe much for vs , if it lye still , it will doe nothing . you know what they did , heb. . they hauing faith , it made them doe that , it was but the vse of their faith : so it is with vs ; looke how much thou vsest thy faith , so much thou shalt be able to doe . therefore christ saith , be it according to thy faith : that is , not according to the habit of thy faith , that lyes dead , as a talent wrapped vp there ; but , be it vnto thee according to the vse of thy faith . if thou set faith on worke , it will be able to doe great things , it will be able to doe wonders , it will be able to ouercome the world , it is able to worke righteousnesse , it is able to preuaile with god and men , it is able to goe thorow the greatest matters . but , you will say , how shall i vse it ? that is the thing indeed which i purposed now to haue shewed , how faith must be vsed , how we must liue by faith : i should haue shewed how you should vse it . first , in comforting of our selues ; for that is one vse of faith , thou shouldst set it aworke to fill thy heart with ioy , out of the assurance of the forgiuenesse of sinne , and of the priuiledges which thou hast by christ . when a man hath faith , and finds his heart no more affected then other mens , he findes no reioycing there more then ordinary ; now set faith on work , learn to beleeue , and that throughly . first set faith on worke to beleeue , to trust perfectly , as the apostle speakes , gal. . in the grace reuealed by iesus christ : trust perfectly ; that is , thou shouldst beleeue the full forgiuenesse of thy sinnes , thou must not beleeue it by halues , so that there should be a distance , as it were , betweene god and thee , some odde scores vnacquitted , vncrost ; but thou shouldest beleeue so , that thy joy may be full , thou shouldest beleeue throughly , that thy sinnes are forgiuen , that all are acquitted , thou must not limit god in his mercie at all , as thou shouldest not limit him in his power . thus a man should set faith on worke , that he may be able to say , my beloued is mine , and i am his . i know there is a match made betweene vs. for vnlesse you lay this ground , a man shall not reioyce . this is all , therfore now vse thy faith . if satan now come , and tell thee of some sinnes , and of some circumstances of those sinnes , and of some wants in thy repentance and humiliation , what serues faith for now ? what serues all this for that you haue learned heere concerning the doctrine of faith , but to teach you that these should be no scruples , you should beleeue , and that perfectly ? when this is done , that you see there is a match , a couenant made betweene god and you , now you must know , that all that christ hath is yours ; whatsoeuer hee hath by nature , you haue it by grace . if hee be a sonne , ye are sonnes ; if he be an heire , yee are heires ; and when ye haue done this , then consider all the particulars of the wealth of a christian , that all is yours , whether it be paul or apollos , or the world , &c. these things wee haue often spoken of , you should runne through and consider of them : if a man will consider that he is a king , that the world is his , that whatsoeuer is in christ belongs to him , and oweth him a good turne , and will doe it at one time or other ; when he considers all the precious promises . a man reckons his wealth not onely by his money which he hath lying in his coffers , that he hath present , but by bils , and bonds , and leases , &c. so , how many promises thou hast , there is not a promise in the booke of god , but it is thine ; set thy faith on worke to consider this , and to reioyce in it ; set faith on worke so to see them that thou maiest reioyce in them , and weyne thee from the things of this world , not to regard them ; for they are small things of no hold . shall a king regard cottages and trifles ? no , if thou thinke in good earnest that thou art such a man , why doest thou regard trifles ? thou shouldst doe this ; when other men reckon their lands , and their houses , and their friends , a christian reckons he hath god , hee hath many good workes in store , hee hath so many precious promises laid vp in the land of the liuing . set thy faith on worke thus , not onely to reioyce , but to bring in a holy magnanimitie , answerable to such a condition ; and let not faith giue ouer till it haue brought thee to this . certainely , a man that beleeues he is a king , he will haue another spirit : for there is no other reason wherefore it is said saul had another spirit , but that when he came to be a king , he had a spirit answerable . when thou beleeuest these priuiledges , when thou settest thy faith on worke to beleeue indeed , to beleeue them to be reall things , and not fancies , and notions , there will be bred a disposition answerable , a carriage and spirit suteable ; thou wilt not admit of things that are vnfit for such a person , thou canst not doe it ; but as one that is a prince , that hath those hopes actually , he cannot admit of thoughts that other men haue ; no more can a christian , when he is borne from aboue by the immortall seede , there is such a disposition wrought in him , that , if he will set his faith on worke to beleeue these things , he shall not be able to admit of those base things which hee did before , and which others doe . againe , if a man set his faith aworke to beleeue these things , he would be able to vse the world as if he vsed it not , he would not care for losses & crosses , he would not grieue for them , as one that is not able to beare them . thus we should learne to set faith on worke , in beleeuing these priuiledges , that we may be able to walke with god , as henoch did , and as paul , and moses did ; to walke with him in the vpper region , aboue the stormes : there is much variety of weather when a man is below here , now it is faire , and then it is foule ; if a man were aboue these , there is a continuall serenity ; so a man that hath his heart in heauen , a man that walkes with god , that hath his heart raised aboue others ; if you would doe this , if you would vse faith , if thou wouldest consider this , it would set thee aloft , aboue these things ; thou wouldest soare aloft as the eagle , thou wouldest care no more for these things , then the eagle cares for the chirping of sparrowes : they are trifles , thou wouldest ouerlooke them all . if we did consider this seriously , how would it alter our course ? it would worke another disposition , another affection in vs. a man would consider , that if god be sure , what matter is it if a friend die ? if i haue god , what is the losse of any creature ? and so , if a man suffer wrong in his name , what is it , if he haue praise of god ? if thou beleeue , and see god in his greatnes , to haue praise of such a one as he , will make thee to contemne the rest . and so for wealth : what is pouerty ? what account did paul make of it ? it is nothing to one that hath treasure in heauen , to one that beleeues indeede , to one that seeth hee hath all gods treasures opened to him . thou shouldest learne to doe this in good earnest . if a man would set this faith aworke to beleeue it , his heart would be fixed , hee would bee afraid of no euill tydings , hee would say with himselfe , if there bee no ill tydings from heauen , it is no matter from whence they come on earth . if a man would build , through faith , vpon the promise , and consider it really . this is the vse of faith : thus a mans heart should be filled with ioy , a man would be able to goe through ill report and good report , through want and through abundance , without being much troubled with either ; the one would not much puffe him vp , nor the other would not deject him , but he would goe as a gyant , and march thorow the variety of conditions ; he would passe through them , that neither the one hand nor the other , the good successe nor the ill successe should worke vpon him much . this is a strong man : and this faith will make thee able to doe , if thou vse faith , and set it aworke . but i am sorry the time hath cut me off : this is but an entrance , i giue you but a little taste : there are many things wherein faith stands vs in much stead , wherin if wee did vse faith , how much seruice would it doe vs ? but for that which remains in this doctrine of faith , i had thought to haue shut it vp at this time , to shew you how to vse it , how to make it effectuall , how to set it aworke , how to walke by it , how to husband and improue this talent for gods aduantage and your owne . but i cannot stand on it . so much for this time . finis . of effectvall faith . the fifth sermon . . thess . . . remembring your effectuall faith , &c. the first thing wherein thou shouldest vse faith , is to comfort thy selfe by it . therefore consider , you that doubt of this , you that make question , ( i speake to those that haue the work wrought , whom the holy ghost hath made to desire christ aboue all things , i say ) remember that god iustifieth the vngodly , and that you haue nothing to doe , but to take him . . remember that christ is made righteousnesse to vs , that no flesh might reioyce in his sight , but he that reioyceth might reioyce in the lord. . remember that the pardon is generall . looke to the promises of the gospell ; you shall finde them without all exception . to vs a sauiour is borne , to take away the sinnes of his people ; he came to take away sinnes of all sorts . now , when god hath made no exception , why should we make any ? . consider that wee haue to doe with a god , who delights to shew mercie , it is a thing that he is not weary of , it is naturall to him : and therefore as the eye is not wearie of seeing , nor the eare of hearing , because it is naturall to them , no more is god weary of shewing mercie . nay , he delights in it , mic. . . who is a god like vnto thee , taking away iniquities , delighting to shew mercie , &c. why so ? because mercy pleaseth him . that is , there is no worke that he is so much pleased in , as in shewing mercy . . consider thou , that art in such a case , consider that his mercy is as large as any other attribute . euery man thinkes that this is no newes ; what need you tell vs that god is infinite in mercy ? i say , this is a thing that thou dost not consider : if thou diddest , thou wouldest not sticke vpon it as thou doest , if thou diddest beleeue that god were as mercifull as he is ; but we scant god according to our measure ; we square gods mercy according to our own thoughts . euery man measures gods mercy , according to that which he can conceiue . he thinkes with himselfe , if a man commit one sinne , it might be forgiuen , but when his sinnes exceede , when they grow out of measure sinfull , when they are sinnes so circumstantiated , as we say , that they are out of measure sinfull , here a man stands at a stay : what is the reason of this ? because we draw a scantling of gods mercy , according to our owne conceits . whereas , if we considered that his mercie were as large as any other attribute , then we would consider that it hath no limits : and if it haue no limits , then whatsoeuer thy sinnes are , it is all one . . dost thou thinke that christ came from heauen , and tooke flesh , and suffered death , to forgiue small sinnes ? no , it was to forgiue the greatest ; the worke is large enough to match with the greatest sinnes . these , and such like reasons thou shouldest labour to bring to heart , that thou mayest beleeue perfectly and throughly , and giue not ouer till thou haue done it . let not thy faith trust in christ by halues , but trust throughly . thou shouldest come to this disjunction : if i bee out of the couenant , why doe i beleeue at all ? why doe i receiue any comfort ? if i bee in the couenant , why doe i not beleeue perfectly ? i say , giue not ouer till thou haue brought thy heart to a full assurance . thus a man should doe that yet doubts whether his estate be good , whether christ bee his , when he is his . for when a man is once in the couenant , that the match is made betweene him and thee , why doest thou doubt ? if thou be in the couenant once , doubt not then that a sinne or two , or daily failings , shall breake the couenant betweene god and thee , it is impossible . thou must know that thou often breakest the couenant ; but except there be a quite turning backe , except thou altogether forsake god , except thou leaue god , and chuse thee a new master , ( this indeed breaketh the couenant ) otherwise , if it be but a failing , if it be but a sinne of infirmity , from day to day , when as yet thou keepest god in thy heart , thou cleauest fast to him , thou intendest to serue him , and not to forsake him and giue him ouer ; thinke not that those sinnes , although they be great , breake the couenant . and therefore , psal. . . said the people of god there : although these things be befalne vs , yet haue we not forgotten thee , nor dealt falsely concerning thy couenant . why ; we haue not turned backe ; although we haue failed , and done many things amisse , yet haue we not dealt falsely concerning thy couenant . that is , we are not hypocrites , our hearts are sincere . how proue they that ? we haue not turned backe from thee , our feete haue not gone out of thy wayes . that is , we haue not quite giuen ouer , as many men doe that make their pleasure their god , when they make their profit their god , when they diuorse themselues from god , then they breake the couenant ; but else it is not a breaking of the couenant . know therfore for thy comfort , when thou considerest this , summe them vp together , and see now whether thou hast put thy seale to the truth of god , that he is true ; that is , whether thou beleeue the promise , whether thou take and receiue christ : for that is it to put thy seale to the truth of god : when thou canst conclude that thou hast done that , then see if god hath put his seale to thee . there is a double seale : one is , thou art sealed by the spirit ; that is , there is a secret witnesse of the spirit , the sealing of the spirit to the day of redemption ; the hidden mannah , the secret witnesse that god giues to euery mans heart , as a priuie seale that god sets on thee , grieue not the spirit , by which ye are sealed to the day of redemption . now there is another seale , which is more manifest then this ; as in tim. . . the foundation of god remaineth sure , and hath this seale , the lord knoweth who are his , and let euery one that calleth vpon the name of the lord depart from iniquity . that is , there is another seale that god sets vpon you , whereby hee enables you to depart from iniquity : this is a more open seale then the other . if thou finde that thou haue put thy seale to god , to his promise , and thou findest againe that he hath sealed thee by the inward witnesse of his spirit , and hath sealed thee likewise by the fruit of amendment of life , with enabling thee to depart from iniquity ; now what shouldst thou doe then ? make no more question , take it for granted , that christ belongs to thee , and thou to him ; trust perfectly to the grace reuealed through iesus christ : a place that i haue often named , pet. . . trust perfectly in the fauour ; that is , in the free fauour , in the free promise reuealed through iesus christ ; that is , doe not mince the matter , and say , it may be god will forgiue me , or it may be he will not ; but doe it perfectly , let nothing be wanting , doe it perfectly , that thy ioy may bee full ; if thou doe it by halues , if thou doe it but in part , thou shalt haue but imperfect ioy . the vse now that thou shouldest make of faith , is to see thy ioy may be full : if thou be not certainely perswaded , thou doest not vse thy faith as thou oughtest . when thou hast done this once , when thou hast settled vpon this conclusion , to say certainely christ is mine , my sinnes are forgiuen ; now come to the priuiledges , consider them , and go thorow them all : ( i haue named them heretofore vpon another occasion : ) and labour to comfort thy selfe with them ; labour to haue thy heart filled with ioy ; at the least , get so much comfort as may ouervalue any affliction in the world , that there may be a greater waight in the other ballance , that though great afflictions doe befall thee , yet thou art not drowned , thou art not swallowed vp of affliction , that thy heart faints not ; but set thy faith aworke , that thou mayest haue so much ioy , as that thou mayest goe thorow it . and againe , get so much ioy , as at least may ouertoppe any prosperity outward , any comfort that thou mayest take in thy friends , or in thy wealth , or in those things that thou findest thy heart too much to cleaue vnto , that thou settest them at too high a rate ; set thy faith on worke , that thy joy may be full , that thou mayest not prize those so much , but that thou mayest looke vpon them as trifles , as matters of nothing , in comparison of the ioy that is prepared for thee in heauen . thus a man should vse faith ; that is , in any affliction , that he doe not ouer-grieue ; and that no outward comforts , whatsoeuer befall him , take not vp his ioy too much . thus our faith should passe through all conditions , to vse the world as if we vsed it not : so , i say , set thy faith on worke . this is the first worke that faith should doe , to comfort a mans heart . the second vse we should make of faith , should be to guide and direct our liues ; that is , we should vse faith to be as the rudder to the ship , to turne our courses the right way vpon all occasions in our conuersation : for that is the office of faith , to guide a mans life . for as it is in a way , so it is in our life ; there are many turnings , it is not only a strait way , but there are many turnings , and when a man comes to a place where there are two wayes to turne to , that he knowes not which way to goe , now faith comes and teacheth thee what thou shouldest doe . that is , there are many difficult cases wherein a man knows not what to doe , he is amazed at them ; it may be god will lead thee through the way of the philistims , through great persecutions , and troubles , which thou must wrestle with : now set thy faith aworke , fight the good fight of faith ; that is , thou must now ouercome , thou must not balke the way of religion , because of the troubles thou meetest withall , but passe thorow the troubles , that thou mayest keepe thy way . againe , it may bee god will leade thee through pleasant wayes , and not through the way of the philistims , ( as when the people came out of egygt , the lord led them not by the way of the philistims . ) if god giue thee peace and prosperity , now set faith aworke , that this peace and prosperity that thou hast , that it soften not , that it loosen not the sinewes of thy minde , that it dissolue not thy strength : but keepe thy faith , and hold thy strength , that thou be not drawne to sinne against god by such a condition . in all the turnings of a mans life , to be kept straight , a man must set his faith on worke . it may be god will giue thee peace for a time , take heed thou sit not downe now and forget thy iourney . as thou must not turne to the left hand , so thou must not turne to the right hand , but passe through all , that thou mayest approue thy selfe the seruant of christ in straites , in necessity , in tribulation , by the armour of righteousnesse on the right hand and on the left ; through honour and dishonour , by ill report and good report . that is , set faith on worke , in all the variety of conditions , to keepe thee in the right way , that thou turne not out of it . it is faith that must doe it : for example , put the case thou commest to hesters condition ; there was a turning of her minde , she had peace before , but when it comes to that , that she must venter her life for the church , here she had vse of faith . and so for abraham , god bade him offer his sonne , he was at rest a great while before , but now god tryes him what hee will doe ; here is a turning of his life , here was an exigent , here was vse for his faith , he did it , faith turned him this way ; another man would haue turned another way , that hath not faith . so when god cals moses , hee was quiet before in pharoahs court : now he must goe to suffer affliction with the people of god , then what must he doe in such a case ? the text saith , he did it by faith ; by faith he forsooke the glory of pharoahs court , and chose rather to suffer afflictions with the people of god , then to enioy the pleasure of sin for a season . there be many hundreds of such cases that befall continually . i say , thou shouldst vse thy faith now , that it should lead thee in the right way , in all these difficult cases : for this is the vse of faith . see now another man that hath not faith , take a false-hearted man , and say what you will to him when any such exigent comes , you shall neuer draw him from his wealth , from his friends , from his worldly credit , because he makes that his maine , his heart secretly trusts in that , hee thinkes , if that be gone , he is as vndone ; that is his god , therefore you shall neuer draw him from that , for he wants faith to make god his god. come to another man , let him come into such an exigent , and you shall not pull him from god , hee is his trust , he is his hope , and if he loseth gods fauour , he loseth life and all ; and therefore that is the difference in all the passages of things in their conuersation . this then is the second thing we should make of faith , to guide and direct vs in our liues . but because this is generall , it may be it will not bee enough : i will come a little to instances . suppose a man come to such a turning as those in iohn . . many of the chiefe rulers beleeued in him , but they durst not confesse him , lest they should be cast out of the synagogue . put the case , that thou be in such a case , as that thou art brought now to such a tryall : now , if thy faith be such a faith as they had , that is a signe that thou wantest faith indeede . take two men , the one will be content to be cast out , he will confesse christ , come what wil of it . another man , when it comes to such a competition , that either he must be cast out of the synagogue , or deny christ , he will rather leaue that then the other , he will rather part with christ , he will rather forsake him , & the confession of him , then indure such trouble . so again , come to a matter of praise of men , to a matter of credit , whē a man sees that this is his condition in the place he liues in , and considers , if i serue god indeede , if i goe through in my profession , i see i must be contemned , i must be despised , i must be trampled vpon , i see , i must be hated of all men , as our sauiour christ saith , ( for to be hated of some men , a man might beare it well enough ) but to haue all mens hands against him , to be excluded of all good company , ( as they say ) such a thing a man shall haue much adoe to beare , to lose all his worldly credit , all his friends ; but when it comes to such a case , one man is willing to beare these , because he trusts in god : i know whom i haue trusted , saith paul : therefore he was willing to vndergoe all shame , to indure imprisonment , to do any thing : another man doth not trust in god , and therefore he will not indure hee will leaue religion , he will not doe the things that may breed this trouble , hee will mince the matter , he will leaue that , that he may secure himselfe , and keepe his credit , that he hath amongst men . so againe , come to matter of commodity : let matters of profit , or aduantage in the world for a mans estate be offered , see the different condition now of a man that hath faith , and of a man that wants faith . see saul , when he saw the fat cattell , he tooke them , his faith was nothing but a notion : if he had beleeued in god , he would not haue thought that the fat cattell would haue made him more happy , but because he saw them , and thought they would be aduantage to him , he saw them present , that was the thing he felt , hee beleeued not the other , therefore he did that . and so for balaam ; when the case comes , that eyther he must curse the people , or else forsake the wages of vnrighteousnesse , surely he wil haue respect to the wages of vnrighteousnesse : that is , though balaam made a faire shew , he would doe any thing rather then to goe against gods commandements , and yet he had an eye to the other all the while , and god saw that he secretly looked to himselfe . so that , it may be , thou makest profession , thou makest a faire shew , thou wilt do much . remember this , it may be , it is but a high flying : the eagle , though she flye high , yet she hath an eye to the prey below all the while : so many men , although they doe much , yet they haue a secret eye to the prey ; that is , they want faith , and therefore they regard these things too much . and when the time comes , that they must stoope to it , the time of tryall , when a man wants faith to magnifie other things , he ouervalueth those things , hauing nothing better to trust vnto . in such a case , iudas his . pence was a great matter : gehezi's change of rayment , and achans wedge of gold. i neede name no more examples . but take a man that hath faith , and this is no difficulty to him , hee will not only let goe that wealth which he hath inordinately gotten , as zacheus , but he will suffer the spoiling of his goods with joy , because he beleeues god , that hee hath in heauen a more induring substance . there is no christian , no good man , but he would be content to gaine as well as thou ; what is the reason hee takes it not ? he beleues that by forsaking that , he shall haue a more enduring substance in heauen . there is no man would forsake any thing but for the better , and that is the reason wee beleeue , and thou dost not . and so come to matter of safety and danger , and there you shall see what difference faith makes between men , how it turnes their course , when they come to such an exigent . see it in saul , you know , he was commanded not to offer sacrifice till samuel came , god did put him to the tryall , the philistims were vpon him , the day of battell drew neere , hee saw the people shrinke away , saul was put to it now , whether he would trust god for his safety or no : if saul had had faith now , and had thought with himselfe , if i keepe the commandement , is not god able to helpe me , what though the people shrinke away ; cannot god doe as much with a few as with many ? if he had beleeued , hee would haue done otherwise : but he did not beleeue , and therefore you see which way he turned . the like we see in ioram , ier. . this was his case , hee was the captaine of t●ose that were left behinde in captiuity ; if hee had stayed in ierusalem , he had had nothing to defend him , there was pouerty and want of all things ; if hee went downe into egypt , that was a safe countrey , as farre as any one could see , it lay farre from all danger of war , there was plenty of all things , and he was a strong king , able to defend him ; there comes commandement from god , that he should keepe himselfe still in ierusalem , and should not goe downe into egypt : it is a place worth the reading , ier. & . ioram , in this case , beleeued not that god would keepe him safe where he saw no meanes of ●afety . therefore , in that turning , you see what choice he made , which was his vtter vndoing ; he went downe into egypt , and there the sword and the famine followed him , that god might make him know , that it was not any outward condition that could keepe him safe , and that he was able to keepe him safe in another place , where there seemed to be more danger , on the other side , take those that trust in god , in any such case , when they are brought to any such difficulty , they are willing to venter to put themselues vpon god , to goe any whither , as luther went to wormes , they care not for any danger before them . but some will say , it is true , if i had a prophet sent to me , to tell me in such a case that i should be safe , i should trust on him . certainely , if thou hast not , yet if the cause be good , if it be a thing that god sets thee aworke on , if thou goe by a right rule , know , that in this case thou hast as true a promise of safety , that god will deale well with thee , as if thou haddest a prophet sent immediately from god. therfore i say to thee in such a case as luther said to melancton , which was a good reason when melancton began to faint : luther being afarre off , wrote a letter vnto him , and tels him , saith he , if the cause be not gods , why doe not we giue ouer ? why doe we not shrinke ? why doe wee doe any thing ? and if it be gods cause , why doe we shrinke ? why go we not thorow ? he needed no more but to know that it was gods cause : and after that , see how hee exposed himselfe from time to time : and as no man was bolder then hee , so no man had more comfort . it is with vs in this case as it was with ieremiah , ier. . god bids him goe and speake his word to the people , all his words , and tels him that the people would be ready to put him to death ; and so they were , they said he should die , but yet he obeyed god , because the lord sent him ; and see what was the issue of it , god turned the matter , and saued him . this is faith , when a man comes in that case to set his faith aworke , that it may set him the right way that he is to goe in , which way he is to turne . and so , put the case that god brings thee to such a case , that thou art in danger of prison in danger of death , in danger of the greatest crosse , of the greatest persecution and trouble , now one man consults with flesh , the other consults with the spirit , he sets faith awork to worke his worke for him : you see what stephen did in such a case , and the reason of it , acts . he was a man full of faith , and therfore he feared not what they could doe to him . see what paul did , in such a case ; you see what danger he was exposed vnto , but he consulted not with flesh and blood , but what did he ? he set faith on worke , that it might guide him in all the way that he went , in all the turnings of his life . and so , on the other side , for pleasure , there are two men that haue pleasures propounded , the holiest man hath the same nature that others haue , they would take the same delight that others doe , as farre as they are naturall . what is the reason then they doe not ? why doe such men turne from all sinfull delights , and runne another course ? it is nothing but faith that enableth them to doe it . by faith moses left pharoahs court , and the pleasures of sinne for a season , and chose aduersity with the people of god : that is , as if hee should say , if you would know why moses did this , it was faith that enabled him : that is , he beleeued , that if hee had enioyed those pleasures of sinne , he should haue beene a loser by them , hee should haue fared the worse for them . againe , he beleeued , that by his suffering aduersity with the people of god , he should gaine ; it was onely faith that made him doe this . if thou haddest faith , thou wouldest forsake thy pleasures , and liue a more strict life , as the saints doe . so that still you must keepe that conclusion , that you must set faith aworke in all the conclusions and passages of your life , for that is it that guides you in the right way . againe , take two men that haue both children to prouide for , they haue posterity to care for ; the one man he reasons thus with himselfe ; if i leaue them not as good a stock as i would , yet i shall leaue them gods blessing , which is able to make them prosper ; and though i should leaue them abundance , yet all that , without gods blessing , will not be able to doe it . therefore such a man will be indifferent for matter of estate , he will leaue a conueniency for them , if he can , but he takes no great care , hee had rather lay vp faithfull prayers in heauen , he had rather see them brought vp in the feare of god , for hee trust god , and he thinkes that his blessing can do● it , without meanes ; and he knows that great meanes , without gods blessing , cannot doe it . but when another man is in this case , hee lookes to that which is represented to his eyes : and therefore he will not haue done till he haue prouided such a portion for such a childe , till he haue built him houses , till he haue made them firme on euery side , till he haue added house to house ; this is out of want of faith , he beleeues not : hence it is that these two runne a different course . so againe , one man lookes to his businesse , he will not spend time to examine his heart , he will not spend time in prayer from day to day ; he saith , my businesse will goe at sixe and seuens , my businesse will not be done : when as another man , that hath chosen maries portion , is content to lose somewhat , hee is content that many things should goe amisse , he is content to lose somewhat of his estate , he is content to let his businesse lye vndone , or not to be so well done , because he thinkes , to be busie in good workes , in prayer , and to haue the fauour of god , is greater aduantage , he thinkes hee hath chosen the better part . now it is faith that workes this difference . what should i doe ? why should i name any more instances ? you may name more to your selues , as you haue faith , so it will guide you , it will turne you this way and that way in the turnings and passages of your life . but now , because i am farre in the poynt , ( and i see the time runnes fast away ) before i leaue , i would not only shew you what faith is able to doe , but i would worke you to this a little . you will say then , what is it to trust in god ? for that is the reason of all the difference , you see : therefore , saith paul , tim. . . we labour , and suffer rebuke , what is the reason ? if you would know the cause , why we leade such a life , why we runne another course then others , why wee liue a painefull life in labour from day to day ; but if a man had good wages , he might well doe that , we labour and suffer , and are rebuked , and haue nothing but persecution for our paines ; but , saith he , we doe it , because we trust in the liuing god : therefore we labour , and suffer , and are rebuked , because wee trust in the liuing god. i say , doe this , and thou shalt be able to doe the same that moses did , thou shalt be able to doe the same that paul did , the same that all the saints haue done . if i could but perswade you now to trust in god , to set your faith aworke thus farre , there is no man that heares me this day , that is in any other course then in the wayes of religion and godlinesse , but he would turne his course : and therefore i will labour in this a little . you will aske me then what it is to trust god ? i will shew you a little what it is , because euery man is ready to say , i trust in god , but i am not able to doe this that you say , when i come to such a hard turning . deceiue not thy selfe , this is to trust in god , namely , to be vnbottomed of thy selfe , and of euery creature , and so to leane vpon god , that , if hee faile thee , thou sinkest . there is many a man , that pretends he trusts in god ; but hee so trusts god , that withall hee will prouide for himselfe : such a man saith , gods blessing is a good addition , but to haue that for all , hee will not , he will be sure he will be strong , he will make his mountaine strong about him , and he will haue the blessings of god too : for faith in the promises , hee makes them good notions ; but for things to trust to , to rest on , it is a thing he will not be perswaded to . now this is not to trust in god. but this is to trust in him , when thou doest so cast thy selfe on him , that , if he should faile thee , thou wert vndone by it . to exemplifie it to you : there was an action that alexander the great did , ( i vse it , onely to expresse what i meane by trusting in god : ) when hee was sicke , there comes a friend that was alwaies close with him , that was a physician , and he prepared him a potion ; but before the same came to him , there was a letter deliuered to him , to signifie to him , that that very potion was poyson : when his friend came with his potion in his hand , he takes the letter that was sent to giue him notice of the treason , and drinkes off the cup with one hand , and reaches the letter with the other , so he dranke off the cup before he shewed the letter . here alexander trusted him , if he had failed him , he had lost his life ; he did not first shew the letter , and then heare his excuse for himselfe , but hee shewed that he trusted him . in such a case , if thou be able to trust god , if thou canst put thy selfe vpon him , if he faile the , thou art vndone , in such a case ; this is to trust in god. to vse another expression , that you may know what it is . there was a king of this land , that sent his seruant , a generall of his army , to spare a citie : he had command vnder the broad seale , from the councell , and from the kings owne hand , to doe it : and to disobey this warrant was death : but withall , the king sent him a secret message that he should destroy the citie , and to trust him to saue his life . the party did so : the broad-seale and commission was to spare the city , to sorbeare it , the secret charge was to destroy it : this he did , and trusted the king for his life ; if hee had fayled him , he had been destroyed . these similitudes shew what it is to trust in god : if thou be brought to such an exigent , if thou wilt trust god in such a case , as wherin if he faile thee , thou art vndone ; this is to trust god , not to seeke his blessing so as to make that an addition , but to put all vpon him . therefore , that you may know that this is to trust in god , know , that except thou doe it thus , god is not ready to answer thee . therfore commonly , he puts not forth his strength to deliuer men , or to bestow vpon them any great blessing , but when hee hath brought men to such an exigent . and because men will not trust in him commonly , while other props are taken away , ( for wee should trust in god in the middest of prosperity and happinesse , but because men will not doe it till then , ) hee strips them of all , that they may doe it ; he brings a man to such a case , that he shall haue nothing else to trust vnto . what is the reason that paul saith , cor. . . we receiued the sentence of death , that wee might learne not to trust in our selues , but in god that raiseth the dead ? god meant to deliuer him , when he saith he receiued the the sentence of death ; that is , there was no helpe in the world , that he could see , in himselfe , or in any other creature ; now he was brought to trust in him , and then god answered him in his trust : so you shall finde , zeph. . . i will leaue among you men that are humble and poore people , and they shall trust in the name of the lord. why did not these trust in the lord while they were rich ? our nature is so backward , and so exceeding deceitfull , that wee cannot till other helpes are gone . i will leaue among you a sort of poore people , and they shall trust in my name . ( as if he should say ) when men are brought to that , that all other things are taken away , and till then they will not trust in him . indeede , till then it is not trusting . and therefore in tim. . . she that is a widdow is left alone , and trusts in god. till she be left alone , till the other props be taken away , a man cannot trust in god. hence it is , that commonly when men are brought to the lowest , they are nerest to god , they haue best accesse vnto him ; because when they are brought to such an exigent , then a man will pray best ; and when he prayes best , then hee speedes best , then faith is set on worke , and it workes best when it is alone , when it is stripped of all other helpes . and therefore you shall finde in the booke of god , when men were lowest , they had neerest accesse to god. ●sa , when he was come against with many thousands , he trusted vpon god , though he went against them with halfe the number , and god deliuered him , because he prayed and sought to god , and saw that he was not able to doe any thing , he trusted in god. another time , when asa had forgotten god , when he was strong , when he thought himselfe more able , when hee was to deale with one that had a weaker armie a great deale , the king of israel , hee was ouerthrowne , and shut vp that he could not stirre , because hee sent to the king of aram for helpe . it is gods manner to defer sending of helpe till a man be brought to the mount , as hee did with abraham ; hee might haue done it before ; but , you know how he did with abraham , he brought him to the last cast . and dauid , he was brought to the very point of perishing by the hands of saul , before he deliuered him . and so he did with iacob , esau comes against him with foure hundred men , ( with a full resolution to destroy him ) before hee would deliuer him . it is gods manner to doe thus . and so hee did with iob , and other seruants of his ; his fashion is to doe so , to bring men vnto the very brow of the hill , till their feet be ready to slip , when they are euen going , and then hee delights to appeare and deliuer them . therefore , in such cases , trust god , put all vpon god ; that is , when god , in any turning of thy life , brings thee to such an exigent , that thou seest all at the point to be lost , that thou art at the point to be vtterly vndone , learne to trust in god in good earnest , and that shall guide thee , and turne thee the right way , when thy flesh is ready to goe another way . what was the reason that christ , when he was on earth , would doe nothing except they beleeued in him ? when thou hast any thing to doe , if thou beleeue in god , that will make him ready to helpe thee , because then it is an acknowledging , and an attributing to his power . if hee should doe it in another case , he should lose his labour , hee should lose his glory , men would not be built vp in him by that which he did . therefore , make vse of faith , set faith on worke , as i said . i should come to this now , to moue you to trust in god in all cases . if i could perswade this , men would turne the courses of their liues , and would trust in him : for know , if thou trust in god , he neuer failes any that trust in him , as dauid saith , in psal. . i neuer saw the righteous for saken , &c. as if he should say , aske all his seruants , aske all men that euer haue knowne him , all the men that haue liued with him , that haue finished their course with him ; aske a seruant of god , when he comes to dye , how god hath dealt with him , whether hee hath fayled him all his life ; i am perswaded that there is not a seruant of god , but will say that he neuer failed him ; and , if he were to leaue an exhortation behinde him , he would exhort others , from experience of his trust ; it cannot be that god should faile thee , if thou rest vpon him . thinkest thou that god can faile thee , when he saith himselfe so often , he will neuer faile thee , nor those that trust in him ? will a man faile one that trusts in him ? wee vse to say , oh i will not faile him , for hee trusts in mee ; and doest thou thinke that god will faile thee in such a case ? if god should faile men in such cases ▪ there is no man that would seeke him . but , that men should bee encouraged to serue him , hee hath promised , not onely , not to faile thee , but hee is abundant in truth , hee will bee better then his word , hee doth what hee sayeth , and more too : if thou wouldest trust vpon him in such a case , thou shouldst finde that he will answer thee . but thou wilt say , i see not how he will doe it , the case is such a hard and difficult case . thou must know that there are strange passages in gods prouidence , he is able to bring things to passe , though thou know not how it should be . see his prouidence kings . the woman there , the shunamite , shee beleeued the word that the prophet had said , that there should bee seauen yeeres famine , shee left her land and countrey , this was an act of faith , that made her doe this ; see how this woman beleeued now : she followed the direction of the prophet , she did that which god appointed her to doe : see how god brought it to passe , that the seruant of elisha , gehezi , should be there with the king , and that hee should be telling the king of israel of the great act of elisha , that there should be such a concurrence of all things , that shee should come iust at that time , and no other , when the man of god was there , yea , when hee was telling of that very story , that then she should come in , and so she got her land ; or else it is likely that the woman , hauing liued away so many yeeres , it is likely shee had had a hard suite of it ; but gods prouidence brought these things together . so againe , looke on mordecai : it is a strange case : it was concluded , that hee and all the jewes should bee slaine : the decree was gone out , there was nothing in the world , for ought hee saw , that could hinder it ; the very night before hester was to come to the king to make her request ; if it had beene but a night longer , perhaps it had failed : but that there might be a concurrence of all this , it is said in hester . the king hee could not sleepe that night , and when hee could not sleepe , he might haue called for another booke then the booke of the chronicles ; and when hee had the booke brought , he might haue falne vpon another place , and not vpon that where mordecai's act was record●d , but that there should bee a concurrence of all this in that very time . is not god the same god ? why should not wee bee ready to trust in him still ? doe wee not see the same daily ? if his workes were recorded and obserued in our remembrance , certainely we should trust in god. but , you will object , the lord doth euery thing by meanes , hee doth not worke wonders , hee workes not miracles now a dayes : and , when i see no meanes , i hope you will not haue mee to expect miracles at gods hands , to tempt him . you must remember ahaz his case , when god came to ahaz , and told him by the prophet esay ; isai. chap. . that aram and remaliah's sonne , those two smoking fire-brands , should not haue their wils , should bee disappointed , that he would fight for him against them : saith the prophet to him , aske a signe of the lord in the heauen aboue , or in the deepe below . no , saith hee , ahaz will not tempt god. what is the meaning of that ? that is , i will prouide for my selfe , i will not trust to his word , i will looke vnto my selfe , i will prouide an armie , i will not tempt god ; that is , i will not goe about it without meanes , i will looke about mee ; and for such a signe as resting on that promise , if i should doe this , i should tempt god. see heere is a faire excuse : take heede of such excuses , say not , i shall tempt god. and know , that though there be not miracles , yet god he workes wonders now a dayes , as well as then , his hand is not shortned ; now he is the same god , he is as powerfull as hee was . it is true now as it was in dauids time , that wonderfull are thy workes . and christ now in the time of the gospell , his name is wonderfull . in isai. . the gouernment is vpon his shoulders , and his name shall bee called wonderfull ; that is , in the gouernment of his church hee doth wonderfull things ; that is , when a thing seemes to bee neuer so strong and well built , when the strength of the enemy seemes to be neuer so great and inuincible , hee is wonderfull to disappoint them . againe , when the strength of the church seemes to be little , he can make that effectuall to doe great matters , it shall doe wonders : and therefore i say , god is able to doe wonderfull things now . now those very things which seeme wonders to men , are not miracles , though they may be great workes . that wonder that elisha said , that the next day things should bee so cheape , you see , that was reckoned so great a matter , yet it was done after an ordinary manner : there was but a false feare scattered in the armie , and it was done . therefore , he that workes wonders , he can doe the same now . that deliuerance which the iewes had , it was a thing that may be done now . so those wonders , those great acts which god did when men trusted in him , they are things which he doth daily now . therefore to answer punctually , because men doe deceiue themselues in that , when we exhort them to trust in god , they say still , we must vse the meanes , i will giue a threefold answer to it . it is true that god vseth meanes , but they are meanes of his owne prouiding , and not the meanes , many times , that thou pitchest vpon . for thus farre it is true , god doth it not but by meanes ; that is , he doth things by second causes , hee doth them not by an immediate hand of his owne , though hee be able to doe it : but now what those causes are , thou knowest not . therefore this set downe , that god doth it by meanes of his owne , and not by those meanes thou seest . it may bee thou pitchest vpon some particular meanes , and thinkest , surely it must be done by this : and because thou seest no other , thou thinkest , if that fayle , all is spoiled : but it is not so ; god will not doe it by these , but god is so farre from doing it , that his vsuall course is , when men haue pitched vpon particular meanes , and thinke surely the businesse must bee brought to passe by this , or else all will faile ; god many times vseth not that , but a meanes which thou neuer thoughtest of . in such a case , it fares with vs as it did with naaman the assyrian ; when he comes to the prophet of god , hee thought before-hand , that the prophet would haue spoken some words , and haue healed him ; but he bids him goe and wash , which was a thing that hee neuer thought of : so thou many times thinkest of these meanes , thou preconceiuest things in thine owne heart , thou thinkest thou art right , thou thinkest it must needes be done this way , thou seest no other meanes ; but , it may be , god will not doe it this way , but he will doe it a way that thou thinkest not of . so ioseph , when hee was in fauour with pharoah his steward , one would thinke , that this should haue beene the meanes of iosephs aduancement , and of bringing to passe that promise ; but this was not the meanes that god vsed . againe , when that pharoah his chiefe butler was deliuered , one would thinke that that should haue beene the meanes to haue wrought his exaltation ; but yet these were not , there fell a meanes that ioseph thought not on ▪ and so god doth daily . many times , the thing that we most trust vnto , and put most confidence in , doth faile and deceiue vs , god dasheth in pieces such meanes , and vseth other meanes to helpe , that neuer came into our hearts to thinke of . doe we not see it oftentimes ? againe , that meanes which wee thinke will not doe , oftentimes doth it . therefore say not , i trust in god , that he will doe it by meanes ; for god delighteth to doe it by meanes . men are ready to say , oh , if had such a physician , or if i had such ayre , or such meanes , i should doe well enough : how doest thou know that ? it may be , god will not vse that . so , those that are in distresse ; oh if i had such a man to comfort me ! why thou knowest not whether that be the meanes that god will vse , or no. therefore say not , because i see not meanes , therefore i will not trust in god. i say , god will doe it by meanes , but he vseth meanes of his owne prouiding , and not of thy seeking . this is the first answer to it . the second answer : if thou say , that god doth it by meanes ; yet remember , that it is his blessing or his curse , which makes those meanes on which thou art fixed effectuall or ineffectuall . the greatest meanes , the fairest , the most specious , and most probable to bring things to passe ; remember , that if god doe but say to that meanes , prosper not , ( for that is the curse , when hee bids a thing wither ) thou shalt not doe it . againe , if it be weaker , if god say to such a thing , goe and doe this businesse , it shall be able to bring it to passe : this is his blessing and his curse ; you should learne to haue these words , not onely in your mouthes , but to know the meaning of them ; and not onely so , but to come to the practice ; to say with your selues , when things are faire and probable , except god bid this doe it , it shall not be effectuall , if he curse it , it shall wither . thirdly , remember this , that his blessing is dispensed , not according to thy meanes , but according to the vprightnesse of thy heart , according to thy workes . one would thinke , when he hath riches , then he should bring it to passe : but , saith the prophet , psal. . riches belong to the lord , they come neither from the north nor from the south : and , when riches increase , set not your heart vpon them : saith he , it is not riches that makes men happy ; for that objection will come in . if i had riches , i should be able to doe this or that , they are the meanes to make a man happy , though happinesse consists not in them ? no , ( saith he ) when riches increase , set not your hearts vpon them . ( as if he should say ) if wealth would doe you good , i would giue you leaue to set your hearts vpon it : but it is not in wealth or riches to make a man poore or rich , but that comes of the lord. but now comes in the objection . yea , but god doth it by meanes , the lord doth it by riches . no , god rewards men according to their workes , not according to their wealth . so that , when thou trustest to the meanes , know that god blesseth thee according to thy workes , not according to the outward condition thou art in . thus we should learne to doe , when we say god doth things by meanes , when a man sees the fairest meanes , yet , if thou find that thou hast not prayed , thou hast not sought to god , thou hast no secret assurance of his blessing , thinke not that such a businesse will be done . againe , when the meanes are low , meane , and weake , yet , if thou haue sought him earnestly , if thou hast had a secret assurance of him , that he will be with thee , let not thy heart be discouraged ; doe in this case , as dauid did , psal. . ( saith he ) i heard the speaking against of great men , they sate and conspired against me , but i trusted in thee , i said , my times are in thy hands . ( marke : ) when dauid saw the greatest meanes vsed against him as might be , they were great men set against him , and many of them , they ioyned together , they tooke councell against him , he was not discouraged , but saith , my times are in thy hands . if my times were in their hands , they might make me miserable , i had reason to bee discouraged at that ; but my times are in thy hands : see if thou canst say this on both sides . when great men ioyne for thy wealth , say not now , i shall bee made a great man in the world ; but say , my time is in gods hand , it is not in their power to doe it . againe , when great men seeke and consult against thee , say not now , i shall be miserable , but consider thy times are in gods hands , it is not in their hands to doe it . finis . of effectvall faith . the sixth sermon . . thess . . . remembring your effectuall faith , &c. wee haue already answered one objection , that god workes by meanes ; we shewed after what manner : well , if this be so , ( before we leaue the point ) take heede you deceiue not your selues ; you commonly say , god workes things by meanes : the saying is true , if thy heart be not false : for it is true , hee workes things by meanes ; but if such meanes come in competition , ( as god hath not appointed , that which is vnlawfull for thee to doe ) if it come in competition with that which god hath set apart , in such a case thou must let such meanes goe , else thou mayest vse that meanes , but it is the meanes alone , thou shalt haue no encouragement in the vse of them . if thou hast meanes , encourage not thy selfe so much because of them , but because thou hast god for thy friend ; let not the rich man reioyce in his riches , nor the strong man glory in his strength , or the wise man ioy in his wisedome , ier. . but let him that glorieth and reioyceth , reioyce in the lord. if they could doe a man good , we might reioyce in them : the lord requires nothing but that which is reasonable ; i dare be bold to declare it , that if the confidence in the strength of a man were able to doe him good , he might reioyce in it . therefore we see in that place , hee saith , it comes of the lord. as if he should say , we see by experience , when god will vse them as instruments , it is otherwise , then they doe that which of themselues they cannot ; they doe it no farther then god blesseth them , for else they hurt , and doe no good to a man. take heede therefore thy heart bee not false , and deceiue not thy selfe , that thou mingle by-respects in the businesse ; but vse the meanes , and depend and trust in god for the bringing it to passe ; which thou shalt know by this , if thou draw neere to god ; for that is a tryall , ier. . cursed is he that maketh flesh his arme : this drawes the heart from god ; you shall finde that noted in tim. . . the widdow that trusts in god prayeth day and night . therefore when thou hast the best meanes , if thou be not slacke in prayer , it argues thy trust in god ; when thou goest to god , and striuest with him by prayer , and seekest not to the creature , to say thy wealth , or riches , or the like , shall helpe thee . so much for the answer to the first objection . another thing that we are ready to object , is , but what if such a thing should come to passe ? what if the euill that i feare should fall vpon me ? what if the businesse i goe about proceed not , which is of that moment , i am vndone , if it be not done ? herein the heart of a man must be quiet . first , it may be thou art too hasty in this kinde ; many times thou thinkest in such cases , that thou art without helpe and without hope , when it is not so : know therfore , that a man may be vnder water and rise againe , he may sinke twice or thrice before he be drowned ; thou mayest receiue many foiles , many blowes , and yet not lose the victory . the best saints haue beene vnder the cloud for a great while , but they were not destroyed , they perished not : so was ioseph , so was dauid ▪ so were all . therefore put the case that thou fall into the particular ill , that the euill which thou fearest , fall vpon thee , cast not away thy confidence , god may helpe thee , hee may come betweene the cup and the lip , as often it is seene . it is his vsuall manner to appeare in the mount , and not before . it was a prouerbe in israel , the lord will be seene in the mount ; not so much because it was a common speech , but because it was commonly done , it was a thing that god vsed to doe . therfore be not discouraged too soone , god may helpe thee , as low as thou art . suppose this doe come to passe , as a mans heart will neuer be at rest , till he suppose that which he would not be content should be so : and hence comes disquiet in a mans heart , if it do come , he hath not resolution to beare the perplexity . therefore in such a case , if thou suppose it will be so , doe as hester did ; resolue , if i perish , i perish . the meaning is , if i perish , i shall not perish : when she saith , if i perish , i perish , she meanes not such a matter as we say in our common speech ; but , if it will come to passe , let it come to passe : so hester , if i perish , i perish : she knew it was a good worke that she went about , and she knew she should haue a reward for it . it is not such a thing to lose the life , as men thinke it is : if wee looke vpon it with the eye of faith , it is no such matter . and so the three children , they care not what should become of them ; they knew not whether god would deliuer them , or no ; but if hee would not , they resolued to beare it , and so should wee doe . but , you will say , a man is not able to doe this . if thou diddest know the reason , it would moue thee . therefore labour to worke thy heart to consider , that all these worst things that befall thee , may be good enough ; and if thou haue not learned before , learne now : marke what paul saith , we are afflicted , but not ouercome ; persecuted , but not forsaken ; cast downe , but we perish not ; euer dying , but yet behold we liue ; sorry , and yet we reioyce . that is , there is somewhat that sustaines vs in the worst dangers , somewhat that keepes vs from sinking : and paul , he is as good as his word ; what he saith there , we see by his carriage ; we see in what a manner he went thorow all , all was nothing , persecution was nothing , but what he did in such a case , he had god stood actually by him , and said , feare not , paul , i haue much people there , when he sent him into macedonia . but thou sayest , thou hast nothing to beare it . consider , whatsoeuer thy case bee , if the thing doe so fall out , thou shouldest be ready to say , this is not so desperate , but it may bee helped ; it is not so heauy , but it may bee borne ; it is not so miserable a case , but it may be happy ; and lastly , it is not so bad , but it may be good for me . first , there is no case so desperate , but it may be helped ▪ put the case thy name , which is so tender a thing , which is like vnto glasse , which if it be broke , cannot be made vp againe ; suppose it be broken all in pieces in the world , god shall make it vp . ioseph , his name could not be made vp againe , and he cleared as innocent of all ; but god cleared him . dauid now by his great sinnes , hee brake his good name , so that now it was not an easie thing to heale dauids name ; yet god did it abundantly , and he dyed full of riches and honour : it was forgotten as a thing that had neuer beene ; when he had gotten credit with god , he got credit with men . and so for pouerty : it is not easie for a man to be rich , riches haue wings . it is true , riches haue wings to flye to a man , if god bid them come , as well as they haue wings to flye from a man , if god bid them leaue him . againe , what if such a man be thine enemie ? there is no man that is such an enemy but god can soone make him a friend , as we see in iacob and esau. let the case be what it will : you know iobs case , there was all extremity of misery vpon him , that , if a man should looke vpon him , hee would thinke it impossible to helpe him , yet you see what god did . againe , i say , it is not so heauy but it may be borne : we see how paul bore all his afflictions , ( we see it in other instances , which before we reckoned vp : ) in cor. . see how he was stoned , how hee was scourged , and imprisoned , the troubles that hee had within him : the care of all the churches was vpon him , and who was afflicted , and he did not burne ? it was to him as a fire to a man , it scorched him ; and yet you shall see , that he bore them in such a manner , that if a man were to chuse pauls comforts with his afflictions , he should make a good choice to take the one with the other . paul , in the presence of nero , is not daunted , who was a wicked tyrant . so dauid , hee was in a miserable case at ziglag , he had lost his wiues , and all that he had , he had no helpe , but ● few ( . ) men , and yet they would haue stoned him too : this was nothing to him , when god had setled his spirit with comfort , he comforted himselfe in the lord . so in any case , if god keepe a whole spirit in thee , it is no matter . take a plaster that is sharpe , if you lay it to a sore place , it will smart and grieue it , but lay it to the whole flesh , it is nothing : so it is with afflictions , when thy soule is whole , it is like a whole shoulder ; lay a heauie burthen vpon a whole shoulder , and it goes away with it well enough : but if the soule and spirit be broken , it is not fit to beare a crosse . if god enable a man , it is another thing ; then , disease is nothing , imprisonment is nothing , and disgrace is nothing ; when god enables a man to beare it , it is nothing : therefore it is not so heauy but it may be borne . againe , it is not so miserable , but thou mayest be happy in it . why ? the reason is in rom. . because , whatsoeuer it be , it shall not separate vs from the loue of god in christ : neither principalities , nor powers , nor things present , nor things to come , neither men , nor deuils : in such a case , the deuill , with all his forces set against thee , shall not be able to make thee miserable , thou art a happy man notwithstanding , hee shall not be able to hurt thee , god loues thee still , and loues thee tenderly , thou art deare to him at all times . therefore whatsoeuer it is , it shall not separate thee from the loue of god in christ : and when he could name no more , he names in generall ; saith he , neither men , nor deuils , nor any thing shall doe it . againe , it is not so bad , ( i say ) but it may be best for thee , it may doe thee good : for our nature is so rebellious , and so set vpon things of this world , that except god should take this course , to worke a wearinesse in the world , to mortifie our lusts , if god should not take such courses , our nature would bee ready to rebell : therefore god dealeth so with men . sometimes he afflicts thee with sicknesse , sharpe sicknesse , which is irksome to thee ; but know , that if that disease were taken from thee , thou knowest not what thy heart would doe . some men bee afflicted with enmity of others ; thou knowest not , if thou wert friends with all men , how thou shouldest be . thou art afflicted in the world , in thy wife , in thy children , in thy neighbours , in thy name , in thy estate , and though thou thinke with thy selfe , if i were free from this , i should be happy , i should bee humble , i should serue god the better ; i say vnto thee , thou knowest not what thou shouldest be : a mans minde doth not know what it would be in another estate , onely he knows the present . if thou haddest such and such circumstances , if thou haddest wealth , if thou haddest such crosses remoued , if all things should goe well with thee , oh then thou wouldest be happy : but thou knowest not what thou shouldest be . you know what the prophet said to hazael : ( saith he ) doest thou know what thou shalt be when thou art king of aram ? thou knowest how thou art affected now , but thou knowest not how thou shalt be then , when thou art a king , then thou wilt be answerable to thy state and condition . so much for the second objection . thirdly , it will be objected ; it is true , if god did heare my prayers , or if he did vsually heare the prayers that the saints make , that it were no more but seeke and haue , we would trust in god in difficult cases : but i finde by experience , that i pray , and he doth not answer me : and it is not my experience onely , but it is the experience of others likewise ; they pray , and god doth not heare their prayers ; what should sustaine me therfore now ? to this i answer ; it is certaine that god alwayes heares thy prayers , there is no doubt to be made of that ; he is a god hearing prayers , and hath made a promise , that when they come , hee will heare them : be assured therefore that he heares . but now to answer thee . first , there are many cases wherein god heares not : as first , it may bee thou askest amisse . but thou wilt say , my heart is right ; and therefore i hope i aske not amisse . yes , though thy heart be right , thou maiest aske amisse , out of mistake , out of want of iudgement ; thou must not thinke with thy selfe , because thy affection is strong to such a thing , therefore it is lawfull for thee , and meete for thee to haue it . there are many things which a little childe asketh , which are not meete for him ; a wise father will not second his child in all that he affects and desires : thou must thinke that god will not doe it in these cases . and therefore learne in such a case when thou comest to god for outward things , or for the measure of grace , or for the present vse of grace ( as you shall heare hereafter ) it may be hee answers thee not ; yet thou must acknowledge god to bee onely wise . if we could remember that in tim. . . to the king onely wise , be glory and immortality : we thinke our selues wise too , wee thinke that we haue some part of wisdome ; but if we did beleeue that he were only wise , that is , if thou diddest beleeue that none were wise but he , thou wouldest be content toresigne thy selfe vnto him , let him doe with thee what he will , although thou see no reason , yet thou wouldest be content . therefore when thou commest to aske at gods hands , thou shouldest be ready to say thus ; lord , i see no reason why this should not be good , and yet i may be deceiued , i may be mistaken : therefore i will not aske it absolutely ; it may be the want of it is better for me then the enioying of it ; it may be , to be crossed in it , is better for me then to haue successe in it : thou art onely wise , i am not able to iudge : and therefore when wee come to aske any thing of god , thus wee should doe . paul , when he comes to aske the mortification of his fleshly lusts , cor. . one would thinke he might haue asked that absolutely , we cannot see how god should not heare that prayer , and yet in that case paul was mistaken , god saw it was best to suffer that lust to continue vpon him , and to contend with him ; thou shalt not be free from this strong temptation ; for , saith he , by this i will humble thee , thou shalt haue a better grace then thou shouldest haue if that lust were taken away : when paul saw that the continuance of that vpon him , it humbled him more , that it brought more glory to god , that it shewed gods power in his weaknesse , he was content , hee saw that he was deceiued before : i say , in such a case a man may be deceiued , much more in outward things . you know , the disciples , when they came to aske fire to come downe from heauen , they thought it was a zealous request ; but christ tels them that they were deceiued , they knew not from what spirit that request did come ; if it had come from gods spirit , hee would haue heard it , but they were deceiued : so if thou wouldest haue god heare thy prayer , know whether they come from gods spirit , whether thy prayers be the voyce of thine owne spirit , or of gods spirit ; if it be the voyce of gods spirit , he heares it alwaies , because it askes according to his will ; our spirits may aske that which is good , but not that which is fit at this time . secondly , he will heare thee , but it may be , thou art not yet fit for the mercie , not because he doth not heare thy prayer , and tender thee in that case thou art in , but thou ar● not yet fit , herein god deales with vs as the physician deales with his patient ; the patient earnestly desires such and such things ; the physician wants not will to giue them him , but he resolues to giue them as soone as he is fit : and therefore he makes him stay till hee haue purged him , and made him fit for it , till hee be fit for such a cordiall , for such a medicine , that it may not hurt him : it may be god staies thee . so the men of beniamin , they were fitted when they had fasted and prayed three times ; when they had fasted once and twice , they aduentured , and preuailed not till the third time . so god defers long : what if thou fast and pray , and god doe not heare thee , yet conclude not with thy selfe , that thou art not yet fit . there is somewhat more that must be done . dauid , a man would thinke that he had beene fitted for the kingdome before that time , but god deferred it vntill dauid was humbled enough , till he was broken enough , till god had prouided a kingdome , as he promised . and so he did with ioseph , and so with the people of is●ael ; they were kept long in bondage , they were long pressed , before they were fit to be deliuered : god tendred his people then , hee had no delight in their afflictions . and so we may see in the whole booke of the iudges , how god suffered his people to be afflicted , to fit them for deliuerance . so thinke with thy selfe , thou art not fitted yet ; & if thou wouldst go by a rule , see the rule , pet. . . humble your selues vnder his mighty hand that he may exalt you in due time . ( marke , whensoeuer god layes any affliction vpon any man , his end is to humble him . and if the worke be done , he will performe that which he hath promised , assoone as thou art humbled , he will exalt thee : therefore that word is added , he will exalt you in due time , not when thou thinkest hee will before-hand , for god is wise , and will doe it in due time , if he should defer it beyond the time when thou art fitted , he should not doe it in due time , but beyond the time . againe , if he should send deliuerance before thou art fit , it were not in due time , it would come too soone : but assure thy selfe , when thy heart is humbled and weakned from the world , when thy lusts are mortified , and when thou art made spirituall and heauenly-minded by such afflictions , be sure , god will not deferre one iot , he will come in the exactnesse of time , that as it is said , in the fulnesse of time his sonne came , so it is in the fulnesse of time before he will saue thee , in the fittest time . therefore i would say to thee , whosoeuer thou art , that suest to god for pleasure , for honour , it may be , to be relieued in thy state , for health , for life , or for comfort ; i say , god hath made a promise , and it is impossible that he should faile in the performance of of it , as salomon saith , prou. . . riches , and honour , and life shall he giue ; but to to whom ? to him that is humble , and that feareth the lord. you must put in both the conditions . many men feare the lord , which are not humbled ; and some men are humbled , but they haue some secret way of wickednesse , wherein they are induldent to themselues ; but they must goe both together . let a man be holy , that he may haue no way of wickednesse in himselfe , and let him be humbled , or else god may bestow wealth on thee , but if thy heart be not holy , thou wilt forget god in it . and if he giue thee health , if thy heart be not humbled , thou wilt be ready to vse it intemperately , thou knowest not thine owne heart : but be assured , when thou commest to god , he heares the requests that are made by his spirit , that if thou be prepared , he will not deny thee , the promise is absolute , let the condition be fulfilled : for those are the words , the reward of humility , and the feare of god , is riches , and honour , and life : except not these , when there is not the precedent preparation : for it is not best for thee . thirdly , it may be god doth it not because there is a defect in thy prayer , hee will haue thee pray more feruently , that condition is put in , iam. . the prayer of the righteous auaileth much , if it be feruent . indeede god might bestow blessings vpon vs for the meere asking , if we did but make our requests knowne ; yet he is pleased to require that condition that our prayers be feruent , and he defers the giuing of the blessing vntill we be quickned : and therfore he defers oft-times , to inhance , and to cause vs to prize his blessings , ( lightly come , lightly gone , as we vse to say . ) things that come easily , we willingly part with , but god will haue vs prize them high : and therefore we must begge them earnestly , he holds them backe to affect our appetites , to make vs contend with him in prayer ; or else why did hee deferre to grant the woman of canaans request , why did he defer to giue iacob deliuerance from his brother esau ? if he had done it in the beginning , iacob had not so wrastled , he had not done that excellent duty of prayer all night . when hannah comes to aske a sonne of the lord , he hath giuen to many with lesse adoe , but he would not grant it her till her spirit was troubled , till she prayed earnestly with contention and violence , that ely thought she was drunke : no , said she , but i am a woman troubled in spirit : they must be earnest , those prayers that god will haue at thy hands ; and if thou be not heard , goe and mend thy prayers that thou mayest mend thy speeding ; quicken thy prayers , as thou labourest to make thy heart more righteous , that thou mayest be fit . the prayers of the righteous preuaile much , if they be feruent : so pray more feruently . fourthly , it may be god heares thee , but it crosseth some other secret passage of his prouidence . there are many things that god the great gouernour of the world must bring together ; and though thou see no reason why he should not heare thee , yet it may be hee will discouer vnto thee , that the sum of all things being put together , thou shalt see that it is not best for thee to be heard . dauid now , when he comes to aske a request at gods hands , that he might build him a temple , it was a thing that he desired , and he made no question but that it was according to gods will ▪ and nathan was of that opinion too , goe , saith hee , and doe all that is in thine heart : dauid did not know what belonged to that businesse , because no man can iudge of those things that god hath appointed to bring to passe , a man cannot see round about all the corners of gods prouidence , no man is able to see it : wee see not the concurrence of things , how one thing stands with another . and therefore we ought not to looke in such cases to be heard ; as the wisemen , they thought it fit to haue returned by the way they came , but god saw a reason to turne them another way . therfore be not hasty in thy requests , but know that god is wise , and will worke all for the best , his glory must goe in all , and one thing must be done , that his end may be brought to passe in all . againe , it may be god will grant thy request ; but for the manner , and the meanes by which he will doe it , and for the time , it is in his own power . but because these things are knowne , i will not stand to presse them farrher : but now i come to the last objection . last of all , you will be ready to say , it is true , i would trust in god , if he did alway shew mercie for my sake , if i saw the saints alwaies bring their enterprizes to passe , if i did see it still well with them that trust in him , but i finde it contrary for the most part : it is ill with them that trust in the lord , and euill men prosper ; and therefore what encouragement haue i to trust in god in this manner as you exhort me to doe , when i am brought to such an exigent , to such a case that my life or my goods are in hazard , or my name , it is not my best way so to doe : i see by experience , that those that are wise men , politique men , and those that haue the greatest meanes , they prosper , when as other men that feare god , doe not bring thy deuices to passe . i will answer this , and so will haue done with the point . first , i answer , it is true , that ill men oft-times doe prosper , and that good men many times doe not succeede ; i say , we will not deny it : for wee see the scripture is plentifull , psal. . feare not the man that bringeth his enterprizes to passe : where it is supposed that they doe so . in ier. . . why doe the wicked prosper ? where the prophet sets out in particular how they prosper ; he saith , they grow and take roote , they spring , and bring forth fruit . and you know what salomon saith , who was a wise man , and looked through many euents that fall out vnder the sunne : eccles. . . i haue seene this venity , ( saith he ) that where should haue beene iustice , there hath beene wickednesse , and it hath come vnto the iust as vnto the wicked : i haue seene the battell hath not beene to the strong , nor bread to the wise . and so he goes along , as you know well . he sets out in that booke plentifully , that euill men may prosper long , and may exceedingly bring their enterprizes to passe . againe , on the other side , the saints may not prosper , and that in those things which they doe according to gods will. when christ sent his disciples ouer the water , and bade them goe to the other side , yet they rowed all night , there w●s a great storme , that they could doe no good , so that they were in great jeopardy and danger , and yet it was his owne appointment : so , i say , thou mayest goe about a businesse , and yet finde such stormes , such contrary windes and waues , such streames running against thee , that thou mayest be exceedingly hazarded , though god himselfe set thee on worke . when paul went to macedonia , you see god called him from another place , and bade him goe thither : you shall not finde that paul was the better vsed ; nay , you shall finde , that for the time , he seemed to doe lesse good there of any place , there were few that beleeued in god. and peter , when hee came to christ on the water , he had a warrant for it , he did that which was a fruit of his faith , yet for all that he sunke , he beganne to sinke , till christ put forth his hand , and was saine to helpe him . therefore i say , you may goe about gods businesse , and yet it may not prosper . therefore wee must set downe that conclusion ; it is a great light to know that it is so . the wiseman giues the reason of it , eccles. . . ( saith hee ) thou shalt finde great variety , thou shalt finde some times , good times : and in the day of wealth , when thou hast it , reioyce . againe , another time afflictions will come , know that god hath done this for some purpose : he hath made this contrary to that , that thou shouldst finde nothing after him . that is , that all the world may see that his wayes and his actions are past finding out . if god should deale alwayes after this manner , you might know where to haue him in his wayes : if he should alwayes giue affliction to sinners , a man might say , surely god will doe this : but it is not so , hee hath made this contrary to the other ; that is , he takes different courses with men , he hath made this contrary to that , that men should not finde the print of his footsteps : to say that god will certainely doe this another time . therefore hee addeth those words , which doe immediately follow , that none might finde out any thing after him : i haue seene the iust perish in his iustice , and i haue seene a wicked man goe on long in his malice . this god hath done , that men might know to feare before him , that men might learne to cry out with paul , oh the depth of his wisdome , and vnderstanding , and his wayes are past finding out ; that men might tremble before god , and acknowledge his wisdome . but i come now to a particular answer : for it is a point worthy the answering , it is a point that will stand vs in much stead , when wee meete with many such objections as mans heart will haue in that case . therefore i answer particularly and briefely . first , though god doe so , yet remember that thou must not iudge any thing , till thou see he haue finished the worke : thou wilt not iudge a mans worke till hee haue done it : if a man goe about to build , iudge not his worke till it bee done , because thou seest not for what end many things are framed and made , wilt thou therefore say that hee is an vnskilfull builder ? it were folly to doe so , but stay till hee haue finished worke , and then see how one part answers with another , and in what proportion . so in all the workes of god , if thou see it goe well with those that are ill , and those that are good are afflicted , stay till thou see god haue finished his worke . and therefore i say to thee in this case , as saint iames saith ; know ye not what end the lord made with iob ? so marke what end the lord makes , as with iob , so with all the saints ; know what is their ends . and otherwise take all the euill men , as ieroboam and saul , and see what end the lord made with them ; their prosperity was as a pleasant dreame , which was soone gone ; as the flower of the grasse vpon the house top , which withereth : looke to the end of things . i cannot stand on it . secondly , though the wicked prosper , yet their prosperity hurts them as much as affliction and aduersity doth good to the godly , their prosperity slayeth them , whereas the afflictions of the other benefits them : if thou finde this to be thy case , that thou prosper , and that thou seest thou goest on in sinne , thou hast no cause to reioyce in this ; or if thou seest other men prosper , thinke them not happy for this , it is out of mistake , it is the miserablest condition in the world ; you know what god did to hophni and phineas , he did not afflict them , he let them goe long , he sent them no disease , hee interrupted not their course : what was the reason ? hee had a purpose to destroy them . so againe when thou dost not succeede in thy matters , but art crossed , yet so long as that will doe thee good , what needest thou care ? but , you will obiect , my afflictions are great , and many , and therefore how shall i beare them ? i will instruct thee ; i say thou hast neede of strong afflictions . some colts are so vntamed , they must needs be broken so some corruptions are so vnruly , that they will not be wrought out without great afflictions . againe , thou needest many afflictions , because the corruptions of thy heart are of diuers sorts , and if there were but one affliction , it would not serue the turne . againe , thou hast neede that afflictions should continue long , because sinne is very naturall ; some are hidden , and long a breeding , and cannot easily be remoued . therefore what though thy afflictions be so , as is is said dan. . . they shall fall by the sword , by the famine , by captiuity many dayes . these were men of vnderstanding , holy men , yet they had great afflictions of diuers sorts , sword and famine , such as iames speakes of , and long afflictions for many dayes . now all this was to doe them good , to try them , to purge them , to make them white . so when those afflictions are to doe thee good , and their prosperity for their hurt , let this satisfie thee . thirdly consider , that though they doe prosper , and godly men doe not so , yet their low estate , their imprisonment , their pouerty , their obscurity , the disgrace which they are vnder , this is better to them , then the honour , and the pompe , the titles and the riches that euill men haue . i can but name these things . psal. . a little that the righteous hath , is better then the riches of many wicked . what is the meaning of that ? that is , they haue more comfort in that little , then the other haue in their faire pallaces , in their great states ; thou mayest haue more comfort in a little , then they haue in their abundance ; thou mayest haue more comfort in obscurity , as paul saith , as not knowne , though a man be obscure , yet if he be knowne to god , and to mens consciences , he is of greater eminency then those that are in the highest place . so though thou haue poore possessions in outward things , though thou be melancholique , and alwayes sorry , yet that little , that very condition is better to thee then the outward condition is to the other . fourthly , in perillous times this is a great difference : for though a man haue prosperity , yet certainely , a hard time will come , a time of sicknesse , and of temptation , and of death will befall vs : psal. . in perrilous times they shall be confounded : here is the difference : and they shall melt as fat : that is , in such a time their hearts shall faint , and such men haue nothing to sustaine them ; they shall be confounded in such a time , they shall not know what to doe . but now you will say , what perrilous time is that , when god will deale so with them , you will say , in those perrilous times , for ought we see , the sword deuoures one as well as another ; certainely , it sweepes away one as well as another : sicknesse , when it comes , it sweepes away one as well as another : and therefore in the perrilous time , i see no difference between the godly and the wicked . i answer , there is difference when the same affliction fals vpon both . looke in ier. . you shall finde there , that both were carried away captiues , good men and bad men , the whole chapter is spent in it ; it is but a short chapter : see there what is the difference there is in the same afflictions which fell to both : saith he , there were two baskets , the one was full of good figs , the other was full of bad , which could not be eaten for badnesse , looke in the text , you shall finde that both were carried away captiue , but here is the difference , they were carried both in an indifferent manner , ( saith he ) you shall be carried captiue aswell as the other , the good figs in the basket , but i will know you , mine eyes shall be vpon you to doe you good , and i will bring you backe in due season , and i will plant you in captiuity , and you shall grow ; and i will build you , and you shall not be destroyed ; and i will giue you a heart to know me in that condition ; and i will be your god , and you shall be my people : all this will i doe to you , although you be in the same affliction . and what will hee doe to the other ? they shall be carried in a basket into captiuity , but , saith the lord , i will make you a reproach , i will make you a curse , i will make you a common talke , i will destroy you when you come into captiuity , with the sword , with famine , with pestilence , mine eyes shall be on you for ill in such a case . so i say , the same beesome of destruction may sweepe away both , the same sword may deuoure both , the same disease may seaze vpon both , there is no great difference outwardly in the same affliction ; both may die , and is there not great difference in their death ? both may be sicke , and is there not a great difference ? in the one his heart is made glad and light in gods countenance , in his beloued ; when as the other hath nothing to hold him vp : the one hath the consolation of the spirit , the other wants it . againe , consider in affliction there is great difference , as you shall finde this difference betweene the condition of the saints and others , although their outward condition seeme to be alike ; the euill man stands in slippery places , and his condition is vncertaine , and it is a great miserie to be vncertaine , for a mans condition to be ready to be blowne downe with such a winde , he knowes not how long he shall continue and stand ; so they stand in slippery places . the other , those that are built on christ , are like the house built on the rocke , they are sure it shall be well with them . againe , afflictions that come to the wicked , they come suddenly . therefore it is a thing proper to the wicked , prou. . . their desolation shall come suddenly , and their destruction as a whirlewind : why , is it not so with the godly ? doe not they often perish by sudden death ? doth it not fall on them ? doe not sudden changes come to them as well as to the others ? no : things are sudden , not from their suddennesse , but from the want of the preparation of the person that they fall vpon : therefore god will not send affliction vpon his children till he haue prepared them ; hee will prepare them , and then it is no matter if they come suddenly , it is no matter though he strike them suddenly before they be aware ; when he hath fitted them , it comes not suddenly , death comes not vpon them as a snare : that is to be taken in a snare properly , when the beast is taken in a snare by the huntsman , or by the fowler , who meanes their destruction ; so afflictions come vpon euill men as a snare , when as they are taken in an euill net , satan takes them there to destroy them eternally . againe , the afflictions of the godly are not so heauy to them , as the afflictions of the wicked are ; god afflicts them in the branches , not in the roote ; they drinke of the cup , but not of the dregs ; but as for the wicked , hee smites them so , as that hee smites them not the second time , that they roare for his wrath : psal. . . the godly , though hee fall , yet shall he rise againe , he shall not be cast off , the lord puts vnder his hand : that is , though the godly fall into affliction , yet he is not broken in the fall , god puts vnder his hand , hee fals soft , he fals not so as to breake his necke , to be vndone ; so there is that difference . so that , though god doe the same act to both , yet he doth it to the one for loue , to the other he doth the same act for destruction . like to a man that loppes trees ; there is a certaine season in the yeere , when if he loppe his trees , they will be the better for it , if they be lopped in due season , they are the better ; loppe them at another time , and they will wither : so god comes to the wicked man in the vnfittest time to him , a time when they looke not for him , a time that the wicked men feare least , then hee comes iust as a thiefe doth in the worst , and most dangerous time of all for the owner of the house , then comes the thiefe , he pickes out that time : so god comes vpon the wicked , and afflicts them when they are in peace and prosperity : take heede that he loppe thee not at that time when thou shalt wither to destruction , when thou art not prepared . so the scripture saith , sudden destruction comes vpwicked men : so that suddennesse is when men are not prepared . and so when god saith , will free the godly from sudden death , his meaning is , he will prepare him , and fit him for death . put all these together , that the wicked bring their enterprizes to passe , that the godly are crossed and afflicted , that god hath a speciall end in this , that death , affliction , and sicknesse come suddenly vpon none but wicked men , and it will giue satisfaction to any man. i should come now to presse the point , but the time is past , i cannot doe it . so much shall serue for the second vse , for the answering of the objections . the third thing to set faith on worke in , is to sanctifie you , to mortifie your lusts , to reuiue and strengthen you in the inward man , and to make it quicke in euery good worke . this point i intended to handle at this time . faith is exceeding effectuall to doe this . i will touch it but in one word , i will not hold you long . set faith aworke to sanctifie thy heart . you will aske me , how shall i doe it ? faith doth it diuers wayes , i cannot goe thorow them : set faith a worke , to beleeue the forgiuenesse of thy sinnes , to beleeue the loue of god towards thee , to beleeue the promises , and thou shalt finde that these will sanctifie thy heart , this act of faith wil purifie thy-heart . but how can that be ? because this shall turne thy heart from thy sinnes , to god : for there is no way to mortifie lusts , and to quicken thy heart , but by causing thee to delight in god. no man can haue his heart weaned from sinne , diuorsed from sinne which he hath beene wedded to all his life , except he find another husband , in whom hee may delight more . now the more thou beleeuest that god is thine , the more thou beleeuest that thy sins are forgiuen , the more thou canst set faith on worke to doe this , the more victory thou shalt get ouer thy sinnes , that is the nature of mans disposition , that still it desires that object that is amiable and pleasant . now if thou looke on god as a iudge , that will turne thee away from him , that makes thee continue stil in sin ; but when thou lookest vpon him as vpon one that loues thee , as one that fauoureth thee , as one that is thy frend , that accepts thee , this will winne thine heart , this will cause a mans heart to turne from sinne , to turne from darknes to light , it will make him to leaue the wayes wherein he delighted before , it will diuorse a mans heart from the sinne wherein it hath taken pleasure a long time , so that it shall neuer get the victory ouer it . therefore the best way in such a case , is to set faith aworke to beleeue the forgiuenesse of sinnes ; remember the promises of god , those promises you haue heard often , that god will forgiue thy sinnes , that he will pardon thee , take these promises , and apply them ; see god ready to forgiue , this will turne thy heart from sinne , thou shalt finde sinne dye and wither in thee , and thy heart to growe and bee quickned in grace : you know , that to get a louing heart , is to beleeue that god loues vs , to beleeue that our sinnes are forgiuen . now i say , there is nothing that weakneth sinne indeede , but to loue god ; whatsoeuer sinne is weakned by other meanes then by loue to god , by turning the heart to him by repentance and mortification , that sinne lyeth hid , though it seeme no way to increase : this increaseth loue , when we beleeue the promise of god , that he is ready to forgiue , that is effectuall for this purpose . when christ came to peter , and said vnto him , louest thou me ? then , saith he , feede my sheepe . so after this manner , when thou once beleeuest that god loues thee , and canst bring thy heart to loue him againe , if now christ should come to thee , and say , louest thou me , who loued thee , and gaue my selfe for thee ? if thou doest loue me , disdaine such a thing which i hate , doe not such things as will grieue me ; keepe my commandements , keepe my sabbaths ; if thou louest me , let not thy conuersation be in wantonnesse , in strife and enuying ; it thou loue me , labour to bring some glory to my name , and to doe some good to mankinde ; if thou loue me , be diligent in thy calling ; if thou loue mee , honour mee , doe good to others , doe good to thy selfe with it . let a man goe thorow all the particulars of sinne , and he would abstaine from it , if hee would set faith on worke this way to sanctifie his heart . againe , faith doth it by ouercomming the world , that when a man is drawne , one of these two things drawes him , either some offer of some great benefit , or some great euill which he is put in feare of : now when hee lookes , and seeth that god is able to keepe him when men doe their worst , and that hee can giue him a heauenly kingdome , when he lookes to the promise , he is aboue the world. againe , he not onely ouercomes riches , but he makes aduantage of them ; hee not onely loues them as a slaue , but he gets the victory ouer them , and hee gets seruice from them . and so when men can make their recreations to serue their turnes for better purposes , when a man not onely ouercomes them , gets the victory of them , but makes them seruiceable , so a man make aduantage of the world. againe , when thou wouldest haue thy sanctification increased , increase thy faith . the more thou beleeuest , the more the spirit of christ is conueyed into thy heart . the stronger thy faith is , the more the winde of grace , the sappe shall flow from christ into thy heart . as old adams corruption , it is with the grace of christ , when thou commest neere , thou art ingraft into the similitude of his death ; that is , there comes a gift from him , he sends his spirit into thy heart , that doth make thee ioy in him , that causeth thee to dye to sin , and to liue to righteousnesse . this i thought to haue opened : but so much shal serue for this time , and for this text. finis . of love . the first sermon . gallat . . . for in iesus christ , neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love. in the fourth verse of this chapter the apostle affirmes , that there is no justification by the law ; for , saith hee , if you be justified by the law , you are fallen from grace : that is , you cannot be partakers of that justification which is by grace : because for to have it by the law , and to have it by grace are opposite . and he gives a reason for it , because , saith he , through the spirit we waite for the hope of that righteousnes which is by faith , and not by the law . when he had expressed himselfe so farre , which is the righteousnesse received by faith , that is , that righteousnesse which is freely given by god , offered to us , wrought by christ , but taken by faith on our parts : thus saith he , you must be justified . now to confirme this , he gives a reason in this verse that i have read ; for , saith he , in christ iesus , ( that is , to put a man into christ iesus , or to make him acceptable to god through christ iesus , to doe this ) neither circumcision availeth any thing , or uncircumcision : ( that is , neither the keeping of any part of the ceremoniall law , or the omission of it , nor the keeping of the morall law , or the breaking of it will helpe to ingraffe a man into christ , or to make him acceptable to god through christ : what will doe it then ? nothing saith hee ) but onely faith . now lest we should be mistaken in this , as if he should require nothing at their hands but an empty idle faith , hee addeth further , it must be such a faith as is effectuall , as is working : and that is not enough , but it must be such a faith as workes by love . so that you have two parts in this text : one is a removall or a negation of that which doth not ingraffe us into christ , or that makes us not acceptable to god through christ ; it is not being circumcised or uncircumcised , or any thing of that nature : the other is the affirmative part ; what is it that doth it , that makes us in a glorious condition , that makes us sonnes of god ? saith he , it is onely faith and love , it is such a faith as is accompanied with love and good workes ; so that you see hee removes all workes of ours , all workes of the ceremoniall law , circumcision is nothing , it is as good as if you were not circumcised , it is all one . and by the same reason that circumcision is excluded , all other is . and not onely workes of the ceremoniall law , but all the workes of the morall law also considered as the meanes of justification ; because they are opposite to faith , they exclude faith , and faith excludes them , so as they are as well to be shut out as the workes of the ceremoniall law . none of these saith the apostle , will doe it . for you must know the way to salvation is contrary to that of damnation : looke how you lost the kingdome of god , so you must get it , looke what gate you went out at , by the same gate ( as it were ) you must come in at . what was it that lost all mankind the kingdome of heaven ? you know it was not our particular breaches of the morall law , but it was the fall of adam , and when the root was dead , you know , all the branches died with it . well , what way is there then to regaine this losse ? we must goe in againe into paradise by the same way that wee went out , that is , by being borne of the second adam , and by being made partakers of his righteousnesse : by being borne of him , or ingrafted into him . as you communicate of the sinne of the other , because you are his children , so you must partake of his righteousnesse . againe , saith the apostle , it is the lords pleasure that you should be saved after this manner , because he would have it to be of grace . if you should have beene saved by any workes of your owne , you would have imputed it to your selves , and to your owne strength : but the lord would have it to be of grace , of his free will , and therefore hee will have it meerely of faith , by taking the righteousnesse of the second adam which he hath wrought for you . againe , he would have it sure to all your seede : if it had beene by workes , it would never have beene sure unto you , you could never have kept the law so exactly : but since christ hath wrought righteousnesse , and you have no more to doe but to take it , now it is sure , or else it would never have beene sure . againe , if it had beene by workes , the flesh had had wherein to rejoyce , it might have something to boast of : but the lord will have no man to rejoyce in the flesh ; but let him that rejoyceth , rejoyce in the lord. now if it had been by works , if it had beene by any inherent righteousnesse , by any ornament of grace that the lord had beautified us with , we had had rejoycing in our selves ; but now that it is by the second adam , by comming home to him , by taking him , by applying his righteousnesse : now no flesh can rejoyce in it selfe , but now whosoever rejoyceth , rejoyceth in the lord. therefore saith the apostle , you must know this truth , you can never be saved by doing these actions , no nor you shall not lose salvation by omitting them , for this is not the way that the lord hath appointed mankinde to be saved by : but the way by which mankinde must be saved , is by receiving iesus christ and his righteousnes . but you must remember that you must take him so as to love him . and it must be such a love as is fruitfull in good workes , and not an emptie and idle love , that is , a love in shew onely , but it must be a love in deede and in truth . now in the handling of these words we will begin with the affirmative part , because though the other be put first , yet the affirmatiō you know in order of nature , is before the negation : therfore i wil begin with this , what it is that puts us into the happy estate of life and salvatiō , faith. but it is faith that works by love . this is enough to make this cleere to you , that these two great radicall vertues faith and love , are the two pillars , as it were , upon which our salvation is built . the first of them we have handled at large , faith : and the efficacy of it in the text we handled of effectuall faith : now the other remaines , of love ; whence wee will deliver this point to you ; that , whosoever loves not , whatsoever else he find in himselfe , whosoever loves not the lord iesus , is not in christ , and by consequent , in a cursed and damnable estate . because this is necessarily required that you have faith , and love , or else you can have no salvation ; or else you are not in christ , and cannot be acceptable of god through christ. so our businesse will be to open unto you this grace of love , that you may know what it is . and that you may know it , we must first declare unto you a little in generall , what this affection of love is . all affections , as you know , are nothing else but the diverse motions and turnings of the will , as the will turnes it selfe this way or that way , so a man is said to be affected to love or to hate , to grieve or to rejoyce . now love is that act of the will , whereby it turnes it selfe to a thing , as hatred is that wherby it turnes it selfe from a thing : and that which is the object of this affection of love is something that is good ; for that which is true , and that which is beautifull is not the proper object of love , that is the object of the intuitive understanding : but it is no further the object of love than it is good . for this take for a generall rule , we love nothing but as it is good ; and a thing is said to be good , when it is sutable , proportionable and agreeable to us , for that is the definition of a good thing . there may be many things that are excellent , that are not good to us , we say not that any thing is good , but that which sutes and is agreeable to us , and convenient for us . so that if you take the definition of this affection in generall of love , love is nothing else but a disposition of the will , whereby it cleaves or makes forward to some good that is agreeable to it selfe : i say , it is a disposition of the will whereby it cleaves to , and makes forward to some good thing agreeable to it selfe , which you must marke , for we shall have use of all this in the sequel of this tract . now this love shewes it selfe by two effects : it would have the thing it loves to be preserved . and secondly , a man that loves , would have it his , and therefore he drawes neere to it , or else he drawes the thing neere to him . for ● take it not to be true that is commonly taken for granted , that love is a desire of union , for we doe not alwayes desire , that the thing should be united to us that we love , ( for a thing may be too neare us , as letters may be too neare the eye , as well as too farre off : ) but wee would have things in such a distance as is most agreeable to us , as we love fire for our use , but it may be too neare us , and wee love a knife for our use , but it may be too neere : so by the way marke it , it is not alwayes a desire of union , but it is a desire to have the thing it loves in such a distance , as is most agreeable to us : but still remember this , that love shewes it selfe by these two effects : it desires the preservation of the thing : secondly , he would that what he loves might be his . as when a man loves an unreasonable creature , when hee loves a glasse , when he loves a horse , he preserves the glasse , he keepes the horse strong and faire , and if he can he would have them for his use . so a man that loves riches , or honour , or that loves a good name , he preserves them , he would have them his : that is , he would have them at his owne arbitrement , for his owne turne & service : so a man that loves his sonne or his friend , he desires the preservation of them , and withall he would have them his ; that is , he would have them so sure united to him , as may stand with his conveniencie . this is the nature of love ; one thing more know of it , it is a commanding affection : love and hatred are as it were the great lords and masters that divide the rest of the affections betweene them , as when a man loves , he desires , he goes and makes forward towards the thing he loves ; if he obtaine it , he rejoyceth in it ; if he doe not obtaine it , yet if there be probability , then hee hopes , if there be no probability , then he despaires ; if there be any inconvenience and impediment that hinders him in his prosecution , he is angry with it , and desires to remove it : thus these affections hang on love . againe , on the other side , as love desires the preservation of the thing in a neerenesse and union of it : so hatred desires the destruction of the thing , and the separation from it . and upon this affection likewise hang the others , when a man hates a thing , he flies from it ; if it overtakes him , hee grieves ; if it be likely it will overtake him , though it be not yet on him , he feares : if he thinke he is strong enough to resist it , hee is bolde and confident . so these two affections ( i say ) divide the rest . now i will adde but this further , that i may declare to you the generall nature of this affection , that is , the kindes of love : and you shall finde these kindes of love . i will name them briefly . first , there is a love of pitty , as when you love a thing , you know , you desire the preservation of it ; when you finde any thing lye upon it that destroyes it , you pitty the thing you love , and desire to remove it : so a father pitties his sonne when hee is sicke , when hee is vicious and untoward , hee loves him now with a love of pitty , he desires to remove the thing that hurts it . secondly , there is a love of concupiscence , that is , when a man desires the thing that hee is said to love meerely for his use . as when you love an inanimate creature , or any other creature for your use , you are said to love it with a love of concupiscentiall desire : and this in common men is a sutablenesse between the object and the lower faculties . thirdly , there is a love of complacency , when a man is well pleased with the thing , that is , when the object is somewhat adaequate to the higher faculties of the will and understanding , that there is some agreeablenesse betweene the thing loved , and the frame of the soule , so that when he looks on it hee is well pleased with it : so the master loves his scholler that is every way towardly : so the father loves his sonne as one in whom hee is well pleased . fourthly , there is a love of friendshippe that goes beyond this love of complacency , because in the love of friendship there is a reciprocation of affections , when a man both loves and is beloved againe : so a man loves his friend , and is loved againe by his friend . lastly , there is a loue of dependance , when one loues one upon whom all his good depends , so we are said to loue god , wee loue him as one upon whom all our good and happinesse , all our comfort and hope depends . now , as you shall see after , with these three last loues , we are said to loue the lord , wee loue him with the loue of complacence , because he is a full adequate object to the soule : & we loue him with a loue of friendship , because there is a mutuall loue , he loues us , and we loue him ; as the spouse saith , my beloved is mine , and i am his . againe , we loue him with a love of dependance , for we hang and rely upon him for all our happinesse and comfort . now this loue wherewith we loue any object that is sutable to us , it hath degrees , and that loue is stronger , as the object of that loue is more adequate and full . againe , as it is more free from mixture ; for all things that we loue in this world , we know there is some mixture of evill in them , and therefore our loue is lesse . againe , as the thing we loue is more high and supernaturall ; as wee hang and depend upon it more , so we loue it more ; and these you shall finde in god. now lay these generall principles , and we will make use of it afterwards : onely this obserue more , before i passe frō the general description of it , that there is a naturall loue that god hath placed in the heart of every man , and that loue wherewith every man loues himselfe , such a loue as every man hath to his children , such a loue as wherewith a man loues his wealth , or any thing by nature that is good to him . now this naturall loue hath two other loues hanging on both sides of it : one is a vicious and sinfull loue , that carries it the wrong way to loue sinfull things . the second is a spirituall loue , which sets limits to this naturall loue , that sets bankes , as it were , to the streame of naturall affection , that suffers it not to runne over , and not so onely , but gives a higher rise to this naturall loue , and pitcheth it on higher ends , it elevates naturall loue , and makes it an holy loue . so that all naturall loue is to be subordinate to this , otherwise it is not good ; for naturall loue is but given us to help us to goe that way that spirituall loue should carry us , even as the winde helpes the ship , whereas otherwise it should haue beene driven with oares : and therefore the lord , to helpe us to loue our selues , and to loue our children , and to loue those things that are sutable and convenient to us , hee hath in mercie , and for a helpe to us , put a naturall affection into our hearts , which yet is to be guided by spirituall loue , that we are now to speake of . so the next thing is to shew , what is this spirituall loue , this loue of god , this loue of christ iesus . and first we will shew how it is wrought , and withall what it is . for you must know , that every man by nature hates god , by reason of that opposition and contrariety which is betweene god and every man by nature , for all loue comes from similitude and agreeablenesse : and therefore where there are two of a contrary disposition , there must needs be hatred . now the pure nature of god is contrary to us , and therefore every man by nature hates god. and therefore that love may be wrought in the heart of man towards god , this sinfull nature of ours must bee broken in peeces , and subdued . and againe , it must be new molded and framed before that can ever be fit to loue god. therefore , if you would know how this loue of god is wrought in us , it is done by these two things : first , by breaking our nature in peeces as it were , that is , by humiliation , and by the law . againe , by moulding it anew , which is done by faith and by the gospell : for when we come and propound christ to men to be taken , and to be received and loved by them , what is the answer wee have from them ? most men , either minde him not , or regard not at all this invitation to come to christ , but they deale with us as those that were invited to the marriage , saith the text , they made light of it , they cared not for the invitation , it was a thing they looked not after : or againe , if they doe , yet they minde them uot enough , because they doe not prize christ enough . therefore the first thing the lord doth to prepare mens hearts to loue him , is to send the law to humble them , to discover to men what neede they are in , to make an impression on their hearts of that bond of damnation that they are subject unto when the law is broken , that mens eyes may be opened to see their sins ; then a man begins to looke toward christ , to looke on him as the captiue lookes on his redeemer , as a condemned man lookes on him that brings him a pardon , as a widdow that is miserable and poore , indebted and undone , lookes upon her husband that will make her rich and honourable , that will pay all her debts , i say , when a mans heart is thus humbled and broken by the law , by sound humiliation , then he begins to looke towards iesus christ. but i say men doe faile , partly that they haue no sense of their sinnes , or else they haue a sense of their sinnes , but not enough to bring them home to christ , for that was the fault of the second and third ground ; there was impression made in them , that they prized christ , but there was not so deepe a preparation as to loue christ indeede , so as to preferre him aboue all things , so as to cleaue to him , so as they will let him goe for nothing . and therefore this is required that our natures be broken all in peeces , that is , that the humiliation be deepe enough , not a little light impression , a little hanging down of the head , a little sense of sinne , but so farre as it may be to purpose , that he lookes to christ as to the greatest good in the world , that he will rather undergoe any thing than misse of him , that hee will rather part with all his pleasure than hee will goe without him . that is the first thing that must be done to prepare our hearts , for this loue our hearts must be humbled by the law . now when this is done , they must be made up againe , as i tolde you , they must be moulded anew , and that is done by the gospell and by faith : for when the heart is thus prepared , now let the gospell come and welcome : now a mans heart is fit to be wrought on : why ? what doeth the gospell ? the gospell comes and tells you , that the lord iesus is willing to be your redeemer , is willing to be your lord , he is content to be yours . if you will take him , you shall have him and all his . now when a mans heart is broken , you cannot bring him better newes ; indeede till then you may goe and preach the gospell long enough , you may propound christ to men , they will not take him : but when we propound him thus to a heart prepared , thus to him that is poore in spirit , to him that hath his heart wounded in the sense of his sinnes and of gods wrath , now i i say hee is willing to come in , hee is willing to take christ as a lord , as a husband : when that is done , that christ hath discovered his will to take them , and they resolve to take him , then there ariseth a holy , a constant conjugall loue wherein they are rooted and grounded . this is the love we are now to speake of . so that to prepare us to love christ , wee must come to looke on him as upon that which is sutable and agreeable to us . and againe , as one that is willing to receiue us : and that you must marke diligently . therefore wee will give you this definition of loue out of that which hath been said : it is an holy disposition of the heart rising from faith , whereby wee cleave to the lord with a purpose of heart to serve him and to please him in all things . when these two things are joyned , that a man is humbled , and lookes on christ as one that is now fit for him : and secondly hee is perswaded that christ is willing to take him , when this is done , a man receiues christ by faith : and from this faith this loue issues . whence this is specially to be marked , and it is a matter of much moment , that to loue the lord , it is not onely required that you be perswaded that he is well affected to you , that he is willing to receive you , ( for that men may haue , which say that christ is mercifull and ready to forgiue , and so they think ; but yet they loue him not : therefore i say , it is not onely required that you looke on christ as upon one that is well affected and propitious to you ) but also that you looke on him as one that is sutable and agreeable to you , for both these must concurre to incline your hearts to loue him : you must , i say , both looke on him as one that is fit for you , as a good that is agreeable to you : and also you must be perswaded that he is willing to receiue you . now the first indeed is the maine . this second , that christ is willing to forgiue you , and to receiue you , though it be weake , it may be such as is a true faith , and may beget loue : when a man lookes on any other men that he loues , if he see so much excellency in them , as that he longs after them and desires them , though he thinks there be a backwardnes in them to love him , yet if there be some probability that they are likely to loue him , he may come so farre as to embrace them in his affections , and haue a desire to them , though it be true , as that perswasion is stronger , so their loue is more neere , for faith and love grow together : indeede if there were an utter aversnesse , if there were enmity , as it were impossible to remoue it , then we could not loue , but hate even as cain and iudas did . but , i say , that is a thing you must especially marke , that faith doth not consist in being perswaded that christ , or god through christ is willing to forgiue you your sinnes , or to receiue you to mercy , but in this your judgement must be rectified , that is , to know that you are to looke on christ as one that is sutable and agreeable to you , as one to whom you haue an inward inclination , as one that is fit for you . this is the maine thing , the other easily followes , to be perswaded that he is willing to forgiue us , and that he is willing to loue us : therefore whereas , it may be , you haue thought , that to beleeue that god is willing to forgiue you your sinnes , is faith : i dare be bold to say , it is not full faith , you may haue it , and yet not savingly beleeue , you may haue it , and yet not be true beleevers . this i make cleare by this argument : that which begets no loue , is not faith . but you may be perswaded that christ is willing to forgiue you your sinnes , and yet not love him , as a prisoner may be perswaded that the iudge is willing to pardon him , and yet for all this hee may not love the iudge ; for loue as i tolde you comes from some sutablenesse , some agreablenesse betweene the party that loues , and the party that is loved . againe , you shall finde this by experience . a man may be perswaded that he is in a good estate , that he shall be saved , and that his sinnes are forgiven him , and yet for all this , he may be an unregenerate man , he may be a man that hath no life of grace in him : i say , we see oft in experience , many men applaud themselves in their good persuasion , and they die peaceably and quietly , and all is well , they thinke god hath forgiven them ; and yet we finde there is no loue in them , nor no fruite of loue . againe , on the other side , a man that hath his heart broken with the sense of his sinnes , may hunger after righteousnesse and after christ , he may long after the lord himselfe , that he desires him more than any thing in the world ; and yet there is but a weake perswasion that the lord will receiue him , and forgiue him his sins : i say , this man may be a true beleever , though he be not yet so fully perswaded that christ will forgiue him , when the other is no true beleever , as i said to you before . as when one loues another man or woman , if hee looke on him as one that is sutable to him , if hee thinke it be but by good probability and likelihood , i shall obtaine their loue , though i haue not yet a full assurance of it ; i say , there may be an affection of loue . and thence i confirme that which i said to you , that faith that hath beene joyned with it is true ; and that faith that is disjoyned from loue is not true . so i say , such a disposition of heart as lookes on christ as one whom he longs after , he lookes on him as on a husband , as one whom he is willing to match with , that he can say truely , this is the best husband for me in all the world , though yet i have not wooed him , though yet i have not a full assurance of his affection to mee , as i would have ; i say , this will certifie your judgement , and withall it will comfort you , that though your faith be weake , yet he belongs to you , it is a true faith . againe , it shuttes out those that have false hearts ; although thou thinkest thy perswasion be full , that christ belongs to thee , yet if thy heart be not thus prepared to seeke him , and to esteeme him , thy faith is not true . i can stay no longer in the opening of this , so much shall serve to shew you what this love is : you see what love is in generall , and this love to the lord , this love to christ. now i come to prosecute the point , having gone thus farre in the explication of it ; i say , this love is so necessary to salvation , as that hee that hath it not is in a cursed and damnable condition ; he is not in christ , if he doe not love , that as the apostle saith , hee that beleeves not shall be damned : we may say as well of love , for there is a tye betweene all these , faith , repentance and love . and therefore wee finde these words put promiscuously , sometimes he that beleeves not shall not be saved , sometimes he that repents not shall not be saved , sometimes he that obeyes not , sometimes hee that loves not shall not be saved : and therefore the scripture is cleere in it , and there is good reason for it . first , because if a man love not , there is a curse , there is a woe due to him , for wheresoever there is not love , a man is an hypocrite , as our saviour saith to the scribes and pharises , wo be to you scribes and pharises hypocrites , that is because you are hypocrites . now wheresoever love is not , there is nothing but hypocrisie in such a mans heart . for what is hypocrisie ? hypocrisie is nothing but to doe the outward action without the inward sinceritie ; as we say it is counterfeit golde , when it hath the forme and colour of golde , but in the inside is base : as we say he is a false hector , when he acts the part of hector , but is not so indeede : so hypocrisie is to doe the outward act without the inward sincerity . now to doe them without inward sincerity is to doe them without love ; for to doe a thing in love is to doe it in sincerity . and indeed there is no other definition of sincerity , that is the best way to know it by : a man that doeth much to god , and not out of love , all that he doth is out of hypocrisie , he is an hypocrite , and there is a woe belongs to him . so that as we deale with counterfeit wares , wee breake them in peeces , or we set markes upon them , as we doe with counterfeit peeces of golde and silver , we bore holes in them , as condemned peeces ; so the lord proposeth a woe to such as love him not , for in that hypocrisie consists , when a man doth much , and doth it not out of love . againe , hee that breakes the law , you know there is a curse belongs to him : now there is a double keeping of the law , a strict and exact keeping of it , and there is an evangelicall keeping of it , that is , when you desire and endeavour to fulfill the law in all things : and accordingly there is a double curse , there is a curse that followes the breach of the morall law that belongs to all mankinde , till they be in christ ; there is besides an evangelicall curse that followes upon the evangelicall breach of the law . now when a man loves not , he breakes the whole law : for as love is the keeping of the whole law , so the want of love is the breach of the whole law ; because though hee may doe many things of the law , though he may keepe the sabboth , though he may deale justly , though he may heare the word , and doe many things , yet because it is not out of love he breakes the whole law . when he breakes the law thus , there is a curse belongs to him , and it is the curse of the gospell that cannot be repealed , it is more terrible than the curse of the law . and therefore he that loves not , is in a cursed and damnable condition . againe , you know , in the law of god an adulterer ought to die , as in the law of triall , when the woman was to drinke the cursed water , if shee were an adulteresse , it was a curse to her , the lord appointed it to be death to her . now hee that loves not the lord is an adulterer , that is , hee is false to the lord that should be his husband . and when he loves not the lord , he doth love somewhat else : and doth it not deserve a curse to preferre their pelfe before the lord ? that he should love pleasures more than god ? that he should love the praise of men more thā the praise of god ? and this is the case of every man that loves not the lord , hee loves the world : and hee that loves the world is an adulterer and an adulteresse , saith st. iames. lastly , when the lord shall be a suiter to us , when god shall offer his owne sonne to us in marriage , and we refuse him ; when christ shall come from heaven to shew us the way to salvation , and to guide our feete into the way of peace , and we shall either be carelesse or resist it , doe you not thinke the lord will be filled with indignation against such a man ? will hee not be angry with such a man ? is not the sonne angry when he is not received ? kisse the sonne lest he be angry : will he not lay the axe to the roote of the tree , and cut off such a man , as men doe briers and thornes , whose end is damnation ? this is the case of all those that love not , when they reject the lord , and the lord shall come to be a suiter to them , and they will have none of him . this is enough to cleare this to you , that whosoever loves not , is in an evill condition , in a state of damnation , he is not in christ , he is a man without the covenant . we come to make some use of this . if it be of such moment to love the lord , then let every man looke to himselfe , and consider whether hee have in his heart this love to the lord iesus ; for as it is with men , although you may doe them many kindnesses , yet if it proceed not from love , they regard it not : so it is with the lord , whatsoever you doe , though you may doe much , though you pray never so constantly , though you sanctifie the sabboth never so diligently , doe what you will , yet if you love him not , he regards it not : neither circumscision is any thing , nor uncircumcision is any thing , but love . indeede , when a man doth love him , the lord beares with much , as you see hee did with david , because he was one that loved him . but when you love him not , performe never so much , he rejects all , he heedes it not : as you see it was with amaziah , you know how much he did , yet it was not accepted , hee did it not with a perfect heart , that is , he did it not out of love . and therefore the lord doth with us as we doe with men , when men have false hearts , we see they love us not , we say they doe but complement . so the lord iesus doth . this should helpe us to discover our selves , there is no way to discover hypocrisie , none so sure a signe of it , as where love is not . and therefore learne by this to know your selves , and to judge of your condition : it may be , when we confesse our sinnes , wee have not thought of this , that we love not christ , or at the least , we have not considered what a sinne it is , but you may know what a sinne it is by the punishment of it : cor. . . let him be accursed that loves not the lord iesus . you may know the greatnesse of the sinne by the greatnesse of the punishment ; for the punishment is the measure of the sinne , and ( marke it ) he doth not say , if you beleeve not in the lord iesus , or if you doe nor obey him ; but if you love not the lord iesus : that is , if there be an omission but of this one thing , that you love not , let such a man be accursed , yea let him be had in execration to the death . therefore consider this , how great a sinne it is , not to love the lord. and when you consider your sinnes , and make a catalogue of them , looke on this , as that which discovers to us the vilenesse of our natures , as paul saith of lust , i knew not that it was sinne , but by the law : but when sinne began to live , he died : so i may say of this , it may be men take not this into consideration , this sinne , that they have not loved the lord ; and therefore learne to know it . when we consider this , that he is accursed who loves not christ , it may open a crevise of light unto us , to see what condition wee are in , how cursed our nature is , how hainous this sinne is , when a man sees that there is a cursed man , a man whom the lord sets himselfe against , a man whom the lord is an enemie to , whom he puts all the strength and power he hath to confound , when hee sees there is a man whom the gospell curseth , which is more terrible than the law , because the curse of the law may be repealed , there is a remedie for that in the gospell : but the gospell , if that curse a man , there is no remedie : this should humble us ; for the gospell should humble us as well as the law. and there are sinnes against the gospell as well as against the law , and whatsoever is sinne should humble us , yea the sinnes against the gospell are greater than the sinnes against the law : and therefore in this sense the gospell is fitter to humble us . now when a man comes to consider his sinne , it may be possibly , he lookes to sinnes especially against the morall law ; but you must learne to doe more than that : begin to thinke , have i received the lord iesus ? have i beleeved in christ ? these are great sins against the gospell : and these sinnes should chiefly humble us . if you thinke i presse this too hard , consider the words of the apostle i named , let him be accursed that loves not the lord iesus : let these words be sounding in your eares , compare your hearts to them , sometimes cast your eye on the one , and sometimes on the other , and see if it be not absolutely required to love the lord. and againe , reflect on your hearts , and see if you be in the number of those that doe love him . and take heede herein that you deceive not your selves , for it is the manner , when we presse the love of christ upon them , they are ready to say , i hope i love the lord , i hope i am not such a miscreant as not to love him ; yea but consider whether thou doe or no : it is true , thou maist deceive me or another man when thou professest love to god , but in this thou canst not deceive thy selfe ; for a man knowes what he loves , love is a very sensible and quick affection . when a man loves any thing , when hee loves his wife , loves his friend , loves his sonne , loves his sport , his recreation , he knowes he loves it , he hath the sense of that love in himselfe . therefore consider with thy selfe whether thou hast any such stirring affection towards the lord iesus or no ; doest thou feele thy heart so possessed with him ? art thou sicke of love , as the spouse saith in the canticles , i am sicke of love ? that is , are you grieved when he is absent ? are you glad when you have him ? when you can get into his presence ? for there is a kinde of painfulnesse in love : and all painfulnesse is of a quicke sense . when it is said , the church was sicke of love , sicknesse is painfull : and therefore when you want the lord , when there is a distance betweene him and you , when he doth not looke on you as he was wont , there will be painfulnesse in it and griefe . againe , there will be much joy and gladnesse when you have him . therefore let it be one way to examine your selves , if you feele such a love towards him or no. besides that , let mee aske thee if thou walke with the lord , if thou converse with him , if thou be perfect in his presence , if thou doe as enoch did , walke with the lord from day to day ; as it is an argument of an evill man , that he walkes not with the lord , that he restraines prayer from the almighty , that is , that he doth not converse with him : so is it a great argument of love to desire gods company , to desire to be with him , to walke with god : ( to use that phrase . ) you will say , what is that to walke with him ? to walke with him is to observe the lords dealing with you , and to observe your carriage and dealing to him againe , that there may be continuall commerce and intercourse every day , that continually every houre , every moment , you would consider and thinke what the lord doth to you , what his carriage is to you , what passages of his providence concerne you . againe consider what you doe to him , what carriage there is betweene you : i say this conversing is an argument of love . sh●ll a wife professe love to her husband , and ne-never come where he is , never be within dores , and never be in his companie ? so , will you say you love christ , and not be frequent in prayer , or neglect and slight that duty , seldome converse with him , and seldome speake of him ? when you love your friend , you are with him as much as you can , you love to speake with him , and to speake of him : so it is with the lord , if you love him , certainly you will love his company , you will love his presence . besides , if you love the lord , you know love is a diligent thing : and therefore it is called d●ligent love , thess. . . effectuall faith , and diligent love : that is , when a man loves a thing , he is diligent to obtaine , he spares no laboure , no cost , he cares not what he doth so he may get it ; much labour seemes little to him , many yeares seeme a few dayes , hee cares not what he doth so hee obtaine it , he is diligent and laborious . doe you take this paines to draw neere to god , to get grace , to excell in it ? are you willing to put your selves to it , to denie your selves in your ease , to take some time from other businesses , and to bestow it this way ? are you content to put your selves to a harder taske , to forbeare things that are pleasant according to the flesh , to take paines for the lord ? if you love god , it will make you diligent . a man will take paines to get the thing he loves . besides , love is an affection that would enjoy presently the thing it loves , it cannot endure deferring . and therefore when a man professeth he loves the lord , and yet will deferre to come in , saying , i wil serve the lord perfectly , but not yet , not till my youth be a little more over , not till things be thus and thus with me , then i will ; it is certain thou lovest him not : for it is true of every affection , that which is a true and right affection , that which is an hearty affection , it is present . if a man desire any thing , he would have it presently , hope would be presently satisfied : and therefore hope deferred is griefe , and love deferred is a great griefe : so that if you finde a disposition to put it off in your selves , i will doe it , but not yet ; certainly you love not the lord. it may be , if you were sure to die within a week or a month , what men would you be ? how perfectly would you walke with god ? how would you have your hearts weaned from the world more than they be ? well , if you love the lord , you will doe as much presently , though much of your life remaine ; for love is a present affection , it cannot endure deferring , but it would have full communion , and that speedily and presently : so is it with that affection where you finde it . againe , if you examine your selves further , if you have this love in you , you may know it by this , love is a thing th●t is well pleased with it selfe , as we say , love desires no wages , that is , it carries meate in the mouth of it , it is wages enough to it selfe , it hath sweetnesse enough in it selfe , it desires no addition : so it is when a man loves , love payes it selfe , i say , it is its owne wages . and therefore if you love the lord , you shall know it by this ; you serve him , and serve him with all your might , with all your strength , though he should give you no wages . iacob , as you know , served for rachel , the very having her was wages enough : so if you love the lord , the very enjoying of the lord , the very having communion with the lord , the very having the assurance of his favour , that you might say , my beloved is mine , and i am my beloveds : this is wages enough to a man that loves indeed , to such a man , though there were not heaven to follow , though there were not a present reward , nor a future , yet he would love the lord ; and if he loue him , there will be a delight to serve him : and enough to him is the lords favour , as christ saith , it is my meate and drinke to doe my fathers will : that is , though there were no other meate and drinke , though there were no other wages , yet this was as pleasant to him as eating and drinking . aske thine owne breast , whether in any thing thou lovest , if the very enjoying of that , though there were no other wages superadded , if that were not motiue enough , if it were not comfort enough , and wages enough to you to doe it ? but besides all this , to name one more , if you loue the lord , it will make you , it will constraine you to please him , it will put such necessity upon you to obey him in all things , to doe what he requires , whatsoever is for his advantage , that you cannot chuse but doe it ; as the apostle saith , cor. . the love of christ constraines us : what is the meaning of that ? that is , i cannot choose but doe it , it makes a man doe it whether he will or no ; it is like fire in his breast , he cares for no shame , it makes him goe through thicke and thin , the loue of christ constraines us . it is true , i confesse , i may lose my reputation , you may reckon me a mad man , some men doe thinke me so , but that is all one , i must doe it , the loue of christ constraines me . so that where loue is , it is such a strong impulsiue in the heart , it carries one on to serue and please the lord in all things , that he cannot choose but doe it . as a man that is carried in a strong streame , or as one that is carried in a crowde , or as one that is carried in the hands of a strong man , so a man is carried with this affection that hee cannot choose . you will say , this is strange that loue should compell , it doth nothing lesse . it is true : you must know , when the apostle saith , the love of christ constraines me , it is a metonomy from the effect , that is , loue makes me doe it in that manner as a man that is compelled , that is the meaning of it : so it hath the same effect that compulsion hath , though there be nothing more different from compulsion than loue . and therefore know that of loue , that it is such a change as drawes one to serue the lord out of an inward attractiue , thence i take that note of loue , such a thing as puts it on , such a thing as riseth from an inward inclination of the mind , frō an inward principle , so that there is no other spurre , no other attractiue , but the amiablenesse of the object . now when a man shall finde this in himselfe , that hee hath all these , hee findes that hee hath such a sensible loue , that hee knowes hee loves the lord iesus : againe , hee findes an earnest desire to be in company with him , to walke with the lord from day to day : againe , hee is exceeding laborious and diligent to get this love , to get this assurance of favour , and to excell in that grace , without which he knowes he cannot please him : againe , when the affection is present , you would haue communion with the lord , and you would not haue it deferred : againe , when a man shall be well pleased with that hee doth , it is enough that hee hath the lord himselfe , though there were no other wages : and when hee findes such a strong impulsiue in him , in his owne heart , that carries him on to serue the lord , that hee cannot choose but doe it ; then you loue the lord : and if you loue the lord , you are in christ. but if these things be not in you , you doe not loue him : and then , what is your condition ? you know what the apostle saith , hee that loves not , let him bee accursed , let him bee had in execration to the death . i should prosecute it further , and shew the reasons why wee should loue the lord , as there is great reason : but that i must deferre till the afternoone . finis . the second sermon . gallat . . . for in iesus christ , neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love. the last tryall of our love to christ was its constraining vertue , love will constraine you to serve him , you cannot choose but doe it , it so constraines a man , as the weight of a stone compelleth it to goe to the center , as the lightnesse of the fire compells it to ascend up : for such a thing is love , a strong inclination of the heart , when the soule puts it selfe on any thing from an inward principle , from a bottome of its owne , when it is carried on with no other motive but the amiablenes of the object . now to conclude this , wee must beseech you to consider your owne condition , and examine your selves by these rules , that you may be able to say as peter said , lord thou knowest i love thee : that is , to have such an assurance , that your hearts may be well affected towards christ iesus , that you may love him , that you may be able to say to god , who knowes our hearts , searcheth our reines , that knowes all the windings and turnings of your soules , lord thou knowest that i love thee . since it is a matter of such moment , wee should be carefull to examine , if we finde that we have not yet this love : for we must know , that all that we have , all that we doe , it will nothing availe us , but faith which worketh by love . and if you object , why doe ye preach damnation to us ? doe you tell us we are in an evill condition for want of this love ? i answere , it is profitable for you , while you are in such a condition , to have it preached , it is good for you to speake this damnation to your selves , that while yet there is hope you may seek to be healed , that you may be translated into another condition , that you may not perish in the evill day , when there shal be neither hope nor helpe for you . for you must know , that when wee deliver you these signes of examining your selves , our end is not to grieue you , this doctrine tends not to destruction , but to discover to you your owne hearts , that you may know your owne condition , that if you want it , you may seek after it . if therefore you finde a want of this love , that we will doe next , shall be to shew you what reason you have to love the lord iesus : for there is no better way to get it in you , than to describe him to you , to shew you what cause there is of loving him : if wee were able to present him to you as he is , we should effect this thing , but that must be the worke of the holy ghost ; notwithstanding we will briefly open to you such reasons as we finde used in the scriptures . and first , let this moue you to loue him , that he is worthy to be beloved , as david speakes , psal. . . the lord is worthy to be praised : so wee may say , the lord is worthy to be loved : for what is it that makes any thing worthy of loue , it is the excellency that we finde there . now in the lord there is all kinde of excellency : whatsoever there is that is amiable under the sunne , all that you shall finde in him more abundantly : if ever you see any thing in any creature , any thing amiable in man , if ever you saw any beauty , any vertue , any excellency , all these must be more abundant in him that made these creatures . and therefore if you haue a loue , as there is no man without some loue or other , some creature seemes beautifull to you , thinke with your selues , this is more in the lord. if ever you see excellency in any man , if ever you see any noblenesse , any holinesse , any excellency of disposition , know that it is more abundant in the lord iesus : let these rivers leade you to that ocean , to that abundance of excellency that is in the lord. and if you loue any creature , let it be with a little loue , let your affection be proportionable to the object ; as it exceedes in the lord , so let your loue exceede towards him , to loue him with all your soule and all your strength : and know this , that hee hath not onely that in an omnipotent manner , that is but sprinkled among the creatures , they haue but a sparke , but a drop of it ; but also there is this in the lord , that there is nothing in him but that which is amiable : every creature hath some imperfection in it , there is somewhat in it may cause aversation in you , there is no man but hath some weaknesse , but hath some infirmity , there is no creature but it hath some want , some defect in it : but in the lord there is no want , there is nothing to put you off ; but as the church saith , cant. . he is wholly delectable : that is , there is nothing in him but that which is amiable . that would be a very profitable thing for us in this case often to thinke on the lord iesus , to present him to our selues in our thoughts , as the spouse doth , cant. . shee considers her wellbeloved is the fairest of ten thousand : so wee should beholde the person of our husband . you know it is but a harlottry loue to consider what wee haue by our husband , to consider what riches he brings , what honour , and not often to contemplate upon his person , and upon his vertue and excellency : wee should learne to doe this with the lord , that wee may loue him . therefore that wee may helpe you a little in this contemplation , wee will shew you how the lord hath described himselfe : exod. . . when the lord describes himselfe to moses , thus he declares his owne name , the lord iehovah , strong , mercifull , gracious , long-suffering , abundant in kindnesse and in truth , reserving mercies for thousands , forgiving iniquity , transgression and sinne , &c. wee will a little open to you this description that the lord giues us of himselfe , that so you may learne to know what hee is ; for the way to loue the lord is to know him : and indeed therefore we loue him not , because we know him not ; there is no other reason , why in heaven , when we shall come to be present with him , wee shall loue him so abundantly , but because wee shall know him face to face ; that is the reason the angels and the saints loue most : and of every man amongst the saints hee that knowes most loues most . therefore it should be your labour to know the lord. but to open , as i say , this description unto you , first , he is iehovah , that is , hee is a constant friend to whomsoever he is a friend , he is alway the same ; for that is another name , by which the lord describes himselfe to moses , when he sends him to aegypt , i am that i am , saith hee , say , i am hath sent me : i take this word , that it comes from the same roote , iehovah is described by that i am , and by that it is best understood , when the lord calls himselfe i am , whereas every man may say , i was , and i shall be , this every creature may say ; but the lord saith , i am : that is , whatsoever the lord was from eternity , the same he is to eternity , there is no change in him : and that is a great excellency in him that may moue us exceedingly to loue him . you know when we meete with a friend that is constant , that hath no alteration in him , that is a sure friend , haue him once and haue him for ever , it sets a higher price on him . when we can consider what the lord is , that he hath dealt thus and thus with us , that he hath loved us ; and when we consider he is constant in it , that he embraceth them with the sure mercies of david , as they are called ; that is , his compassions faile not , but when hee hath once begun to loue , hee loues for ever : it is not so with men , if they loue us at one time , they forget us againe , as the butler forgot ios●ph ; when they are in prosperity they forget us , but the lord knowes us in all our conditions ; thou hast knowne my soule in adversitie . when we are in a strait , friends oft times are backward to helpe us , but the lord in such an exigent he is the same ; he appeares in the mount when there is no helpe in man ; i say , this constancy , that god is alway the same to us , that his mercies are sure , for they are called the sure mercies of david . he shewed mercies to saul too , but they were another kinde of mercies ; saul was not one that he had chosen to himselfe , and therefore his mercies continued not , for indeed hee never loved saul with that unchangeable loue : but when he loues any man as he loved david , his mercies are sure as they were to david . david was ready to step aside often as well as saul , hee let saul goe , but he carried david along , they were sure mercies : and such hee shewes to all those that he hath begun to loue . that is the first , i am , or iehovah . secondly , he is strong , iehovah , strong , mercifull and gracious , &c. that is , almighty . what is the meaning of that , that he is almighty ? the meaning of it is this , that the lord hath all the excellencies ; those which we call graces and vertues , and qualities in men , all these abound in the lord ; for what serues any vertue for , or any quality that you haue , but to enable you to doe something : if a man haue any science or art , that is but to enable him to doe that which without it he cannot doe : if a man hath the art of arithmetique , he is able to number , or if he haue the art of logicke , he is able to dispute : come to all morall vertues , what is temperance , but that which enableth us to doe such and such things uppon such and such occasions ? what is patience , but that which enableth us to endure afflictions ? so all that is excellent in man , all those amiable , those beautifull qualities wherewith the soule is adorned , are but so farre good as they enable a man to doe this or that . now when the lord is said to be almighty , the meaning is , hee hath all excellency in him , and hee hath it in the highest degree , for in this sense god is able to doe more than any man , in regard of excellency ; whatsoever a man is able to doe , you know how infinitely the lord hath it beyond him , he is able to doe so much more as he is beyond any man : for that power , that attribute , that quality that is in man , it is not a quality in him , he hath it beyond any man. againe , when a man is able to doe one thing , yet he is not able to doe another , one creature is able to doe this , another that : but the lord is almightie , therefore he is able to doe all things . and therefore this is a kind of excellencie , that is the second description , he is iehovah , and he is almightie . but now when you heare that the lord is thus constant , and thus exceeding in excellencie , a man will be ready to say , what is this to me ? i am a sinfull man , there is nothing in me but that which may turne away the lord from me , and cause him to abhorre me : well saith he , to comfort you , know that i am mercifull , exceeding pittifull , exceeding ready to forgiue , though your sinnes bee exceeding many , though they bee exceeding great , yet the lord he is mercifull : he is ready to passe by all those infirmities . and that is another of his excellencies . you know we reckon it a very amiable thing in a man when we see him pittifull . this doth more abound in the lord , than in any creature , there is no man in the world so ready to forgive as god. if he were not god , if he were as man , my brethren , could hee beare with us as he doth ? let us doe to a man injuries , and injuries againe and againe , and never give over , what man can beare it , doth he not in the end withdrawe himselfe , and will no more be reconciled ? but it is not so with the lord , when wee have done all , yet returne to me , saith the lord , ier. . . well , but if we haue such sinnes in us , suppose the lord is mercifull and ready to forgive , but yet there is no goodnes in us , wee haue nothing in us why he should regard us , and why he should looke after us : to that it is answered , the lord is gracious , that is , though there bee no worth found in you , yet he is ready to doe you good : as grace you know is proper to a prince or a great man , that is sayd to be gracious to his subject , or to one that is very inferiour , because hee can doe nothing to deserue it , it is called grace , for grace you knowe is nothing but freenes , and to be gracious is to doe things freely , when there is no motiue , no wages , when there is nothing to winne him , but of free grace he doth it . so the lord doth what he doth of his free grace , he hath mercy on whom he will have mercy , that is , when all men did stand before him alike , though there were nothing , when there was no cause why the lord should regard them more than an other , yet he will haue mercy on whome he will haue mercy , that is , he is gracious , though there be nothing in us to winne that love at his hands . well , but yet wee may be readie to object , it is true , the lord hath been thus to me , he hath ben very merciful to forgiue me my sinnes , he hath beene very gracious to me to shew me favour when i never deserved it , but after , i was put into such a condition , i provoked him to anger by relapsing into sinne againe and againe after i have been in a good estate , i have broken the covenant with him , i continued not in that good estate that out of his mercy he hath put me into . to this he answers , he is long suffering , that is , though you provoke him out of measure , though you have done it againe and againe , he continues patient , you cannot wearie him out , but his mercy indures for ever : you know that if there were an end of his mercy , that on your sinning , hee should give over to be mercifull , his mercy did not indure for ever , therefore it is said , he is long suffering , because though your sinnes be often repeated , yet the lord as often repeates his mercy , therefore there is a multitude of mercyes in him , as there is a multitude of sinnes in you , there is a spring of mercy in him , that is renued every day , he opens a spring for iudah & ierusalem to wash in , it is not a cesterne but a spring , that is renewed as much as your sinnes , that as you are defiled daily , so the lords mercy is renewed to wash away those sinnes , he is long suffering . but besides all this he goes yet one step further ; he is abundant in kindnes and in truth , that is , if you would know the lord yet further , whereas you may thinke he is a terrible god , because of his great majestie , and power , and therefore that those disharten you , as wheresoever you find terriblenesse , that ( you know ) puts off , it is contrary to love : and therefore the lord to winne us the more , tells us : that though he be so great a god as he is , yet he is abundant in kindnesse , that is , he is exceeding ready to beare with us , that looke what you finde in a kinde husband , in a kinde father , or in a kinde friend , that you shall find in the lord , he is exceeding kinde to you , he is not harsh , he is not stiffe , he is not ready to obserue all that you doe amisse , if you will aske any thing at his hands , if you want it , ( as therein kindnes doth consist ) he is ready to doe it , whatsoever it is , he is a god hearing prayer , he saith , whatsoever you aske at his hands he will doe it , can you have a greater kindnesse than this ? if kindnesse be an attractive to winne love , hee is kinde , and hee is abundant in it . if you will not beleeve this assertion , this affirmation , this description of himselfe , hee tells you he hath promised , and he will be as good as his word , he is abundant in truth , that is as if hee should say , i am not onely of such a nature and disposition as i have described my selfe to be , but besides this i am engaged to you , you have many promises i have made you , i have sworne i will doe thus and thus : therefore i will adde this to this disposition , i am abundant in truth , that is , you shall finde me as good as my word ; and not so onely , but i will be better than my word : i am abundant in truth : that is , his performances exceede , they runne over , whatsoever hee hath said , he will surely doe it . consider this , consider how many precious promises you have , consider what the lord hath said hee will doe for you , how full is the scripture of promises every where ; remember this , the lord is abundant in truth , he will doe them and overdoe them , hee will fulfill every word that hee hath said . and that he may give you a proofe of it , he addes , that he reserves mercy for thousands , that shewes hee is abundant in kindnesse and in truth : as if hee should say , when any of you doe mee service , when you are faithfull as abraham my servant was , i am bound no more but to reward your selves , but i am abundant in mercy and forgivenesse , reserving mercy for thousands : the lord cannot content himselfe to doe good to a mans owne person , but to his children , to his generation . as david when he loved barzillay and ionathan , it extended to their posterity , when his love was abundant : so the lord reserves mercie for thousands . lastly , because the objection still comes in when you have such a description of the lord : i but my sinnes are still repeated ; hee addes in the conclusion , he is a god still forgiving iniquitie , transgression and sinne . why are those three words put in ? that you may know that hee forgives sinnes of all sorts ; for every man is ready to finde some peculiarity in his sinnes , hee thinkes such and such sinnes cannot be forgiven , sinnes that i have committed thus and thus : nay , saith the lord , what sinnes soever they are , of what nature soever , he forgives iniquity , he forgives naturall corruption , he forgives lesse infirmities , he forgives greater rebellions ; and he is still doing it , for so the word signifieth , hee is still and still forgiving iniquity , transgression and sinne . so we have shewed you what the lord is , that you may learn to know him : therfore we wil conclude this first , and say to you as the spouse saith , cant. . such a one is the lord , and such a one is our wellbeloved , oh you daughters of ierusalem , that is , he is wholly delectable : if we were able to shew him to you , it must be your labour to consider him , that you may learne to know him , and to love him . secondly , when you know this and consider what the lord is , and what excellency is in him , consider in the next place the greatnesse of the lord , and know that this great god is suiter to you for your love , that is , he that makes towards you : if a great king , or if your potent neighbour should sue to you for love , would not that move you ? you know the weaker should seeke to the stronger , men of meaner condition should seeke to him of higher place ; when the great god beseecheth us to be reconciled to him , when hee desires to be at peace with us , and to be friends with us , i say , the greatnesse of god is a great argument to move us to love him : as you have that deut. . . when the lord reasons there with the people to perswade them to love him , saith hee , i am the god of gods , the lord of lords , mighty and terrible : as if he should say ; this great god hath done all this for you : and this he requires at thy hands , that thou shouldest love him , when he shall desire but this , refuse it not . if one that we contemne , one that is beneath us should seeke our love , we are not so ready to returne love againe , for we say he is below : but when we consider god in his majesty and greatnesse , that he should seeke to be reconciled to us , that should move us , that should win our hearts to him besides , consider what the lord might have required of you ; you know you are his creatures , you know what a distance there is betweene the lord and you , if he had put you on a harder task , you ought to have done it , if he had said to us , you shall offer your children to me in sacrifice , you shall give your owne bodies to be burned , you shall be my slaves , who could have said any thing to that , for he is the lord , the great god , our soveraigne creatour : but now when the lord comes and askes no more at our hands but this , you shall love mee , will you deny it him ? this is effectually urged in the same chapter , deut. . . where moses ( marke the manner of urging it ) had described to them what the lord had done for them , that hee had brought them into that good land , &c. and now , saith he , what doth the lord require of thee for all this , but onely this , that thou love the lord thy god ? as if hee should say , the lord might aske much more at thy hands ; if he had , thou hadst no reason to deny it ; but all that hee requires is that thou love him : and wilt thou denie this unto him ? besides , consider who it is that hath planted this loue in the heart , is it not the lord that giues thee this very affection ? and when he calls for this love againe at thy hands , doth hee call for more than his owne ? shall hee not gather the grapes of his owne vineyard ? and shall he not eate the fruite of his owne orchard ? hath not hee planted in us these affections ? and ought they not to be returned to him , to serve him and to pitch on him ? besides consider , you are engaged to love the lord , and that should be a great motive to us : in iosh. . . you are witnesses that you have chosen the lord this day to serve him : and they said , we are witnesses : that is iosuahs speach to the people : as if hee should say to them , you are not now to choose , you are now engaged , you cannot goe backe , you have professed you have chosen the lord to serve him , therefore you are witnesses against your selves . so i may say to every man that heares mee , you are engaged to love the lord : why ? because you have chosen him for your husband , you are baptized in his name , you have taken him for your master , and for your father , therefore he may challenge it at your hands as right , for he is your father : and where is his honour then ? he is your master , and where is his feare then ? that is , you are engaged , he may challenge it justly , you are his , hee hath bought you , yea he hath overbought you , hee hath paid a price more worth than we , hee hath bought us with his blood : and what hath hee bought us for but to be his , that is , to love him ? therefore when we love him not , wee robbe god of our selves , we doe an unnaturall thing , it is treachery and injustice in us . as you know , it is one thing in a woman that is free from an husband to neglect a man that is a friend , but when she hath engaged her selfe , and the match is made , now it is adultery : so every one of us that loves not the lord , sinnes the more , because he is engaged to him : deut. . , thou forsookest the strong god of thy salvation , thou forsakest him to whom thou art engaged , he is the strong god of thy salvation , he hath done thus and thus for thee . therefore consider this , for seeing you have such an affection as love is , you must bestow it somewhere , somewhat you must love : and you must know againe it is the best thing you have to bestow , for that commands all in you ; and where will you bestow it ? can you finde any creature upon whom to bestow it rather than the lord ? will you bestow it upon any man ? the lord exceedes them , as david saith , who among the gods is like thee ? that is , take the most excellent among them , that therefore are reckoned as gods , yet who among them is like unto thee ? or whom will you bestow your love upon , your wealth , or your pleasures or your phantasies ? you must thinke the lord will take this exceeding evill at your hands , that you should bestow this affection elsewhere than on him whom you are engaged unto , to whom you are bound so much , who hath done so much for you . but that which moves us most is particulars , if a man consider what the lord hath done for him in particular , remember what passage hath beene betweene the lord and you from the beginning of your youth . ier. . neither said they where is the lord that brought you out of the land of egypt through the wildernesse : i remember thee from the land of egypt , &c. that is , let a man consider gods particular dealing with him , for when the lord would stirre up david , and melt his heart , and bring it to a kindly sorrow for his sinnes , he takes that course : sam. . . it is nathans speech to him , saith he , did not the lord doe thus and thus ? did hee not make thee king of iudah and israel ? did not he give thy masters wives and thy masters houses into thy bosome ? and if that had not been enough , he would have done thus and thus . so let every man recount the particular kindnesses and mercies he hath received from the lord ; and when we consider that it is he that doth all , that it is he that feedes us , that it is he that clothes us , we have not a nights sleepe but he gives it to us , we have not a blessing but it is from his hand , there is not a judgement that wee escape but it is through his providence : i say the consideration of these particulars should be as so many sparkes , to breede in us a flame of love towards the lord , to thinke with your selves when you have done all , how unreasonable a thing it is , how unequall a thing that you should forget this god , that you should never thinke on him , that you should not love him , hee that hath done thus much for you . and last of all consider , that the lord loves you , for that is the greatest motive to winne us to love him ; for as fire begets fire , so love begets love . this was the cause that paul loved the lord , gal. . . he that loved mee , and gaue himselfe for me , saith he , i will not live any more to my selfe , but to him , he hath loved me , and gave himselfe for me , he hath loved me : and there was that testimony of his love , hee gave himselfe . i say consider this love of the lord , and let this beget in you a reciprocall affection towards him : put all together , and consider the lord is worthy to be beloved , that he that is so great sues to you for your love , that he that is god , that planted that love in your hearts , and therefore hee doth but call for his owne , that hee that hath done you so many kindnesses , that you are so engaged to him , that you are now bound unto , you are not now to chuse ; at the least come to this , to say hee is worthy to be beloved , bring your hearts to this , to desire to love him . you will say , we may desire long enough , but how shall we be able to doe it ? i will tell you in a word , and so conclude . first , you must pray for it , it is a lovely suite , when we come to the lord and tell him , that we desire to love him , that we would faine doe it if we could , and beseech him not to deny us that request , that we know is according to his will : doe you thinke that the lord will refuse you in that case , especially if you begge it importunately at his hands ? for if you object and say , we have prayed and have not obtained it ; know , that to love the lord is a precious thing : and therefore the apostle reckons it so . you will say , how doth this prayer doe it ? i say that it doth it partly by obtaining at gods hands ; for when you crie earnestly , hee cannot denie you : but as he did with the lame and the blinde when they were importunate , hee never neglected any but healed them . when you crie to the lord , and say , i would faine love thee , but i cannot , will hee not be as willing to heale thy soule , to give thee legges to runne after him , and eyes to see him , as he was to heale the lame and the blinde , certainly he will not denie thee . but besides that , prayer doth it , because it brings us to converse and to have communion with him ; by prayer wee are familiar with god , by that meanes love growes betweene us : as you know when you converse with men , it is a means to get love . againe , prayer doth it , because when wee are much in calling upon god , the lord delights to shew himselfe to such a man , yea at such a time , for the most part , as hee shewed himselfe to christ when he was praying , as he did to moses , and to cornelius and others . and againe , prayer it exerciseth this love , it blowes up the sparke of this love , and makes a flame of it ; therefore much prayer begets much love : if you would be abundant in love , be fervent and frequent in this dutie of prayer , pray much and you shall finde this effect of it , it will beget love in you : you will say prayer is a generall meanes for other things : why doe you put it as a peculiar meanes to get love ? the reason is , because love in an especiall manner is a gift of the spirit , a fruite of the holie ghost ; and it is true , it must be a peculiar worke of the spirit to beget love . it is true , faith comes by hearing , and hearing begets faith , it is done likewise by the spirit ; but love is more peculiarly than other graces , the gift of the holie ghost . and therefore thess. . saith the apostle , you are taught of god to love one another : that is , it is such a thing as god teacheth , or else our teaching will never doe it : that which he saith of love to the brethren , we may say of the love of god ; the lord hath put love into man , man loves many times , and knowes not why , many times he hath reason that he should love , and yet he cannot , because it is a peculiar gift of god. that naturall affection for a man to love his children , all the world cannot doe it , all the arguments in the world cannot perswade a man : for if arguments could doe it , we might perswade others to doe so ; but none can love so as the father doth his childe : and why ? but because the lord workes that in men . so the love of god is a peculiar worke of the holy ghost , none are able to love iesus , but hee in whom the lord hath wrought it , in whom the holy ghost hath planted this affection : therefore the way to get it is earnestly to pray , to acknowledge the power of the holy ghost , to goe to him , and say , lord i am not able to doe it : this acknowledgement of the power of the holy ghost is the way to prevaile . besides , you know the power of god is so transcendent beyond the pitch of our nature , that except the holy ghost worke more than nature , we shall never be brought together in agreeablenesse and sutablenesse , wee are no more able to love the lord , than colde water is able to heate it selfe : there must be somewhat to breede heate in that water , so the holy ghost must breed that fire of love in us , it must be kindled from heaven , or else we shall never have it . secondly , another speciall meanes to enable you to love the lord , is to consider your owne condition , to consider your sinnes , what you are , what hearts you have , and what lives you have lead ? you will say , how doth this beget love ? yes , this is a great meanes : mary loved much , because much was forgiven her , that is , mary magdalen had great sense of her sinnes , the lord had opened her eyes to see what a one shee had beene , what sinnes she had committed : and because she had that sense of her sinnes , her eyes were open to see her owne vilenesse : thence it is , saith he , she loved much . for when we are humble and poore in spirit , when we are little in our owne eyes , then the lord will come and shew mercy on us ; when a man shall see his sinne , and shall thinke with himselfe , i am worthy to be destroyed , i can expect nothing but death , then the lord shall come sodainly as it were , and shall tell us you shall live , and shall reconcile himselfe to us , this will command love . we shall never receive the gospell as to love christ , till we come to poverty of spirit , till we be thus humbled : as in the first of luke , it is the speech of mary , my soule doth magnifie the lord : and why ? because he had respect to the poore estate of his handmaiden : when she was little in her owne eyes , and made no account of her selfe , and thought not her selfe worthy to be looked after , the lord comes and takes her , and vouchsafes her such an honour as to cause his owne sonne to be borne of her : now she could not holde , but that was it that enflamed her heart with love to the lord , my soule doth magnifie the lord , because he had respect to the poore estate of his handmaid : so wee see in david , you never finde a greater expression of love in david , than at that time when hee was most humbled , when the prophet came to him and tolde him what the lord would doe for him , that he would build him and house ; david begins to consider what he was , what is david , saith he , what am i , or what is my fathers house ? that is , i am but a poore miserable man , i am but thus borne , what have i done that the lord should respect me so farre ? if david had not beene so little and so vile in his owne eyes , those great mercies had never so wrought on his heart . and therefore i say , the way to make us abundant in love is to consider our sinnes , to be humbled , to consider what wee are , and to conceive from thence the kindnesse of the lord : you know how it affected saul when hee came into the hands of david , that he had power to kill him , he considered what he had done to dauid , how he had used himselfe to him , and he saw dauids kindnesse againe to him , but unexpected and undeserved it was , it melted his heart , it dissolved him into teares . so the love of the lord , when we consider how we have behaved our selves to him , and yet he hath offered us peace , and yet he saith , returne and i will forgive you , i say , this would worke on the hardest heart : and therefore consider your sinnes , it is not enough to say i am a sinner , perhaps you are ready to doe so : but come to particular sinnes , consider wherein you have offended the lord , say you have done thus and thus , as paul reasons with himselfe , i was a blasphemer , i was a persecuter , an oppressour , and yet the lord had mercy on mee : so be ready to say , i have committed such and such sinnes , it may be uncleannesse , it may be sabbath-breaking and swearing , &c. yet the lord hath beene mercifull or willing to receive me to mercy : as that place , ier. . . if a mans wife play the harlot , will hee returne to her ? no , he will put her away , and give her a bill of divorcement : but you have done it , and done it oft , and with many lovers ; and yet returne againe to mee , saith the lord : so i say , when christ shall come to you , when you have committed such and such sinnes , and the lord shall say to you , though you have done this , though you have done it often , yet returne again to me , and i will receive you to mercie : i say , this should melt our hearts , and cause us to love the lord. i should come to the third , that is , to beseech the lord to shew his owne selfe to you : for indeede wee shall never come to love him till the lord shew himselfe to us . it is one thing when we preach him to you , and it is another when the lord shewes himselfe : for as the sunne is not seene but by his owne light , there is no way in the world to see the sunne , all the candles , all the torches cannot doe it , except the sunne shew it selfe : so i say of the lord , all the preachers in the world , though they should speake with the tongues of angels , they were not able to shew the lord christ iesus what hee is : but if the lord shew his owne selfe to you , if he open the cloud and shew you his glory , and the light of his countenance , then you shall know the lord after another manner than we can shew him to you , with another knowledge more effectually : and when you have seene him thus , you shall love him , without this you shall not love him . and therefore pray the lord to shew himselfe to you , as it was moses prayer , exod. , shew me thy glory . what is that ? that is , lord shew me thy excellency which is exceeding glorious : you must thinke moses asked not this in vaine , it was for some purpose , hee asked not meerely to satisfie his fancie , for the lord would not then have heard him : but what did he aske it for ? surely that he might love the lord the more , by knowing him better . and when moses came to aske it at the hands of the lord , he did assent , he proclaimed , that is , hee revealed himselfe more than ever he did before . so i say to every one of you , if you be earnest with the lord , desire him to shew you his excellencie , that you might love him more , serve him more , and feare him more , he could deny you no more than he did moses : for you must thinke , that this is no extraordinary thing for the lord to shew himselfe . that which hee did miraculously to stephen , when he opened the heavens , and shewed himselfe to the outward view , that hee doth ordinarily to the saints , hee shewes himselfe to their mindes and inward affections . when wee preach at any time , except the lord shew himselfe to you at that time , then our preaching is in vaine : for the word that we speake is but a dead letter , it will worke no more upon you , than a dead thing that hath no efficacy . but when the spirit goes with the word , and hee openeth to you the thing that we speake , then it is effectuall . therefore paul to the ephesians , when he had opened those great mysteries , hee concludes with this : the lord give you the spirit of wisedome and revelation , to enlighten the eyes of your understanding , that you may know what the hope of your calling is , and what is the glorious inheritance of the saints , &c. as if he should say , when i have said all this , it is nothing , it will not doe it ; but he beseecheth the lord to give them the spirit of revelation , and then it is done . and so to conclude all , when we have said all we can to move you to love the lord , it is all nothing except the lord give you that spirit of wisedome and revelation to open your eyes to see what is the exceeding greatnesse and excellency of his power . finis . the third sermon . gallat . . . for in iesus christ , neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love. ovt of these words we have formerly delivered this point to you , that , wh● soever loveth not is not in christ. the last thing ( in the prosecution of this point ) was the meanes whereby this love is wrought in our hearts , which we did not then finish , notwithstanding we will not proceed in it at this time , but rather al●●r the matter , and doe that which i did not then intend ; because there are many this day that are to receive the sacrament , and you know when we come to receive the sacrament , our chiefe businesse is to examine our selves . let every man examine himselfe , and so let him eate of this bread and drinke of this cup. we have often pressed to you the necessitie of these two things : first , that you may not omit the sacrament when it is administred in the congregation whereof you are members : for if they were to be cut off from the people that neglected the passeover , why should not this be accounted a greater sinne , and to deserve a greater punishment , to neglect the receiving of the lords supper , which is come in the place of the passeover , and is farre beyond it ? first , because it is more cleare , and it is more cleare because the doctrine is more cleare ; for it doth more lively represent christ now exhibited in the flesh , than that which onely represented christ which was then to come . and secondly , because the mercie that you are now to remember is your redemption from sinne and from hell , a greater mercie than that which they were to remember in the passeover , which was their deliverance out of egypt , ( though that was not all ) therefore the neglecting of this must neeedes be a greater sinne than the neglecting of that . now you see how strictly god layeth a charge upon them , that no man should omit the passeover , unlesse sicknesse or a journey hindred him . now consider this you that have beene negligent in comming to this holy sacrament , for it is a great sinne , and provokes god to anger when he shall see that this ordinance which himselfe hath instituted , and which he hath laid such a charge upon you to doe is neglected ? besides , doe you thinke it is a sinne to neglect comming to the word ? and is it not as much to neglect this ordinance ? besides , doe we not neede all helpes of grace ? and is not this among the maine helpes . againe , as you ought not to omit it , so to come negligently to it , to come without examination , to come without a more solemne and extraordinary renewing of your repentance is to receive the sacrament unworthily , to eate and drinke judgement and damnation to your selves . now there are two sorts that receive the sacrament unworthily . first , those that are not yet in christ. secondly , those that are within the covenant , but yet come remissely and negligently , and take not that care they should in examining their hearts : for though you ought to renew your repentance every day , yet in a more especiall manner you ought to doe it upon such an occasion . as women doe in scowring their vessells , they make them cleane every day , but yet there are some certaine times wherein they scowre them more : so we should scoure our hearts in a more speciall manner upon this occasion . now because this is the businesse that wee haue to doe this day , we will therefore handle that more fully that we touched lightly before , which is this examination , whether we love the lord iesus or no : for if you love not the lord iesus , you are not in him ; for whatsoever you doe availeth not , if you haue not faith and love . therefore if you finde that you have not this love to christ , that you are not rooted and grounded in love , you haue nothing to doe with christ , and if you have nothing to doe with him , you have nothing to doe with the sacrament . and therefore we will shew you what properties of love we finde in the holy scriptures . this is one property of love set downe in cor. . love is bountifull , and seeketh not its owne things : that is , it is the nature of love to bestow readily and freely any thing a man hath to the party whom he loveth . we see , ioseph that loved benjamin , as his love was more to him than to all the rest of his brethren , so he gave him a greater portion than the rest . it is the nature of love to be bountifull , what a man loveth , hee cares not what he parts with to obtaine it . herod cared not to have parted with halfe his kingdome , to please that inordinate affection of his . the converts in the apostles time , how bountifull were they , laying all their goods at the apostles feete ? zaccheus , when hee was converted , and his heart was inflamed with love to christ , he would give halfe his goods to the poore . but in generall , it is a thing that you all know , that love is of a bountifull disposition . if you would know then whether you have this love to the lord iesus or no , consider whether you be ready to bestow any thing upon him , whether you be ready to part with any thing for his sake . david , when hee abounded with love to the lord , you see how he expressed it in his provision for the temple , you see how he exceeded in it , an hundred thousand shekels of golde , and a thousand thousand talents of silver : this , saith he , i have done according to my poverty : as if he had said , if i had beene able to doe more i would have done more , but this was as much as i could reach unto : herein hee shewed the greatnesse of his love to god in the greatnes of his bounty . take it in the love which we have one to another : where a man loveth , he denieth nothing . sampson , when he loved the harlot , he denied her nothing that she asked of him . if you love the lord iesus , examine your selves by this , are you ready to bestow any thing for his advantage ? are you ready to take all opportunities to doe somewhat for his glory ? consider how many opportunities you have had , and might have had , wherein you might have expressed and manifested this love to the lord iesus . might you not have done much to the setting of a powerfull minister here and there ? have you not had ability to doe it ? would it not much advantage the glory of iesus christ to make bridges ( as it were ) for men to goe to heaven by , and to make the high way that leadeth thither ? a greater worke of mercy than these externall workes that appeare so glorious in the eyes of men : to have blessed opportunities , and not to use them , because wee have straight hands and narrow hearts , is a signe we want love to christ. in the passages of your life there is many a case , that if you were of a bountifull disposition , you might doe much good in . you know what paul saith , which was a great testimony of his love , acts . . my life ( saith he ) is not deare unto me , so i may doe any thing for iesus christ , so i may fulfill the course of my ministery . so examine your selves whether you can say thus upon any occasion ; so that i may doe any good , so that i may help forward any good cause that may tend to the glory of god , my life is not deare unto mee , my liberty is not deare , my estate is not deare , my friends are not deare to me . you that have to doe in government , many cases there are , wherein if you will doe any speciall good , you must part with something of your owne ; god lookes to you and sees what you doe , and how your hearts stand affected in all these passages , aske your selves now whether these things be not deare to you : if there were love in you , it will cause you to doe more than you doe . it was davids great wisedome , when water was brought to him that was purchased at so deare a rate , when so high a price was set upon it , hee would not drinke it himselfe , but powred it forth to the lord ; and therein hee shewed the greatnesse of his love , that he was willing to part with that which he so exceedingly longed for , which was bought at such a rate . the like he did when he bought the threshing floore of araunah the iebusite , hee might have had it given him for nothing ; no , saith he , i will not offer to the lord of that which cost me nothing : as if hee had said , i shall shew no love to the lord then , and if i shew no love to him , what is my sacrifice worth ? for david knew well enough that god observed what hee did , hee observed what it cost him . the lord observeth all that you doe : beloved , he knoweth your hearts , and seeth what motions you have , and prizeth your actions accordingly . if you doe any action for him , that costs you something , he observeth that likewise . in rev. . i know thy workes and thy patience : so doth the lord say of every man , i know what such a service cost thee , i know what losse thou sufferedst , when thou didst part with such a thing for my sake . therefore if you would shew your love to the lord , and would have a testimonie in your hearts , that you have this love wrought in you , be not backward to bestow any thing upon christ. the woman that brake the boxe of precious oyntment , you see how the lord accepted that worke of hers so much , that he puts it down that it should never be forgotten . for love wheresoever it is , will open the heart , and open the hand , and bestow any thing upon iesus christ , that is in our power . now if we examine whether love be amongst men by this signe , wee shall finde but little love , and we may justly take up the complaint of the apostle , every man seekes his owne things , and not the things of iesus christ : that is , when any thing is to be done , men are ready to enquire thus , it is the secret inquisition of their hearts ; what is this to mee ? what profit will it bring mee ? wherein will it be to mine advantage ? and if they finde it is a thing that will cost them something , and a thing that they shall get nothing by , how colde and backward are men to doe it ? it is from this , that men seeke their owne things . but here every man will be ready to professe , and say that he is not so strait handed , but hee is readie to doe manie things for christ , that hee is bountifull , and seekes not his owne things ? my beloved , let us trie this now a little : thou thinkest thou art so bountifull for the lord , i would aske thee this ; doest thou doe it purely for the lord in such a case , when there is no profit nor praise with men , nor advantage redounding to thy selfe ? art thou as forward then as when there are all those respects ? art thou as abundant in it , as diligent , and as ready to doe it ? this discovers the falshood of mens hearts for the most part . and besides , take it in the case of selfe-love , consider what thou doest when thine owne selfe-love shall come in competition with this love to the lord : for in that we shall know our love to the lord , when wee denie our selves , when wee crosse our selfe-love , and reject and refuse it : for otherwise it is no thanke to us , when there is no inward crossing in us , no contrary affections drawing us another way . therfore if you would know whether you love the lord or no , trie what you doe in the things that are dearest to you , consider what you doe in those things that of all others you are most unwilling to part with : for indeed herein is the tryall , as the lord said to abraham , when hee would have offered up his sonne , now abraham i know that thou lovest mee : as if he had said , this is a sure testimony that thou lovest me , because thy sonne is not deare to thee . so i say , when you are to part with something that is deare to you , consider what you doe in such a case , consider whether you can say generally , i account all things but as losse and dung for christ. it may be thou art willing to part with something that thou carest not much for , but this is nothing . some man will not lose his credit , that is deare to him ; examine thy selfe now , if thy credit be deare to thee , art thou content to lose the praise of men for christ ? when thou art put to a hazard art thou content to suffer the losse of thy estate ? every man hath some particular temptation , young men for the most part are lovers of pleasures more than lovers of god , and olde men are lovers of their owne wealth more than of god. therefore consider what you will doe now in your severall cases . christ , you know , requires this at every mans hands , that his wife and children , that his father and mother , and whatsoever is dearest to him , that hee should neglect it all for his sake ; and herein a mans love is seene . and when you have done all this , i will adde that further , though you doe bring your hearts to doe it , yet are you willing to doe it ? doe you doe it chearfully and readily ? for why doth the lord require that as a necessarie condition , that whatsoever is done to him might be done chearfully and willingly ? for no other reason than this , but because hee regards nothing but that which commeth from love , and if it come from love , we know , we doe it cheerefully . therefore consider whether thou art willing to doe this chearfully , and with a full hand , not nigardly and pinchingly ; and by this you shall know whether you have this love to the lord iesus or no , whether you be bountifull , whether you seeke the things of the lord , and not your owne things . in the second place , you shall finde this to be one propertie of love ( by which you may trie your selves ) it will be content with nothing but with love againe from the party whom wee love . if one love another , let him doe never so much , let him be never so kinde in his actions towards him , let him be never so bountifull to him , yet except he have love againe , hee is content with nothing . indeede when we doe not love a man , we can be content to receive profit from him , and it is no matter though his heart goe another way so we enjoy it ; but it is the nature of true love to desire to be paid in its owne coyne . now if thou love the lord iesus , if thou mightest haue all the blessings that he could bestow upon thee , if hee should open his hand wide , and compasse thee about with abundance , yet if thou louest the lord , thou wouldest not be content with this , but thou wouldest have assurance of his love , thy heart would be at no rest else . and this you may see in david , psal. . david , you know , was well enough , hee had health and wealth , and abundance of all things , yet you see how miserably he complained , because he wanted that joy that hee was wont to have , because he was not in those termes with the lord that he was wont to be ; and till hee had that , his bones were broken with sorrow , and hee tooke it so to heart , that nothing in the world could content him , till he was assured of gods favour : and it is certaine , that if thou love the lord , nothing will satisfie thy soule , but the assurance of his loving countenance to thee againe . therefore that which absolom did we may make use of , upon this occasion , hee had that wit , to make a right pretence , whatsoever his intent was : when hee was called from banishment where hee lived well enough , and enjoyed all things , hee wanted nothing , but had as much as hee could desire , yet , saith he , what doth all this availe me , so long as i may not see the kings face ? it was but his craftinesse : yet thus much we may observe out of it , that this is the property of love , that till a man see the face of god , that is , till he enjoy a neare and close communion with god , untill he can have the love of god witnessed to his soule , hee cares for nothing in the world besides : as you have it in chron. . . you have that condition put in : if my people ( saith he ) when they are in distresse , shall humble themselves , and seeke my face , then i will doe thus and thus . as if he should say , it may be they may seeke libertie , when they are in captivitie ; it may be they may seeke health , when they are in sicknesse ; it may be they may seeke deliverance from enemies , under whom they are enthralled ; but that is not the condition that i put them upon , but if they humble themselves , and seeke my face , then i will heare in heaven , &c. so i say now , if you will trie whether you love the lord iesus or no , consider whether you seeke his face , that is , whether you seeke grace or no , whether nothing in the world can content you but his favour . for it is the property of one that is truly sanctified , mercie alone will not content him , but hee will have grace as well as mercy : another man that loveth not the lord , it is true , it may be hee is pinched with the sense of his sinnes , but let him have mercy , it is enough hee thinkes ; but now take a man that hath his heart right towards god , except he have grace , it contents him not ; for that is the property and nature of true love , that it careth for no wages , all that it desires is the love of the party , that what it doth may be acknowledged and accepted ; and there is a great difference in that : you know , a nurse doth much unto the childe , as well as the mother , and it may be more , but notwithstanding the nurse never doth it but when she is hired ; but the mother doth it for nothing , and she doth it more abundantly , because she doth it out of love , and it is wages enough to her that she hath done it , because shee loves her childe : so i say , if you love the lord iesus , it is not wages that you seeke , but if you may have the light of his countenance to shine on you , if you may have his favour , if you may have opportunitie to doe him service in your place , it is enough for you , you care not for the present wages , nor for future . therefore herein you may know the nature of your love , the rightnesse and ingenuity of it , if it be so that all that you doe is out of love to the lord , and if you can content your selves with love againe from god , it is a signe that you love the lord iesus . againe , ( to proceed ) if you love the lord iesus , you will also love his appearance : as you have it in tim. . . a crowne of righteousnesse is laid up for me , and as many as love the appearance of iesus christ : and in heb. . ult . hee was offered for the sinnes of many , and shall appeare the second time to such as looke for him , &c. for whom was he offered ? and to whom shall he appeare ? to as many as looke for his comming againe . so in pet. . . what manner of men ( saith the apostle ) ought we to be in all godlinesse & holy conversation , looking for and hasting to the appearance of christ ? &c. so that it is certaine , every man that loveth the lord iesus , hee loves his appearance , hee hasteneth to the comming of the lord , he lookes for his comming againe : and it must needes be so in reason . for if you love any , you know , you must needes love their presence ; will you professe that you are louing to any , that when you heare of their comming towards you , there is no newes more unacceptable to you ? if a woman had a husband in the east indies , and report of his comming home should be the worst newes that shee could heare , shall wee thinke that such a woman loues her husband ? so if you did loue the lord iesus , you would be glad to haue his appearance . and ( beloved ) seeing the apostle hath chosen out this note , why should not we presse it in our examination of our selues , whereby wee may know whether wee loue the lord iesus or no ? whether wee desire to be with the lord ? whether we can say , as the apostle paul , wee desire to be at home , and to be with the lord ? if we examine the loue of men by this rule , wee shall finde that there is exceeding little loue to the lord iesus , men are so exceeding backward in desiring to be at home , and to be with him ; and we may know that by our backwardnesse to be in the lords presence upon earth : shall wee thinke that men are desirous to be in his presence in heauen , and yet are so unwilling to draw neare to him upon earth ? but you will object , many of those that loue the lord , that are men truly sanctified , yet are afraid of death , and the newes of death is terrible to them : and therefore surely this is a rare signe , euen in those that haue faith and loue to desire the appearance of iesus christ ? i answer , it is true , there may be a backwardnesse even in the saints , but you must know upon what ground it is . a spouse that is to marrie a husband , no question but shee would be glad to be handsome , and to be prepared for his comming , and though shee may desire his companie exceedingly , yet because things are not so readie as she would have them , or for feare that he may finde that which may divert and turne away his eyes from delighting in her , perhaps shee desires not his comming at that time . there is a certaine negligence and unpreparednesse in mens hearts , which breedes an unwillingnesse in them sometimes , and makes them afraid of seeing the lord , and yet there may be a true and inward love after him . besides , you know , there is flesh as well as spirit , and the spirituall part desires , as paul did , to be at home , and to be with the lord , and to enjoy his presence , but that flesh that is in us is alwayes backward to it . therefore in revel . . . blessed are those that die in the lord , so saith the spirit , but so saith not the flesh ; the voice of the flesh is contrary to it , but it is the voice of the spirit and the regenerate part that is in us . so that this i may boldly say to you , that every man that hath this faith and love wrought in him by the spirit of god , hee hath that in him which doth earnestly desire communion with christ to live with him for ever , to be in his presence continually , although there may be some reluctancie by reason of the flesh that is there . take a man that hath sore eyes , you ynow , to the eye the light is exceeding pleasant , but look how much sorenesse and defect there is in the eye , so much the light is burdensome to it ; but so farre as the eye is right , so farre as it is perfect , so farre is the light pleasing and delightfull to it ; so it is with the heart of the regenerate man , looke how much faith , looke how much spirit there is , so much desire there is of the presence of christ , and it is most pleasing and acceptable to him , as the light of the sunne is to the eye ; but looke how much sorenesse , that is , looke how much flesh there is in him , so much reluctancie , so much unwillingnes there is in him : and that hee must strive against : but still the rule holdeth good , that wheresoever the heart is right , there is alwayes an earnest desire and longing to be with christ. and indeede this is only found in the saints ; for evil mē , if they knew what heaven were , they would never desire it : for they desire heaven in another notion , they would be well , they would be freed from misery and discontent which they mette with in the world , they would have whatsoever the flesh desireth , and that is it they looke after ; but to desire heaven as it is , that is , to desire an excellency in grace , to be alway praising god , to be continually in his presence , to be freed from the practise of sinne , this is a thing that if men aske their owne hearts , they doe not desire in this manner ; for they desire it not here upon earth , when they are in the communion of saints . when they are in places where there are holy speeches , and holy exercises , it is burthensome to them , they are out of their element , they are as men that are not upon their proper center ; these men desire to be in heaven , but they desire another kinde of happinesse than there is in heaven ; the felicity there is presented unto them under another idea , they desire no more than the flesh desires : but to desire heaven indeed , as it is heaven , to desire god there in his purenesse and holinesse , to desire it so as thereby to be sequestred from all worldly , carnall and sensuall delights , this a carnall man desires not . therefore this is a distinguishing note and signe , that he that loves the lord will love his appearance . fourthly , you shall finde this to be the property of love , hee that loveth is very readie to speake of the party loved ; love is full of loquacitie , it is readie to fall into the praises of the party beloved , and to keepe no measure in it , to abound in it , that is the disposition of every man that loveth . so is it in this love to the lord iesus : you may see it in david , as he abounded in love to the lord , so hee could never satisfie himselfe in praising the lord : in psal. . which is repeated chron. . you shall finde that hee hath never done with it , but is alwayes singing praises to the lord : sing praise to the lord , and be alway talking of his wondrous workes . and againe , remember his marva●lous workes that hee hath done of olde , and all the wonders , &c. as if he should say , if you love the lord , shew it in praising of him . doe you professe to love the lord , and yet never delight to speake of him ? nor delight to heare others speake of him ? my beloved , this backwardnesse that is amongst us to holie and gracious speech , to speeches that tend to the setting forth of the lords praise , shewes that love to the lord iesus is wanting among us . you know , it is naturall for every man to abound in the speeches of the things they love , of what nature soever they be . mariners are delighted to talke of their voyages , and souldiers of their battells , and huntsmen of their games . if you delight in the lord , certainly your tongues will be much in speaking of him , you will be ready to doe it upon all occasions . out of the abundance of the heart the mouth speaketh : and if love to the lord doe abound in your hearts , this love will be expressed in your tongues , upon all occasions : and therefore , at the least , you may judge of the measure of your love by this . hee that speakes much of loving god , and yet hath his speeches , empty , vaine , and unprofitable , surely we may guesse that he loves him not at all : and this is a marke that will not deceive us . and now what will you say for your selves , that you speake no more upon those severall occasions that you meete withall in the world ? is it because you are ashamed , because you are bashfull , and fearefull to expresse your selves , and to make an open profession of that holinesse that is in your hearts ? certainly it is a signe that you love not the lord iesus : for hee that loveth , is never ashamed ; because , whom a man loveth , he magnifieth , hee prizeth much , hee hath a high esteeme of : and therefore that bashfulnesse and fearfulnesse that you object , will not keepe you backe , if you did love the lord in truth and sincerity . or else , why is it that you speake of him no more ? is it because you cannot speake ? is it because your understandings are weake and dull ? because you are not able to doe it as well as others , and therefore you are loath to expresse your selves ? you know , when you love any , that love will teach you to speake , it will quicken the dullest wit and invention ; love sharpeneth , and maketh the rudest tongue eloquent . it is the nature of love to set the heart on worke , and when the heart is set on worke , the tongue will be as the pen of a ready writer . you know how the apostle setts it forth , our heart is enlarged to you : love openeth the heart wide , and the heart openeth the tongue wide : therefore if you love the lord much , you will bee much in speaking of him . consider therefore what your speeches are concerning god , whether you your selues are ready to speak much , and to delight to heare others speake also ? whether you be glad of any occasion , as those that love are glad to heare those that they love to be spoken of ? fifthly , love will doe much and suffer much for the party loved : paul , as he was abundant in love , so he was abundant in labour likewise ; whosoever aboundeth in love will abound in workes also . therefore see what you doe for the lord iesus , see what you suffer for his sake . when christ came to peter , and asked him that question , peter l●vest thou me ? hee puts him upon the try●ll by this fruit of his love , feede my lambes : as if he should say , peter , if thou wilt shew that thou lovest me , expresse it in doing something for my sake , feede my lambes : herein thy love shall be discerned ; doe not say thou lovest mee , and yet art negligent in doing for mee , feede my lambes . we shall not need to presse this much in this congregation , because it belongs to the ministery : although you haue somewhat to doe in it for the magistracie also , whereby they may expresse their love to the lord iesus , to helpe the feeding of christ lambes . it is true , wee are as the vines that bring forth the grapes , but you are as the elmes that holde up those vines : the magistrates feede the people as well as the ministers : therefore that phrase is applied to david , hee was a shepheard . therefore in your severall occasions , when you meete with that which may tend to the feeding of the people of god , when you shall labour so farre as may lie within your compasse , that the gospell may have a free passage , that there may be more faithfull and laborious ministers set up in the severall places of the kingdome , the more you doe this , the more you feede christs lambes . and if you will shew that love you have to the lord , shew it by feeding his people , that is , by doing that which lyes in your power tending to that end , by doing of it zealously , with all your might . and as that was the worke that christ put peter upon for the tryall of his love , so i may say to every one of you , if you will shew that you love the lord iesus , doe the worke that belongs to your particular place ; for every calling hath a particular worke in it : if you love the lord , be diligent in that way , in that calling which christ hath given you to doe him service in : and herein you shall shew your love , as it was christs owne speech , i have glorified thy name , that is , in that particular worke , in that charge which thou gavest me to performe : so you must shew your love to god in doing the actions of your particular callings diligently . you know , when that womans heart abounded in love to christ , how it found out a way wherein it would shew it selfe presently in breaking the boxe of oyntment , &c. as it is said of faith , it is dead without workes , so love is dead without workes , the lord regards it not , it is a dead carkasse , without motion . wee know it is the nature of love to be diligent : if you doe love christ , it will make you diligent . and as you will be ready to doe much , so you will be ready to suffer much also : these two i put together , because suffering is a kinde of doing , onely it is a doing of things , when there is difficultie and hardnesse . now if you love the lord iesus , see what you will suffer for his sake ; those that we love , wee are exceeding readie to suffer for . a husband that loves his spouse , is exceeding readie to suffer any thing to enjoy her love , he is willing to suffer any displeasure of parents , of friends , to suffer the losse of his estate , he cares not for discredit in the world , hee is ready to breake through thicke and thinne , and to doe any thing , so he may obtaine her love at the last : so if you love the lord iesus , you will suffer any thing for his sake . it was an excellent testimony of davids love , in sam. . . when david there dancing before the arke was scoffed at by michal his wife , see what an answere hee gives her , it is , saith he , before the lord : as if hee should say , i am willing to beare this at thy hands , for it is to the lord who hath chosen me rather than thy father and all his house : as if he should say , seeing it is the lord , for whose sake i endure this rebuke at thy hands , i care not for it , i am willing to doe it , yea i will doe it more , and be more vile in mine owne eyes , and expose my selfe yet to more scorne and derision , since it is to the lord who hath chosen mee rather than thy fathers house ; so i say , when any thing comes to be suffered for any good action , for any good cause , ( as indeede commonly such actions have sufferings joyned with them ) if you love the lord , you will be ready to goe through it , and that with cheerfulnesse , because it is to the lord who hath chosen you , and passed by so many thousands . and therefore it was the commendation of those in heb. . it was an argument of their sincerity , that they suffered the spoyl●ng of their goods with joy . whence came this , but from their love to the lord ? they were so farre from being backward to suffer , as that they were glad to have the opportunitie to suffer somewhat for his sake . but you will say , i am readie to doe much for the lord , and i hope i am not backward to suffer for him . it is well if it be so , but let mee adde this to all that i have said , in what manner doest thou doe that thou doest ? you know the caution that the apostle puts in , in iohn . . herein is love manifested , that we keepe his commandements , and his commandements are not grievous . indeed herein is the reality of love seene , that we keepe the commandements of god. it is true , a man may doe much for christ , and yet not love him ; an hypocrite may goe farre in performances , and yet though he doth much , hee may not love much : therefore you must examine your selves by that , in what manner you doe that which you doe . therefore it is added , if wee keepe his commandements , and they be not grievous : as if he should say , the manner of your doing is all in all , you must both doe much , and suffer much ; but they must both be done willingly . you know , the wife and the servant , they both serve the husband , and doe much for him , both are alike diligent , yet notwithstandi●g there is this difference , the wife doth it out of love , shee doth it in another manner , proceeding from another affection , aiming at another end than the servant doth . so two men may be diligent in keeping the same commandement of the lord ; the one doth it as one that loves the lord earnestly , being desirous to please him , as one that delights in the lord , nothing doth more content him , that when he is in an opportunity wherein he may expresse his love to the lord , all his commandements are not grievous to him , it is not respect to the reward , it is not an eye to the punishment that mooves him . a man indeed may doe much for the lord , when it is the respects that he hath to hell and to judgement , to heaven and the reward that moves him : not but that these may be motives ; but yet you must remember this , that if these be the principall , and if these onely moove you , you doe it not out of love , you take but an aime from your selves . when a man hath a businesse of his owne to doe , you know how carefull he is in it , and with what diligence hee doth it , how often and how seriously he is devising with himselfe to bring his matters to passe . now if you love the lord , the actions that you doe , you will not doe them as those that are his slaves and servants , that doe things for other regards ; and indeede such is the love for the most part that is among us now adayes , there is much formality in our actions , wee have a forme of godlinesse without the power of it : even as in our love towards men , there are many complements , and much profession of love one to another , but wee finde that there is little true love : so wee may take up a complaint against men in their love to god , there is much formality , men are much in outward performances , which is well , i confesse , but alas , the power is wanting ; it is all but complementing with god , as it were , when you come and do these duties of gods worship , when you keepe the sabbath , and present your selves at prayers and at sermons , it is well you doe so ; but yet when your hearts are going after your covetousnesse , and after your pleasures , after this or that particular humour , the lord lookes upon this as upon a formall performance : it is another kinde of doing that the lord requires at your hands . it may be you doe duties in secret and private , and it is a good propertie that you doe so , but yet that is not enough ; you may doe them as a taske , that you are glad when the businesse is done , and it is well that is over ; but when you will doe things out of love , you must know that you must doe it in another manner , not in this formality . if you will serve the lord out of love , it is not the praying to him morning and evening that will content you , but it is the working upon your hearts , it is the beating upon your affections till you have brought them to a good frame of grace , till you have wrought upon your selves a sound and thorow renewing of your repentance , you will never give over till your hearts be quickened in prayer , till you have found that god hath answered you , till you have had experience of his mercy and loving kindnesse towards you . so when you come to heare , is this all , ( thinke you ) that god requires of you , to sit here , and lend us your eares for a little time ? no , my beloved , unlesse you doe it from love , unlesse you be mooved to it from an inward principle , from an entire and holy affection to god , it is nothing . you must labour to have the word wrought upon your hearts , you must observe how you practise , and how you bring forth into action that which you heare ; for you doe not learne a thing here , when you come to heare the word , till you practise it , till your hearts bee transformed into it : doe not thinke that you have done the worke , when you have sate here and heard us , when you have gone home and repeated the sermon , and understand it : to heare as god would have you heare is another thing : it is like your lessons in musicke , you say you have never learned them , till you be able to practise them ; so you never have learned the word of god aright , till you have an abilitie in you to practise it . to shew you what love is , and what faith is , and what patience is , to make you understand and conceive of it , it is nothing ; but to have faith , to have patience , to have love , to have your affections inflamed to the lord , this is the right hearing . as it is in physicke , the understanding of the physitians bill is nothing , it is the taking and applying of that which is there written that doth good to your bodies ; so is it with the doctrine that wee preach , you may understand it , and apprehend it , and conceive of it aright ; but except you bring it forth into your lives and actions , you learne it not . therefore this slight and overly performance is not a true testimonie of your loue to the lord iesus , but the doing of it to purpose , so that god who searcheth the heart may accept of it ; the doing of it thorowly that your hearts may be wrought upon , this is a signe that your doing and suffering comes from love. finis . the fovrth sermon . gallat . . . for in iesus christ , neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love. the last thing that wee did was to shew you what were the properties of true love , that by them you might try your selves whether you love the lord iesus or no : we went through five in the morning , we now proceede . another property of love is this , it is full of heate : therefore in cant. . it is compared to coales of juniper : and that phrase is used in mat. . . iniquity shall abound , and the love of many shall waxe colde . that antithesis shewes that love is a hot thing , hot as fire . therefore if you would know whether you love the lord iesus or no , consider what heat and what fire there is in you . now what are the properties of fire ? wherein doth love and that agree ? fire , you know , is the most active of all the elements ; colde benummes a man , and is the greatest enemie to action : if thou love the lord iesus , thou shalt finde thy love will have that property of fire to set all on worke on thee ; it will set thy tongue on fire , and thy hands on fire , and thy head and heart on fire , every thing that is within thee will be working , and doing some service or other to the lord. when a man wanteth love , hee is as a man benummed , as a man frozen in his dreggs , not apt to any thing : the more a thing is like to fire , the more aptnesse , and the more activenesse ; so the more love , the more aptnesse and readinesse to every good worke : where there is no love , there men are reprobate to every good worke . besides , love as it is very active , so it is very quicke , as fire is of a quicke nature . therefore we say that love hates nothing so much as delayes , and it is in this like to fire , which is the quickest of all the elements . consider of this therefore ; art thou speedy in thy executions ? if thou love the lord , thou wilt not deferre and put off from day to day any thing that is to bee done , thou wilt not say with thy self , i wil change my course of life , but not yet : no , if thou love the lord , thou wilt doe it presently . besides love agrees with fire in this , that it is earnest and vehement : and indeede i take it , that in that regard it is chiefly compared to fire . for fire , as it is of a quicke , so it is of a vehement nature , and so is love . looke what a man loves , upon that he bestowes the top of all his affections , and the maine strength of his intentions run that way . examine by this therefore whether thou love the lord or no. if thou love the lord iesus , thou wilt look upon other things , as things that thou regardest not much , thou wilt grieve for them as if thou grievedst not , and rejoyce as if thou rejoycedst not , thou wilt use the world as if thou usedst it not , thy heart will be taken up about christ , and about the things that belong to the kingdome of god , thy intentions will be set upon the things that belong to the service of god , and thy owne salvation . this is a thing by which you may plainly discerne the truth of your love : examine therefore what it is upon which you bestow the maine and the top of your intentions . indeed , my brethren , the greatest things that the world hath are not worthy of the toppe and strength of our affections ; for they are but trifles . therefore if you love the lord iesus , if you prize him aright , and be righ●ly affected towards him , you will esteeme nothing great , but the enjoying of his favour , and nothing of worse consequent than the losse of it , nothing will be of any great moment to you , but onely sinne , and grace ; sinne that displeaseth him , and grace that brings you into favour with him : as for other things , you will looke upon them as trifles , you will not put the strength of your mindes to any thing else ; this is the nature of love , it is vehement toward the thing that it loveth . moreover , it hath also this property of fire , that it is still aspiring , it is still enlarging it selfe , still growing on , assimulating , and turning every thing into its owne nature , it is overcomming and is not ready to be overcome : which propertie of fire is noted in that place i spake of in the morning , much water cannot quench it , it is as strong as death : now death , you know , overcomes all ; so will love , it will breake through all impediments . consider whether you finde this disposition in your selves , that your hearts are still drawing nearer and nearer the lord , that they are still aspiring up towards heaven , that you are still going onward and thriving in the worke of grace . but that which of all other things will manifest most to us this affection of love , it is those affections which depend on it ; you shall know it , i say , by the affections that hang upon it . it is true that all the affections depend upon love , but , for this time , i will instance but in two , namely , anger , and feare . looke whatsoever it is that a man loveth , where he findes any impediment in the prosecution of it , hee is angry , hee desires with as much earnestnesse to remoove that impediment , as hee loves the thing . take any man even of the mildest disposition , if in any thing that hee loveth much , and intendeth much , there be an intercurrent impediment that shall interrupt him , he is angry , though otherwise he be of a most meeke disposition . for anger is but earnestnesse to remove the thing out of the way that hinders us : whatsoever a man loveth , hee is angry with the impediments that hinder him in it . come now and examine your love to the lord by your anger : that anger that proceedes from love to the lord , we call zeale : will you professe that you love the lord , and yet your hearts are not moved when he is dishonoured ? thinke with thy selfe when thou art wronged in thy name , or some body miscalleth thee , misreports of thee , and prosecutes thee with evill speeches and revilings , is not thy wrath kindled in thee against such a one ? well , if thou love the lord iesus as thy selfe , as thou oughtest to love him above thy selfe , why are not thy affections stirred in thee , when thou hearest him dishonoured , when thou knowest that his name is ill spoken of ? if a man should take from thee thy wealth , or any thing that is deare to thee ; if a man should come and violate thee with ill tearmes , thou wouldest be angry with him , and be ready to flie in the face of such an one . if you be thus affected to the lord , and to his glory , why doe you not doe the like for him ? you know , david did the same : mine eyes gush out ( saith he ) with rivers of water because men keepe not thy law. therefore know that , if you finde not your hearts affected with the things that belong to god , that there is no anger stirred up , it is a sure argument that you love him not . it is observable that is said of olde ely , sam. . . when newes was brought him that the israelites were fled , that moved him not so much when it was tolde him ; morever that there was a great slaughter among the people , that stirred him not neither ; when it was tolde him yet that his two sonnes hophni and phineas were slaine , yet this did not so much affect him ; but when it was tolde him that the arke of the lord was taken , the text noteth something more than ordinary , that hee was so stirred with it , that he fell from his seate , & it cost him his life . can you find this affection in your selves , that you are not moved with the death of childrē so much , or for the losse of your goods , or for your owne particular discontents , as when you shall heare that the glory is departed from israel , that religion suffers any eclipse in any place , that the gospell of iesus christ is hindred ? this is a thing that will try your love to the lord. if you finde that you can heare of the desolation of the churches , and of the increase and growing of poperie , and yet you doe not take it to heart to be affected with it , you doe not grieve for it , it is a signe that you want love to the lord. you know what is noted of them in ierem. . . when the king had done an abominable action , that hee had cut the roll insunder that ieremiah gave him , and cast it into the fire that was upon the hearth before him , it is sayd that those that were about him , did not rent their clothes , nor petition to him &c. as if hee should say ; in this they discovered a wonderfull want of love to the lord , and to his cause , that they were not moved with this dishonour , that was offered to god , and to his servant , and to the cause of religion at that time . you know what disposition paul had in this case act. . he observed that the place , where he was , was given to idolatry , the text saith , his spirit was stirred in him , his zeale and his anger was kindled in his breast . therefore consider what your affections to the lord are by this holy anger that is in you . moses you know , was the meekest man vpon the earth , and yet you know how he was mooved , how his zeale was kindled in his breast , when he saw the idolatry of the people . in the next place consider your feare : for if you love the lord , it will cause you to feare and tremble at his word , and at his judgements , for whom a man loves much , he regards much , and when a man regards another much , he is much affected with what he doth ; now when the lord shall shew some tokens of his wrath , those that love him , and esteeme of him , those that prize him , cannot but be affected . shall the lyon roare , and shall not the beasts of the field tremble ? consider , how you are affected therefore , when the lord shall discover any expression of his wrath , and what doth hee else in this stroake , which is now vpon this place ; is there not wrath gone out from the lord ? you know the plague is more particularly gods hand , then any other affliction : therefore david saith when he chose the plague , that he would choose to fall into the hands of god , intimating that , in that buysinesse , god was in a more peculiar manner the doer of it . as the thunder is sayd to be the voyce of the lord , so the plague may properly be sayd to be the stroake of the lord , more peculiarly than any other affliction . consider therfore what your affections are in this case : for my beloved , let it not be in vayne to you , that the lord stretcheth forth his hand as hee doth now at this time among vs. it is but yet in the beginning , and what is the lords meaning in it ? is it not as a messenger sent vpon an errand ? if it had its answer , if that were done , for which the lord had sent it , would he not remoue it againe ? would he not bid the destroying angell to put up his sword into his sheath ? doubtlesse he would , if you would doe that at the beginning of this sicknesse that must be done before the lord will remoove it from you . you will say , what shall we doe then ? i beseech you consider what commonly is the cause of a plague among vs. consider what hath ben the cause of the plague in former times . you shal finde in numb : . two causes of the plague . one was the superstition and idolatrie of the people , they begann to be yokt with idolatrie , they joyned themselues to baal peor . i confesse that sinne was not yet growne to any great height , it was but yet in the beginning , in the seedes , and yet you know how the lord was offended with them . and the second was fornication , the sinne of vncleanes that was cōmitted . it is not likely that all the people fell into that sinne of idolatry , or into the sinne of fornication , but yet the lord was offended with the whole congregation for those that did it , as the manner is to be . so here you see two causes of a plague , idolatry which was but beginning , and the very admitting it into the campe ; and the fornication of the people . another cause of the plague you shall find in davids numbring the people , it was their securitie and pride , and trusting to themselves , and the creatures : for surely it was not davids sinne only ( who had somewhat forgotten god , and trusted to his mountaine , & thought that that was strong enough ) but it was the sinne of the people . it is good ( my beloved ) to be secure out of confidence vpon god , and therein , the more securitie the better ; but to be secure for any outward help , either in the number of men or ships , or strength or policie , or because we are compassed about with the walls of the sea , or whatsoeever it is wherein wee thinke our safetie consisteth , the more confidence in this the worse . the lord smott the people for this security in dauids time . another cause is , the unworthy receiving of the sacrament . many are sicke among you ( saith the apostle ) and many are dead , because you receive the sacrament unworthily . the lord is pleased to punish that particular sinne of receiving the sacrament unworthily , with some sicknesse or other , whether the plague or no , we cannot say , but this we may be sure of , that this was the cause why so many were sicke and dead . you know that passage in the booke of chronicles concerning ezekias , when the people had not prepared themselves aright as they ought , hee prayed to the lord , and it is said , the lord healed the people : we cannot say what the lord healed them of , but yet it makes it evident that the lord had some way smitten thē . moses for the omission of the sacrament the lord would have slaine him , that is , he would have sent something upon him , whether some disease , as is most probable , or some other thing which should have taken away his life in the end . the omission and negligent receiving of the sacrament i put together , which mooveth god to anger , and to inflict plagues upon a people . i will name yet one more besides these , and that is the coldnesse and deadnesse of their hearts who belong to the lord , from whom he expects better things , and more zeale , which i gather hence : what was the reason that the zeale of phineas stayed the plague ? numb . . because his love was hot , and his anger was kindled in a holy manner against that israelitish man , and the mid●anitish woman , that had committed fornication among the people . if the zeale of phineas was the cause of staying that plague , and of withholding the lords hands , then surely the coldnes of those from whom the lord lookes for much heate , for much fervency of spirit , whom god expects should stand in the gappe , i say , that is the cause that the lord goes on in punishing . but what should we doe now to remove it ? amend the things that are amisse , repent and amend , and he will turne from his fierce wrath , which he not onely intendeth against us , but is also already upon us ; labour to cleanse your hands from idolatry and superstition , and cleanse the land from the crying sinne of uncleannesse and fornication , and every man labour to cleanse his owne heart . and againe , to turne to the lord , to take heede of security , which is a forerunner of a ruine , as a great calme is a forerunner of an earthquake . againe , take heed of receiving the sacrament unworthily , many of you this day have received ; therefore i should speake something particularly to them , but in truth this concernes all among us ; but chiefly let me speake to those a little that are able to pray , that have some fire in them , that have had the worke of grace in their hearts wrought by the spirit of god , that have some sparkes if they were blowne up , that are men fit to stand in the gap ; it belongs to you , my brethren to doe something that the lord may stay his hand : and remember that when the lord begins to send forth tokens of his wrath and displeasure against a nation , it is a time wherein he expects and lookes for humiliation and repentance : therefore take heede of neglecting that in isay . in that day ( saith the lord ) when i called for humiliation , beholde killing of fatlings and oxen , &c. therefore know what your dutie is , and learne now to see what belongs to you to doe , shew your love to the lord in trembling at his judgements , in being zealous for his names sake : as indeed where there is abundance of love there is alwayes exceeding much zeale : so it was with paul , so it was with elias , so it was with moses , so it hath beene with all the saints . and so much for this . another property of love is this , that it doth not play the huckster with the lord ( as wee say ) it doth not bring things to an exact account , but when a man loveth , hee is willling to doe what offices of love and friendship he can , and he doth not stand to looke for an exact recompence ; ( for that is to play the huckster , to make a bargaine with god ) but the nature of love and true friendship , wheresoever it is found , is this , to be free in doing that it doth , and not to stand to examine how much they shall doe , and how much they shall receive for doing of it ; but to doe it with liberty and with freedome . and so it will be if your love be right to the lord , you will not stand halfepeny-worthing , you will not stand considering what you are bound to doe of necessitie , whether you are bound to pray in your families or no , whether you are bound to keepe the sabboth so exactly and precisely as is commanded ; whether you are bound from giving so much liberty to your selves in vaine speeches , &c. but love will rather say , what shall i doe to recompence the lord ? it will be devising what to doe , it will be glad of any occasion of doing any thing that may be acceptable to god. when you set limits to your selves , and are afraid of going too farre , and doing too much , it is a signe that what you doe commeth not from love to the lord , but from some naturall principle , it comes from your selves , and not from the spirit . for if you love the lord iesus aright , why doe you not labour to exceed in the duties of obedience ? why doe you blame those that goe further than your selves are willing to doe ? why doe you quarrell with that exactnesse and precisenesse , and strictnesse which is required in walking in the wayes of god ? love is abundant in the worke it doth , and if you love the lord , you will not set limits to your selves , you will not have such thoughts as these , i will doe as much as may bring mee to heaven , and no more , i will take so much paines as that i may not be damned , but to exceede , and doe more than needes , this i hope may be spared , and i may goe to heaven notwithstanding well enough , though i goe not so fast as other men . no , beloved , if there be love in you , you will strive to doe the utmost of your power , it is the nature of love so to doe . againe , you will not be so exact , nor indent with the lord what hee will doe to you ; but though the lord be slow and slacke in rewarding you , though he stay long , and suffer you to goe on without taking any notice of you , as it were , nay perhaps hee gives you many afflictions and persecutions , poverty , trouble , sicknesse , &c. though the lord doth not doe what you expect , yet your love will be free , it will goe on , you will be ready to say as paul did , i know whom i have trusted : that is , he was resolved to serve the lord , to doe his utmost , though the lord did reserve himselfe and the recompence of reward to a further time , yet he was content . such a disposition will be found in those that love the lord iesus . again you may judge of your love to the lord iesus by another property of love , which is a hatred of sinne , by your hatred of that which is contrary to him ; for love is not better knowne by any thing than by hatred ; for all hatred is properly rooted in love : for you hate nothing but because you love the contrary ; therefore if you love the lord iesus , you will hate sinne . examine your selves by this , for it is a sure rule , if you love the lord , you will hate that which is evill . you will say , i hope i doe that . it is well if you doe , but let us consider that : it may be you may be angry with sinne , but doe you hate sinne ? that was the commendations that the lord gives the church , in rev. . thou hatest the works of the nicholaitans which i also hate . therefore , if you would know whether you love the lord iesus , try it by this , doe you hate sin ? you will say , how shall wee know whether we hate it or no ? in these three things you shall finde wherein hatred differs from anger , and thereby you may examine your selves . first , hatred is more of generalls ; a man hates all drunkards , if he hate drunkennesse : hee hates all toads and all serpents , if hee hate poyson . a man is angry with this or that particular , but hatred is of all . i would aske thee , doest thou hate all sinne , every thing that is called sinne , all that belongs to sinne ? if it be this or that sinne that you make against , you are but angry with sinne , you doe not hate sin : for hatred fals alwaies upon the generall . examine therefore if you finde this disposition in your hearts , that you hate every sinne , that your hearts rise against every thing that is sinfull , whatsoever is contrary to the lord , whatsoever you apprehend under the notion of sin , that you hate , and resist , and strive against ; this is a signe that you love the lord. secondly , hatred desires the utter destruction of the thing it hates , anger doth not so , anger desires but a revenge proportionable to the injurie : therefore we say there is a kinde of justice in anger , it would not have the party that it is angry with to be destroyed , but it would have him sensible of its displeasure , it would have something done that might answer the injurie that is offered ; but hatred desires the destruction of a thing utterly . now doe you doe so with your sinnes ? doe you desire to have them wholly extirpate and rooted out of you ? to have your lusts thorowly and perfectly mortified ? are you willing to have sinne so cleane taken away , that you may have any no libertie to have dalliance with it in any kind ? do you hate it so as that you cannot endure to come neere it , nor to have it within your sight ? it is a signe you hate it indeed . lastly , hatred differeth from anger in this , that it is implacable : hatred comes from judgement , and it continues , and therefore hatred is not a passion , but we call it an affection ; it is a beautie , and disposition , and frame of the will ; anger is a passion that dies , and flittes away after a time ; but hatred continues . is your disposition such to your sinnes ? examine your selves ; nothing is more frequent , my brethren , than to be humbled for some sinne , which amazeth you for the present , but doth your hatred continue ? if not , you doe but fall out with your sinnes onely , and grow friends with them againe . if you did hate them , as you should , you would never returne to amity with them more . many a man takes resolutions to himselfe , i will be drunke no more , i will be a gamester no more , i will not commit such , and such grosse sinnes , as i have done any more ; perhaps some shame , or some feare hath followed him , some deepe apprehension of wrath and judgement , which set him vpon this resolution for the present ; but if the heart be right that thou hatest sin as thou shouldest , thou wilt continue hating of it . therefore consider , whether you love the lord iesus by this triall , whether your hearts hate sin , in your constant resolution or no. this was the disposition that was in lot , his righteous soule was vexed with the unclean conversation of the sodomits , that is , he did not onely abstaine from the actes that they did , but his soule wrought against them , he was vexed with them , as a man is vexed with a thing that is contrary to his disposition . so it is sayd of moses , he stood in the doore of the tabernacle , and he wept as he stood , his heart was mooved in him . it is not enough to abstaine from sinne , but to hate sinne , and that is an argument of our love to the lord iesus : take this therefore for an other triall of your love . againe , there is one more which wee cannot leave out , though it be a thing knowne unto you , yet because the scripture gives it as a peculiar signe by which we may judge of our love to the lord , it must not be passed by , and that is our love to the saints ; and there is good reason given of it , if we consider it well , ioh. . . wilt thou say thou lovest god whom thou hast not seene , and yet lovest not thy brother whom thou hast seene ? the meaning is this , for a man to love the lord who is immortall , invisible , who dwelleth in light inaccessible , is a more difficult thing than to love thy brother whom thou seest . for why doe wee love the lord , but because we conceive him under such a notion ? we thinke of him as such a god having such and such attributes : now , saith the apostle , whatsoever thou conceivest of god , that very image and disposition is stamped on man like thy selfe , thou shalt see the very same disposition in a holy man that is in the lord himselfe . indeed it differeth in the degree exceedingly , there is but a glimpse of it , yet why is it said that the image of god is renewed , but that there is in holy men a disposition like the nature of god ? now this is in a more remisse degree in man , and therefore more sutable to our weaknesse ; as you know , difficulty comes from disproportion , it is a harder thing to love the lord than a man like our selves . if therefore wee doe not love men like our selves , in whom is stamped a disposition like the nature of god , and his image , in some degree , surely we cannot love the lord who is so farre above us . againe , a man like our selves is visible , we see his actions , we heare him speake , we know more plainly the frame of his disposition ; and therefore it is more easie to love a holy man than to love the lord : for so is the apostles argument . doe not thinke that thou lovest the lord whom thou never sawest , when thou doest not love thy brother whom thou seest daily . therefore wee may conclude thus much , if we love not the saints and holy men , it is certaine we love not the lord. i confesse every man is ready to say ( in this case ) he loves holy men . i would put you to this tryall , and aske you but this question ; you shall know it by this : doe you love all the saints ? you shall finde that the apostle paul still in his epistles puts in that caution , love to all the saints . if thou love grace and holinesse , thou wilt love it wheresoever it is . many men will love some particular grace , especially when it suteth with their disposition , and is agreeable to them , and to their constitution , but to love all grace , to love all holinesse in all the saints wheresoever it is found , it is an infallible signe that thou lovest the lord iesus . againe , doest thou love none but them ; that , where grace is , thou lovest , and where it is not , thou withdrawest thy love ? but , you will say , would you have us to love none but the saints ? i answer , it is true , wee ought to love all others with a love of pitty , wee should shew abundance of this love to all mankinde ; but then there is a love of complacencie and delight , and with this love we ought to love none but the saints . againe , thirdly , doe you love them as they excell in holinesse ? many men can love one that hath but some degree of grace ; but if it be one that hath more exactnes than ordinarie , that hath proceeded higher in holinesse than he thinkes requisite , here his heart is readie to quarrell , and to rise against him . lastly , doe you manifest your loue by delighting in their companie , and by the fruites of love towards them ? you may professe much , and say much , but of all other things companie is the worst dissembled . will you professe that you loue the saints , and that you delight in them , and yet desire to be in any company rather than in theirs ? that when you are among them , you are as if you were out of your element , you move as if you were out of your owne center ? it is impossible but that those that are moved by the same spirit should be best pleased when they are in one and the same society . put all these things together , and by these you may judge whether you love the saints or no. you will object , i doe love the saints , but who are they ? i love not hypocrites , and so it is made a notable excuse . i will not wish thee to love hypocrites , onely take heede thou suffer not the impes and instruments of the divell to paint out the true saints unto thee in the colours of hypocrites : thou must consider that it hath beene the usuall manner to cast that aspersion upon all the saints , upon all holy men in all ages , as the apostle saith in cor. we are as deceivers though true : that is the common esteeme that the world hath of the saints , they judge them to be deceivers , and to be men that professe themselves to be otherwise than they are . you know what was said of iesus christ , some said of him he was a good man , others said nay , he was a deceiver of the people . you know what was said of david , that he was a subtle man , one that went about to deceive others . paul , you know , was reckoned the great impostor of the world ; this was alwayes laid upon the saints : therefore let not the divells instruments deceive thee in that . besides , why are they hypocrites ? is it because there are some shewes of holinesse in them ? surely that is not argument enough . thou wilt say , because they doe not answer that which in their profession they make shew to be ? if that be the reason , why doest thou not pitch thy hatred upon those that are found to be so ? and to conclude this , you must know , that no man speakes against religion or hates religion , under its owne notions , under its owne name , but something else must be put upon it , the name of hypocrisie , or the like . and it is the common condition of men whose hearts are not upright , that they are not able to judge aright of the wayes of god ; a man that hath not grace himselfe cannot possibly judge aright of grace in others : but i hasten . i must now proceede in the point i formerly began to insist on , namely , in shewing you the meanes of getting this love , and of increasing it . i shewed formerly somes meanes to get this love and to increase it . as first prayer , for it is the gift of the spirit . secondly , to beseech the lord to shew himselfe to you . we will add but one now at this time , to shew you the way more fully to obtaine this love . if you would love the lord , remove the impediments . what are those ? they are two . strangenes , and uncircumcision of heart , or worldly mindednesse . first , strangenesse is agreat impediment to love . it is an observation that the philosophers hath , that strangenes when we doe not salute , and converse one with another , is a meanes of dissolving friendship ; so in this case , when there growes a strangenesse betweene god and vs , it unties and loosens that love and communion that should be betweene us . therefore , if you would preserve your love to the lord , suffer not your hearts to sit loose from him , suffer not a strangenes to grow betweene god and you . for strangenesse breeds fearfulnesse , and fearefulnesse looseneth love , as boldnesse is the parent and nurse of love , and that which increaseth it . besides , when there growes a strangenesse betweene god and us , wee begin not to know the lord , there growes an ignorance , and so there is an intermission of those reciprocall offices of love betweene us ; that even as it is among the saints , the forsaking of their fellowship looseneth their love , and so stoppeth the intercourse of good duties that should be among them : so it is with the lord. and therefore if you would maintaine love with the lord , draw neare to him , and he will draw neare to you . how shall we doe that ? by speaking much to him , by hearing him speake to us , by retiring to him upon all occasions for consolation and comfort . if thou receive any injurie from men , wrangle not with them , but doe as david did , betake thy selfe to prayer , take heede of sinne , for that of all other things will breede a strangenesse betweene god and thee ; and if you doe fall out , seeke to be reconciled againe as soone as may be , labour to entertaine a continuall commerce betweene god and thy selfe , observe constantly his dealing with thee , and observe againe thy carriage towards hm , this will breede a familiarity betweene god and thee . and above all , be much in prayer ; for that in a speciall manner maintaines and increaseth this communion and familiaritie betweene the lord and thee . againe , the other thing that hinders is uncircumcision of heart , or worldly-mindednesse : in deut. . . i will circumcise your hearts , and you shall love me with all your soules , and with all your hearts . as if he should say , that which keepes you from loving me , from delighting in mee , is the uncircumcision of your hearts , that is , your worldly lusts , and worldly cares , and worldly desires , when these abound in our hearts , they keepe us from loving the lord : therefore in iohn . if you love the world , the love of the father is not in you . come to any particular , and you shall finde it so ; if you love wealth , you cannot love the lord , if you love pleasures , if you love praise with men , if you love honours , &c. you cannot love the lord ; the love of god , and vaine glorie , the love of god and covetousnesse will not stand together . therefore if you will love the lord , you must have your hearts circumcised , that is , you must have these sinfull lusts cut off ; for nothing quencheth love so much as these . you know , the love of an adulterer quencheth the conjugall love of the wife to the husband : your love of the world is adulterie , the scripture calls it so ; therefore if you love that , it will quench your love to the lord. you will say , may we not love the things of the world ? yes , my brethren , onely take heede that it be not an adulterous love . how shall we know that ? you shall know it by this , if it doe lessen your love to god : you may know whether your love to any creature , to any sport or recreation be adulterous or no. a chast wife may love many men besides her husband ; but if it once begin to lessen her love to her husband , that is an adulterous love : therefore if you would love the lord aright , be sure to cut off this , for it breedes a distance betweene god and you . as it is said of absolom , when the hearts of the people went with absolom , they fell from david the king ; so when our hearts are stollen away with the love of earthlie things , our love to the lord is lessened with it . therefore i say , if you will love the lord aright , you must be carefull to remove this : for the cares of the world , the lusts and diverse pleasures , these choake the love of the lord , they are the greatest quench-coales of any other . loue , you know , is of an uniting qualitie , when any thing lieth betweene god and us , that , you may be sure , will hinder our love . now there are many things that lye betweene god and us . some things lie in our understandings , temptations to atheisme , temptations to thinke that the scriptures are not true , temptations to judge amisse of god in any thing , temptations to doubt of the favour of god ; these lie in the understanding betweene god and us , and are contrary to love : for love uniteth . but in the will there lyeth much more , sometimes vaine hopes , sometimes vaine feares , sometimes one thing , sometimes another . if there be any inordinate lust after any creature , after any thing in the world , it lieth betweene god and us , and makes a separation betweene us ; and till that be removed , god and we cannot come together , till there be an union wee cannot fully love . therefore if you would love the lord , have your hearts circumcised , that is , have those things removed out of your understanding , and out of your will. take away those obstacles that lie betweene god and you : and if you cannot doe it your selves , goe to christ , it is he that circumciseth us with the circumcision made without hands . againe , when you have done this , that you may grow in love to the lord , learne to know the lord ; for the more you know him , the more you will love him . what is the reason that the angels in heaven so love him ? because they know him . what is the reason that we shall love him more in heaven than wee doe now , but because we shall know him more ? therefore when you reade the scriptures , and observe the works of gods providence in every particular , learne by this to know god : as you know a man by his actions and carriage , learne to have such an idea of god , as he hath described himselfe in his word , that hee is true of his word , that hee is full of goodnesse , that he is abundant in long-suffering and patience , that hee is exceeding mercifull beyond measure , &c. labour to see his wisdome , his goodnesse , and his mercie , labour to know god : for when you come to know him aright , by that we come to love him . why doe wee love one man more than another , but because wee conceive him under such a notion , wee conceive his heart to be of such and such a frame , wee thinke him to be a man of such and such a condition ? when we thus conceive the lord , it will teach us to love him more . therefore this you must know , that for you onely to looke upon things that are beneficiall to you , as forgivenesse of sins , and adoption , and an inheritance in heaven , that is not love to the lord. it is true , you should doe all this , but that which you are principally to doe , is to looke to the essence of god , to see such excellencies in him , that thereby you may be led home to him : and therefore that you may know him the better , you must be taught of him . againe , you must not onely know him , but you must likewise have assurance of his love to you : for when you know the excellencies of the lord , unlesse you have assurance of his love to you , it is not sufficient . take a man of the highest place , and of the most excellent quality ; if thou conceive that he hath a hollow heart towards thee , thou canst not possibly love him : thou must be perswaded of the love of the lord to thee . therefore in the text it is said to be faith which worketh by love . the increase of the assurance of gods love therefore is the meanes to increase thy love to him . so much for this time . finis . the fifth sermon . galat. . . for in iesus christ , neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love. the last thing wee did was to give you the properties of love to the lord iesus . now that which remaines to doe at this time , is to apply that which hath beene said , that is , to bring your hearts and the rule together , and to exhort you , that what you have heard in this , it may not passe like airy notions , and never be brought home to your particular practise . for , my beloved , the word that we deliuer to you , should be like nailes , driven home to the head , fastened by the masters of the assemblie , as the wiseman speakes , that they may sticke and abide in the soule , as forked arrowes doe in the bodie , that they may not easily fall out againe . therefore the maine businesse that wee have to doe in preaching the word , is to fasten these words thus upon your hearts . that which we will doe therefore at this time shall be to exhort you to question your owne hearts , and to examine them upon your beds , whether these characters and properties of love which have beene delivered doe agree to you or no. for , as the apostle saith , vnlesse you be in christ , that is , unlesse you be knit to christ in love , you are reprobates : it concernes every man therefore that heares me at this time , to examine this strictly with himselfe . we will expostulate the matter a while with you at this time , and you must expostulate the matter betweene god and your owne consciences , whether this love be in you or no. and although indeede this needeth not any distinct dividing into branches , yet that wee may helpe your memories wee will put it into a number . and first we will make this expostulation , you that professe you love the lord , ( as who will not be ready to doe that , to say he loveth christ ; but yet as the apostle iohn speaketh of love to the brethren , that men love them in shew , and not in truth ; so it is with most men , they love the lord in word , and in profession , but they love him not in deed , and in truth ) therefore first let me aske you this . you that professe you love the lord , doe you not grieve him , and vexe him from day to day , and provoke him by your words , and by your workes ? if this be your case , it is certaine you love him not indeede . some there are that professe much love to the lord iesus , but yet spend their time idly , are diligent in no calling , but waste their precious opportunities in sports , in idle visitations , in gaming , in doing nothing that is profitable either to themselves or others , but eate and drinke , and rise up to play : it is the case of many of our young gentlemen ; a shamefull thing before men , and abominable in the sight of god , that men should live like beasts , & make their soules like the soules of swine , serving for nothing but to keepe their bodies from putrifaction , doing so much the lesse worke , because they have the more wages ; burying so many precious talents , whereof their time is the chiefe , because it helpeth to improove all the rest ; of which they shall give an exact account at that day , when god shall judge the secrets of mens hearts according to our gospell . doe you professe that you love the lord iesus , and doe you neglect him thus ? besides this mocking of the lord , and dissembling with him , you deale most foolishly with your selves : for all the comfort that you shall ever finde in this life , it will be from working , from being serviceable to god , and profitable to men ; empty lives cause but empty joy . therefore if any man shall finde this to be his case , examine it , it is but a false profession of love . and as i speake to those that are young , that spend their time , nihil agendo : so i may say the same to those that are of more yeares , that waste their lives in doing something indeede , but it is not that which they should doe , or in doing it in another manner than they ought ; those that are so drowned in businesse , so overwhelmed with imployment , so occupied with outward things abroad , that they have no vacancie to feede their soules within , to cloathe them with graces . for you must know , my brethren , that your soules have neede to be trimmed every morning , as well as the body , they have neede of breakfast , and dinner , and exercise , as well as the body ; and as you faile in giving this due respect to the soule daily , so you shall finde that proportionably in that degree the inward man will languish , and grow faint . but to speake a word unto you likewise : doe you thinke that you love the lord iesus in good earnest , and yet have scarse leisure to thinke of him from morning to night , that you cannot take time to speake to him , to seeke him , nor to prepare your hearts for him ? besides this generall , come to particular sinnes , sabbath-breaking , neglecting of private prayer , vaine speeches , concupiscence and sinfull lusts , secret courses of uncleannesse , swearing , if not by greater , yet by lesser oathes , which indeede in this exceede the greater ; because in the other you sweare by the creatour , in these by the creature . you that doe these things , will you say you love the lord ? you must know that it is a contradiction , it is impossible : for , if you love me , keepe my commandements : if you keep not the commandements of god , certainly you love him not . but , it may be , you will say that your meaning is good , that you are well affected to christ , and therefore surely you doe not hate him . my brethren , you are deceived in this , thy meaning is not good ; for while you cast the commandements of god behinde you , you cast him away : and let me say to you in this case , as you have it in ier. . . you professe well in saying , thou art my father , and the guide of my youth , but you doe evill more and more . so i say , when you professe you love the lord , and that you reckon him your father , and your husband , thus you say indeede , but you doe evill more and more ; and that is a certaine argument you love not the lord. therefore examine your selves by this rule : for , if you love the lord , you will reverence him : you know , whom we love , we reverence , and whom we reverence , we dare not doe any thing unmeete in their sight . take any one whom we love , whose good opinion wee seeke for , wee had rather that all the world should see us doe an unseemely thing , than that he should ; and certainly if you love the lord , you would not dare to provoke him to anger . therefore this carelesnesse in serving of him is a certaine signe of want of love to the lord iesus , this fearefulnesse , and carelesnesse , when you dare not shew your courage for him , when you account it a small matter to commit a sinne against god , this ariseth from the defect of your love . in the second place , as you may try your love by your taking care not to offend god , so likewise you may try it by your sorrow and griefe after you have offended him : for you must know this , that love , as it hath the greatest joy of any thing else , when it obtaines that which it would have , so it is attended with the most exquisite griefe , when it is disappointed . as when one loveth another earnestly , if any breach fall out that shall make a separation betweene them , if any strangenesse grow betweene them , if they love , they will never be at rest , it will trouble and disquiet them ; but as the scripture speakes , they are sicke of love , that is , they cannot be quiet while there is such a condition , while there is any alienation , while there are breaches and offences betweene them . for you know that nothing is so sweete as love ; as you have it in cant. . love is better than wine : and as david expresseth it , psal. . . thy loving kindnesse is better than life . so sweete ( i say ) is love , as sweete as wine , and better than life . now , by the rule of contraries , then , to have a breach made , to have a barre , and an interruption in this loving kindnesse of the lord towards us , or in our love towards him , it is bitter as wormewood , and sharpe as death . therfore you may examine your selves by the offences you offer to god , when they are past ; if you love him , it is certaine they will trouble you exceedingly ; for so much sorrow for sinne , so much love . and you may take it for a sure rule , in what measure any man desires to please the lord , in that measure hee will be grieved that he hath displeased him . therefore examine thy selfe , hast thou sinned against him many times , and doest thou looke backe upon those sinnes in a carelesse manner , be sure that thou lovest him not . examine this by that which passeth betweene man and man : when a father or a husband hath any thing committed against them by a childe or a wife , if they shall withdraw themselves , and professe themselves displeased , and yet the childe or the wife , in the meane time , be never troubled at this , but be at rest , well enough content it should be so , and are not disquieted for it ; will not the parent or husband take this exceeding ill at their hands , when hee seeth his displeasure slighted ? for this is much greater than the offence it selfe . so i may say , whatsoever the sinne be that you have committed , this hardnesse of heart , this negligence after the sinne is committed , when you are not disquieted for it , when your hearts are not troubled for it , it is a greater signe of want of love to the lord , it is a greater signe of an evill and untoward disposition , than the sinne it selfe . therefore this want of sorrow for sinne , is a sure argument that you love not the lord. you may take that for one signe of want of love , that we commit sinnes against god from day to day . for , doe but goe to your neighbours , and professe your love to them , and yet you injure them againe and againe , you care not what wrong you doe them ; will they thinke that such a profession as you make is true ? and will the lord regard , when you say that you love him , if you provoke him to anger , and renew your sinnes , and relapse into them againe and againe , and when you have sinned , take it not to heart ? no , my brethren , if you doe love him , you will doe as it is said , zach. . when you have sinned , you will mourne as he that mourneth for his onely sonne , your hearts will melt , as iosiahs did ; your hearts will smite you , as davids did him : thus it is with all that love him in deede and in truth . therefore in levit. . , and likewise levit. . . ( they are both one and the same ) the lord appoints a feast and a meeting together for cleansing of sinnes , it was the feast of atonement ; saith hee , in that day when you come together to offer sacrifice unto me , and to make an attonement , you shall humble your soules , and whosoever doth not afflict his soule on that day , he shall be cut off from his people . as if he should say , at that day you come to reconcile your selves to the lord , you make profession of your love to him , and of the desire you have to bee friends with him : now , if you come and make this profession , and doe not humble your selves , nor afflict your soules on that day for those breaches that have beene betweene god and you , all your professions are but dissimulation ; and such a man as will thus dissemble with the lord , shall be cut off from his people . so i say , when you professe that you love the lord , and yet have hard hearts , that there is no softnesse there , that your hearts doe not melt towards him , but when you have sinned , you can looke backe upon your sinnes without any disturbance at all , know that it is but dissembling with the lord , and you are worthy to be cut off from his people . i come to a third tryall : if you love the lord iesus , have you your hearts after his owne heart ? that is the disposition of all those that love him . acts . . the lord saith of david , . i have found a man after my owne heart , that will doe whatsoever i will : that is , looke how the lord himselfe was affected in any businesse , so was davids heart affected , and so it is with all those that love the lord : ( for this is proper to the saints ) if you love the lord , you will be of one heart with him ; if we have hearts after his heart , as every christian must have in his measure , ( though perhaps he reach not davids measure ) in all the turnings of our lives , upon all occasions , in the diverse disposition of our wills , we will be conformable to the lords will , we will be like god , affected in every thing as he is affected . but , you will say , this is a hard thing , how shall we discerne it ? you shall discerne it by these two things : if you be affected as he is , you will doe whatsoever he will ; as those words are added concerning david , i have found a man after mine owne heart , for he will doe whatsoever i will. you may examine your selves by that ; doe you doe whatsoever he will ? are your affections aright , that you love what he loves , and hate what he hates ? for your actions are the immediate fruites and effects of your affections , and as every man is affected so he doth . and besides , as that is one way to discerne it , so this is another which you shall likewise finde in david , that hee loved those that feared the lord ; and those that love vaine inventions , doe i not hate them , saith hee ? &c. and that you may discerne this , consider whether you love all those that feare the lord , and hate all those that are enemies to the lord. for while there is nothing but nature in a man , so long those that are of good natures , that are faire in their carriages , and kinde and loving to us , those wee love , and those that are contrary we hate and dislike ; but when you love the lord , and are after his heart , and have another nature in you , it raiseth you above this nature of your owne , and then you will love those that are like the lord , whosoever they are , though perhaps they are not so sociable , not of so faire a naturall disposition : but if you have a new nature , and are become new creatures , now you have common friends , and common enemies . doe not object now , that you are willing to doe so , if they were sincere and upright , but they are hypocrites . i say , doe not deceive your selves in this : for as they rejected christ under the person of a counterfeit , and of a wine-bibber , so thou maist persecute christ under the person of an hypocrite . paul ; you know , hee thought hee did god good service in persecuting those whom he persecuted , yet though hee did it ignorantly , he confessed of himselfe that he was a blasphemer , and a persecuter : so i say , though you doe it ignorantly , under the person of an hypocrite , yet that is the judgement , and the censure that will be upon you , that in so doing you are persecuters . and if you shall say , that if the lord himselfe lived amongst us , if iesus christ were here , i hope i should shew that i doe not hate him . you shall see what the lord himselfe saith , in that you have done it to these , you have done it to mee . as he speakes there in the matter of giving , so may i say to you concerning this case , in that you have despised those that feare his name , in that you have spoken against such as are his , you have done it against the lord : in this thing you have shewed your hatred against him . examine your hearts therefore seriously by this marke . againe , fourthly , wee will bring you to that expostulation which is grounded on ioh. . . love not the world , nor ●he things of the world ; for if you love the world , the love of the father is not in you . now question with your own hearts about this , whether you love the world , and the things of the world ; for if you doe , the words are cleare , the love of the father is not in you . you will say , how shall we know this ? you shall know it by these three things . first , by your delight in the things of the world , and your griefe and sorrow for the losse of them after you have enjoyed them ; for if you finde that you are much affected about them , it is certaine that you love the world , and the things of the world : intemperate and excessive griefe , and complaint for worldly losses and crosses , is a sure argument and evidence that you love the world . whereas when you love the lord , you will be indifferent in those things ; if a worldly losse befall you , you will grieve as if you grieved not ; if any worldly advantage happeneth , you will enjoy it as if you enjoyed it not : a man will be thus affected , if i have god sure , i reckon him onely my portion , all other things are by accident , he onely is essentiall to my happinesse . we doe not denie that a man may grieve upon such occasions , but it is a lighter kinde of griefe ; and therefore it is expressed well by the former phrase , as if he grieved not : he knoweth all this while the maine is sure , and so long his heart is stedfast within him : but when a man shall fall into excessive griefe , when the affection shall be exceedingly stirred about worldly things , it is a signe that you reckon not god , and the assurance of his favour to be the maine thing in your happinesse : you should be affected to the world with a remisse affection . now when your affections are so much taken up about them , it is a signe you love the world , and the things of the world . it is true , you may doe the things of the world , and enjoy them , and follow after them , but in a remisse manner ; but when your affections are so much stirred about them , when you come to excessive love in the having them , and excessive griefe in the losing of them , it is a signe that you love the world , and the things of the world . secondly , you shall know it by this , when worldly things shall come into competition with those that belong to a good conscience , and the service of god , you shall finde this one way whereby you may discerne your love to the world . when christ would make a triall of the young man , whether hee loved the world or no , he puts him to it by this , goe , ( saith he ) and sell all that thou hast , and come and follow me , and thou shalt have treasure in heaven . when it came in competition once , whether hee were best to follow christ , and sell all that he had , and that he must either forsake christ , or forsake his riches , he went away sorrowfull , and would not doe it . so we shall finde it in iohn . . when the matter came there into competition , that if they confessed christ they should be cast out of the synagogue ; saith the text , though they beleeved , they confessed him not , for they loved the praise of men more than the praise of god. their carriage there towards christ , when their confessing of him came in competition with their applause and honour among men , it was an argument that they loved the world , and the things of the world . you shall see in abrahams case , when the lord would put him to the triall , and bidds him come from his kindred and from his fathers house , and from his country , this in heb. is taken as an argument of his love , that when hee was put to doe either the one or the other , hee made his choise to obey the lord , though it stood with the losse of countrie and friends . so i say , consider with your selves , and you shall finde many cases wherein your conscience will dictate to you , this you must doe , this you ought to performe , this you ought not to doe . perhaps it shall be said unto you againe , if you doe it , you shall lose such a friend , you shall lose such credit , you shall suffer such losse in your estate , you shall expose your selfe to such and such danger , you shall incurre such and such inconveniences to your selfe ; consider what you doe in such a case : many businesses fall out everie day , wherein the like case is offered to you , many times you thinke it were best to doe so , and if it were not for the losse of some thing , or for the discredit , you would doe it . by this you may examine your hearts whether you love the world or no. lastly , you shall know whether you love the world , and the things of this world by your actions ; for where your love is , there your tongue , and your hand will be , and all your endeavours : now trie your selves by this , are you occupied so abour the world , and the things of it , that all your endeavours and all your actions are taken up about them ? some about matter of pleasure , in hunting and hawking , in gaming and sporting , your thoughts are there , and your speeches there ; others againe in seeking wealth , and worldlie greatnesse : are you taken up about these ? i say , the actions of a man are a sure signe , for the lord judgeth us by our actions ; therefore wee may judge our selves by them . consider in what element you live , if you be so busied about worldly things , that you are never well but when you are there , and as for heavenly things , you doe them but by the by , and when you are doing them you are wearie ; this is an argument that you love the world , when a man shall turne the streame of his endeavours all that way , when he shall turne all his projects , all his actions , all his labours into that . as when the bodie hath a wen or a wolfe in it , all the nourishment is drawne to that , and in the meane time the bodie is leane and poore : so is it when a mans heart is taken up with the world , it eates up and devoures all the thoughts , all the intentions of the minde ; all his care , and endeavour , and striving runnes this way ; & the hidden man of the heart , in the meane time , is left starved and pined within : this is a signe that you love the world , this so much intending the things of the world , as christ speaks , the lusts of your father will you doe , iohn . what is the meaning of that ? that is , looke to your actions , to your doings , to your executions and performances , and you shall finde that they are according to the lusts of your father the divell ; those actions they did were a signe that they did affect those things that the divell affected . but you will object , the holiest man , hee that is most regenerate , yet is inordinately affected to the world , is too readie to grieve , and to rejoice inordinately , it too readie to faile when these things come in competition with god. therefore how should wee examine our hearts by this ? i answere in a word , that it is true in the saints , there is something in their hearts that doth all this that i have spoken ; but it is not they that doe it : as the apostle speakes , it is not i , but sinne that dwells in me : we cannot denie but that there is flesh and worldlie-mindednesse even in them ; but yet this they doe , these worldly lusts and desires they are still checking them , and restraining them , and keeping them downe , so that though they be there , yet they doe not walke after the vanitie of their mindes , they are not led by it , but they are led by the spirit , and walke by the spirit . indeede sometimes they fall , when they are transported with temptations , and through incogitancie , and infirmitie , yet their constant walking is not after the vanitie of their minde , for that is proper to those that feare not god. therefore know thus much ( my brethren ) that though the saints doe these things sometimes , yet their purpose , and their desire and care is to crosse and resist them as much as they can , that though they have these inordinate worldly desires in them , yet they are not midwives to themselves , to bring forth fruite to the flesh , they are not stewards to provide for these before-hand , as it is in rom. . put ye on the lord iesus , and take no care for the flesh , to make provision for it : i say , they are not stewards for their lusts , but they resist them , and strive against them . but to conclude this also , examine your selves by this rule , whether you love the world , and the things of the world . and if we take an examination of men by this , how few are there that love the lord ? we may trulie say as the apostle saith , the love of god is not in them , for men seeke themselves , and their owne things , and not the things of iesus christ. one followes this particular , another that , everie man fitting and plotting a garment to himselfe composed of such vices as doe suite everie mans humour . this is a signe that you love not the lord , when you minde the world , and goe with the world , and let your whole bodie and soule follow it , with all the actions , and all the strength and indeavour thereof . the love of many shall waxe colde , because iniquitie shall abound . what is the meaning of that ? that is , because the men of the world , those that are in place , because they shall countenance iniquitie , because the streame of the times shall goe that way ; for this cause the love of many shall waxe colde : that is , because they mind the world , wheras if they did not love the world , and the things of it , though iniquitie did abound , yet their love would waxe hotter . when things are so that iniquitie abounds , some will not take the paines , they love their ease , and contentment ; others want courage to doe it , they are faint-hearted , and dare not adventure . now whence doth this come but from the love of the world ? for no man is fearefull , but because there is something that he is in love with , and is loath to part with . if a man did not love the things of the world , he would have courage for the truth . this is therefore an argument that men doe love the world , and consequently the love of the father is not in them . let us come yet to another expostulation . in the first place therefore , if you love the lord , you will finde in your selves a readinesse to please him in all things , you will doe it naturallie : as the apostle speakes of timothy , i know no man like minded , who will naturally care for your matters . so if you love the lord aright , you will doe it with a naturall affection , you will love him naturally : for what is this love to the lord , if it be right , but that which himselfe hath planted in us ? wee are taught of him to love him . it is like the naturall affection which parents have to their children , such a kinde of affection will it be if you love the lord , you will doe that which is good in his sight with a kinde of naturalnesse and readinesse , you will be carried to the duties of his service as the fire is carried upwards , and not as stones are carried upwards with the force of another , but you will doe them readilie , and chearfullie ; you will not doe good duties as being haled to them , and put on to doe them , but you will be zealous of good workes , that is , you will have a burning desire in your hearts , longing after them , you shall not neede to have them forced upon you , but you will be forward to doe them , you will be affected to good workes as you are out of selfe-love to your owne businesse . you know when a man naturallie loveth himselfe , when he is to doe something that concernes his owne good , how solicitous is he about it , and how provident forecasting how to bring it to passe , and if any rubbe be in the way it troubleth him , if there be any faire passage , and likelihood of atchieving it , he rejoyceth . now , if you love the lord naturallie and trulie , you will goe about his businesse as you goe about your owne , if there be any businesse to be done : magistrates in their place , ministers in their place , and everie man indeede shall finde some businesse to doe , wherein he may bring glorie to gods name , and advantage to his cause . consider now how you are stirred about it , doe you goe about this businesse , are you so industrious and laborious , doe you project it , doe you minde it as your owne ? you will not stand expostulating the matter , to say must i doe it ? and is it of necessitie ? but if it be a thing that tends to the advancing of the glorie of god , you will doe it with all readinesse , you will not so much stand upon this , what wages shall i have ? and what profit shall i gaine ? but as a loving womā to her husband , she is glad to doe any thing for her husbands good , she is satisfied with this , that she hath an opportunitie to doe something ; so it will be with you , if your hearts be rightly affected , you will then doe things after this manner . you will say , how shall wee know this love ? this is a nice and curious point to love the lord thus naturallie . you shall know it by these two things : first , by the evennesse of your carriage towards the lord ; for what a man doth naturallie , he doth with a kinde of equalitie , with a kinde of evennesse : so that , as we say , an uneven pulse is a signe of a deadlie and dangerous distemper within ; so i say , when you finde an unevennesse in your carriages to the lord , that you are off and on with him , that sometimes you doe a thing for him , and anon you will doe for your lusts , this is a signe that you love not naturally ; feigned things are for the most part unequall : because when a man doth not doe a thing naturallie , he cannot holde out ; a man cannot dissemble so well , but at one time or other hee will discover himselfe ; what a man doth naturally , and heartily , he is like himselfe in it still . therefore when there is such an unevennesse in your waies , ( some will be verie forward in a good cause , now in a good moode , and then out of it againe ) it is a signe you love not the lord thus naturallie , for then you would be eaven in your carriage towards him . adde to this the continuance of it ; for if you love the lord with a naturall affection , you will holde out , and be constant in it . the second and third ground went farre in their profession , but their inconstancie shewed that they loved not the lord with a naturall love , this discontinuing is a signe that your love is not true . i beseech you examine your selves by these things whether you love the lord ; remember what i said the last day , doe you desire that your sinnes should be utterlie destroyed ? doe you not dallie with sinne ? would you not have some remainders within you ? nay , i will goe a step further with you , doe you not hate the lord ? you will say , god forbid that we should doe so , i hope we are not in that condition . my brethren , first you must know that there are manie that doe hate the lord : in rom. . amongst others those are reckoned up , haters of god : therefore it is certaine that there are manie , and many of those that come to church , manie that thinke well of themselves , and that others thinke well of too , that yet are haters of the lord. you will say , how shall we know that ? i will aske you but this ( to bring this likewise into examination , and so to conclude ) i say , examine your selves by this : doe you not desire that there were no god ? examine your hearts whether if this newes were brought , that you might live at libertie , that you might doe what you would , that you might satisfie your lusts in all things , that there were no god to call you to account , to reward you according to your doings , whether it would not be acceptable newes to many of you ? now it is certaine , if you would not have the lord to be , you hate him ; for whomsoever you would have taken out of the way , such a man you hate . and besides this , consider whether you doe not looke upon the lord as upon a judge , whether you doe not all that you doe to him as one that lookes upon a judge : if you feare the lord in this manner , it is certaine you hate him : for those whom you thus feare you hate , and that you shall finde in ioh. . if you feare , saith hee , you love not ; for perfect love casts out feare : when you look upon god as upon a strict judge , and that is it that puts you on to doe all that you doe , that is it that makes you keepe a good conscience in secret : for this you may doe , and yet looke upon god as a judge , to feare with this kinde of feare is a signe you hate the lord ; for whom you feare , you hate . besides this , doe you not looke upon god and upon his wayes as contrary to your hearts ? that your hearts , and the wayes of god are in an opposition , your hearts , and sanctifying the sabboth will not agree ; the lord would have your speeches to be good and holy , he would have you not onely abstaine from evill , but to hate it , to have your hearts rise up against it : are not these commandements contrary to you ? consider but that holinesse that is expressed in the booke of god , and that is expressed also in the lives of the saints , who carry his image stamped on them , and is there not a kinde of contrariety betweene your wayes and theirs , betweene your hearts and them ? if there be , it is a certaine signe of hatred : for wheresoever there is contrariety , there is hatred . examine your selves by this , and see whether you doe not hate the lord. and yet , to come to one more , if you love pleasures more than god , and wealth more than god , you hate god : for so you have it , mat. . no man can serve two masters , but either hee must hate the one and love the other , &c. that is , when you love other things , though you thinke you doe not hate the lord , yet , i say , in that you love pleasures , and love the world , and the things of the world , in that you love your lusts , and the objects of them ; in doing this , you hate the lord. now if this be your case , if upon these expostulations that i have propounded , if upon these rules of examining your selves , you finde that you doe not love the lord , if this be your condition , ( as it is your wisedome to deale strictly with your selves ; for hence it is , brethren , that the soules of men perish , because they will not see and search into their estates , they will not come to this examination of themselves , it is a painfull thing to them , men are backward to examine themselves in private ; what is the reason of that phrase in the psalme , examine your selves upon your beds , but because examination should be when a man is most retired ? i say , if you finde it to be so , as it is the case of many ) then it should open a window to you , to see what you have deserved at the lords hands , how just it were that the lord should cast you off : for when you are enemies to the lord , can you thinke much at it ? my brethren , what a condition is that man in , that hath the great god of heaven and earth to be his enemie ? and besides this , have you not reason to justifie god in his just judgements upon others , when you shall see god sharply plaguing them ? it may seeme to you that it is a hard thing that men should be so punished ; but when wee consider that they are haters of god , that they are enemies to him , you may justifie god in that hee doth . but , to conclude , you ought to humble your selves , if upon these tryalls you finde your selves to be lovers of the world , and not lovers of god. and you that are young , and put off repentance , it should move you to come in betimes : for if this be required of you to love the lord , and you shall not be exempted from death when it comes , though you be never so able , and never so strong and lustly ; what condition doe you thinke you will be in , if you die enemies to god , and haters of him , as you needes must be , if you love him not . and if you thinke you have time enough . hereafter to settle your affections ; consider , is it in your owne power , though you have warning before death , to have this affection of love ? you may doe many good duties , you may be sorry and repent for your sinnes ; but though you doe this , and a thousand times more , yet if you have not this love-wrought in you by god , if it come not from heaven , if it be not the fruite of his owne spirit , all your repentance , and all your forsaking of sinne , all your doing of duties , the change of your courses is nothing , the lord regards it not , unlesse you have this naturalnesse of love . i have stood therefore the longer upon it , and upon this part concerning examination , because it is a matter of great moment . wee should have come to the next part concerning exhortation , which wee would not disjoyne , because it is very usefull and profitable ; but we cannot doe it now , but reserve it for the afternoone . finis . the sixth sermon . galat. . . for in iesus christ , neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love. and before we leave this poynt , one thing i must add for what reason doe we put you vpon this disposition , vpon this examination , whether the love of god be in your hearts or no ? the reason is not that you should be discouraged , that ( you should be put off from comming to god , that you should be greived with the sight of the want of your love , but the end of it is to stirre you up to gett it , if you want it . you know , we have formerly delivered some meanes of getting it , onely there is one which we will commend unto you , which we gave a little touch on but could not handle it , and it consists of these three branches ; if you would love the lord : first you must know him , for otherwise you cannot love him . as it is in naturall loue that is bred between man and man , you say love ariseth from sight , they must see before they can love ; so you must know the lord , there must be a sight of god by faith , before you can love him . and every man that sees him and knowes him as he is will love him , he cannot chuse , for that is the lords worke to all the saints . ierem. , you shall he taught of me , and you shall know mee from the greatest to the least . it may be in some manner they knew god before , but although a man have never so exact knowledge of him , yet till he be a regenerate man , he never knowes him indeede it is an other kind of knowledge that hee hath , when a man is regenerate ; whē god teaches him to know him , he lookes on god with an other eye , every thing is presented to him after an other manner , he sees now an other beautie in god than ever he saw before , hee sees an other excellencie in him : for that knowledge he had of him before bredd not love . but when a man is once within the covenant , the lord will teach him such a knowledge of himselfe , as withall will worke the love of him . such a knowledge you must have of the lord , and you may help your selves to love him by reasoning , if ever you saw any excellencie in any man , or in any creature , it did help you to love that creature . thinke with your selves there is more in god that made that creature . he that made the eye shall hee not see ? so he that wrought that excellency , shall not he have it in himselfe in a greater measure ? besides , you may consider how the lord hath described himselfe , that hee is most wise , most mercifull , and full of kindness , and gentlenes , and abundant in truth , as you know that description in exod. . go through all the vertues , and excellencyes that are amiable , if you looke in the scripture , you shall find them to be in the lord. this serious consideration will help you , to increase your knowledge of the lord , and by consequent your love of him . so that , if you would come to loue a man , what is it that causeth you to love him , but because by his speech , and by his carriage and behaviour , you come to have such an apprehension of his disposition , he hath a minde thus framed , thus qualified , thus beautified ? when you conceiue such an idea of him , you love him . so , when you apprehend the lord aright , when you observe him as he is described in his word , when you observe his doings , when you consider his workes , and learne from all these together a right apprehension of him , i say , when you have such an idea of him , such an opinion of him , then the will followes the understanding , and the affections then followes , then you come to love him , and to delight in him . therefore learne to know the lord by his former carriage towardes your selves , how kinde he hath beene , how exceeding patient , how exceeding readie to forgiue , how much kindnesse he hath shewed , how hath he in mercy remembred you , though you have forgotten him ; how you haue recompenced him evill for good , yet hee hath not broaken off the course of his mercie towards you . consider his dealing with you , and learne by this to know the lord , and this will be a meanes to encrease in you the love of the lord. this is not all , there is another thing , which is the second branch that i tolde you of ; that is , to looke upon god as one sutable to you , and to your disposition . for if you should finde never so much excellencie in him , if he be not agreeable to you , you love him not . a woman may see a man that she thinkes is very excellent , in many respects , yet he is not a fit husband for her . it is the sutablenesse and agreeablenesse betweene god and our owne condition , that causeth us to love him . therefore when you put these two together , consider the lords mercie , and see that , and looke on your selves as sinfull men needing that mercie ; when you see the lord exceeding powerfull , and looke on your selves as very weake , needing that power ; when you looke on him as the lord of life , and see your selves subject to death , and needing that life ; when you see your owne folly , and his wisedome , ( go through all in him , and then againe looke upon the contrary weaknesse in your selves ) this is that which will make you apprehend god as one that is sutable , as one that is agreeable to you ; and till you come to this , you shall never love him , and long after him , till the heart namely is thus framed , till a man is humbled , till he comes to the sight of himselfe : for as you must know god , so you must know your selves before you can love him . i say , when a man comes to that , hee begins to looke on god as upon one agreeable to him : as , take a man , who is touched with the feare of his sinnes , whose heart is broken , who hath an apprehension of gods wrath , and of his owne unworthinesse , such a man now will be satisfied with nothing in the world , but the assurance of gods love and his favour . as you see in naturall things , let a man be very weary , the daintiest meate in the world , whatsoever you give him , will not heale him ; but he must have that which is fit for that particular defect , nothing will helpe him but rest . againe , let a man be hungry , and faint for want of meate ; all the musicke , the best ayre , or whatsoever you can give him will doe him no good , it must be meate that must helpe him . if a man have a disease , it is not sleepe , it is not meate and drinke , it must be a medicine that is fit for his disease . so it is with the heart of man , when his heart is so broken , so humbled and touched with the sense of his sinnes , that hee longs after nothing but remission , nothing but the assurance of gods favour , the assurance of his love and kindnesse , nothing will satisfie him but that : it is so in naturall defects , and so it is in the soule , when the heart of a man is so fashioned , that it lookes upon god as one agreeable to him , and there is nothing else sutable but onely the lord , and his favour , and his love , that is required , to breede this love in you towards him . what is the reason else , that it is said , hosea . ult . when they are afflicted they will seeke mee diligently . but because afflictions teach a man to know himselfe , it teacheth him to know his owne weaknesse , to see his owne sinne , his owne impotency , his owne unworthinesse ; and when he hath done this , then he lookes upon god as one who onely is fit for him , as one who is onely able to helpe him . affliction doth but discover what was there before : for man is a weake and impotent creature , made for the lord , he is nothing without the lord , it is the conjunction with god that makes him up , onely he knowes not this , he understands not this . therefore when god opens a mans eyes either by the immediate worke of his spirit , to teach him to know himselfe , or by affliction , then he comes to seeke after the lord , when they are afflicted , they will seeke me diligently . if thou shouldest have such an offer as was made to those , acts . peter tells them there , they should have remission of sinnes , they should receive the gift of the holy ghost ; if this had beene offered to them before they knew themselves , before they had beene humbled and pricked at the heart , as it is said they were , would they have regarded such an offer as this ? no they would not , although they had understood that offer never so well . so i say , though you know his name and his excellent attributes never so perfectly , yet till you come to know your selves too , you will never love him , you will never desire him , you will never long after him : for both these must goe together , the knowledge of god , and the knowledge of our selves , to teach you to love him . the knowledge of god , without the knowledge of your selves , is a fruitlesse speculation : and againe the knowledge of your selves , and your owne miserie , without the knowledge of him and his mercy , is a miserable vexation . the knowledge of god , without knowledge of your selves , is , as if a man should know a medicine , but should not know what defect it were fit to supply : and to know your selves and your owne case , without him , is to have the disease discovered , and not to know how to helpe it . and therefore learne to know both god and your selves : if you will love him , then you must learne to studie those two . we say schollers studie bookes , and politicians studie men ; but a christian should studie god and himselfe , to learne to know god and himselfe better , by this meanes he comes to know the lord : as wheresoever you finde any love to the lord expressed , you shall finde these two going together , as david oft , psal. . and psal. . i love the lord , &c. why ? for i was in distresse , i was in griefe , the grave overtooke mee , and i was compassed about with death , and i cried to the lord , and he healed me , and set mee at libertie , hee is my fortresse , &c. that is , when david saw himselfe to stand in neede , he saw his weaknesse , and looked on god againe , as one that would helpe him , and heale him , as one that could set him at liberty ; this caused him to say , i love the lord dearely . so paul , when he saw these two , i was a blasphemer , i was a persecuter , and looked on christ , who had beene mercifull to him , with faith , this was that which caused paul so to abound in love towards christ. and so mary , luke . my soule doth magnifie the lord : and why ? for he had respect to the low estate of his handmaid : i was poore and meane , and loe hee hath raised mee to a high degree . this sutablenesse , this knowledge of god and of our selves is that which breedes in us a love of him . but is this enough now to know god and our selves ? this is a faire step to beget in you this love of him ; for as you heard before , love is an inclination of the heart to some good thing agreeable to us : but yet you must have a third , or else this will not doe , that is , assurance of the lords love to you : for if you long after him never so much , if you thinke him worthy to be desired ; on the other side , yet if for all this you are not perswaded of the lords love to you , you cannot be affected towards him . wee cannot love any man whom we conceive to be ill affected to us : and therefore you shall see in the course of the scriptures , love proceedes from faith , faith must beget love , that is , the assurance of gods love must goe in : this is the third ingredient to make it up . you will say to mee , wee doubt not of this , but if wee be perswaded of gods love , wee shall love him ; but how shall wee come to this perswasion , how shall wee assure our selves of his love ? those to whom i should speake now are of two sorts ; either such as are out of the covenant , or such as are already within it . for you that are without , to you i say , you may , if you will consider it , come to the assurance of his love towards you . for first , the lord hath made knowne his owne willingnesse to take you to marriage . there are but two that are to give their consent , the father to give his sonne , and the sonne to give his owne consent : the father , you know , hath given his consent , isay . . a sonne is given : he so loved the world , that he gave his sonne . therefore certainely you have the fathers consent , he hath given christ , as a father gives his sonne in marriage . but now whether we have the sonnes consent or no , of that wee make question ; saith the apostle , hee loved us , and gave himselfe to us , and for us ; yea hee not onely gives his consent , for his part , but he hath purchased his wife with his owne blood . and therefore you cannot doubt but that hee is willing to marrie with you , to take you , and to receive you if you will come in . why then , what is required now ? nothing at all but thy consent , if thou give thy consent to the lord , thou needest not to question his favour , thou maist assure thy selfe of his unchangeable love in iesus christ ; for he hath revealed it on his part , in his word , you have his sure word for that , heaven and earth shall passe rather than that word . this is the sound consolation that will not faile you , when you come to examination , and thinke with your selves , upon what ground am i assured of gods affection towards mee , that hee loves mee : i have his word for it , he hath said it , and he cannot recall it , yea he hath added his oath , that by two immutable witnesses you might have strong consolation ; that is , that you might have the greatest degree of assurance that can be . why , now , why doest not thou give thy consent ? why doest thou no more rest on it ? you will say , alas i am willing to giue my consent , if that would doe it . but first , i am unfit to marry the lord , i am not prepared for such a match as that is , my heart is too bad , and my life hath beene too sinfull to thinke of such preferment and advancement . take thou no care for that , the lord knew thy unfitnesse , when he made that promise to thee , when hee gave his son ; and the sonne gave himselfe to thee , he was well enough acquainted with thee , and with thy nature , he had an intention to marry a blackmoore , he justifieth the wicked , he knowes thou art so , and yet he will doe it , he will put a fairenesse , he will put a beautie upon thee , when thou art his wife ; therefore let not that hinder thy unfitnesse . you will say againe , it may belong to such and such , it doth not belong to me ; my case is such , i have provoked him in this manner , my sinnes are of such a nature . this shall not shut thee out neither . for why shouldst thou make exceptions where the lord makes none . goe , preach the gospell to every creature under heaven . what is the meaning of that ? that is , goe tell every man , without exception , whatsoever his sinnes be , whatsoever his rebellions be , go tell him this glad tidings ; that is to preach the gospell to him , that if he will come in , i will accept him , he shall be saved , his sinnes shall bee forgiven him , if he doe no more but come in , and take me and receive me . therefore to conclude this , doubt not thou that that shall be a hinderance on gods part . and for thy owne part , there is no more requyred of thee but sinceritie , that thou take him , sincerely resolving to thy selfe i will serve him for the future , i will be contented to be divorced from all my former loves , from all the sinnes that i have delighted in before , i am willing now to take him , and to serve him , and to love him , and to give my selfe wholly to him ; i say , this sinceritie of resolution is enough , there can be no hindrance if this be found in thee . therefore doe not thinke with thy selfe , i want sorrow for my sinnes , such a degree of sorrow , my heart is not broken enough , and therefore i am not fit : for thou must know thus much , that the promise is made to the comming , and not to the preparations . if thou canst come , and take the lord , it is enough , if a man have so much sorrow , so much heart-breaking as brings him home to christ , as makes him willing to match with the lord : if hee have that wrought in him , doubt he not of the other . but now i come to the other , those that are already within the covenant , to you i say , you may much more easily and fully come to this assurance , because ye have the fruits of the spirit in you , which are the seales of his love ; you have cause to trust perfectly through the grace that is revealed in iesus christ : you know that exhortation , trust perfectly to the grace revealed , &c. that is , in the free offer to every man by christ ; trust not in that by halves , remissively , and unperfectly , and weakly , but trust perfectly , be confident in that , that the lord will thus receive you , trust perfectly in the grace revealed . but , you will say , i commit many sinnes from day to day , i am negligent in many duties , i find much unevennesse in my life , many distempers in my affections , & c ? what if you finde all this in your selves ? yet so long as your hearts are sincere , you must know this , that every breach , every offence doth not breake the band of wedlocke betweene the lord and you , you must not thinke there is a breach of covenant betweene god and you upon every ●inne that is committed , but know that the covenant holds good , till you come to choose another husband , the lord continues your husband still . therefore when thou art married to the lord , it is not for thee to thinke then of questioning the match , but studie to please thy husband , and to doe thy dutie . you know , there may be many offences , and many slight breaches betweene a man and his wife , but the bond holds good , there is no bill of divorcement except it be in case of adultery , that shee choose an other husband : so thinke , in such a case , the bond is not broken upon every offence , and every sinne that is committed . learne to know this for thy comfort , for it is a great matter to have this assurance full . and besides consider this , thinke not with thy selfe , because i have not attained such a degree of holinesse as another hath , therefore i have none at all , that is an evill reason that discourageth the saints , discourageth many times those that should be incouraged , that are already within the covenant ; he lookes on another , and sees he cannot reach him , he propounds to himselfe such a measure of grace and of holinesse , and of mortification of his lusts , and hee cannot come neere it ; and hee thinkes , because i cannot doe this , i have no sincerity in mee . not so , there are degrees , when a man is within the doore , hee may goe further and further , and though all may be within , yet one may be further in than another . besides all this , know that the lord is faithfull , he cannot denie himselfe , though thou faile on thy part , yet hee continues the same , and renewes his mercy to thee , as thou renewest thy repentance . but , to conclude this , if you would love the lord , labour to doe these three things : labour to know him more : labour to know your selves more , that so you may long after him as after one that you neede . and thirdly , labour to get this assurance , for it is this assurance that breedes the love , that seales it up ; when a man shall looke on god as one who may hate him for any thing he knowes , who may be an enemie to him one day , hee can never love him heartily : when a man hath no ground to set his foote on , he will doe it tenderly and nearely ; but when he lookes upon god as one whom he may trust , whose love he is sure of , that he builds on that as a rocke , this is that which makes his heart perfect to him , when hee can say , as paul , i know whom i have trusted . if a man have never so much excellency in him , if you conceive him to be hollow-hearted to you , your affections are not perfect towards him ; so is it , if you looke on god as one that may be your enemie as wee say , friendship with princes , it is like that familiarity that those men have with lyons , that keepe them . a lyon , you know , will suffer a man to play with him as long as he lists , and when he lists , he will rise and devoure him , and rend him in peeces ; so i say , the love of a prince may be , and the love of men may be : but the love of the lord is not such , when he loves , he loves perfectly . it is true , hee hath the strength of a lyon , he is able to doe it , you are weake creatures subject to him , but hee hath that constancie in him , that when hee loves once , it is alwayes perfect , and unchangeable . let all these be well considered and wrought on your hearts , and it will be a meanes to beget this love in you : even as fire begets fire , so this will beget love in your hearts towards him againe . so much for this . the second point , which i intend to handle at this time is this ; another consectary , another use we are to draw from this doctrine , hee that loves not , is not in christ. the next use is to exhort you to come in , if it be a thing of that moment , now our businesse is to exhort to love the lord iesus . and is there not much reason to move you to it ? if you had this love in your hearts , would it not be a ground of much comfort to you ? for if you were able to beleeve in iesus christ , and love him , you should have your salvation sure , if once you could finde this disposition in your selves , as it must be in you , if ever you be saved , that your hearts long after him , still you are growing towards him , hanging that way , as a stone to the center , as the iron to the loadstone , there is such a lingring after him , the heart makes towards him , and will have no deniall ; but , as the woman of canaan , it breakes through all impediments , no barre can keep it frō him : as those that love , they are not easily put off , but are importunate til they have obtained reciprocal affections of the party beloved . i say , if thou finde this disposition in thy heart , it is the greatest consolation that thou canst have in this world : for if this be thy case , thou maist boldly looke that the gates of hell shall not prevaile against thee ; and if thou love the lord in this manner , heaven and earth shall passe rather than thy salvation shall be hindred : it is impossible , because then thou hast a good ground of hope , and hope will make thee not ashamed , but be assured that god is thine , and all that hee can doe , and all that is his is thine ; as paul tells us , his power , and his wisdome , and all is thine : he is a sunne and a shield to thee , thou shalt want nothing that is good , nothing that is evill shall hurt thee , the lord brings all with him : this is your case if that you doe love him , this is your consolation , this is that which may inflame your hearts with a desire of this affection . for know this , that there is scarcely any thing else that we can instance in , but an hypocrite may goe cheeke by jowle with a good christian , in that he may doe all outward duties , he may abstaine from sinnes , there may be a great change in him , ( you know how farre the third ground went , and those heb. . ) but this they cannot counterfeit , to love the lord. therefore , if thou finde that thou love the lord , thou hast this consolation , that thou art now sure , and indeede thou art never till then sure . and as reason differenceth a man from a beast , so love makes the great difference betweene a christian and an other . indeede we say it is faith , but you know that faith is differenced by love , that is , such a faith that breedes love , and so love is it that breedes that great consolation . and therefore this is thy comfort , if thou canst once bring thy heart to love the lord , hee will beare with any thing , hee will beare with many infirmities , as , you know , he did with dauid when he saw that he loved him . david had many great infirmities , as wee see in the whole story , the whole relation of his life , yet because hee loved the lord , the lord passed by all , and in the end he gave him this testimonie , that hee was a man after his owne heart . so i say , love the lord once , and he will beare with much in thee . on the other side , if thou doe not love him , doe what thou wilt , the lord accepts it not . as wee see in the case of amaziah , it is said that amaziah walked in all the wayes of his father david , and of the good kings , hee did as much as they , hee was as great an enemie to idolatry , hee did all the duties of religion , onely this was wanting , he did it not with an upright heart , that is , he did it not out of love , and therefore the lord regarded it not . and therefore let this move you to get this affection ; there is much , if i could stand to presse it , that might inflame your hearts with a desire of it : onely it is this love that sets a price on all that you doe , that makes all that you doe currant ; as this stampe is set on your actions more or lesse , so they are more or lesse acceptable . this was that which set a price on the widdowes mite , that set a price on a cup of colde water ; this set a price upon abels offering , and made it more acceptable than his brothers : the meanest service when it hath this stampe on it is currant and good in gods sight , hee accepts it : againe , the greatest performance without it , is nothing . and if thou give thy body to be burned , if thou suffer martyrdome , if thou give all thy goods to the poore ; doe what thou wilt without love , it is nothing , thy labour is lost : this love sets a price on all that thou doest . besides this , consider , this is that that must stirre you up aboue all other arguments , that if thou love the lord , thou shalt be no looser by it , in all other love a man seemes to be a looser , for , when you loue an other , as you know it is no love except it bee fruitfull and actiue , when you bestowe on an other your time , and your paines , and your money , you know , you have so much the lesse your selfe : and therefore it is that men are so full of selfe love , because that ingrosseth all , a man in that keepes all to himselfe , when hee comes to love an other , and partes with something of his owne . and thence it is that men are so backward to love , in truth and in good earnest . they love in shew and in complement , that is easie , but to love indeed is difficult , because it takes somewhat from them . but in loving the lord , it is not so , there is a difference betweene that and other loves when you give the lord your hearts , and bestowe them on him , he will giue you them every ●ot againe , and reserue not any for himself . you will aske me , what is the meaning of this ? my meaning is this , whatsoever you bestowe on the lord , all the loue that you give to him , it reflectes and redoundes to your advantage , you gaine by it all : as we see , isai . . i am the lord that teacheth thee to profite for if thou keepe my commandements , thy reward , thy prosperitie should be as a flood , and thy reioycing as the waves of the sea. marke it well , as if he should say to them , when i command you to serue me , and to loue me with all your soule , and with all your strength , know , that all this is for your owne profit , it shall all redound to you . for , if you keep my commandements , your prosperitie shall be as a floud , that is , it shall runne over the bankes , it shall be so large , and so great , and your righteousnes , that is , the reward of your righteousnes , as the waues of the sea , that is , one reward should follow upon the neck of an other , as one billow followes upon the neck of an other . this should be your case , saith he , if you loue me and keep my commandements , and serue me : and therefore saith hee , when i require your love and your service , herein there is a difference betweene that , & that which any man requires at your hands ; all this is for your owne profite , it redounds to your selues , your selves fare the better for it : as it is said of the saboth , so i may say of this commandement , and all the rest , it was made for man , and not man for this , that is , for the profit of man , for the advancment of man , thy louing the lord is for thy advantage , thou gainest by it ; as it is , deut : . . oh , saith he , that there were a heart in this people , to love me , and to feare me , as they have promised , then it should goe wellwith them , and their children after them . not that i might be a gainer , and you lose , but that it might goe well with you and your children for ever . so , if you love the lord , when you thinke with your selves , i shall be a loser by it , i shall lose much libertie , and much contentment and delight , i shall lose the giving satisfaction to many of my desires and lusts : no , thou shalt lose none of this , though a man seeme to lose this when he gives his heart to the lord , but thou gainest all this , that is , the lord gives thee thy heart againe , and gives thee leave to dispose of it , he gives thee leave to love thy friends , to love thy wife and thy children , and even to love thy recreations ; he gives thee leave to dispense and to distribute thy heart to this or to that , as long as thou doest it lawfully , onely thou must doe it at his command . yea , when we give our hearts to the lord , hee giues us not them againe onely , but hee giues them much better than hee receiued them , new painted , new beautified and new furnished , hee giues them in a farre better condition : there is no man that loseth by giuing his heart to the lord , but he giues it him againe much better . as we say of vapours that arise out of the earth , the heavens returne them againe in pure water , much better than they receiued them , so will the lord : if thy heart ascend to him , thy impure , thy sinfull heart , the lord will give it thee better . as we say of earth , when the earth receives the sea water , and puddle water , it giues it better than it received it in the springs and fountaines ; for it straines the water and purifies it , that whereas when it came into the bowells of the earth , it was muddy , salt , and brinish , it returnes pure , and cleane , and fresh , as , you know , the waters of the springs and fountaines are : so the lord doth with us ; if thou wouldest give thy hearts desire , thy affections to him , thou shouldest have all againe , onely with this difference , thy affections should be more pure , thy thoughts , all the faculties of thy soule should be renewed , and cleansed , and beautified , he would restore them better to thee , but yet thou shouldest have them ; let it be thy comfort . so that here is all the difference , take a man now that loves himselfe , and that thinkes with himselfe , well , say what you will , i will goe mine owne wayes , i will provide for mine owne contentment in this life , i know not what i shall have after , i will looke to mine owne profit : i say , compare this man with another , that resolves this with himselfe , well , from hence i will deny my selfe , and crosse my selfe , and will seeke no more my owne contentment , nor to satisfie my owne desires and lusts , but i will give my heart wholly to the lord. the question now is , which of these are gainers ? i say , the latter hath as much liberty and as much power of his owne heart , he shall have as much use of all that is within him , as the other hath , that ●akes it to himse●fe : all the difference is , the one ●s an unjust owner , the second the lord hath made the steward of his owne heart ; so that the lord hath thy heart , and yet it is thy owne heart , ●hou maist dispose of it as a steward under thy master , thou hast it as before , onely now thou doest it by his appointment , before it was at thine owne . let all this therefore stirre you up to love the lord. you will say , indeede this is enough to perswade us to come in , to love the lord , and wee are contented to doe so ; that is the answer which wee shall have from most men . but now what kinde of love is it that wee shall have at their hands ? my brethren , we must add this for a conclusion , that it is not every kind of love that the lord accepts : but your love must have these two conditions in it . i will breefely name them and so conclude . first , you must love him with all your hearts , and with all your soule , you know that is every where requyred in the scriptures . that is , the lord will have the whole streame of your affections , and desires , and intentions , and your endeavours to runne to him ; there must not any riveret runne out of it , it must not be drained away , but the whole streame must all be bestowed upon him , there must be no division there , you must not say here , as he saith , my countrie , and my father , and my children , and my friends have a part in my love , but the lord must have all , and there is good reason for it , because he bestowed all on you . it is in this love as it is in marriage , in that there is no corrivall admitted , but there must be all in all : for the husband must bestowe himselfe wholly on his wife , and the wife on the husband ; so if you love the lord , if the match be made betweene you , there is all in that equalitie ; if the lord bestowe all on you , and you should bestowe but halfe on him , there would be no equalitie , there would be an unennesse . but when you bestowe all on him , when you loue him with all your heart , and with all your soule , that makes the match betweene you . you will say , the lord doth not bestowe himselfe wholly on me , he bestowes himselfe on many others , on many thousands besides me , and why should not i bestow my selfe on an other ? i answer , it is not so , the lord bestowes himselfe wholly on thee . hos. , . it is a borrowed speech , i will be to thee alone , & i will have thee to be so to me ; so the lord saith to every man , i will be alone to thee , and thou shalt be alone to me . i am my beloveds , and my beloved is mine . this is the match that must bee betweene you . and when you say the lord is not wholly yours , i say , he is , though he bestowe himselfe on many thousands besides . you will aske , how can that be ? i say , that may be by reason of his infinitenesse ; for that which is infinite hath not parts , and therfore he bestowes not himselfe partly on one , and partly on an other , but he bestowes all upon every one : for he is infinite , and hath no parts . to expresse my selfe by a similitude , a point hath no parts , it is one indivisible , let a thousand lines come to one point , every one hath the whole , and yet there is but one that answers all , because it is indivisible , and every one hath all : so it is with the lord , though there be many thousands that god loves , yet every one hath the lord wholly , he is to them alone , and he lookes for and expects this at thy hands , that thou shouldest be to him alone , that thou bestowe thy selfe wholly on him ; thereupon all those words are put in , thou shalt love thy lord with all thy minde , with all thy heart , with all thy soule . the meaning is this , when all that is in a man is sett a worke to serve the lord , when he looks to the lord , when he inclines towards the lord , that is , when the minde is set on worke to thinke on him , to remember his glorious workes , to have a right knowledge and opinion of him : againe , when the memory is set on worke to remember him , and not to forget his benefits , his statutes and his ordinances , and so the rest of his faculties . and therefore if we love the lord , wee will not doe this with our selves , to thinke i love him , and yet i will suffer my minde , in the meane time , to be exercised in contemplating of fornication ; not to thinke , i loue the lord , and yet will suffer my memorie , in the meane time , to be recollecting injuries and breeding of them , and recalling my pleasant sinnes that are formerly past , that i should abhorre , thou canst not loue him and doe this . againe , thou must not say , i love him , and yet let thy affections runne after this and that , but thy whole heart must be bestowed on him : thou must not thinke to loue him , and to reserue thy affections for this or that particular thing that thou lovest inordinately , but thou must bestow all these on the lord. the second thing required in this love , wherewith i will end , is this , that you love the lord with all your might . you will say , what is the meaning of that , to love the lord with all my might , and with all my strength ? for the understanding of this , you must know that god hath given different might and different strength to men ; as a rich man hath more might than another : for he can rule more , and sway more , and command more than a poore man can . againe , a magistrate , he can restraine by his power , and encourage men by his authority , and winne them , yea compell them by his example . againe , a learned man , that is of great parts , that is of a stronger wit than another , hee hath more might than another , he is able to doe more than a man of weaker parts . now to love the lord with all our might , is to improve all the meanes we have , all the strength , all the ability that wee have above others , to improve it so , that we may serve the lord with it more than others , that even as thou exceedest any in these abilities , so thou maist goe beyond them in serving the lord : this is to love the lord with all thy might , that is , to love him so much more than a poore man , to bestow more on him , to doe more for him , as thy riches make thee more able , and more strong than another . for thee to love him now as another man doth that hath lesse might , the lord will not take this love at thy hands ; but will say to thee as landlords say to their tenants , when they bring them lesse rent than they should , lesse than is due , they will receive none ; for they say , so much is due . the lord will require this , that you love him with all your might . if thou be a rich man , if thou be a magistrate , if thou be a man of such and such opportunities to serve the lord , and doe but a little , hee will not accept it at all : thou must love the lord with all thy might , for god requires this at thy hands , hee leaves it not arbitrary . he saith , to whom much is given , of him much shall be required . hee saith not , i leave it to him , to doe more or lesse , but i require it , that is , i will exact it according to the measure he hath received . therefore consider with thy selfe , what meanes thou hast , what power god hath put into thy hands , what ability thou hast more than others . when you send a servant to market , as you give him a greater price , as you put more money into his hands , so you expect hee should bring home more than another that hath a lesse price put into his hands : so the lord doth with men , hee sends men into the world , as men are sent to a market , hee gives a larger price to some , to some hee gives five talents , to some three , to some two , the lord expects that they should bring home according to the price they have in their hands , that is , according to the might , according to the strength and opportunity he hath given them . for , you must know , that the lord observes an exact difference betweene man and man. it may be , thou livest under better meanes than another , thou hast had better education than another , thou hast more knowledge in the wayes of god than another , the lord hath helped thee more by the inward suggestions of his spirit than another , he lookes that thou shouldest bring forth more fruite than another . and so againe for all other abilities and advantages : the lord expects at our hands that we love him with all our might , otherwise , saith he , you might have given my money to the exchangers , and they would have made use of it . marke that in the parable of the talents ; for a man will be ready to say , if i bestow some love on the lord , why should he exact & require the utmost , why doth he require so much at my hands ? yes , saith he , if another had this might , if another had this strength , and this opportunity that thou hast , hee would have done as exchangers doe , hee would have brought it in with profit ; so if that ability were given to another , he would make use of it : and therefore thinke not much , if he require it at thy hands , for there is losse if he should not . therefore know that the lord requires this at thy hands , it may be thou art more composed , and more disposed than another , it is nothing for thee to abstaine from drinking , to abstaine from swearing , because thou art framed this way by naturall ingenuity , and naturall temper that god hath given thee , it is not that the lord requires no more , but that thou live soberly , free from grosse sinnes : no , god lookes for more , he requires of every man according to his strength and ability . as , you know , a childe may runne , and another man may walke , the childe takes more paines , the man lesse ; it the reward were to be given according to the endeavour , the child should have it , though he that walkes come to the goale before him . a man that is weake may not doe so much as another that is strong , and able to doe ten times as much worke as another man that is weake ; though thou doe more worke than he , this is not accepted , because hee lookes that every man should doe his utmost , he requires that you should love him , and serve him , and set your selves to improve all your ability according to the might , according to the talent , according to the price hee hath distributed and measured to you . so much for this time . finis . the seventh sermon . galat. . . for in iesus christ , neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love. the last thing that wee entred upon was the conditions that god requires in our love to him , we went through two of them the last time , wee come now to that which remaines . thirdly , you shall finde this to be another condition in our love to the lord , to love him above all , that is , incomparably above all : for , my brethren , wee may love many things in the world , wee may love our selves , wee are commanded to loue our brethen as our selves ; but this is peculiarly required to the love of god , if it be right in us , and such as the lord expects at our hands , that we loue him aboue all , for otherwise we doe not loue him as god , wee loue him as a creature : for to say we loue him as god , and yet not to loue him aboue all , is a contradiction . besides , if wee should not reckon him as the chiefe good , and so prise him aboue all , some thing would offer it selfe one time or another to us , and draw our affections to it , and then wee should leaue the lord , and take that : therefore i say , it is required that we loue the lord aboue all . for every kinde of loue is not sufficient , as we see it in other things ; that loue that will serue a servant , or a common friend , will not serue for a wife , it is another kinde of loue ; that loue that will serue for one will not serue for another : a parent , a king , and a master , as they haue different relations , so they must be love with different kindes of loue . now then consider what loue it is that belongs to the lord , he must haue all , he must haue a loue that answers him : otherwise if thou come with a little pittance of loue , and say , lord , i am willing to bestow this upon thee , the lord will refuse it , hee will answer , i will take none of these things at your hands : even as landlords doe with their tenants , when they bring not all their rent , they refuse it and reject it , because it is not that which they require , and which is due . even so the lord deales with us , as he did with the young man in the gospell , saith hee , goe and sell all that thou hast : my brethren , it was not the act of selling , but it was the affection that was required . therefore christ did but try his affection by it ; and it was performed by the wise merchant that solde all , this the lord requires that we loue him aboue all . and there is good reason for it , for hee is most excellent and most amiable of all . besides , i am sure hee hath done for us more than all , as paul speakes , was paul crucified for you ? hath not christ bought you , hath not hee redeemed you , hath not he deserved more than all , and should he not therfore be loved aboue all ? againe , is he not the uttermost end , are not all natures else subordinate ? god as hee is aboue all , so should wee haue a loue answerable unto him . but you will object , what , to loue god aboue my selfe , how can i doe that ? yes my brethren , and there is good reason for that too , beeause in so doing we provide best for our selues ; it is not so with the creature , if you set your loue upon it , if you loue any creature aboue your selves , it may be the destruction of your selves : but the lord can provide for you and repaire you againe when the creature is destroyed for the lords sake , when a man is a loser for any thing that he doth for the lord , he is a great gainer by it ; for it is the rule that god hath appointed the creature , and the perfection of every creature is in comming neere to the rule . now when the lord hath appointed this to loue him aboue our selues , in so doing we cannot chuse but provide best for our selues , because therein lies our excellencie and perfection . this is therefore another property of this loue , we must loue god aboue all , aboue all riches , aboue all profits , aboue all honour and credit , aboue all learning and delight , aboue our selues and our lusts : therefore you shall finde it in the phrase of scripture how it runnes , those that loue pleasures more than god , those that love the praise of men more than god , those that loue wealth more than god , you see how they are excluded . you shall see what it is , not to loue the praise of men more than god , it is this , when they come together at some times in competition , as they will ever and anon , still to preferre god before them . as for example , the lord hath commanded you to sanctifie the sabboth , to pray continually , the least thou canst doe is to doe it evening and morning , and to doe it diligently . now when thy profits and thy businesse , or thy ease shall come and thrust thee off from such a duty , now they come together , and here they meete upon a narrow bridge as it were ; if thou shalt now preferre thy profits and thy businesse before the service of the lord , thou art a lover of thy wealth more than of him . you may bring it to many such examples . so againe the lord hath commanded to be diligent in your callings , to improue the time to the best advantage , for you shall giue an account for it is one of the most precious talents you have : now if pleasures and sports , and recreations shall come in and allure you , and call you , to draw you away to spend time amisse , now they come in competition ; if ye doe this ordinarily , you are lovers of pleasures more than lovers of god. so againe , god hath commanded thee that thou shouldest not commit adultery , that thou shalt not kill , that thou shalt forbeare to revenge , and the like : now if any lust shall come and stand in opposition to such a command , if thou preferre this before it , thou art a lover of thy selfe and of thy lusts before god. in a word , goe through any such thing , wherein god and thy lusts , thy pleasure or thy profits come in competition , when thou shalt in thy ordinary course be ready to preferre that before him , thou lovest that before him , thou lovest that before the lord ; and though thou thinke that thou lovest god , yet notwithstanding know this , that that is not sufficient , thou must loue him aboue all . and if you say , who is able to performe this ? who is it that doth not at some times preferre his pleasures and profits before the obedience to a command ? i answer , it is a thing that hath beene done and is done by all the saints : therefore if you looke into deut. . . saith the lord , i will circumcise thy heart , and the heart of thy seede , and thou shalt love me with all thy heart : he speakes it there of a thing that is acted indeede , of a thing that is to be done by those that are regenerate , i will circumcise you , and then you shall doe it . and , my brethren , a man that hath the least measure of grace , if he be once in christ , hee loves god above all ; that is , let a man be himselfe at any time , let not his lusts get the upper ground of him , as sometimes it doth , when hee is in passion and transported ; indeede then feare may prevaile as it did with peter , and lusts may prevaile as it did with david : but the meaning is , let a man be himselfe in his ordinary course , and still hee preferres the lord before any thing in all his actions . you will say , this is a thing that no man can doe to love god above all . yes , my beloved , therefore you must understand it thus , that comparatively you may reach it ; all those that are sanctified doe love him above all , although there be many degrees of love you cannot reach unto , yet you love him above all : even as it is in marriage , a man may love his wife with such a degree of iove as is meete for her , yet there may be a greater degree of loue , continuance of time may increase that love upon further knowledge , &c. so wee may love the lord above all , and yet come short of that degree that we may have after longer communion , and greater familiarity . so much for this third condition , to love him above all . but yet this is not enough , we finde another condition required in this love in the eph : . . that ye be rooted and grounded in love , that is , that as ye must not love the lord by halues , so ye must not love him by fits and by starts , it must be a fixed love , a permanent love , you must bee rooted and grounded in it , otherwise as it is said of him that is unstabe in the faith , as iam. . . he is as a wave of the sea , tossed too and froe , the same may be said of him that wavers in his love , he is tossed too & fro , that is some times he commeth with great purposes , with aboundance of promises and resolutions , that seeme as bigg as mountaines , but stay a while and they come to nothing , they vanish away . suppose it were thy owne case , that a man should come to thee , with an expression of as much love , as that there could be no more for a day or two , but presently afterward , he is as strange as if he had never seene thee , wouldest thou regard such a loue as this ? no surely , but as wee use to doe with franticke men , though that they be sober for a while , yet we reckon them franticke , because they are more constantly franticke , such account doth the lord make of such , as doe love him by fitts and by flashes . but you will say , who is there that is alwayes at the same stay ? it is true my brethren , i deny not but that the best of the saints have their loue some times in the full tide , and some times in the lowest ebb ; but you must knowe that there is a great deale of difference betweene these degrees , and that loue , that is as the morning dew & presently dryed up againe , therefore you must alwayes remember , that this must be added to that that formerly hath been spoken , that ye must be rooted and grounded in loue . you will say how shall we doe that ? remember but these two things . labour to be rooted and grounded in faith , and then you shall be rooted and grounded in love , as in that place i named before in ephes. . . he prayeth that christ may dwell in their hearts by faith , that so being rooted and grounded in love , they may comprehend &c. let a man consider well upon what ground he hath perswaded himselfe of the lords favour and loue to him , let him not build upon a hollowe sandie foundation , but let him build the assurance of his salvation upon a rock , that is , let him examine his grounds to the bottome , let him search it well , let him consider all the objections that may be made against his assurance , and not giue over till he be fully convinced , that the lord his heart is perfect with him , and when he is thus rooted and grounded in faith , he will likewise be rooted and grounded in loue . againe , remember to pitch your loue upon the person ; not to loue him for by-respects for other matters , but set your eye upon the very person of christ , to behold him in his glory , in his purenesse , in his attributes , in all his excellencies , and so to loue him , for that will continue ; for if you loue the lord because he deals wel with you , because you haue hope he will saue you , because you have escaped such and such judgements through his providence , if any of these bee the ground of your love , these are mutable ; but if you love him for himselfe , because of that amiablenesse that is in him ; for my brethren , hee is the same , there is no shadow of change in him . therefore if you love him thus , your love will be constant ; this was the case of iob , his love was right , he loved the very person of god , therefore hee was willing to take good and evill at the hand of god , and yet his love remained sure : take another man that hath not knowne god , that is not acquainted with him , it may be when the lord hath brought him into prosperity , he will forget the lord , as demas embraced the present world , the prosperity of such a man drawes him from god. another man , when persecutions and trialls come , he forsakes the lord , because indeede he pitched not his love upon his person , therefore hee loves him not constantly . but to goe on . the next is that property ye shall finde in the thess . . diligent loue : that is the last which i will name to you , i say , it must be a diligent love wherewith you love the lord , and not an idle and negligent love , not a love that is in shew onely , but a love that is operative , for that god requires . you will say , wherein should our love be diligent . i answer , you must be diligent in preparing for the lords comming , that you may receive the king of glorie , that he may enter into your hearts , for there is a diligence of love in that ; to doe as iohn baptist came to doe , to prepare the way of the lord , what was that ? to bring downe the mountaines , and to raise up the valleyes , that is , those high thoughts , those high lusts that stand in opposition against the lord , that barre the doore against him , that will not let him enter into your hearts , bring downe those mountaines : againe , the valleyes must be raised up , that god may come and dwell in your hearts ; the diligence of love is shewed in opening to the lord when hee knockes , that when a thing shall be suggested to you , it is for the lords advantage to embrace it , for it is the nature of true love , it enlargeth and wideneth the heart . againe , love is diligent in adorning it selfe , and beautifying the soule for the approach of the lover , such is this love that wee speake of , it will make you make your selves new creatures ; expresse your diligence therefore in labouring to adorne your hearts with graces that the lord may take a delight to dwell in you ; be diligent also in cleansing your selves from all pollution of flesh and spirit , that when the lord commeth hee may finde no sluttish corner within you , for the lord hateth these : as the israelites were to goe with a paddle , and cover every filthy thing , because , saith the text , the lord walketh among you , so must we doe , keepe our hearts cleane if wee will have the lord delight to dwell with us , we must be diligent to remove out of his sight whatsoever he hateth . lastly , wee must be diligent in keeping his commands ; wilt thou say thou lovest god , and yet doest disobey him and rebellest against him from day to day ? the lord careth for no such love , for indeede love cannot be otherwise judged of than in obeying : to say thou lovest him , and keepest not his commands , it is but a dead love , and a picture of love , it is not love indeede , it is but as the apostle saith , to doe it in word , and not in truth ; for when you love him in deede , you doe the things he would have you to doe : therefore so much diligence in keeping his commands , so much love , he that doeth most loveth most . and so you see the conditions that are required in this love , what a kinde of love it is that god will have at your hands , or else he will not take it of you . now my brethren , there remaines but one thing more , wherewith wee will conclude this point , that is , now i have beene so large in shewing you what this love is , wherein you cannot blame us if we presse you to it , because it is one of the greatest and most radicall vertues , faith and love , therefore we have beene the larger in describing it to you ; i say now you have heard what it is , what remains but this , to shew you the great danger in not loving ? and that we wil make to be the last consectary that we will draw from this doctrine : i say , consider how dangerous a thing it is to neglect it ; the lord you see requires it upon paine of damnation , whatsoever you have , yet notwithstanding if you have not this love , you are not in christ , and so you shall be excluded . let no man thinke that this is exaction , that it is a hard thing that the lord requires it with this exaction : for what is it that he requires ? if hee had required of you to offer sacrifice , as he did in the olde law , then the poore man might have objected , he had not where withall ; if he had required us to fight battells , the weake man might have said he could not doe it , he was not able : but now young and olde , rich and poore , all can love . besides if we consider who it is that requires this love , is it not the great god of heaven and earth ? is it not the sonne ? if hee had commanded thee the hardest thing in the world , if he had said , thou shalt cast thy selfe into the fire , thou shalt sacrifice children to me , you are his creatures , and you must obey him : but when he requires this onely at thy hands , to love him , is it not equall ? besides , when he requires this , it is for your benefit , for when you have given the lord your hearts , the lord gives you them againe ; even as the earth , the water it receives from the sea , it returnes it better back againe in springs and fountaines , and pure streames ; so doth the lord give you your hearts backe againe , when you have bestowed them upon him , and withall he gives you leave to b●stow them upon other things , to love all things that you may and ought to love , and which is good for you to love ; therefore the lord may require it upon this penalty , for he askes but his owne , and what hee hath deserved at thy hands , therefore it is a most reasonable and equall request . for what doth the lord thy god require of thee , saith moses , but onely that you love the lord your god ? so i say to you , what else doth the lord your god require of you ? but againe know this , that as it is a command full of equity and reasonablenes , so the danger is the greater if you doe it it not ; and what that is i will shew you but by one place , that is , cor. . . cursed is hee that loves not the lord iesus , yea let him be had in execration to the death : that is the place i would have you consider , that now when you have beene acquainted with this whole doctrine of love , you might know the danger of not performing and doing it ; whosoever loues not the lord iesus , let him be anathema maranatha , he curseth him in two languages , to shew that it is a peremptory curse . but what is that to be cursed ? my brethren , to be cursed is to be separated , to be set apart or appointed unto evill , so that all that love not the lord iesus , they are men separated and set apart to evill , so that no man may meddle with them , no man may touch them to doe them good , as the saints and those that love the lord they are set apart that no man may touch them for hurt ; so it is here , when a man is cursed , the meaning is this , he is set apart , secluded from all good things , that none are to meddle with him , hee is set apart for evill , all things shall concurre together to doe him hurt ; this is when the lord curseth any man , and this is the case of every man that loves not the lord iesus . our businesse when we preach the gospell is but to offer the lord iesus to you , that is all that we have to doe ; and all that you have to doe that heare us , is to take iesus christ , to beleeve in him , to love him : now saith the lord , if you will not doe this , if you will not love him , every such one let him be accursed . now when the lord shall curse a man , as isaac said , i have blessed him , and he shall be blessed : so whom the lord curseth , he shall be cursed , and it is a fearefull thing if you consider it ; and therefore wee will a little open it , and shew you wherein this curse consists : which i urge the more , because it is an usuall thing among men , when they come to consider their sinnes in particular , wherewith they have provoked god to anger , they looke upon this or that grosse sinne , but this defect and omission of love they scarce put into the number of their sinnes . but that you may know now what it is not to love him , you may consider by the greatnesse of the punishment , and that you see here is a curse : now that you may know what this curse is , know that it consists in these foure things . first it consists in this , hee shall be separated from grace and goodnesse , from holinesse ; and this is the curse upon his soule in this respect , in regard of exclusion from grace , which is to the soule as an obstruction in the liver is to the body , as a theefe in the candle is to the candle , which causeth it to waste and consume , and weare away ; so it is in this curse , when god shall lay it upon the soule of any man , he shall not thrive in grace , his inward man shall not prosper at all , he shall be still in the wearing hand , & the lord shall take away from him that which hee seemes to have ; when the lord shall say to thee as to the figtree , never fruit grow more on thee , that is a fearefull curse , when the lord shall curse , and say to a man , though thou hast some leaves upon thee , there are some things that seeme to be good in thee , yet because thou hast not love , never fruite shall grow upon thee more . what a curse is it thinke you that shall make the soule of a man to wither , as the figtree withered after the speech of christ , that is , when every thing shall drive a man off from that which is good , and carry him on to destruction ; whatsoever befalleth him in poverty , in prosperity , riches , and friends or enemies , every thing shall breed his hurt : hee shall have riches when he is most ready to abuse them , he shall have adversity then when it is worst for him to be in adversity , that shall be to him as the lopping of trees out of season ; hee shall be as an unthrifty sonne , set him to a trade in the citty , there he goes downe the winde , put him to husbandry in the country , that thrives not with him ; such is the case of every one that loves not christ. so my brethren , when christ is preached to you , when you will not receive the doctrine , but refuse it , you see the doome here , saith the apostle , let him be accursed ; this causeth men to goe away from the lord , because they receive not the love of the truth , therefore he gives them up to beleeve lies , because that men receive not christ in the love of the gospell , hee gives them up to a reprobate sense , from one degree to another , till there be no remedy . we see by experience , are there not many that are given up to the sinne of drinking and idlenesse , and company-keeping , and others , to other sinnes ; you see many plod on in an olde tracke of sinne , some lying a long time in a dead sottish course , so as the most powerfull ministery in the world will not stirre them , which is an evidence that the lord hath cursed such , therefore the ministry can doe them no good . and this is the first curse upon men that love not the lord iesus . but perhaps thou regardest not this curse because thou regardest not grace and holinesse from which it sequestreth thee , but yet there is another branch of it , thou shalt be separated from the presence of the lord , that is , from the joy , from the influence , from the protection of god ; and this is a very fearfull curse . you know what it was to cain in the fourth of genesis , when the lord had cursed him , saith he , i am hid from thy face : that was the great curse that was laid upon him , of which he was most sensible that he was separated from the presence of the lord. and my brethren , this is no small thing , because god is the god of all comfort , and to be separated from his presence is the worst thing that can befall us in this life : it was sauls case , when the lord had once cast him off , he was separate from the presence of god , so that when he came to aske counsell , the lord would answer him no more , hee would have no more to doe with him : you know how fearefull and how bitter this was to saul . on the other side , see how much moses magnifies this presence of god ; lord , saith he , if thou goe not with us , carry us not hence : as if the presence of god were the greatest comfort in the world , as indeede it is . this is another thing wherein ye shall be cursed . againe , there is yet another branch of it , yee shall not onely be separated from grace , and from the presence of the lord , but there shall be a curse upon your outward estate . it is said of cain in the same chapter , thou shalt be cursed from the earth : it may be many that heare of being cursed from grace , and of separation from the presence of the lord , are of that minde that they care not for it , that they regard it not ; it may be you care not to be cursed from heaven : but to be cursed from the earth is that which goes neere to you , and that is a thing which the most earthly-minded man in the world is sensible of . now you must know that whosoever loves not the lord iesus shall be cursed from the earth , that is , there shall be a curse upon you in all earthly things , in all things that belong to this present life whatsoever they are . but you will say , wee see it quite otherwise , we see such men as they , described to be men that abound in outward wealth , in outward blessings . it may be so in outward shew , but yet there is a curse upon them notwithstanding . abimelech had the kingdome , yet there was a curse that never ceased till hee was rooted out of the kingdome : the israelites had the quailes , but yet there was a curse with them : ahab had the vineyard , but it was a curse to him . so all these things that are of themselves blessings and mercies in their owne nature , yet if the lord will mingle them with a curse , yee shall finde no ease from them at all : and this is a thing that is well knowne by experience , if the hearts of men will speake what they know . this is the case of those that love not the lord , the earth shall not give her increase , you shall not have that sound comfort , that sweetnesse , that influence of comfort from earthly blessings , though you have the creatures about you which naturally have blessings in them , yet they shall not give downe that milke for your comfort , you shall not be satisfied with them , you shall see a constant emptinesse in them , they shall be to you as the shell without the kernell ; and so much more shall ye be miserable , because ye shall finde the least comfort in them when you most expect it : the lord meetes thus with those that love him not in earthly blessings . but last of all , there is one branch of this curse which exceedes all the rest , that is the eternall curse that shall be upon men for ever : while yee live here in this life there is a certaine shew , a certaine twilight of comfort that the lord sometimes affords even to evill men ; but then there shall be a perfect midnight , then the sunne of comfort shall set upon you altogether and rise no more : in that day , saith the apostle , it shall be the day of the manifestation of the just wrath of god : in that day when the lord shall open the treasures of his wrath , those which have beene so long time a gathering . while wee live here the clouds of gods indignation are but gathering , then they shall grow thicke and blacke , and fasten upon you to the uttermost , then all the great deepes shall be broken up , then the flood-gates of gods judgements shall prevaile and overflow you ; that case shall be yours at that time , and this is a time which is to be considered by you now : in eccles. . . remember the dayes of darknesse , for they are many . my brethren , eternity is an other thing than wee consider it to be while wee live in this world . in psal. . . the lord called backe his wrath , and stirred not up all his indignation , but at that time the lord shall stirre up all his wrath ; yee doe here but sippe of this cup , but then yee shall drinke up the dreggs of it for ever . this shall be the case of those that love not the lord. but you will say , this is afarre off , and therefore the lesse terrible , it is not neere at hand . well , though this curse in which wee have shewed these foure branches , be not presently executed , yet remember this , that when we preach the gospell to you , as we doe from day to day , and are still offering you christ , beseeching you to come in , and take him and love him , but yet you will not , know that there is a thunderbolt alwayes following this lightening : when iohn baptist came and preached the gospell , hee tells them presently of the curse that ws to follow : you doe not know the time when the lord will execute this curse ; cain was cursed many yeares before he died : and so saul , when the lord had rejected him , and had made a separation between god and him , ( for a curse is but a separation , when a man is cast aside and set apart for such a purpose , so saul was set apart for evill ) yet hee reigned many yeares after , notwithstanding hee was under the curse . so those that the lord sware in his wrath they should not enter into his rest , there was a curse upon them , yet they lived many yeares in the wildernesse : therefore though the execution be not presently , and though thou be in prosperity for the present , yet it is but cains prosperity , though he had his life continued , yet the curse lay upon him notwithstanding ; therefore i say take heede of refusing and deferring , lest he sweare in his wrath that ye shall not enter into his rest ; it is a dangerous thing to refuse the lord iesus when hee is offered the first , second , third and fourth time , and still you will not come in , take heede and remember that speech of the apostle that we named to you , whosoever loveth not the lord iesus let him be accursed . when the apostle looked upon the men to whom hee had preached and written , you corinthians to whom the gospell hath beene plentifully preached and made knowne , those among you that have heard me , and have beene made acquainted with this doctrine of the freenesse of gods offering grace to you , if you will not take christ in good earnest , if you will not love him , let such a man be accursed : and brethren s. paul was stirred up by the spirit of god to pronounce this curse . so i say , let these words continue in your mindes , that whosoever loves not the lord iesus let him be anathema maranatha ; and he that hath eares to heare let him heare what the spirit saith : for happy and blessed are those that love the lord iesus , but miserable and cursed are those that doe not love him . finis . the eighth sermon . galat. . . for in iesus christ , neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love. having spoken of faith and love , it remaines that we adde to them good workes , for which wee will goe no further than this text , wee cannot have a fitter ; for , saith the apostle , when you come to have to doe with christ iesus , to be ingrafted into him , to make your selves first acceptable to god through him , all the workes you can doe are nothing , they are no more than the omission of them , circumcision is the same with uncircumcision : but what is of moment then ? faith ( saith hee : ) but what faith must that be ? such a faith as begets love : and what love must that be ? such a love as sets you on worke : so that you have a chaine here consisting of these three linkes ; faith which when it is right will beget love , and love when it is right will set you on worke ; faith which workes by love . so the point we will deliver to you out of these words shall be this : that we are to be judged not onely by our faith and love , but also by our workes , that no man hath faith and love , that none are new creatures , that none have sincerity , but workes will follow . this is a point which i doe not meane to handle at large as we have done the other , but will endeavour to finish it at this time , and it is a very necessary point , because men are ready to applaud themselves in their knowledge in their good meaning , in their honest desires , and in the meane time they faile in their lives and actions : therefore as those are the radicall ver●ues which indeede make up the new creature , faith and love , so you must know that good workes are never disjoyned from them , wheresoever there is sinceritie , and a new creature , good workes will follow . the scripture you know is evident in this , a good tree bringeth forth good fruite , matth. . that is , it cannot be that a m●n shall have a new heart , it cannot be that a man should be regenerate , but that his workes will be also new ; looke how farre the heart of any man is holy , looke how farre his heart is put into a new frame of grace , in that measure his workes will be good , and his life sanctified . in acts . . speaking of david , i have found a man after m●ne owne heart , who will doe whatsoever i will : and in mat. . . make the inside cleane that the outside may be cleane also : as if he should say , if the inside be right , if the heart be set right within , if that be well moulded , the outside will bee cleane , they cannot bee disjoyned . if a man have a treasure within , there will be silver in his speeches and actions ; but if his heart be nothing worth , his words and actions will be but meere drosse : it is the scope of that , prov. . . the words of the righteous are as fined silver , but the heart of the wicked is nothing worth : that is , when his heart is nothing worth , his speeches and actions are nothing worth too ; but the good man that hath his treasure in his heart , there is silver and golde in his speeches and actions , that is , they are likewise precious . therefore let no man say he hath faith and love , and as good a heart as the best , though his actions be not so good , though he be not so strict in his carriage ; for it cannot be my brethren . for first of all , if a mans heart be good , hee hath the spirit of god dwelling there : now , saith the apostle , tim ▪ . . the spirit is not a spirit of feare , or a spirit of weaknesse , a spirit that onely makes attempts , and is not able to bring things to passe ; but it is a spirit of power , a spirit of a sound minde : that is , doe not thou pretend thou meanest well and desirest well , and thinke it is sufficient , but stirre up the gift that is in thee , set thy selfe on worke , doe the actions that belong to thee in thy place , and doe not say i am not able to doe it ; for wee have not received a spirit that is weake , but a spirit of power : the same i may say to every christian , if ye be in christ , yee have the spirit , which is a spirit of power . so you have it likewise , gal. . . if you live in the spirit , walke in the spirit : that is , if you have so much of the spirit as to make you living men , shew it by walking in the spirit , by following the spirit , by doing that which the spirit guides you to ; therefore it is impossible that a man should have a right minde , but that his workes also will be good , because grace is strong : in tim. . . and thou my sonne be strong in the grace received , &c. as if hee should say , grace is a strong thing , it strengthens every man that hath received it ; if thou professe thou hast received the grace of christ to regenerate thee , to change thee , and to make thee a new creature , let that appeare by shewing thy selfe strong in thy actions , able and ready to doe every thing that belongs to thee in thy place . indeede flesh is weake , so much flesh , so much weaknesse , for that is weake and fading , and withering , and mutable ; it is grasse , and all the purposes of it and the desires of it are no better : but the spirit is strong , and grace is strong , quite contrary to the flesh ; as the prophet speakes , isa. . . yee are men and not gods , flesh and not spirit : when he would shew their weaknesse , as if weaknesse were a concomitant of the flesh , and strength a concomitant of the spirit : therefore if you have the spirit of christ in you , there will be strength to goe through good workes , not onely to intend them , and purpose them , and resolve on them , but you will put those resolutions and purposes in execution . secondly , it must needes be so , because there is a chaine betweene good workes and the inward rectitude of the heart , a chaine that cannot be disjoyned ; for ye shall finde that these three things alwayes goe together . first , as that indeede is the beginning of every mans renewing , there must be a knowledge , a man must be enlightened , hee must be renewed in the spirit of his minde , as the apostle saith . now if the knowledge bee right , if it bee a convicting knowledge , a sanctifying knowledge , a knowledge to purpose , it will draw on affections , it cannot chuse , they are never separated : you are never truly enlightened by gods spirit , but affections follow necessarily , and then if the affections be right , if knowledge draw on holy affections , love , and feare , and desires , &c. affections are the immediate principles of actions , there is no man that hath right affections , but good workes will follow : so that these three are never disjoyned , sanctified knowledge draweth on holy affections , and holy affections draw on good actions : as yee have it in matth. . . their hearts are waxed fat , and their eares are dull of hearing , and why ? you shall see the chaine there , lest seeing with their eyes they should understand with their hearts , and be converted , and i should heale them : marke it , if they should see with their eyes , the lord hath given them up to judge amisse of things , that seeing they doe not see , that is , they see not to purpose , they are not convinced , they doe not judge ; for if they did see with their eyes , that is , if they did see indeede , they would have understood with their hearts , their affections would follow in their hearts , and if they were set aright , then they would be converted , that is , their lives would be turned to god ; and if these three were done he must needes heale them : but saith god , i am resolved not to heale them : therefore they shall see as if they did not see , for these will draw on one the other . so i say , if the heart were right , if there were faith and love , good workes would follow : therefore let no man say hee hath grace , hee hath love and faith , except his life also be holy and good . lastly , wheresoever there is faith and love , there is a change of nature ; for you know that wheresoever they come , faith that is effectuall , and love that followeth from faith it makes a man a new creature , they are the very things wherein a new ereature consists : now when a mans nature is changed , it must needes be active , for that which is naturall to a man , he doth without unevennesse , there is no inequality in his doing it , he doth it constantly , where there are naturall principles of actions , the actions flow like water from a spring : indeede where the nature of a man is not changed , that is , where there is onely good purposes and good desires , and no alteration of nature , there actions doe not come as water from a spring , but as water from a pompe that is forced and extorted ; but where there is a change of nature , there is no difficultie , a man doth it with facility and with desire , it is his meate and drinke to doe the will of god. therefore i say good workes will follow , there will be the same degree of holinesse , of rectitude in your lives , in your actions , as there is of grace , as there is of faith and love in your hearts . and this is enough to make the point plaine to you , the maine businesse will be to make use of it , and to apply it to your selves . and first let us make this use of it , not to content our selves with good meanings onely , as it is the fashion of men to say , my heart is as good as yours , and my meaning is as good as yours , though i be subject to infirmities , though i cannot make such a shew , though i cannot doe so much as others doe ; this is the common objection , and though men say it not constantly , yet they thinke it , otherwise they would not content themselves in such a condition as they doe . but i say , deceive not your selves in this , for , my brethren , you must know that you may have good purposes and good meanings , we will not deny you that you may have these , and yet have no true grace ; for you must know th●t good purposes and desires may arise from these two things , which every unregenerate man is capable of . there may be knowledge , as you know an evill man may have knowledge of all the mysteries of salvation as well as the most holy ; i doe not say he hath the sanctified knowledge , but the law of god is partly written in his heart , the lord hath taught every man somewhat . secondly , in an evill and unregenerate man there may be not onely knowledge , but an approbation of that which is good , they can approove that which is good , so farre they may goe ; i doe not say they can delight in it , for that is another thing , they doe not love and delight in it , that is not sutable to them , yet they may approove it . now from these two principles , to know that which is good , and to approove it , they may goe so farre as to purpose and desire to serve god , they may have good meanings , but yet if actions follow not , if there be not reformation in their lives , if a man deny not himselfe in his beloved sinne , if hee come not to that outward profession of holinesse that is required in scripture , and is seene in the lives of the saints , he hath nothing to comfort himselfe withall ; these good meanings will not serve the turne . for know this , though it be true as wee see there may be actions where there is no sound heart , as the second and third ground brought forth a kinde of fruite when there was neither of them right ; hypocrites you know may goe farre , they may make a blaze as your commets doe more than the true starres : though this be true , that there may be abundance of good workes where there is no rightnesse and soundnesse , no sincerity , no purenesse within ; yet againe also on the other side , wheresoever there is sincerity there are good workes , and though many times the outside be cleane when the inside is not , yet the inside is never cleane but the outside is cleane too : and that is the thing we must examine our selves by ; though it be not a good rule to say i have good workes , therefore my heart is right , yet it is a good rule to say on the other side , i want good works , therefore my heart is not right ; except there be a generall reformation in your lives , except things be reformed that you know to be amisse . indeede when it is not revealed to you , then there is something for you to say , but when you know that such a duty is to be done , that your speeches should be holy , that they should be seasoned with salt , that you ought to abstaine from sinnes of all kindes , from all appearance , that you ought not to admit any kinde of dalliance , not the least touch of any sinne ; now not to set your selves with all your might to reforme this , this is a sure argument you are not right ; for if the generall frame of the heart be good , there will be a generall reformation of the life . therefore let no man say i purpose well , but in this particular infirmity i must be spared , to such a thing my nature is prone , and i am given to it , i cannot tell how to refraine it , and i hope it is not so great a matter ; say not so , for if the heart be right , the actions will be right and unblameable . for though you see sometimes a man may have a good colour from flushing and painting , when the constitution of the body within is but crasie and unsound ; yet againe it is true there is never any that hath a sound and haile constitution , there is never a healthfull body but the complection is good ; the heart is never right , but you shall see it without , though you have leaves without fruit , yet you never have fruite but there are leaves , there are actions appearing . therefore learne to judge aright of your selves , content not your selves with good purposes , onely you see the complaint of the scripture of the lacke of this in people . what is the reason the lord calls for obedience rather than sacrifice ? because that is the touchstone that every man is tryed by ; i am weary , saith he , of your fat of rammes , i am burdened with your sacrifices , esay . the thing that i desire is that you cease to doe evill , and learne to doe well , that is the thing that the lord lookes for at every mans hand , these outward performances are good , they must be done , and these good meanings must be had , but yet that is not enough , you are not to judge your selves by that . but it will be objected , that the best men have their failings , those that have a good heart , yet doe wee not finde them subject to infirmities as well as other men ? and if this be the rule we are to be judged by , who shall be saved ? to this i answer first , it is true that the most holy men may many times doe that which is ill , but it is by accident , it is when they are transported , when they are carried besides their purpose : as a man that is bound for such a place , sayling such a way , his compasse stands stil right , he alters not that , though the wind carry him violently another way , yet he lookes still to the right way , that is his intent still ; and it is knowne by this , when the winde is over , and the gust is past , he returnes againe and saileth to the haven he intended to goe to at the first : so it is with all the saints , they saile by a right compasse , their intents are still good , whensoever they doe otherwise it is by accident , it is when they are overborne by some temptation , by some passion , when they are not perfectly themselves . againe , you must know this , that every holy man as hee hath grace in him , and a principle of holy actions , so he hath also flesh in him , and a principle of evill actions ; now that principle may sometimes prevaile and get ground of him , yea it may prevaile mightily sometimes , and make him doe as evill actions as the worst man : for that is a true rule , a man that excelleth in grace may sometimes excell in ill doing ; you must take me aright , that is , a man that hath a more impetuous spirit than another , so that none excelleth such a spirit when it is set aright , he may be as impetuous in evill-doing for a fit , for a time , when that evill principle within him shall get the better . therefore though you see a good man sometime unlike himselfe for a fit , yet it is at that time when the flesh prevailes ; for now grace though it be there , yet sometimes it is laid asleepe , it is not alwayes acted : as the philosopher was wont to say , it is one thing to have knowledge , and another thing to use it alway ; so it is with grace , sometimes the saints doe not use that grace and holinesse , and hence it is that they are subject to great failings ; but i say it is by fits and by accident , the constant course of their life is right , because the constant frame of their heart is right . but againe there is another objection on the other side , that evill men sometimes doe well as well as good men doe sometimes ill . to this i answer , that it is true they doe so , but yet we must know that it is not they that doe it , but the good that dwelleth in them , as the apostle speakes in rom. . which may be implyed on the contrary ; when any regenerate man finneth , it is not he that doth it , but the sinne that is there ; that is , it is not the master of the house , but a rebell that is crept in by accident : so i say of euery evill man that doth that which is good and right , it is not he that doth it , but some good that is there . for it is one thing for a man to have good things in him , and another thing to be a good man , hee may doe some things sometimes for a fit that are good , gods spirit may be there to helpe him to doe much ; i say not that the spirit dwells there , but he may take up his lodging for a time , and from him he may have common assistance , common gifts that may enable him to doe much : therefore i denie not but those may have many good flashings of lightning that may enable them to doe much ; onely this wee say , the day-spring from on high never visited them , that is , the morning never riseth upon them , to guide their feete in the way of peace , for that is proper to the saints ; they never have any constant light that leadeth them so farre as to bring them in : they have some lightenings indeede that guide them in this or that particular , to helpe them in a step or two , to enable them to doe many good actions by fits , but not to bring them to perfection . secondly , if this be so that we are to be judged by our actions , then this will follow from it , that poore christians are better taught than the greatest clerkes , they are better taught i say , because they doe more , therefore indeede they know more ; for all the knowledge wee have , all the sinceritie , whatsoever is right within us , if it be to be judged by the actions , then he that doth most hee knowes most ; for no man knoweth more than hee practiseth , because what knowledge soever a man hath that hee practiseth not , marke it , it is a dead knowledge , it is an inefficacious knowledge . when things are dead and inefficacious , wee say they are not ; as leaven that doth not leaven the dough , it hath but the name of leaven and no more , the thing it selfe is wanting ; it is not knowledge if it bring not forth practise . as we say of of drugges , they are not true when they doe not worke , but they are false and counterfeit . every man is to be judged by what he doth : therefore i say those that doe most , those are knowing men , those that seeme to know , as the apostle saith , know nothing as they ought : a man may know much , a man may have a large extent of knowledge , yet this is true of him , if his life be barren , if he bring forth nothing into action all the while , hee knoweth nothing as hee ought to know , though he know much : on the other side , the other sort though their extent be never so small , yet what they know they know as they ought . therefore when you looke upon men in the world , when you would make a judgement of them , i say those that know most they are not the best , you must not put them in the highest degree , when you come to matters of religion , but men are to be judged by their actions ; when men have knowledge onely to know , as they have money to account with , and not to buy and sell with it , it is but dead , a man hath no good by it , that money makes him not the richer ; so men that have knowledge onely to know with , not to make them more usefull in their lives , more serviceable to god , and profitable to man , it is unprofitable knowledge : therefore those are the wisest men , let them seeme never such fooles , though they are not able to speake so much as others , yet they know most that practise most . for there is that difference betweene art and wisdome ; indeed it is true in matter of art , hee that omitteth wilfully may be the best artist , because there is no more required of him but skill , and it is but some errour in him , it is the commendation of his art that hee erreth willingly : but now in matter of holinesse and sanctity , there hee that knoweth and doth not is the greatest foole : for wisedome consists most in that . wisedome comprehends indeed these three : first , to invent , to see , to know and understand things . secondly , to judge aright of things you know . thirdly , to put in practise that which you have concluded to be the best , and this latter is the greatest part of prudence : therefore those men that know , that can dispute well , that have cleare understanding , and yet doe nothing , they are the unwisest ; againe , those that can speake little , and perhaps have not such a treasure of knowledge as others , and yet can doe more , they know more than the wisest . therefore let us not misesteeme those that are good christians , and holy men , and set too high a price upon others ; for there is an errour under that , and it hath an ill consequent to judge of religion by the opinion of those that are onely knowing men in religion : no , beloved , religion is the art of holy men , and not of learned men , and it was the custome of former times to judge of heresies not so much by disputes , as by the lives of those that have beene the professours of them : and that christ directs us to , you shall know them by their fruites : and what are those fruites ? their fruites are their actions . we learne at schooles what to say in such a controversie , how to dispute rather than how to live : and that is the complaint wee may take up in these knowing times , where knowledge ( i confesse ) abounds as water in the sea , but practise is thinne and rare , like grasse upon the house top , of which the mower cannot fill his hand : and that is the burden of us that are ministers , that we teach much , and see little fruite , wee see no amendement of mens lives , men doe the same things that they were wont to doe , the duties they were wont to be defective in , they are defective in still . alas my brethren , the end of our preaching is not that you should know , but that you should doe and practise : as it is not the desire of the shepheard that his sheepe should returne their meate in hay againe , but hee would have it in their milke and fleece ; so it is not our desire that you should only know , though indeede many come short of that , but that you should shew it in your fleece and milke , shew it in your lives , that all the world may see it there . it is not enough for him that desires to write , to see the coppy , and to know it , and the fashion of the letters , but then hee hath learned it when he can write after it : so you must know sciences are of two sorts , indeede some there are the end of which is onely contemplation and knowledge , but some there are the end wherof is action , and they are no further good than we practise them . what is musicke , but the practise of it ? what is physicke ? the knowledge of all will not heale a man , but the taking of it : so it is with divinity , the knowledge that we teach is nothing worth , if you know as much as could be knowne , it were all nothing worth without practise , practise is all in all ; so much as ye practise , so much you know . it is a great matter to have your judgement true in this case , for when men shall applaud themselves meerely in this , that they know and have right purposes and honest desires , and shall esteeme their estates by this , it causeth men to content themselves with a loose and a negligent life ; but wee must know that god judgeth us by our actions , and that is our best rule to judge by too , therefore we should learne thus to judge our selves . if you object , but it is a rule that wee have heard often , that the will is often taken for the deed , and if the will be present with us , though the action doe not follow , yet wee are accepted according the will. to this i answer in briefe , first , it holdeth only then where there is some impediment which you cannot remove : as for example , a man hath a desire to doe good to such poore people , hee hath a compassionate heart , hee is willing to be bountifull , but he wants meanes to doe it , in this case the lord accepts the will for the deed ; for upon that occasion is this delivered in this place by s. paul : so it is in every thing else , when you have a desire , and there commeth some impediment that it is not in your power to remove , then the will is accepted for the deed . as when a man hath a desire to move his hands , his legges or armes , but because of a palsie that hangs upon him , he is not able to stirre them , here the will is for the deed , he is not able to doe it , though the minde be right and the desire good ; so when you come to such duties that are not in your power to doe , when there are some impediments that you are not able to remove , here the will is accepted for the deed . sometimes a man is ignorant of some particulars , and hee hath a desire to obey god in all things , here the will is accepted for the deede , though he be not come to that degree of perfection as others are : but as men apply it commonly it is amisse , for when a man thinkes i have a good purpose to doe this , but i cannot pray , i cannot be so strict in looking to my actions and speeches , here the complaint is not right : for if yee stirre up your selves , and doe the utmost you can doe , the deede will follow the will , there is no such impediment here but that you may remove . therefore our answer is , that the reason why you cannot doe , is not because of such impediments that you cannot remove , but because your will is not yet right , which the schoolemen call an imperfect will ; it is but such a will as the wiseman speakes of concerning the sluggard , hee willeth and lusteth , and hath not : and what 's the reason ? if it were a full , a compleate and perfect will , it would draw action with it , hee would not be a sluggard any longer , but hee would draw forth his hands to doe somewhat to bring his desires to passe , but indeede he hath but light wishings and no more . and so it is with men in christianity , they are as salomons sluggard , they wish they had such sinnes mortified , that they had such graces , they wish they could attaine such a measure of faith & love , but they take no paines : no man hath height of grace without paines ; doe you thinke to get the greatest excellency in the world without paines ? it is true , the lord must doe it , but yet he doth it by your selves , you are agents in the businesse : therefore doe not say i wish well and desire well , for if you would doe your uttermost that you ought to doe , if your will were full and compleate , and desires right and strong , you would doe more , you would excell more in grace , you would amend your lives more , you would have your lusts more mortified : therefore let not this deceive you . i should presse this further , but wee will come to the last thing , because i would conclude this point with this time , and that is , to exhort you to be doers , that your faith may be effectuall faith , and that your love may be diligent love : this is the great businesse which we have to doe , and the thing which for the most part wee all faile in , that there is no doing , no acting , no working of our faith ; be exhorted now therefore to adde to your faith diligent love , especially you that professe your selves to be growne christians , looke you to it , and know that as in nature every thing when it is ripe brings seede and fruite , if not it is but a dead thing , a dead plant that keepeth the roome idle ; if there be that ripenesse and maturity in you , shew it by bringing forth seede and fruite , shew it by doing something . for , my brethren , we are called into the lords vineyard for the same purpose ; it is not for you now to stand idle , the time of your standing still is past , it is for you now to worke , for ye are now come into the day . that exhortation is excellent , thess. . , , . let not us sleepe ( saith he ) as doe others , we are come out of the night : those that are still in the night , it better beseemes them to sleepe , and to sit still and doe nothing , but let not us sleepe as doe others , for we are of the day ; let it not be so with you as with others , to be much in speech onely , but labour to be much in actions . as it was said of gideon , vp and be doing , and the lord shall be with thee , so i say to every one , up and be doing , and the lord shall be with you ; that is , though perhaps you doe not finde that vigour , that fervencie and liveliness of spirit , yet be doing notwithstanding , it is your wisest way , for that doing will increase the grace within you : exercise increaseth health , as well as health enables to exercise , so the use of grace will increase grace and other abilities ; motion causeth heate , as well as all motion commeth from heate , so every good action proceedeth from grace , and good actions intend grace : and therefore be still acting , and judge of your selves by that , for what is grace , what is that you call christianity else , but to doe that which another man cannot doe ? therefore if there be such a difference betweene you and others as you professe there is , shew it by doing that which another man cannot doe , by exposing your selves to that danger , to those losses for any good cause , which another would not doe ; by spending more time in prayer , by taking more paines with your hearts from day to day than others doe , by keeping the sabbath better than others doe , by being more exact in looking to your wayes , that you may be holy in all manner of conversation , that other men will not doe : i say shew your grace , shew your regeneration , by being new creatures , by doing more than others , this is that which wil make the world beleeve that you are christians in good earnest , and not in shew onely , that your profession is in deed and in truth : and truely there is no other way , this doing is that which makes a man excellent . you heare men complaine of the barrennesse of their grounds many times , wee may likewise justly take up the complaint against the barrennesse of the lives of men . how goodly a sight is it when a man looks into the husbandry , to see the vine full of clusters , to see the furrowes full of corne , to see the trees laden with fruite ; when we looke upon men , it is the goodliest sight we can behold in gods husbandry , to see men full of actions and good workes ; i beseech you consider of it seriously , and now set upon the doing of it while there is sand in the houre-glasse , your life will not last long , the day doth not continue alwayes , the night will come when no man can worke . when a candle is put out , you may kindle it againe , when the sunne is set , it riseth againe ; but when our life is past , when the glasse is runne , it ariseth no more , it is turned no more , it is appointed to all men once to die : if ye might die twice or thrice , it were another case ; but now it is your wisedome therefore while it is time , while this short day , lasts , to doe that you have to doe concerning your salvation with all your might , because the time is short . there is nothing that is a truer property of wisedome than for a man to take holde of opportunities , not to lose the day , nay not an houre in the day ; for time is most precious , it is like golde of which every shred is worth somewhat : it is your wisedome therefore to be oft sowing seede to the spirit , there is none of those good workes , not the least of them but will doe you good in the latter end ; for alas what are your lives but your actions ? so much as you doe , so much you live , your lives are short of themselves , why doe you make them shorter by doing nothing ? for as wee have said heretofore , one man may live more in a day than another in twenty , because hee doth more , you live more as you act more . besides , what is it a man serves for in all his labour under the sunne ? what is it that hee desires but pleasure , comfort and contentment ? now , my brethren , this consists in doing , in working , for all pleasure followeth upon operation , and further than there is working there is no delight . therefore it was a wise saying in that philosopher , that the happinesse and comfort that a man hath in this life consists not in abundance of wealth , in swimming in delights , but it consists in doing the actions of a living man , which is the greatest comfort you can finde here in this life : doe the exercises and actions of holinesse , and the more yee doe , the more comfort yee shall have ; for even as light followeth the flame , so pleasure and contentment followeth action . and besides ( my brethren ) what doe you live for , is it not to glorifie god ? you professe so much , and how is it done ? not by your desires or good meanings , but by your actions , those are the things that men see and feele , and glorifie your heavenly father : for when your actions shine before men , herein is my father glorified , saith christ , that ye bring forth much fruite : the doing of much is that which brings glory to god , the more you doe this , the more glory you bring to him . againe , another end of your life is to doe good to mankinde ; shall they be able to fare the better for your purposes , for your good resolutions ? no , they fare the better onely for that you doe for them and to them , it is your actions that benefit men . lastly for your selves , what is it that helpeth you and doth you good ? onely your good deeds and your actions , it is that which furthers your reckoning and account : that place is much to this purpose , phil. . . i care not for a gift , but i desire fruite , because it will further your account : marke the phrase , the meaning is this , every good worke that a holy man doth from the time of his regeneration , ( for till then no actions are spiritually good ) it is put upon his score , it stands upon his reckoning , there is not a penny nor a halfe penny lost , that is , the least good worke is not done to no purpose , but the lord will repay him againe euery pennie and farthing : this ( saith hee ) will further your account . and when will the lord pay ? not onely in the day of judgement , then indeede you shall be paid to the uttermost , but you shall be paid even in this life ; marke that too , you shall have an hundredfold here , saith christ , they that forsake father , or mother , or wife , or children , shall have an hundredfold in this life . therefore brethren if there bee any wisedome in the world , this is the onely wisedome , to be still doing , to be much in actions ; why doe you trifle out your time therefore to no purpose ? why sit ye idle here ? why doe you not rise up and bestirre your selves ? why doe you not fill your lives with many actions ? you have good purposes in you , why doe you not stirre them up ? it is true indeede we are becalmed many times because the spirit doth not blow upon us , but yet notwithstanding if we would pray for the spirit , the lord would quicken us . but you will say , alas what shall wee doe , it may be our callings give us no opportunity to doe that which other mens callings doe : if we might be preachers , and have such and such businesse wherein wee might onely minde the things that belong to salvation , then it were easie . my brethren , you must know that you shall finde continuall occasions of doing good actions every day , whatsoever your callings are . it is an errour among the papists , to thinke that to give almes , to crucifie the flesh and to use that hardly , to fast , and the like , that these are the onely and the most glorious actions : they are exceeding wide ; good actions are nothing else but to doe the will of the lord , and to bring forth fruite ; the fruite of every tree in the orchard is but as the actions of every man ; and then are the trees good to the husbandman , when they are full of fruite . every action that you doe is that fruite which god lookes for , now that fruite is good workes , that is pleasing to the gardener , to the husbandman : therefore to doe the lords will is to doe a good worke . now by this you may see what a large field you have for good workes , in what calling soever you are set , though it be never so meane a place you have . to suffer imprisonment and disgraces for good causes , this is a good worke , for it is a great worke to suffer , and in that you doe the will of the lord. when a man is sicke , and lieth in his chamber upon his bedde , sicke of a consumption or a feaver , that he is not able to stirre ; yet to doe this with obedience , to submit then to the will of the lord , is a good worke : for to beare a burden is a worke , to beare sicknesse and calamity after this manner , is a worke , to thinke the lord hath put me into this condition ; he might have given mee strength to goe abroad as others doe , but he hath laid sicknesse upon mee , i say the right bearing this burden is a good worke . againe , to take paines with our hearts , to master our unruly lusts and affections is a good worke . doe not you reckon it a worke to breake horses , to master coltes ? it is the trade of some men to doe so : and is it not a good worke for you to get victory over your lusts , to tame your unbridled natures , to curbe your unruly hearts and affections in all the variety of occasions that ye passe through ? it is a worke to behave our selves as becomes christians decently and comely , and holily , in poverty , in riches , in honour , and disgraces ; to behave our selves under these things in a right manner , to carry our selves patiently and holily through them as becomes good christians , this is a good worke , and this belongs to every one , though his calling be never so meane . when paul stood at the barre , and festus reviled him , and said he was a mad fellow , the suffering of this was a worke in paul : marke his manner of carriage in it , i am not mad most noble festus : there was a work in that . so i may instance in the things wherein you may seeme to doe the least ; the standing still in some cases is a worke the apostle makes among the great workes that are to be done by christians , this to be the chiefe , to keep our selues pure and unspotted of the world , to passe through all occasions , & to be never the worse for them , to go through all defilements of this present life , & not be tainted : and if this be a worke , how much more is it then to be still doing , to be in act and operation alwaies ? therfore doe not say you want when you shall alwayes have occasion enough of that . but you will say , these generalls are good to exhort us to be doing , but yet in particular what would you have us to doe now ? i will instance in some few things , there are certaine times of working ; as husbandmen , some times they have times of harvest , and some times they have seed times , wherein it is requyred , that they worke more then at other times : so the church of god hath times and seasons , and the common wealth hath some seasons and times when men should be set aworke to doe more then ordinary , to doe more then at other times ; and you all know this is such a season , wherein there should be working of every one in their severall places , i say it is time now for men to bee working more then ordinarie . but you will say , what is it you would have us to doe ? my brethren , contend for the faith once delivered to the saints , marke it , the worke must be to contend for it , you must be men of contention , let the world say what they will of you , it is a dutie that lies on you , it is that which the spirit calls for from you , that ye be men that should contend ; you must not doe it coldly , and remissely , but earnestly to strive for it , let not pretence of indiscretion hinder you , for discretiō when it is right , teacheth a man not to doe lesse but more , and better then an other man , discretion we say doth not take mettall from horses , but guides those horses and puts them in a righter way , disc●etion makes no man lesse actiue , but it giues his actions a better tincture . so againe , let us not say we must be moderate , for what is that moderation ? indeed the moderation that keepeth from actions , wherein is excesse , is good ; but if you meane by moderation to goe a slow and easie pace in the wayes of god , that is coldnes , idlenesse , carelesnesse , there is no excesse in any good way . therefore that is your worke now to contend for the faith , that is , for all the points of faith , for every jott of that is precious : saith the apostle iude , it is but once delivered to the saints , as if he should say , it is too precious a treasure oft to bee despenced , it was but once delivered to the world : if christ did meane to come againe , and renewe the articles of our faith , we might be more remisse and negligent , for if we did loose them he might restore them againe , but they are but once delivered , therefore your care must be to keepe them the better . besides , it is the common faith , therefore every man hath interest in it ; do not say therefore , what haue i to doe , it belongs to these and these men to looke after it : it is the common faith , and every man hath part in it , and should contend according to his place and power , and within his spheere ; and remember it is a matter of much moment , for every part of the fath or little matter of faith ( i speake now of the whole doctrine of faith ) that you should be exceeding exact in keeping of it , that it receive no detriment , especially in matter of opinion . for my brethren , you must know , that it were better there should bee great offences committed in the land , great and notorious crimes , then that there should be any losse in the matter of faith , because where the opinions of men are sett wrong , that is a principle that carries them still on . great finnes come from great passions , and men are able to see them , and when the passion is gone over , they are easily recalled againe ; but errours in opinion are matters of great moment , therefore it belongs to every one to looke to it , to us that are preachers in our places , to magistrates in their places , to every man to contend for the common faith : and know this my brethren , that their are certaine opportunities which the lord giues you , and you must take heed of neglecting them , it may be to let a thing goe some times , it will never be recovered againe . therefore looke that you be diligent in it , stirr up your selves to doe it , while there is occasion offered . in other things , men are apt to be men of action , they would have imployment , and worke that they may bee some body in the world , and it is very well , there is something in that , it is a noblenesse of disposition so to doe ; but alas , what poore and weake reward haue you for that ? it may be a little vaineglory , it may be some applause from princes or people , it may be some emptie airie preferment . to doe the will of the lord , the worke he hath given you to doe , it is no matter what it is for , a servant must not chuse his worke ; i say whatsoever it is , though in never so meane a thing , the greatest excellencie is to do his will that makes us kings and princes to him that makes us partakers of the royall bloud , as christ saith , these are my brothers , and sister , and mother , that doe the will of my father . it is this doing of his will , this action that puts you into a high condition : i see not that paule was ambitious of any thing but of this , that he might be doing , that he might liue a usefull , a profitable life , in the . rom. . i was ambitious saith paule , to preach the gospell , even where it had never been preached , this is all my ambition to put my selfe upon the hardest taskes : so it should be your ambition to doe some thing for the church . when you reade the storie of moses , that he was mightie in word and deede ; of david , of the iudges , and the worthies of the church , they should be so many incentives to you , to stirre you up to be doing in your place . but this is not all that we would commend to you at this time , to be men of action , and to observe the opportunities , but there is an other thing , and that is this , that likewise the season cōmends to you , that is , to fast and pray : as in husbandry , so in the church , there are certaine seasons of actions , and those seasons must not be omitted . marke what the course of the scripture was in every calamitie , in ioel when there was a famine begune , sanctifie a fast , saith the lord , call a solemne assemblie : when their is a plague comming , when there are great enterprises in hand , when there is any thing plotting for the advancement of the good of the church , doe you not think now , that the omission of opportunities are sinnes , for you to neglect this dutie , doe you not thinke the lord will require it ? it is true indeed , it is a businesse that is not ordinary , it is extraordinary : but doe not extraordinary times and occasions call for it ? againe , is it not evill in such extraordinary cases to omit such an extraordinary duty ? as wee finde in scripture , when the lord would call for fasting , and they did it not : indeed to turne it to jollity and feasting is another thing , a sinne of a greater nature ; but now the very standing still and omitting of this duty is disobedience to the lord , and to be guilty of the judgements that are upon a people , i say the standing still and not hastening to the gappe : what shall we say then of those that resist this course , and thrust men out of the gappe ? consider it therefore seriously , this is a speciall duty required , the season lookes for it that we should humble our selves before god. againe , there is one thing more that wee will speake of , but in a word ; that is , that every man for his owne particular renew his speciall covenant with god concerning the amendment of his life in particular : for i finde that in all times when the lord hath stretched forth his hand against a church and nation , that this hath beene required , that they should come and enter into a covenant with god : you shall finde that asa did it , chron. . that nehemiah did it , that it was done in ieremiahs time , when they had warres in hand : wee have many examples of it in scripture , every man did it ; and because every man could not come to doe it personally , the head did it for the rest . i say the lord lookes for this from every man in private , that he should doe this in a particular manner , to consider what have i done amisse in my life ? what have i done to provoke the lord ? what sinnes of commission , and what of omission ? have i beene colde and lukewarme ? have i beene too much conformable to the times ? for this is it that brings judgement upon a people : the saints when they are not zealous , when they fall from their first love , may helpe forward a judgement as well as grosse sinners , yea and more too : let every man therefore stirre up himselfe to doe his dutie . in a word , wee should strive and contend for the advancing of christs kingdome , for the furtherance of the gospell , for the good of mankinde , for the flourishing of the church , wherein our owne good consisteth ; and we should doe it earnestly , wee should contend for it , contend with god in prayer , contend with our superiours by intreaty , with our adversaries by resistance , with colde and lukewarme men by stirring them up , by provoking one another to good workes . these are the workes that we exhort you to , and thus you shall be assured you have faith that workes by love . learne this , to joyne these together . and so much shall serve for this time , and this text. finis . the table . a. part. page . absolute . covenant absolute . part. . pag. acquaintance . how to draw neere in acquaintance with god. part. . pag. . act , active , action . act of faith double . part . pag. habit serveth for act . p. . p. love active . . . pleasure in action . . . see faith. adam . a parallell betweene the two adams . . . adoption . spirit of adoption , what . . adulterer , adulterous . hee that loves not god is an adulterer . . love to the creature when it is adulterous . affections . affections follow the understanding . . affections all hang upon love and hatred . . affections , how our love is tried by them . . affliction . afflictions , how made easie . . christians happy in afflictions . . we neede afflictions . . afflictions good to the godly . . difference betweene saints and others in afflictions . . all. christ offered to all in respects . . all must be parted with for christ. . christ all in all . tryall of love by loving all saints . . love god with all the heart . . why god is to be loved above all . . love is that may be given by all . . alexander . alexander an example of trust . . almighty . god is almighty . . . almighty what . ibid. alone . faith worketh best alone . . how god is to us alone . . amisse . god heares not when wee aske amisse . . anger . tryall of our love by anger . . anger what . . many men are but angry with sinne . . see hate . application , see offer . approbation . there may be approbation of that which is good in an evillman . . argument , see spirit . ashamed . love is not ashamed . . assaults . we meet with new assaults daily . . true peace hath assaults . . assent . assent of three sorts . . assurance . wee should labour to grow in assurance . . . . two wayes to increase assurance . . assurance of gods love begetteth love . . , . meane● to get assurance . . b. baptise . baptising , what meant by it in marke . . baptisme what . . beleeve . it is not in mans power to beleeve . . if ●e beleeve , god is ready to helpe , and why . . see spirit . benefit . benefit in taking christ. . benefits by christ may be looked to . . , . . benefits by christ draw the will. . benefits by christ must not onely be looked to . . benefit to crosse our selves in it a signe of love . . benefit to us that we love christ. . best . best thing in man is love . . blessing . blessing of god. . blood. blood of christ not shed in vaine . . blood of christ to be guilty of it . . boast . salvation is of gift that none might boast . . , boldnesse . we should apply the promises with boldnesse . . gods free promise should give us boldnes . . boldnesse in prayer from the spirit of adoption . . boldnesse the parent of love . . bondage . the spirit of bondage requi●ite . . bounty . love is bountifull . . , tryalls of the bounty of love . . busie . being over busie in worldly things , a sign of too much love to them . build , built . when a man is said to be well built . . how ministers should build . . c. calling , see diligent . care. care required and forbidden , what . . carnall . ioy of an hypocrite carnall . . certainty . certainty of obtaining christ if we seeke him . . , see promise . change. change , the necessity of it . . chearfull . chearfull service an argument of loue . . chearfullnesse , why god requires it . ibid. christ. christ , the reiecting of him . , christ , what we have with him . , christ , considerations to move men to take him . , christ his willingnesse to receive sinners . , christ his riches and excellency . , christ , the end of his comming into the world . , christ , good workes evidence our right in him . , christ , hee that loves not is not in him . , christ , two things to make us love him . , cleare . the righteousnesse of christ manifested more cleerely in the gospell than formerly . , coldnesse . coldnesse in christian profession a cause of the plague . , command . love , an affection that commands the rest . . , hee that neglects gods commands loues him not . , keeping gods commands a signe our loue is diligent . , comfort . we should set faith on worke to comfort us . , considerations to helpe faith in comforting . , company . to company with the saints a signe of loue to christ. , complacency . loue of complacency . , loue of complacency onely to saints . , compell . to compell men to come in , what . , , communion . prayer bringeth to communion with god. , competition . tryall of loue in case of competition . , comming . the end of christs comming . , desire of christs second comming a tryall of loue . . comming of christ how to know wee desire it . , preparation for christs comming . , complaint . complaint double . , compleate . compleate will in taking christ. , concupiscence . loue of concupiscence . , condition , conditionall . conditionall covenant . , condition required by god easie . , confesse . confessing of christ. , constant. constant cleaving to christ. , constant good carriage a signe of love . , constant love to god must be love above all other things . , content . the nature of holy men apt to take content in outward things , love content with nothing but love . , constraine . how love constrai●eth . , cost . god observes what cost wee are at in his service . , covenant . covenant 〈◊〉 . , covenant not broken by infirmities . , , . , covenant ought to be renewed . , crosse. crosse ▪ may meete a man in gods worke . , cruell . hatred more cruell than anger . , curse . curse upon him that loves not christ. , to be cursed what . , curse of god in foure things . , d. damnation . damnation to be preached to men out of christ. , danger . danger in not taking christ. , danger , how faith guides in it . , danger in not loving the lord. , deare . we must part with that which is deare for christ. . , deceive . men apt to deceive themselves . , see taking . deferre . we must not deferre to take christ. , degree . faith admits degrees in ●oure respects . , we must grow in the degrees of ●aith . ● our love to god not alwayes in the same degree . , delight . delight in worldly things a signe of love to them . , deliverance , delivered . deliverance , gods children put to waite for it . , deliverance , instances of gods deferring it . , faith once delivered . , deliberate . deliberate will in taking christ. , denie , deniall . by denying our selves wee enioy our selves . , faith will take no deniall . , dependance . love of dependance . , desire . desire after christ. , desire , the strength of it how tryed . ibid. desire , tryall of love by it . , desire , when it is right , god takes the will for the deed . , death , dead , die. death of christ the end of it . , as great a worke to moue the heart to christ , as to raise the dead . ▪ faith ineffectuall is dead . , faith without workes dead . , , backwardnesse in the saints to die . , difficulties . faith admits degrees in regard of difficulties . ▪ difficulties , wee must labour to beleeue notwithstanding them . , difficulties , how faith guides in them . , difficulties god can helpe in them . , diligence . diligence a tryall of love . , diligence in our calling an argument of love . , diligence of love . , diligence of love wherein it is . ibid. direct . direct and reflect act of faith , the difference betweene them . , discourage . those that have weake faith should not be discouraged . . the divell labours to discourage . , see god. disease . a mans carnall selfe is his disease ▪ , discretion . discretion . , divell . what faith the divell , hath . . , doe , done. what is to bee done by those that have christs righteousnesse . , readinesse to doe for christ. , that the lord hath done for us a motive to loue him . , love , ready to doe for them it loves , evill men are not said to doe the good they doe . , exhortation to doing . , dominion , see lust. double . double-minded man who . , doubting . doubting overcome by faith . , doubting may be mingled with true faith ▪ , doubting , papists tenent touching it . , doubting how tryed . ibid. draw. drawing vvhat it implieth . , hovv the holy ghost draweth . , due-time . god delivereth his in ●u●-time . , e easie. afflictions easie to the saints . , effectuall , efficacy . effectual faith onely saveth . , efficacy of faith vvherein . , things effectual in . respects . , faith effectual in things . , effectual faith hovv vvrought . , why god vvill accept no faith but that vvhich is effectuall . , to try our state by the effica●y of faith . , effectuall faith signes of it . , elect. though christ be offered to all , hee is onely intended to the elect. , elias . spirit of elias vvhat . , eloquent . love maketh eloquent . , emptie . faith empties a man of himselfe , ● , things effectuall opposed to empty . ● , essence , see faith. eternall . eternal separation from god. , even . an even carriage a signe of love . , evill . christ delivereth from the least evil . , evil , freedome from it to the saints , vvhence it is . ibid. evil vve feare not so bad as vvee thinke . , ● good in the evil vvee suffer . , see humil●ation . example . example of others should incourage us . , exclude . no sinne can exclude from the offer of christ. , . , excell , excellency . all excellency in god. , ▪ the excellency of god set forth . , if love be right , it is to them that excell in grace . , god must bee loved for his excellencies . , executed . though the curse be not executed , it may be on a man : , exercise . prayer exerciseth our love . , extent . faith admits degrees in regard of extent . , extremity . why god doth not deliver till extremity . , f. faith. faith vvhat . , , faith , vvhy god vvill haue men saved by it onely . , faith in generall vvhat . , faith iustifying vuhat . , faith iustifying how it differeth from generall faith . ibid. faith iustifying a definition of it . , faith , how it taketh christ. ibid. faith the essence of it . , faith , the obiect of it . ibid. faith , the subiect of it . , faith , a twofold consideration of it . , faith , the acts of it three . , faith , a double q●ality in it : , faith , to be laboured for above all , , faith , the least degree what : , faith , an exhortation to grow in it . , faith , motiues to grow in it . , faith of many false . , faith , the proper worke of it what . , faith , we should try it . , , faith , many say they haue it , and haue not . , faith , to doe a thing by it what . , faith , how god workes it . , , faith , how to know if it bee wrought . , faith , a false definition of it . , faith makes a man neglect other things . , faith that puts a man into christ what . , faith , to be rooted in it . , faith , to contend for it . , faithfull . the lord is faithfull . , failing . failings of holy men . , fancie . fancy , the ground of unsound peace . , father , see offer . favour . favour of god how to grow in it . , favour of god onely desired by a man sensible of sinne : , feare . feare ; the ground why many men take christ : , faith that comes from feare holdes not out : , feares , how faith guides in them : , feare , a tryall of our love . , feeling . feeling may be wanting where faith is : , fit. when we are not fit for mercies god denieth us : , vnwillingnesse to die in the saints is that they may be more fit . , we should not be discouraged from comming to god because wee are not fit : , fire . love compared to fire in foure things : , flesh. flesh in the saints makes them loath to die : , flesh transports holy men to sinne : , follow. what christ lookes for of those that follow him . forgive . a man may bee perswaded of forgivenes without faith : , none so ready to forgive as god : , forme . forme must be observed in taking christ : , fornication . fornication a cause of the pestilence : , foundation . foundation of prophets and apostles : , fortitude . fortitude false , the cause of it : , free. the will must be free in taking christ : , one property of love to be free : ● , friend , friendship . love of friendship : , god a constant friend : , friendship with great men what : , g. garment . wedding garment what : , gift . righteousnesse by gift for three reasons : , gift accepted for the give● . , glasse , see name . glory , glorifie . growing in faith brings glory to god : , glory of god why moses desired to see it . , glorifying of god is the end why wee live . , god. god boweth the will : , , god , wee must not be discouraged from comming to him . , god , by what way wee come againe to him . , god , why we love him : , ● god must be loved above all , else wee love him not as god : , godlinesse . godlinesse what : , good. without humiliation christ is not accounted the chiefe good : , afflictions good for us : , a man may doe good , and not be good : , to doe good to men is one end why wee live : , in every calling we have occasion to doe good : , gospell . sinnes against the gospell aggravated : , love of god wrought by the gospell : , curse of the gospell : , grace , gracious . righteousnesse of christ is of grace : , , grace , god tryeth it : , grace , when it is weake what to doe , god is gracious : , grace sought by christians as well as mercy . , grace , to be seperate from it a curse . , great . true ioy is great : , greatnesse of god. , grieve . if we grieve god we love him not : , grounded . faith not well grounded proves false : , faith ill grounded holds not out : , our love must be rooted and grounded : , h. habits . habits . , god rewards not according to our habits . , see act . happy . riches make not happy . , hardly . god deales not hardly with us , why . , harlot , see love. hate , hating . hating of sinne a signe of love . , naturally we hate god. , hatred of sinne a property of love . , three differences betweene hatred and anger . , to returne againe to sinne a signe wee hate it not . , hating that which god hates is a signe of love . , foure signes of hating god. , heare . god heares some sooner , some later . , why god heareth not sometimes . , hearers , hearing . hearers of two sorts . , what hearing of the word god requireth . , heart . doubting a signe of a good heart . , christ dwells in the heart , how . , how to know whether christ dwell in the heart . , to take christ with the whole heart , vncircumcision of heart . , a heart after gods heart is a signe of love . , when wee give our hearts to god , hee gives us them againe . , heaven . heaven , how desired by wicked men , helpe . god can helpe in desperate cases . , hypocrites , hypocrisie . hypocrisy what . , the saints hated under the name of hypocrites . , christ persecuted under the person of an hypocrite . , holy ghost . how the holy ghost worketh faith . , love , a peculiar gift of the holy ghost . , holinesse . holines wrought by god. , holines easier loved in the saints , than in god. , holines required in comming to god. , hope . hope ill grounded faileth . , hope distinguisheth the faith of christians from others . , hope mingled with feare . , hope , the property of it . , hold out . to hold out what it implyeth . , howling . the prayers of wicked men are howlings . , humbled , humiliation , humility . humiliation , how it is required before we come to christ. , none can take christ till they be humbled ▪ , want of humiliation causeth faith to bee vaine ▪ , without sound humiliation sinne is not accounted the greatest evill . , sound humiliation fits men for christ. , without sound humiliation men holde not out , humility a concomitant of faith . , humility required in comming to god. , i. idolatrie . idolatry a cause of the pestilence . , iehovah . iehovah . , ignorance . ignorance , what breedeth it . , imployment . how faith guides a man in his imployment . , imperfection . imperfection in every creature . , impediment . two impediments of love to christ. , when the impediment cannot be removed , god accepteth the will for the deed . , implacable . hatred is implacable . , infinite . gods mercy is infinite . , infirmitie . love to god makes him beare with many infirmities . , see covenant . ingage . we are ingaged to love the lord. , interest . faith gives us interest in all gods riches . , intention . a man may pray amisse though his intention be right . , ● ioy. ioy , increase of faith increaseth it . , ioy may be in hypocrites . , ioy , a concomitant of ●aith . , ioy , tryalls of it . , iudge , iudgements . what god looks for when he sends iudgements . , to looke on god as a iudge a signe of hatred . , the sinnes of gods children helpe forward iudgements . iustifie , iustification . faith how it iustifieth . , pharise not iustifyed why . , iustification , difference betweene papists and us in the doctrine of it . , iustification double . , good workes iustify not . , waiting in iustification . , workes and faith exclude each other in iustification . , k kindnesse . god abundant in kindnesse . , kindnesse , wherein it consists . ibid. killing . the great sinne of killing christ. , know , knowledge . particular knowledge . , knowledge of god a meanes to love him . , afflictions teach a man to know himselfe . , knowledge of god and our selves must goe together , knowledge in wicked me● . , l. law. law , how it drives men to christ. , law , an efficacy put into it to work faith . , law breaketh the heart . , law of the gospell who breake it . , liberty . liberty in giving our hearts to god. , life . how to use faith in guiding our life . , life the end of it . , limit . love doth not limit it selfe in duty . , limiting in gods service shewes want of love . , longing . longing after christ whence it is . , long-suffering . long-suffering in god. , lose . we lose not by ourlove to god. , ● god loseth when wee employ not our talents . , lord. christ must be taken as a lord. , love. love to christ when wee have taken him . , men in extremity would have christ , but not out of love . , love of harlots . , love of virgins . ibid. love must make us come to christ. , vneffectuall faith workes no love . , love cannot be counterfeited by hypocrites . , , love , a concomitant of faith . , love , tryalls of it . , love to saints . , love to god weakeneth sinne . , love , what . , definition of love in generall . ibid. love , two effects of it . , love ▪ five kindes of it . , love to god threefold . , love of three sorts . ibid. love to god wrought by two things . , love to christ what . , motives to love christ. , why we love the lord no more . , love why it is planted in us . , love of god to us a motive to love him . , . love to god , meanes to beget it . , love , the properties of it . , , love , the tryalls of it . , love , an exhortation to it . , love , motives to it . , lust. thraldome to lusts shewes a desire not to part with them . , faith conflicts with lust . , satisfying of lusts cannot stand with faith , lusts , the best way to mortifie them . , lusts , the mortifying of them a good worke . , see liberty . m. manna . manna hidden . , meanes . meanes , of the use of them . , meanes that we use must be gods. , meanes particular not to bee pitched on much . ibid. meanes , caution in using them . ▪ meanes , how to know we trust god in using them . ibid. meaning . we must not content our selves only with good meanings . , melancthon . , measure . punishment the measure of sinne . , mercy . mercy of god infinite , and therefore should incourage us . , mercy sought of many and not grace , mercy , god delights in it . , mercy of god. , mercy remembred in the lords supper great . , might . wee must love god with all our might . , misinformation . misinformation , the ground why many take christ. , fait● that comes from misinformation lasts not . , moderation . , mortifie . vneffectuall faith doth not mortifie sinne . , motions . the affections are the severall motions of the will. , misery . we must see our misery before wee apply the promises . , the consideration of our misery draweth the will. , misery at the last befalls evill men . , n. name . good name like a glasse . , nature , naturall . righteousnesse of the gospell not in men by nature . , na●urall love why it is planted in us . , naturalnesse of our love to god. , good workes come from a new nature . , neglect . men ought not to neglect the sacrament . , not. if wee desire god were not , wee hate him , o. oathes . wherein lesser oathes exceed greater . , obedience . , object . iustifying faith differeth from generall faith in the obiect . , obiect of faith . , faith and opinion differ in the obiect . , offer . errours touching the generall offer of christ. , who sleight gods offer . , god offers his love to us . , office. things are effectuall when they doe their proper office . , onely . christ must be taken only . , opinion . opinion . , opinion variable . , opinion , wherein it differeth from faith . , errours in opinion the worst errours . , opportunities . opportunities neglected shew want of love , opportunities not to be slipped . , outward . outward things whence it is that wee overvalue them . , in outward things god dealeth promiscuously . , not to iudge by gods outward dealing . , gods curse in outward estate . , p. pacifie . to pacify the heart an act of faith . , pardon . wee should labour for assurance of pardon . , pardon propounded generally . , passeover . the lords supper beyond the passeover in two respects . , paines . measure of grace not gotten without paines . , peace . peace a signe of faith . , peace , wicked men may live and die in it , and why . , peace twofold . , peace unsound a great iudgement . , person . we must take heede of errour concerning christs person , true love lookes to the person . , many take christ , but love not his person . . love must be pitched on christs person . , perfect . faith made perfect by workes what . , perswasion . perswasion of forgivenesse on what ground to build it . , perswasion , degrees in it . , perswasion , to grow in it . , perswasion false what . , perswasion secret of the spirit . , perswasion may be in men that beleeve not ▪ , perswasion may be weake in a true beleever . , persecute . they that persecute christians persecute christ. , pitty . a love of pitty . , plague . plague , causes of it . , plague , how to remove it . , pleasures . pleasures , how faith guides in them . , pleasures of sinne fors●ken of good men , why . , pleasures , to love them more than god , is to hate him . . pleasures , not to love them more than god what . , plenty . plenty , a man may be cursed in it . . poore . we cannot love christ till we be spiritually poore . , posterity . how faith guides a mans care for posterity . , power . power to receive christ is of god. , power given by god when wee resolve to take christ. , power against sinne where christ dwelleth : , powers of the world to come what meant by tasting them : , love powerfull as fire : , prayse . praysing god , the ground of it : , prayse with men : , practise . practise of christ when hee was on earth : , prayer . prayer , how to prevaile in it : , ● spirit of prayer a signe of faith : , prayer , what maketh earnest and bolde in it : , prayer what : , prayer double : ibid : prayer a meanes to love god : , ● prayer workes love wayes : ibid. what kinde of prayer comes from love : , prayer needfull in times of iudgement . , preaching . preaching of christ and his apostles , the summe of it : , presence . presence of christ desired according to the measure of faith : , presence of god , separation from it a curse : , preparation . good preparation makes faith effectuall : , pride . pride , a cause of the pestilence : , priviledges . priviledges spirituall why they affect us not : , prize . that we may prize blessings god defers the giving them : , love sets a price on all we doe : , private . private duties performed without love : , ● profit . how faith guides in case of profit : , promise . promises , the certainty of them : , promises , two things in laying holde of them : , promises made in sickness● seldome performed : , promises , the beleeving of them in particular . , promises made promiscuously : , ● promises , the application of them wrought by the spirit : , promises cleared : , promises , not seen without the spirit . , promises , how to know they are cleared . , promises , how to try our faith in them , , prosperitie . prosperity of wicked men . , prosperity hurts wicked men . , prosperity in sinne a miserable condition , , providence . providence of god crossed by our prayers , ▪ purposes . purposes of good why they come to nothing in many , , purposes good whence they arise . , purifie . to purify the heart an act of faith , , true faith purifieth the heart , , q. qualification . vpon what qualification christs righteousnesse is given , , see exclude . qualitie , see faith. quicke . love of a quick nature , , love quick , like fire , , r. reason . faith a new addition to the light of reason . ● , received , receiving . righteou●nesse of christ must be received as well as offered . , in receiving of christ things must concurre . , wee must not onely belee●e in , but receive christ. , none have benefit by christ but th●se that receive him . ibid. reconcile . to reconcile us to god an act of faith . , reciprocall . reciprocall match betweene christ and us . , reflect . reflect act of faith admits degrees . , a beast cannot reflect on his actions . , rejoyce . reioyce we should in god. , reioyce in our selves wee are prone to it . , religion . religion hated under other notions . , religion what . , remedie . the curse of the gospell without remedy . , repentance . repentance required when wee have taken christ. , repentance ioyned with faith . , repentance not to be deferred . , repentance removes a plague . , revealed . why christs righteousnesse is said to be revealed . , wee should labour to have more truthes revealed . , respect . gods respect to christians in affliction . , reward . reward according to our workes , , reward , we may use motives from it , reward , love bargaines not for it . , riches , see happie . righteousnesse . righteousnesse , why revealed in the gospell . , righteousnesse in the gospell commended . , righteousnesse , questions about it , righteousnesse of christ how wee come by it . , righteousnesse , to whom it is given . , righteousnesse , what required of us when we have it . , christ our righteousnesse . , rob. if we love not god we rob him . , rooted . how to be rooted in love . , s. sacrament . sacraments preach faith . , sacrament , rules of examination touching it . , sacrament not to be omitted , why . , sacrament unworthily received , a cause of the plague . , saints . saints , love to them a signe we love god. , , saints , foure tryalls of our love to them . , sanctification . sanctification , god puts his children to waite in it . , sanctification , we must set faith on worke to increase it . , how faith sanctifyeth the heart . , saved . if christ should not receive sinners , none should be saved , scriptures . scriptures beleeved in generall . , science . science . , sciences of two sorts , seale . seale double . , security . security a cause of the pestilence . , security double . ibid. seed . how salvation is sure to all the seed . , season . season , our workes must sute with it . , season , what duties befit us in it . ibid. selfe . self-crossing a signe of love to god , why we must love god above our selves . , service . service to god and men different . , shew . difference betweene faith and a shew of holinesse . , in prayer god sheweth himselfe to us . , gods shewing himselfe begets love . , shepheard . magistrates shepheards . , signe . signe , in what cases god will give it . , sin , sinfull . sin , the greatnesse of it . , sin , the nature of it not altered by faith . , sin , the efficacy of it taken away by faith . , sins most hainous christ came to pardon . , sinfull love . , sin , the consideration of it makes us love god. , sin , delight in it , and love of god cannot stand together . , see exelude . slippery . slippery places wicked men stand in . , sonne . sonne of god offereth his love to us . soule . soule turned to god by faith . soule needeth refreshing . , . soule , the adorning of it . , sound . sound heart hath good workes . , sorrow . sorrow for offending god a signe of love , sorrow , the want of it worse than the sin it selfe . , speake . love delights to speake of the party loved , spirit , spirituall . spirit given more largely now than before . , spirit makes us love christ. , spirits testimony wrought two wayes . , spirit , all arguments without it prevaile not . , spirits of men not alike troubled in conversion . , spirits immediate testimonie . , spirits testimony how to know it . , spirituall ioy . , spirit sound will beare affliction . , spirit , the more we beleeve , the more wee have of it . , spirituall love . , spirit is strong . , stranger , strangenesse . wicked men come to god as a stranger , strangenes dissolveth love . , strength . faith takes away opinion of our owne strength . , we daily want new strength . , strengthening of faith usefull . , . study . study of a christian. , stone . white stone what it signifieth . , successe . successe promised to good causes . , sudden . miseries come suddenly on the wicked . , how things are said to be suddaine . ibid. holy men may be suddainely transported to sinne . , sure. how righteousnesse becomes sure . , , sutable . looking on god as sutable to us breedes love . , suffering . suffering for christ. , suffering , a fruite of love . , suffering a kinde of doing . , suffering a good worke . , t. taking . taking of christ what . , when we come to take christ. , the efficacy of faith in taking christ , what taking of christ is effectuall . , taking christ deceitfully . , taking christ the way to salvation . , taught . a christian better taught than learned men wanting grace . , teaching . teaching of god what . , temptation . some cleave to christ ●or want of temptations . , every man hath some particular temptation . , testimonie , see spirit . time. our time in gods hands . , god meetes with evill men in the worst time . , time a precious talent . , triall . god puts men to tryall that they may holde out . , ● god gives no grace , but hee hath tryalls for it . , trouble . true ioy holds out in trouble . , trust. trusting god. , trusting god instances of it . , trusting in god what . , when we are said to trust in god : , trusting god ingageth him to helpe us : , ● see meanes . truth . god abundant in truth : , turne , turning . to turne to god what ▪ , how to use faith in the turnings of our life : , v. vaine . faith without workes is vaine : , vehement . love vehement as fire : , vertues . morall vertues god regards not without faith : , difference betweene faith and morall vertues : , virgins , see love. vnderstanding . faith wrought in the understanding : , vnderstanding , what required in it touching faith : , vnderstanding , things in it touching the promise : , vnderstanding cleare makes faith effectuall : , ● vnderstanding , what in it hinders love : , vneffectuall . . causes why faith is uneffectuall . , . vngodly . god iustifieth the ungod●y . , vnworthily . to receive the sacrament unworthily what . , two sorts receive the sacrament unworthily . , voice . voice immediate . , voice soft what . , voice of the spirit in us . , voice of gods spirit how to know it . , vprightnes . gods blessing according to our uprightnes . , vse . those that have faith are able to use it . , how to use faith . , vse of grace increaseth it . , vile . when a man is vile in his owne eyes . , w. wages . love desireth no wages . , walke . to walke with god what . , warre . true peace comes after warre . , way . when wee looke on gods wayes as contrary to us , we hate him . , see good workes , see taking . waite . true faith is content to waite . , instances of waiting . , weake . faith is weake for want of using . , love to god weakeneth sinne . , weake grace is grace . , will , willing . will , faith wrought in it . , will must take christ. , will , three things in it in taking christ. , those that are willing to take christ , how they are affected . , iustifying faith differeth from generall faith in the act of the will. , will , what required in it touching faith . , we must be willing to kill our lusts . , will , the drawing of it to take the promises . , will how drawne . , will drawne by three meanes . , will , what in it hinders love . , will taken for the deed when . , wee must be willing to suffer for christ. , wisedome . wisedome in three things . , property of wisedome . , wonders . wonders wrought now though no miracles . , worth , worthy . to be worthy of christ , what . . , faith take from a man all opinion of worth . , christ worthy of our love . , worship . if christ were not ready to pardon , hee should not be worshipped . , worke , working . faith and opinion differ in their working . , working shewes a thing to bee effectuall . , working in doing and suffering . , good works the way to salvation . , worke-lesse faith five arguments against it . , true faith is working . , workes , without them none iustified ibid. doctrine of good workes iustified . , works why required . , good workes their different rise in papists and us . , workes , to iudge aright of them . , workes how accepted . , workes of our calling good workes . , faith must be set on worke . , motives to set faith on worke . , faith inableth us to worke . , we shall be iudged by our workes . , a good heart and good workes goe together . , motives to working . , a beauty in good workes . , world. world overcome by faith . , world , the love of god and it cannot be together . , world , tryalls of love to it . , world , how minded by saints . , word . as great a sinne to neglect the lords supper as to neglect the word . , wrastling . wrastling with god. , y. yoake . yoake of satan easie to many that weare it . , z. zeale is where there is love . , finis . christian reader , the booke being divided into three parts , being upon three severall texts , and each part beginning with fol. . know that alway the first figure in the table sheweth the part , the other the page , as will easilie appeare by the beginning of the table . errata . part. . page line for if say , reade i say , page ▪ line for iustification , reade testification p , l. , for the thing , r. the next thing . p. , l. , for yeranes , r yearnes p. , l. , for the use , r. that use . p. , l. , for hear● of in , r. heard in . p. , l. , for to serve , r : to serve him . p : , l : , for have no hope , r : they have no hope . p : , l : , for beleeve this , r : beleeve for this . p : , l : , for best bud , r : least bud . p : , l. , for eyther thy soule , r : either for thy soule . part . page , line ult . blot out his ▪ p. , l. , blot out for . p. , l. , for worke , r. worker . p , l . for use , r. use . p. . in the margine , blot out vse . p. , l. , for was , r. was by . p ● , l. , for selfe , r. selves . p. , l. . for within , r. in p. , , for faith , r. ioy . p. , l : , for so , r : see p. , l : , for thing , r : use . p : , l : , blot out that p : , l : , for conclusions , r : turnings . p : , l : , , r : god stayes thee for this end p : , l : , blot out not p. , l : , for weakne● , r. weaned ▪ p : , l : , for indulde●s , r : indulgent● p : , l : , for except r : expect . p : ● , l : , for thy r : their . p : , l : , for certainly , r. captivity . p : , l : , for saith will , r : saith he will. part . page , l : , for they would , r : they would not . p : l : , blot out any . p : , l : , for beauty , r : bent . p : , l : , for feare , r : sense p : , l : , for nearely , r : warily . a briefe collection of the principall heads in the ensuing treatises . part . doctrine . that righteousnesse by which alone wee are saved , is revealed in the gospell . pag. sixe questions about this righteousnesse . vse . to see the justice of god in condemning men who neglect this righteousnesse . vse . not to deferre the taking of christ. doct. . faith is that whereby the righteousnes of god is made ours to salvation . reasons . . that it might be of grace . . that it might be sure . ibid. . that it might be to all the seede . . that no flesh should rejoyce in it selfe . definition of justifying faith . the object of faith . the subject of it . how faith justifieth . the acts of faith . vse . not to be discouraged from comming to god. vse . to rejoyce in god. vse . to labour for faith . vse . to apply the promises with boldnesse . foure things in the understanding touching the promises . three meanes to draw the will. seven arguments to perswade us of christs willingnesse to receive us . doct. . faith admits degrees , and wee ought to grow from degree to degree . faith admits degrees in foure respects . ibid. vse . to comfort those that have faith , though in a lesse degree . vse . an exhortation to grow in faith . sixe motives to grow in faith . part . . doctrine . that faith that saveth us must be effectuall . pag. five causes of ineffectuall faith . three things wherin the efficacy of faith consisteth . how effectuall faith is wrought . sixe reasons why god will accept no other faith . vses . first , to try our faith whether it be sound . secondly , to judge our conditions by the efficacy of our faith . thirdly , to justifie the doctrine of good workes against the papists . fourthly , to labour to grow in faith and assurance . fifthly , to learne to judge aright of our workes . sixthly , to try if we have faith . five signes of effectuall faith . the concomitants of faith . vse . to set faith on worke . three wayes how to use faith . sixe considerations to helpe faith to comfort us . eight instances wherein faith should guide us . concerning using meanes . concerning evills feared . concerning god hearing our prayers . concerning the prosperity of the wicked , and affliction of the saints . part . doctrine . hee that loves not is not in christ. page five kindes of love . how the love of god is wrought in us . reasons . first , if a man love not , there is a curse on him . secondly , he breakes the evangelicall law . thirdly , it is adultery . fourthly , he slights gods offer . vses . first , to examine if we love christ. sixe tryalls of our love to christ. seven motives to love christ. meanes to enable us to love god. . . . ten properties of love . two impediments of our love to christ. five tryalls whether we love god or no. foure signes of hatred of god. meanes whereby wee may be assured of gods love to us . five things requisite in our love to god. the danger of not loving the lord. ●oure things in the curse of god. doct. . we are to be judged not onely by our faith , but by our workes . reasons . first , because every christian hath the spirit . secondly , inward rectitude is never disjoyned from good workes . thirdly , because every christian hath a new nature . vses . first , not to content our selves with good meanings onely . secondly , christians are better taught than learned men without grace . thirdly , an exhortation to doing . three duties suting the season . notes, typically marginal, from the original text notes for div a -e cor. . . thes. , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eph. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes for div a -e doct. eph. . ● . . questions about this righteousnes . . quest. how it saueth . ans. . rom. . . cor. . . answ. . cor. . . . quest. how we shall come by it . ans. esay . . ioh. . . rom. . . reasons why it is by gift . rom. . . . quest. to whom it is giuen . ans. mark. . . reu. . . obiect . ans. . answ. . ans. . ans. . obiect . ans. . quest. vpon what qualifications it is giuen . ans. cor. . . . obiect . ans. . ans. . simile . . quest. ans. simile . simile . esay . . what this taking is . ans. faith , what . obiect . answ. tim. . . simile . three things must concurre in receiuing christ. ioh. . . ioh. . . . three things required in the will in taking christ. . quest. what is required of vs when we haue it . ans. mat. . . tit. . . obiect . ans. obiect . ans. ioh. . , . vse . mar. . . ioh. . . cant. . vse . . mat. . , . three considerations to moue men to take christ. doct. . two couenants . . absolute . ier. . ezek. . . conditionall . mar. . rom. . . quest. ans. though holinesse be required , it is gods worke . simile . eph. . . habits . why god will saue men by faith . . reason . . reason . . reason . reason . cor. . . eph . freedome from euill to the saints , whence it is . faith what in generall . assent of three sorts . iustifying faith . how it differs from generall faith . in the obiect . in the act of the will. heb. . ● . definition of iustifying faith . how faith taketh christ. we must not only beleeue but receiue christ. ioh. . foure things touching faith . the obiect of it . cor. . ioh. . true loue lookes first to christs person mar. . baptizing , what meant by it in mat. . the subiect of faith . what required in the vnderstanding . cor. . what required of the will. rom. . . ioh. . . this act of the will wrought by god. how faith iustifieth . faith altereth not the nature of sinne . note . the acts of faith . to reconcile vs. to pacifie the heart . direct and reflect act of faith . difference betweene them ▪ to purifie th● heart . vse . not to be discouraged to come to god. a double quality in faith . quest. ans. faith emptieth a man of two things . cor. . . double complaint in sense of want . vse . . to reioyce in god. eph. . . eph. . cor. . . rom. . . phil . reu. . . vse . . to labour for faith aboue all gal. . . . without faith god regards not morall vertues . difference betweene faith and morall vertues . difference betweene faith and shewes of holinesse . vse . to apply the promises with boldnesse . gods free promise should incourage vs to come with boldnesse . ioh . . luk. . . . obiect answ. christ requireth but a willingnesse to mortifie our lusts . obiect . answ. cor. . . two things in laying hold on the promises . . things in the vnderstanding . quest. ioh. . ioh. . . cant. . . the will drawne by . meanes . . meanes . cor. . . meanes . . meanes . arguments to perswade vs of christs willingnesse to rec●iue sinners . by expressions in scripture . by christs practice when he was on earth . else christs blood were shed in vaine . by the example of others pardoned . else no flesh should be saued . by the infinitenesse of gods mercy . obiect ans. . obiect . ans. by denying our selues , we enioy our selues better . obiect . ans. doct. . doct. . doct. . faith admits degrees . two parts in the doctrine . faith admits of degrees in . respects . in perswasion . obiect ans. obiect . ans. wherein faith and opinion differ . in respect of difficulties . numb . . in regard of extent . the reflect act of faith admits degrees . vse . to comfort . vse . for exhortation . pet. . . motiues to grow in faith . notes for div a -e doct. the faith that saues vs must be effectuall . men are apt to deceiue themselues . that many men haue a false faith , proued by instances , both in the old and new testament . ioh. . . . ioh. . . mat. . , , , . opened . mat. . ier. . . opened . deut. . . verse . simile . three things opened . the causes why the faith of many is vneffectuall , which are fiue . cause . taking christ vpon mis-information . instances . the yong man that came to christ. luk. . the scribe . mat. . . opened . note . cause . taking christ out of feare . isa. . opened note . simile . cause . taking christ for loue of the good things by him , and not for loue to his person . note . simile . ioh. . . opened . some men seeke mercy , and not grace . cant. . . opened . we may looke to our own aduantages by christ. cause . want of humiliation . deut. . . opened . the spirit of elias , what . without sound humiliation , sinne is not accounted the greatest euill , nor christ the greatest good . cause . because faith is not grounded aright . eph. . . opened . col. . . opened . hope that is not wel grounded , holds not out . deut. . , , . opened , pet. . . wherein the efficacy of faith consisteth . three things opened . in what sence faith is called effectuall . things are said to be effectuall in . respects . when they doe their proper office . the proper function of faith , what . faith may bee effectuall , though it bee mingled with doubting . iam. . , . opened . a double-minded man , who . papists tenent of doubting . what doubting it is that faith excludeth . how to try truth of doubting . simile . some men cleaue to christ for wans of temptations . true faith not without doubtings and feares sometimes . simile . doubting a signe of a good heart . a thing is effectuall , in opposition to that which is vaine and empty . simile . simile . iam. . . , . a thing is said to be effectuall , when it is operatiue . simile . when it goes thorow with the worke in hand . wherein the efectualnesse of faith consists , in . things . i when the preparation is good . luk. . . opened . sound humiliation fits men for christ. instances . in the israelites . in the prodigall . men hold not without sound humiliation . reu. . . opened . mat. . ● . opened . ii when the vnderstanding is cleare . when a man is said to be well built . when he beleeues the scriptures in generall . the promises in particular . application of the offer of christ. eph. . , . opened . note . ioh. . . particular knowledge . ioh. . . opened . ioh. . . opened . the third thing , wherein the efficacie of faith consists : to take christ. heb. . . opened . vers. . eph. . . reu. . ● . what taking of christ is effectuall . eph. . . opened . gen. . . we must draw neere out of loue to christ. tim. . . thing wherin the efficacy of faith consists . the turning of the whole soule . gal. . working in doing and suffering . why the promises are made promiscuously . god tryeth mens graces . ioh. . . how effectuall faith is wrought , it is not in mans power to beleeue . quest. answ. how the holy ghost worketh faith : by three things . putting an efficacy in the law. a man cannot see his sins to purpose without the spirit of bondage . act. . by shewing the excellency and the riches of christ. eph. . . . opened . obiect . ans. no man can so see the riches of christ , as to be affected with them , with●ut the helpe of the spirit . cor. . . opened . ioh. . . opened . ier. . opened . by assuring vs that these things are ours , this also must be wrought by the spirit . the testimony of the spirit wrought two waies . by clearing the promises . by an immediate voice . ioh. . . isa. . . opened . all arguments without the spirit preuaile not . eph. . . opened . act. . . luk. . . opened . that men are ▪ compelled to come in , what it implies . what is implyed by drawing : ioh. . . opened . how the holy ghost draweth . cant. . . eph. . . why god will accept no faith but that which is effectuall . because else it is not faith , because it is dead . similes . because such faith hath no loue . rom. . . because the deuils haue such a faith . because it workes no mortification . because else christ should lose the end of his comming into the world . good workes are the way to saluation . eph. . . rom. . . mat. . , . vse . to try our faith , whether it be sound . simile . iam. . . simile . exod. . . . obiect . ans. fiue arguments of saint iames against worklesse faith note . vse . . to judge our conditions by the efficacy of ▪ our faith . not to beleeue all that say they haue faith , nor all that say they haue none . act of faith double . simile . a man may haue faith , though he want feeling . of those that say they haue faith , but haue not . simile . psal. . . vse . to iustifie the doctrine of good workes against the papists slanders . difference betweene vs and papists in the doctrine of iustification . obiect . ans. iustification double . rom. . note . simile . answ. faith made perfect by works , what . simile . obiect . ans. what meant by these words faith without workes is dead . obiect . ans. why good works are required , seeing they iustifie not . rom. . , . they euidence our right in christ. god rewards according to our works . pet. . . good workes necessary , though not to iustification . different rise of good works in papists and vs. an hypocrite cannot doe things out of loue to god. cor. . : vse . . to labour to grow in faith and assurance . what course to take in weaknesse of grace . simile . labouring to strengthen faith , of much vse . in getting assurance of pardon after sin is committed . in conflict with strong lusts . in want of graces . how ministers should build . simile . simile . vse . to looke to faith in our search . two wayes to increase assurance . simile . vse . . to learne to iudge aright of our workes . iames . . god accepts our workes no further then he findes faith in them . mat. . , . heb. . god accepts the gift for the giuer . to doe a thing by faith , what . godlinesse what . heb. . . rom. . we must reckon common actions in our callings to be good workes . vse . to try if we haue faith . triall . a secret perswasion of the spirit . reu. . hidden mannah . white stone , what it signifieth . gods manner of working faith . alike trouble of spirit in conuersion not necessary to all , and why . simile . soft voice , what . part of the soft voice , a clearing of the promise . though the promises are neere , vnlesse god cleere them , we see them not . luk. . part of the soft voice , the immediate testimony of gods spirit . rom. . obiect . ans. how to know the testimony of the spirit from a delusion . how faith is wrought . whence longing after christ comes . ioh. . how to know whether faith be wrought in vs. a beast cannot reflect vpon his actions , as a man can . how to know that the promise is cleared to vs. rom. . the match betweene christ and the soule reciprocall . fiue signes of effectuall faith . . signe . true faith purifieth the heart . acts . . acts . . faith and repentance put together in the scripture , why . true faith hath repentance . faith , what it is . obedience . heb. . . a couenant , what . generall reformation . christ dwels in the heart , as the soule in the body . gal. . . isay . . . opened . simile . how to know if christ dwell in the heart . acts . . opened . baptisme , what . taking christ deceitfully . to take christ with the whole heart , what . act. ● . , . to turne to god , what . faith , and the desire of satisfying lusts , cannot stand together . ier. . men deceiued in the definition of faith . try faith , as we doe other things . similes . digression for application to the sacrament . rules of examination before and after the sacrament where christ dwels indeed , he giues power against sinne . phil. . . to be guilty of the body & blood of christ , what . quest. answ. signe . a spirit of prayer . spirit of adoption , what . gal. . . the spirit of adoption maketh vs , earnest in prayer . bold and confident . obiect . ans. true prayer , what . rom. . prayer double . the voice of gods spirit in vs , what . quest. ans. how to know the voyce of gods spirit in our prayers . wicked men come to god as a stranger , the saints , as to a friend . hosea . . opened . eph . . . signe of faith : peace . rom. . . obiect . ans. exod. . psal. . a twofold peace . the third marke of faith , it brings peace . phil. . . opened . mat. . ioh. . . gen. . . . signe of effectual faith , to hold out in cleauing to christ. to hold out implyeth . things . to cleaue constantly to christ. which no●e can doe , that take christ , out of mis-information . out of feare out of loue to his , and not to him . out of slender and slight grounds . to take no denyall . to be content to waite . hab. . iam. . . signe of effectuall faith , the concomitants of it , which are . loue. pet. . . gal. . cor. . obiect . ans. quest. ans. tryals of loue . hope . ioy. rom. . . pet. . . obiect . heb. . ans. tryals of ioy . rom. . . pet. . . simile . heb. . opened . humility . isay. . vse . to act and exercise faith , or to set it on worke. obiect . ans. simile . simile . rom. . heb. . quest. ans. how to vse faith. in comforting our selues gal. . opened . ioh. . simile . considerations to helpe faith in comforting the soule . micha . . . psal. . quest. ans. eph. . tim. . . pet. . . vse of faith , to guide and order our liues . simile . instances of faith guiding a man in difficult cases . instance . ioh. . . instance . instance . instance . ier. . ier. . & . obiect . ans. ier. . instance . acts . instance . quest. ans. instance . instance . quest. ans. tim. . . quest. ans. to trust in god what . quest. cor. . . opened . answ. zeph. . . quest. answ. tim. . . chro. . . quest. ans. obiect . answ. kings . hester . obiect . answ. . isay . isay . answ. . consisting of . parts . obiect . ans. obiect . answ. psal. . ier. . tim. . . obiect . ans. obiect . ans. obiect . ans. cor. . simile . rom. . obiect . concerning gods hearing our prayers . ans. why god heares not sometimes . obiect . ans. when we aske amisse . cor. . when we are not fitted for mercies . pet. . . prou. . . to make vs pray feruently iam. . when it crosseth gods prouidence otherwise . obiect . about the prosperity of wicked men , and the saints afflictions . psal. . ier. . . eccles. . . eccles. . . we must not iudge by gods outward proceedings . obiect . answ. we haue need of long and strong afflictictions . dan. . . psal . quest. answ. ier. . difference betweene the saints and others in the same afflictions . prou. . . afflictions easie to the godly . psal. . . simile . faith must be improued to increase sanctification . quest. ans. how faith sanctifies the heart . notes for div a -e doct. love what . five kindes of love . three sorts of love. love of god how wrought in the heart . the loue of christ what . reas. hypocrisie vvhat . reas. . reas. reas. vse . cor. . . tryall of love by the affections . by griese . by ioy . tryall , by walking with the lord. to walke with god what ? tryall , by the diligence of love . thess. . . tryall , desire of present enioyment of the thing beloved . tryall of loye , it is its owne wages . tryal of love by its constraining us to please god. cor ▪ . object . answ. motives to love christ. mot. mot. mot. mot. iosh. . deut. . . mot. ier : . sam. . . mot. gal. . . obiect . answ. meanes to enable us to love god. prayer . object . answ. obiect . answ. prayer workes love wayes . object . answ. thess. . meanes to consider our sinnes . object . answ. ier. . . meanes to beseech the lord to shew himselfe to us . exod. . the sacrament of the lords supper is not to be omitted . reasons . the lords supper beyond the passeover in two respects men ought not to come negligently to it . two sorts receive the sacramentun● worthily . properties of love . it is bountifull . cor. . acts . . revel . . object . answ. it is content with nothing but love again . psal. . chron. . . it desires the second comming of christ tim. . . heb. . ult . pet. . . object . answ. . revel . . . simile . it delighteth to speake of the party beloved . psal. . chron. . it will doe much and suffer much for the party beloved . sam. . . heb. . object . answ. iohn . opened . property of love , it is like fire in things cant . mat : , . property of love , it commandeth the affections , especially anger and feare . sam. . . ier. . . act. . these sermons were preached in the time of the great pestilence . . quest. answ. causes of the plague . numb . . numb . . quest. answ. isay . property of love , it doth things freely . property of love , hatred of sinne . object . answ. rev. . answ. three differences betweene hatred and anger . property , it loveth the saints . iohn . , opened . tryalls of our love to holy men . object . answ. cor. . two impediments of the love of christ. strangenes . quest. answ. vncircumcision of heart . deut. . . iohn . quest. answ. quest. answ. when love to the creature is adulterous . note . knowledge of god especiall helpe to make us love him . vse , examination . . tryall . object . answ. ier. . . . tryall . cant . psal. . . zach. . levit . . & . . . tryall . acts . . quest. answ. object . answ. obiect . answ. . tryall . iohn . . quest. answ. three tryalls of our love to the world . ioh. . . heb. . iohn . object . answ. rom. . tryall . quest. answ. naturalnesse of love to the lord is known by two things . object . answ. rom. . quest. answ. foure signes of hatred of god. iohn . mat. . the last helpe of the love of god consisting of three branches . the knowledg of god. a looking upon god as one sutable to us . assurance of the lords love to us . object . answ. meanes whereby men may be assured of gods love to them . such as are without . isay. . . obiect . . answ. obiect . . answ. such as are within the covenant . object . answ. answ. answ. mot. mot. isa. . . deut. . . object . answ. two requisites in the love of god. it must be with all the heart . object . answ. hosea . . simile . requisite in love , it must be with all your night . object . answ. requisite , to love him above all . else wee love him not as god. else we should not love him constantly . simile . why wee must love the lord above all . object . answ. why we must love god above our selves not to love pleasures more than god , what . quest. answ. deut. . . object . answ. requisite , to be rooted and grounded in love . eph. . iam ▪ . . our love to god not alwayes in the same degree . how to bee rooted in love . to be rooted in faith . pitch your love on his person . requisite , it must be diligent . thess. . . wherein our love should be diligent . in preparing for christs comming in adorning the soule . in keeping his commandements . god dealeth not hardly with us in requiring love : because it is that which every one may give . hee that requires this , might have required harder things . it is for our owne benefit . the danger of not loving the lord. cor. . . to be cursed what . the curse of god in foure things . separate from grace . separation from the presence of god. gen. . a curse on the outward estate object . answ. a man may be cursed in outward things in the midst of plentie . the eternall curse at the day of iudgement . eccles. . . psal. . . men may be cursed though the curse be not executed . doct. wee are to be iudged not only by our faith and love , but by our workes . mat. . acts . . mat. . . prov. . . reas. because every christian hath the spirit , and that is strong . tim. . . gal. . . tim . . isay . . reas. . inward rectitude and good workes alway goe together . mat . . reas. . because there is a new nature . vse . not to be content onely with good meanings good purposes whenee they arise . knowledge . approbation of that which is good . though there may bee good workes where the heart is unsound , yet wherever the heart is sound there is good workes . simile . isay . object . answ , holy men have failings , when they are suddenly transported . simile . holy men have flesh in them as well as spirit object . answ. the good that evill men doe it cannot bee said that they doe it . rom. . a man may do good , and not be good . vse . christians better taught than great learned men without grace . wisedome in three things . religion an art of holymen not of learned men . sciences of two sorts . object . answ. the will taken for the deed : when the impediment cannot be removed . when a man is ignorant of somethings , and yet his desires are right . no man hath a great measure of grace without paines . vse . an exhortation to doing . motives to be workers . thess. . , , . the use of grace increaseth it . a goodly sight when mens lives abound with good workes . a true property of wisedome . simile . pleasure and contentment is in action . the end of our life . to glorifie god. to doe good to men . phil. . . object . answ. in every calling men have occasion of dong good . good actions , what . good workes . in suffering . in sicknesse . in mastering our lusts . quest. answ. our workes must be sutable to the season . quest. answ. duties suting the present times . contend for the faith . discretion . moderation . the faith once delivered . common faith errour in opinion worse then errours in practise . these sermons were preached in the parliament time in . where diverse of the parliament were present . opportunities not to be slipped . rom. . . duty , fast and pray . duty , renew our covenants chron. . the sinnes of gods children helpe to bring iudgements . the lavv out lavved· or, the charter of the gospell shewing the priviledge and prerogative of the saints by vertue of the covenant wherein these foure points of doctrine are properly observed, plainely proved, both by scripture, and reason: and pithily applyed. viz: doctrine that he that is in the state of grace lyeth in no knowne sinne, no sinne hath dominion over him. that sinne though it doth not raigne in the saints, yet it doth remaine and dwell in them. that the way to overcome sinne, is to get assurance of the love, and grace, and favour of god, whereby it is forgiven them. that whosoever is under the law, sinne hath dominion over him. by that late faithfull and worthy minister of iesus christ. iohn preston. doctor in divinity, chaplaine in ordinary to his majestie, master of emmanuel colledge in cambridge, and sometimes preacher of lincolnes inne. preston, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the lavv out lavved· or, the charter of the gospell shewing the priviledge and prerogative of the saints by vertue of the covenant wherein these foure points of doctrine are properly observed, plainely proved, both by scripture, and reason: and pithily applyed. viz: doctrine that he that is in the state of grace lyeth in no knowne sinne, no sinne hath dominion over him. that sinne though it doth not raigne in the saints, yet it doth remaine and dwell in them. that the way to overcome sinne, is to get assurance of the love, and grace, and favour of god, whereby it is forgiven them. that whosoever is under the law, sinne hath dominion over him. by that late faithfull and worthy minister of iesus christ. iohn preston. doctor in divinity, chaplaine in ordinary to his majestie, master of emmanuel colledge in cambridge, and sometimes preacher of lincolnes inne. preston, john, - . [ ] p. printed by iohn wreittoun, edinburgh : . signatures: a-b⁴ c² . the words "i that he that .. over him." are bracketed together with three brackets on title page, with the word "doctrine" reading down to the left. running title reads: the law outlawed. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode 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sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion the lavv ovt lavved or , the charter of the gospell shewing the priviledge and prerogative of the saints by vertue of the covenant . wherein these foure points of doctrine are properly observed , plainely proved , both by scripture , and reason : and pithily applyed . viz : doctrine that he that is in the state of grace lyeth in no knowne sinne , no sinne hath dominion over him . that sinne though it doth not raigne in the saints , yet it doth remaine and dwell in them . that the way to overcome sinne , is to get assurance of the love , and grace , and favour of god , whereby it is forgiven them . that whosoever is under the law , sinne hath dominion over him . by that late faithfull and worthy minister of iesus christ. iohn preston . doctor in divinity , chaplaine in ordinary to his majestie , master of emmanuel colledge in cambridge , and sometimes preacher of lincolnes inne . let not sinne therefore raigne in your mortall bodies , that you should obey the lusts thereof , rom. . . edinbvrgh printed by iohn wreittoun . . romans . . . for sinne shall not have dominion over you , for you are not under the law , but under grace . these words are brought in thus , the apostle exhortes them not to sinne , but to give their members as instruments unto righteousnes , and to move them to this , he tels them that sin was not their lord now as it was heeretofore , and that it shall have no more dominion over them , and therefore he bids them strive against it : and then he adds a reason of this , because they were not under the law , but under grace , now christ hath changed their hearts . for while a man is under the law , sinne hath dominion over him , it tels him what to doe , but gives him no power to doe it , but you have the grace of sanctification to change your hearts , and enable you to every good word and worke , so that you delight in the law , after the inner man , albeit you see another law in your members roaring against the law in your minde , and bringing you into captivity to the law of sin , which is your members , as it is said , in the . chapter , and the . verse . whence wee may learne ? that hee that is in the state of grace , lyeth in no knowne sinne , no sinne hath dominion over him . now sinne is said to have no dominion over a man , three manner of wayes , viz. in regard q it hath no right to rule over him , it is no more our lord , but is as a servant that hath no dominion , but is said to offer violence to us , as if the king of spaine should rule over us , he hath no dominion over us . secondly , in regard it s not obeyed , for there it hath dominion , as a prince may have right to a kingdome , yet he be not obeyed , he hath no dominion . thirdly in regard though it strive against us , yet it never gets the victory , for though it assault us , yet if it get not the victory it hath no but , besides these scriptures there bee other reasons to prove that the regenerat man cannot lye in any knowne sinne , first , because hee that lyes in any knowne sinne : hath another for his lord and god , and so is an idolater , and so cannot bee regenerate , for hee yeeldeth to the same still , if it commands , hee obeyeth , god commanding him , hee neglecteth it , and therefore maketh it his god. secondly because he lyeth in any knowne sinne , will be unconstant in the serving of god , now god rejecteth such an one , for though the temptation to that sinne , being removed hee serve god , yet that sinne setting upon him , hee forsakes gods service , and obeyeth it , and when soever occasion is offered , he turneth to obey it , now such unconstancy god hateth , as among men a flower though it more beautyfull then a pearle , yet it is not regarded so much because it is fading , and a shippe may saile safe a great while , but yet falling upon a rocke maketh shipwracke of faith and good conscience , and such a one cannot bee in the state of grace . thirdly . because hee that lyeth in any knowne sinne , will if hee had like strong temptations commit all the sinnes in the world , as bee a man inclined to covetousnes or uncleannes , he would commit any other if hee were as much inclined to any other , now such an one cannot bee in the state of grace . fourthly because if a man have a good heart , no sin can grow there , because it is out of its proper place , and therefore cannot prosper as plants that grow in india if they bee sett heere wither , so every sinne in a good heart is out of its proper place , and wil not grow but wither every day more and more , but he that findeth sinne growing in his heart , his heart is not regenerat . fiftly because he must hate the word of god and godly men , for when a man is ready to commit sinne , the word is at him to disswade him , godly men disswade him , and therefore now if hee doe it and they still rebuke him , hee commeth to account the word a reproach and hee hates it and good men likewise , thus iohn is herods friend a great while , till he tels him of his beloved s●● , and then off goes head , so they hate god and wish that there were none , because hee resolveth to sinne , and god reproves him , and so hee cannot bee in a good estate : sixtly and lastly , because all his actions will have an evill tincture from that his sin , it so weyeth all he doth , so that nothing is currant in gods sight . as if a man were set to get honour , though he did not directly fall into that sinne , yet he squareth all his actions that way , he affecteth such persons that may further that his intent , so that sinne leaveneth every action of his , and whensoever any act of religion opposeth him , he then forsaketh all , as if a man have a project to get a harvest that is not yet come , all that hee doth is for that end , he ploweth , soweth , and the like , so it is with a man that hath a sinne and resolves to follow it , he by-useth all his actions by that , therefore god abhorres him : and all that he doth . first this is to try us , every man may know if he bee in the state of grace or no , if he lyes in the least knowne sinne that is , he is but counterfeit , if though he be admonished and told , that god will not have him to doe such a thing , yet he doth it : it s a signe hee is not in a good estate , as if a man knew , and were perswaded , he ought not to abound in idle speeches , and yet will , it is a signe he is not in the state of grace , so when he is cōmanded he ought to pray and yet doth it not , or doth it only for shew , it s a signe he is in a bad estate , for if hee knew its a sinne to be idle , and it comes into his minde that he should not , and is perswaded of it , and yet will ; it s a signe his estate is not good , so as for immoderat gaming , if one be told he should not , yet will vse it , all cariage is naught , certainely hee is bad , so for the lust of the flesh , the lust of the eyes , and the pride of life , when a man shall spend all his time , and find all his thoughts bent that way for any one of them , certaine it is his heart is not gracious , for then these thoughts would not abound in him , but thoughts of growing in grace , but if his morning thoughts be for satisfying of the flesh and the lusts thereof , or his secrets plots , he may justly feare its a reigning sinne , for when all his projects and thoughts , are upon one thing , as to bee in fine apparell , its certaine sinne reigneth in him , and so he is in the state of damnation , as a scholer that wholly aimes at vaine glory , and how to get honour and credit , that sin reigneth in him . but there were many which seemed religious men which had these infirmities in them in the scriptures . true , and many therefore not truely regenerated , but seeming only so , now many youths make a faire show , under the meanes , when faling into temptations fall away , but if they be not cōmanded or thinke of it , great faults may stand with true grace , but if they be admonished by their conscience or others , and told they must not doe it , then their estate is not good , for true grace cannot stand with these failings . now the signes whereby wee may know , whether wee live in known sinnes or not , are these , paul speaketh of the heathen , that they had a conscience that did accuse excuse them , but when a man doth not commit sin , being enlightned by a spirituall conscience , which is when a man hath a love to the contrary grace , and is caried with a certaine desire to doe it ( as men eate ) though there were no reward , and hate the sin and will not commit it , but a man may have a restraint from a naturall conscience , yet it may have dominion over him , because it is as a barking dog , that keeps the theefe robbing . when a man first doth not purpose to commit the sin . secondly hath reluctancy in the committing of it . thirdly grieveth afterwards , and riseth with a better resolution not to doe it . but if this proceeded from a naturall conscience it is nothing , but 〈◊〉 proceed from a spirituall conscience and hatred of sinne , this is a good signe . nintly , when after striving we have the victory , for we shal have the victory if we strive aright , this taks way their excuse , that say it s their infirmities , but if they lye not in sin , they wil have the victory over it , els thou art not a king , for a king is victorious , yet a king may have rebels , yea he may be wounded yet he keeps his power . so the saints may have many infirmities , yea they may have sound failes , yet in the end they have the victory . god shall tread satan under their feete wherefore the godly mans heart though he faileth sometimes is like a troubled fountaine , which though it be muddy , yet because their is a spring of grace in his heart , it worketh it selfe pure againe , and works out all the mud , therefore content not your selves with dislike of sinne but leave not till you have got the victory . tenthly , observe whether thou delightest in those , commit the same sins , if you doe you ly in sin whatsoever you pretend , they doe not only these things , but have pleasure in those doe them which is a signe of a desperate heart , for a man may be drawne to sinne by passion , yet his heart may be upright , but when he alloweth , and loveth it another , then there is no passion to lead him , but it s a signe his heart is bent to it , for its a signe of grace , when you love those excell in grace , it s a signe your hearts are good , so on the contrary its a signe of a corrupt and rotten heart , when wee rejoice in iniquity , as for example , suppose a man have a lust of uncleannes , yet disliketh it on another , and liketh these that excell in the contrary vertue , and grace , it s a signe he is in a good estate , and this is true , because in another a man hath no passion to leade him away . eleventhly , when a man shall commit a sinne , cleane to the contrary after perswasion , and long deliberation , that is taken from ieroboam example saul & ahab , these cōmitted their sinnes but once or twise as saul had a cōmandement from samuel not to doe it , he had many dayes deliberation upon it , yet he did which lost him his soule . david committed greater sins , yet god counted them nothing , because he did not cast god away but saul had cast off , so ieroboam set up the calfe on deliberation and contrary to the perswasion of the prophet , therefore god cast him off . this was balams sin who deliberated what he shuld doe , yet having a secret desire of reward , did curse israel which made god cast him off , this was the sin of francis spira who was smitten for committing of a sin of deliberation . thirteenely and lastly , when a man shall make no conscience of smal particular sins , wherein his iudgement is convicted that they are sins , it s a signe sin hath dominion over him , this is plaine by scripture , he that is not faithfull in the greatest , he may doe it , yet not be faithfull . againe by reason , if a small sin be a sin against god , then why make you conscience of the least , for god is offended with these as well as with the greatest , so if ye make conscience of the greatest of the dutyes of gods worship , why doe you not also of the least duties ? for god is pleased with these , as well as with the other , some say they will be religious , but they need not be so prease as some scrupulous men are , but let them examine themselves , if the least sins be sinnes , they must also make conscience of them , so if we must keep an houre of the sabboth , there is the same reason of the rest of the howres , so for idle speeches , and fashioning of themselves to the world , so if wee seeke for preferment or riches , it is contrary to the commandement of god , seeke not to be rich , for they drowne themselves in perdition and destruction , so wee must not keep company with evill and unsanctified men , examine how we practise this in all duties commanded , let us try our selves by abstaining from occasions , whether we refraine our selves from the temptations of objects , for our speech must be gracious , not by fits , but alwayes , so we must be diligent in our callings , if out of conscience we doe this we are faithfull , otherwise we are not , for the same god which commanded not us to kil , commanded us not to commit adultery , if then thou committest adultery thou offendest god , so moses would not leave an hoofe behind him in egypt , because god commanded him so to doe , know you not that no unrighteous man shall inherit the kingdome of god , so if we abstaine from foule sinnes , yet if not presently judge them to bee hypocrites : bee not many masters , sayeth s. iames. that is censure him not , for hee standeth or falleth to his owne conscience . . this should teach us to bee watchfull , and not to thinke our labour is at an end when we are in the state of grace , for sinne still dwelleth in us , and though wee have the victorie over sinne one day , it will fight against us the next daye , as in a garden the weedes will grow , because the rootes are not quite plucked up , and taken away , so sinne is in us , and therefore we must thinke it will fight against us and vexe us , and therefore i say , let us renue our strength . now for this we must doe these two things . first weaken sinne . secondly pray to god to make us watchfull . and so i have also done with the second doctrine , againe from the latter part of these words , or reason of the promise made unto them in in the former part of this verse , that sin shall not have dominion over them , because they are not under the law , but under grace , i gather this conclusion , viz. that the way to overcome sinne , is to get assurance of the love and grace of god , and that it is forgiven them , the reason why the apostle promises them sin shall not have dominion over them , is because they are not under the law but under grace , that is , they had assurance of gods love , and that it is forgiven them , this is proved from that faith purifieth the heart , and you repent and believe the gospell . now the reasons heereof are these foure especially , q. because it is the meanes to get the spirit , without which no sin is forgiven , which commeth by faith , for it is not receaved by the law , for so saith the apostle , receaved you the spirit by the works of the law or by the deeds of faith . secondly , the way to make us believe the promises , to make us believe that we are transformed into a heavenly nature , for when we believe the promises are true , that workes love in us , and love transformeth us into the divine nature , without which no sinne is overcome . thirdly because heereby we are able to resist the tentations which are either , for the injoying of good , or sleing of evill , so that these promises propound more good , then sin can harme , sinne threatned the love of outward things , but the promises propound eternall life , which is better then all things else in the world . fourthly , because we doe delight in god , for when we doe believe in god that our sinnes are forgiven us in christ , then wee looke at god , as on a mercyfull father , and then wee cease to delight in the world , & we begin to delight our selves in the lord. . first , for direction to teach us the way how to heale a sinne , and that it is to get assurance that is pardoned & forgiven , for legal terrours doe not heale a sin , but is faith that purifies the heart , and purifying pacifies it : as a traytor will not come in , when he heares a proclamation out for his death , but when he heares he shall ●ive and be pardoned , this makes him to come in , so we when we only fixe our eyes upon the legal terrours , we shall not heale our sins , but when we belieue they are pardoned , this heales them . but sorrow and a broken heart are required , for sinners to be assured of their forgivennes . this sorrow is not so much commanded , but it is that whereby god prepareth his servants hearts , to make them see what need they have of pardon and so they may aske pardon , but the sorrow commanded is that which followes beliefe , for the more i believe the promises , the more i shall grieve for displeasing him . but what is the way to get assurance of the forgivennes of our sins may some say ? i answere that that bee done which is to be done on our part . believed which god hath promised q , the things to be done on our part , are these , confession plainely and truely wee must confesse them to god , and to man , when we our selves cannot overcome them , secondly , contrition ) which is when a man is not stubborne , and resisteth gods will , and will please himselfe , to get his heart broken , & he saith as saint paul saith . lord what wilt thou have me to doe ? and then we are subject to his will , to him will i looke that is of a contrite heart . thirdly , desertion ) , or forsaking of sin , for he that forsaketh not his sins shall not prosper , which is when we having the like occasions , yet wil not give way to him , but follow our owne lusts . secondly , that that bee believed which god hath promised and that is , that as he hath said ; hee will forgive our sins , upon such and such conditions , so we believe it , and to make us to doe this , these motions may perswade us . q. because hee is mercyfull , in whose mercy there are three things , give our sins , that we may believe it . but i have comitted the sinne oft . yet god will forgive thee , though thou hast oft committed whooredome , yet i will forgive thee , if thou turne unto mee saith the lord , by the prophet of the house of israel . ier. . hence then to make some use of it , as our use is , we may learne not to deceave our selves , ●o think we are in the state of grace , when wee are not , for if we did truly believe our sinnes are forgiven us , we wold be healed , but if we have the same lusts , and keep the same company , which we did when we were not changed , it is a meere delusion , what soever we say or thinke . and thus much for the third point too , there yet remaines one more behind , wherewith wee will conclude the whole text , and that wee may draw from the contrary , to what the apostle heere saith , and indeed it is implyed , though not exprest . for if sin have no dominion over them that are not under the law but under grace , then on the other side must it needs be as true . viz that whosoever is vnder the law , sin hath dominion over him , that is , he that refraineth sin only for feare of the law , and of judgemnets , sin hath dominion over him , this is the case of them that refraine sinning , only for feare and for the salvation of their soules , or for educations sake , which have beene brought up in good families , or such as repent upon some amazement , like the bulrushes which hang downe their heads onely while the showre lasts , and that , first because all such as are not under grace , but under the law have not receaved the spirit , which commeth by hearing the gospel , and no creature can change one creature into another . as lead unto gold , or a wolfe unto a lamb , unles it be by gods spirit . secondly , to such gods service is burthensome , and violent motions last not long : they are weary in clamtering up an hill , all naturall motions are swifter at the last then at the first , but these are like the israelites who after a tyme , would have returned into aegypt againe . now then to end all with the tyme , let us q bee exhorted not to abstaine from any sinne , for feare of punishment , but consider whether thou wouldest serve god for gods sake although there were neither heaven nor hell ; it must be our meat and drinke , which men would doe though there were no punishment for the omission of it , blessed is hee that hungereth and thirsteth after righteousnes . . hence we may learne not to deferre repentance till death , sicknes , crosses , or age somes , then it may be you would not sin though with balaam you had your housefull of gold and silver , for it s not the abstinence from sin that god loveth , but the change of the heart . amaziahs heart was not right though he walked in all the wayes of david , these are the men that have made a covenant with hell and death , but god will dissanull that covenant , or it wil be but equivocal , many have sworne in their sicknes never to commit sin againe which afterward , they have committed againe with greedines , many have dyed in the same repentance . . labour to see your selves doing duties with as much love as you can , and with as little feare , because perfect love casteth out feare , & so beloved i have given you a briefe survey of the severall points contained in the portion of holy scripture , wherefore if you know these things , happy are yee if ye doe them , wherefore that yee may doe them , let us call upon god for a blessing on what we have heard . finis . amen . notes, typically marginal, from the original text notes for div a -e doct. reas. reas , reas , reas , reas , vse . obs , ans , rom last , luke ● , pet , . cor , , ●● rom , , . doct , gal , ans. reas. reas , vse . , vse , obiect . ans ; quest. ans , hab , , , pro , ● motiv● ans vse ●oct , , reas , 〈◊〉 vs●